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THE SPIRIT OF ISLAM

THE
PIRIT OF ISLAM
A HISTORY OF THE EVOLUTION AND
IDEALS OF ISLAM

WITH A LIFE OF THE PROPHET

BY
AMHKR ALI, SYED,
P.C ,
LE.D., D.L., C.l.E.
MKMIIER OF THR COMMITTKK OF HIS MAJKSTT’s PRIVY
Jt'MTCIAl, COCN'CII.

AUTHOR OF ‘a SHOUT HISTORY OF THR HARACRV8 ’


MOIIAUMKIIAN I, AH.' ETC

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M-.W LDIIKJN

LONDON
CHRISTOPHERS
22 BERNERS STREET, \V. i

CAPE TOWN' MKI BOURNE '
SYDNEY! WELLINGTON I TORONTO

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'/Jri* rtjji^/i/iA/ and rex ised edition teas first published in September iq
It e printed . . . March Q 2 3 1

It e printed (reused) March 1935
Kefrinted . . . January 194O

PRINTED IN OREAT BRITAIN

TO MY WIFE

PREFACE
N the following pages I have attempted to give the history
of the evolution of Islam as a world-religion of its rapid
I spread and the remarkable hold it
;

obtained over the con-
science and minds of millions of people within a short space of

time. The impulse it gave io the intellectual development of
the human race is generally recognised. But its great work in

the uplifting of humanity is eitner ignored or not appreciated ;

nor are its rationale, its ideals and its aspirations properly
understood. It has been my endeavour in the survey of
Islam to elucidate its true place in the history of religions.
The review of its rationale and ideals, however feeble, may be
of help to wanderers in quest of a constructive faith to steady

the human mind after the strain of the recent cataclysm ;
it
7-
s also hoped that to those who follow the Faith of Islam it

may be of assistance in the understanding and exposition of
the foundations of their convictions.
My outline of the life and ministry of the Prophet is based
on the Sirat-ur-Rastil of Ibn Hisham, who died in 213 a.h.
(828-9 a.c.), barely two hundred years after the death of the
Prophet, supplemented by, among other works, Ibn ul-Athir’s
monumental history, the Chronicles of Tabari, the Insan
ul-'Uy&n of al-Halabi (commonly known as Sfrat-ul-Halabia).
Two new chapters have been added in this edition : one on
the Imdmate (“The Apostolical Succession”), the other
on “The Idealistic and Mystical Spirit in Islam." Considerable
new matter has also been included in the Introduction and
vii

viii PREFACE
Chapter X., Part II. I take this opportunity of expressing
my gratitude to my esteemed friend. Professor E. G. Browne
of Cambridge, one of our foremost Orientalists, for his most
valuable criticisms on the last chapter, and to Mr. Mohammed
Iqbal, Government of India Research Scholar at Cambridge,
for his careful revision of the proofs and the compilation of

the Index. I also desire to express my acknowledgments to

Mr. Abdul Qayum Malik for transcribing for the Printers the
Arabic quotations for the new chapters and verifying the
Koranic references, and to the Publishers for their unvarying
courtesy and patience over a difficult publication.

The work has been carried through the Press under heavy
pressure of public duties, and I claim, on that ground, the
indulgence of my readers for any mistake that may have passed
uncorrected.

N.B . —A few words are necessary to explain the system of translitera-
tion adopted in this work. I have tried to adhere with small modification

to the system I have pursued in my previous publications. The letter
Cj (pronounced by the Arab with a lisp like th in thin) to a non-Arab
conveys a sound almost identical with s in sin, and he accordingly
pronounces it as such. Nor, unless an Arabic scholar, does he perceive
any difference between Cj and sin or sdd ). He pronounces (

them all alike. Similarly j (xal
j
(Zay), (Zdd pronounced
)
,
^ —
by the Arab something like dhad), and la (zoi), convey to the non-
Arab almost identical sounds certainly he cannot help pronouncing
;

them identically. He also perceives no difference between (soft t)

and k> (lot), or between the hard aspirate (in Ahmed, Mohammed,
^
Mahmud, etc.) and the I have therefore not
softer used in Hftrffn.
attempted to differentiate these letters by dots or commas, which,
however useful for purposes of translation into Arabic, Persian, Turkish
or Urdu, is only bewildering to the general reader unacquainted with the
Arabic alphabet and pronunciation. I have given the words as commonly
pronounced by non-Arabs. In the case of words spelt with a O in
common use in India and Persia such as hadis, masnavi, Isna-'asharia,
etc., I have not considered it necessary to denote the Arabic pro-
nunciation with a th.

Basra. as in ' had ’ . Abbas. Waw (with a zamma) by o and sometimes by Although like Khfa 6. (£ ) is represented by gh etc. as Abd in Abdul Malik. Aziz. by i. I have used the inverted comma to denote that letter. But in Ameer I have kept the classical and time as in Arish.' or in Buld&n . used u to represent waw in such words. with a kasra by i as in Ibn Abi’l Jaw&ri. I have.spelt wijh a sdd. as in Yezid with a zamma by yu. which is like oo . alteration. Aliph with the zamma. the last syllables inMahmud. the ordinary kasra with the letter i. Merwan (pronounced Marwdn). Ya with when used in the middle of a word. as in Misr. Irak." as most Europeans unacquainted with Arabic pronounce the " u ” in “ Muslim ” as in public. Ya with a fatha. as ash-Shams. and several other words. . excepting in such words as are now commonly written in English with an e. Abdullah. Aliph with the fatha is represented by a. similarly situated by ai as in Zaid. Omar. a. Abdur Rahman. as-Saldt. . etc. is represented by C hh. ar-Riza. as in Atabek and Isfahan. Ghain but I . Ya with a fatha at the beginning of a word is represented by ye. Waw with a fatha I have represented by aw. as Seljuk (pronounced Saljftk). therefore. by u as in Abdul-Muttalib . Harun and M&miin arespelt with a waw. Arab. as in Yusuf. I have used the word " Moslem " in preference to " Muslim. The l of at when occurring before certain letters (technically called shtunsiih) is assimilated with them in sound.. The com- mon g (the Persian gdf) and p have no place in the Arabic alphabet. honoured ee. etc. and made no alteration in the time honoured spelling of the Koran. as in Maudud. Excepting such names as are commonly known to be spelt with an ‘ain (g). I have represented a kasra. the ordinary gamma by u pronounced like u in ' pull. etc. PREFACE IX ’ The ordinary fatha I have represented by a (pronounced as u in ‘ cut or 'but'). (have not attempted to differentiate between is) and j. ad-din. and therefore the Persian g and p are transformed in Arabic into j or k and b or ph (f). . With regard to names which have become familiar in certain garbs 1 have made no Kaaba. to have represented them by an o or 6 would have conveyed a wholly wrong notion of the pronunciation. such as .

.

of communion. 4 9. their diversity of culture and religious conceptions — Idolatry among the Arabs The folk-lore — — of Arabia The advent of Mohammed.i. of inspiration — Commencement of — — the Ministry Persecution by the Koreish Moral evidences of — — Mohammed's Mission Koreishite hostility The year of mourning I CHAPTER II THE HEGIRA Visit to —Ill-treatment—Return to Mecca—First pledge Tiyef of ‘Akaba— Vision the Ascension— Second pledge of ‘Akaba — The of days of persecution —The departure Medina (the Hegira) for . xi b . —— — CONTENTS INTRODUCTION UUI The continuity of religious development — Bactria (Balkh) supposed to be the original seat of the human race — Dispersion of the races— — Fetishism and Pantheism The Eastern and Western Aryans The — — Assyrians Babylon and the Jews Hinduism Zoroastrianism — — The Cult of Isis and of Mythra Judaism Christianity — — — Gnosticism Manichjbism Degradation of the earlier creeds— The tribes of Arabia. a necessity of religious development xvil PART I THE LIFE AND MINISTRY OF THE PROPHET CHAPTER I MOHAMMED THE PROPHET — Mecca. their origin. Muttalib— — — The Meccan decemvirs The Abyssinian invasion The Era of — — — the Elephant The birth of Mohammed 'Ok&z The depravity — of the Arabs — — Mohammed's marriage Formatiop of the League of the FuzOl — Mohammed's designation of Al-Amln The period — of probation. his descendants Abdui. its foundations Kossay.

Jews The charter — of the Prophet — — Attack by the Koreish Battle of Badr Victory — of IsUm— Ideas regarding angels in Isl&m and in Christianity - 56 CHAPTER V THE INVASION OF MEDINA Battle of Ohod — — Defeat of the Moslems Barbarities of the Koreish Jewish — treachery The Bant-KainukS. their conversion. Catherine Cruelty prohibited Peace of Hudaibiya — The Prophet’s message to Heraclius and Parvtz —Murder of the Moslem envoy by the Christians 8? CHAPTER VII THE DIFFUSION OF THE FAITH — Continued hostility of the Jews Expedition against Khaibar The — — Jews sue for forgiveness Pilgrimage of Accomplishment Violation by the Meccans of the Treaty of Hudaibiya Fall of — — — Mecca Treatment of the Meccans Diffusion of the Faith . 92 CHAPTER VIII THE YEAR OF DEPUTATIONS — Deputations to Medina Apprehension of a Greek Invasion Ex. MunXfikin. their banishment — Coalition against the Moslems — — Beleagurement of Medina Banl-Kuraizha.Adoption of the Faith by Ka’b from — visiting the Kaaba -------. their defection — Success of the Moslems Punishment of the Kuraizha 66 CHAPTER VI THE PROPHET’S CLEMENCY Charter granted to the — monks of St. their expulsion The — Banl Nazir. — — xii CONTENTS CHAPTER III THE PROPHET AT MEDINA FADES Erection of the first Mosque in Isl&m —The preachings of the Prophet —His personality 5 ‘ CHAPTER IV HOSTILITY OF THE KOREISH AND THE JEWS Three parties in Medina Moslems. — Ibn-Zuhair His eulogium of the Prophet Idolaters prohibited 101 .'. — — — pedition to Tabflk Conversion of Orwa His martyrdom The — — Banl Tay.

— ception of God — Primary aim of the new dispensation Its morality — 137 CHAPTER II THE RELIGIOUS SPIRIT OF ISLAM Its practical duties —Conception of prayer— Among the Mago-Zoro- astrians and Sabeans. Christians — Islamic conception of prayer—Of moral purity — Institution of fasting — Of pilgrimage to Mecca —Their raison — Intoxication and gambling d’etre for- bidden — Ethical code disciplinary rules —The of Islfim. His character . result of development The idea of — future existence among the Egyptians. its Islfim of Mohammed.) - 187 . signification—The ethical principles of Islfim Idea of God- its — head among the different religionists of the world Mariolatry — — and Christolatry Modern idealistic Christianity Koranic con. Jews. — CONTENTS xiii CHAPTER IX FULFILMENT OF THE PROPHET'S WORK FAGtl His superiority over his predecessors — His appeal to reason His — — Sermon on the Mount Instructions to the governors The ialse — — prophets Last illness of the Prophet his death . aims and aspirations — Faith and Charity its Reprobation of hypocrisy and falsehood — No difference between true Christianity and true Islam — Reason their present diverg- of ence —Defects of modern Mohammedanism - 159 Sumptuary regulations of Mohammed (Note I. CHAPTER III THE IDEA OF FUTURE LIFE IN ISLAM The idea of a future existence. the Jews. — 109 CHAPTER X THE APOSTOLICAL SUCCESSION The Imfimate — Osmanli Sultans to the Caliphate ------- — The Sunni doctrine of the Caliphate The title of the 122 PART II THE SPIRIT OF ISLAM CHAPTER I THE IDEAL OF ISLAM Isl&m. the Zoroastrians — — The Jewish belief in a personal Messiah Real origin of this .

-. Augustine and the — German reformers Polygamy among the Arabs and the Jews The Prophet’s regulations —Monogamy.-. 258 CHAPTER VII THE POLITICAL SPIRIT OF ISLAM Degraded conditions of humanity at the time of the Prophet’s advent — — Serfdom and villeinage Absence of human liberty and equality —Intolerance of Christianity —The Charter of Mohammed —The . — • jdv CONTENTS — belief — Character of the Christian traditions Strongly-developed ri0** idea of an immediate kingdom of heaven in the mind of Jesus and — the early disciples Paradise and Hell. -. according to the traditional — — words of Jesus The millenarian dream How it has died away — The Islimic conception of a future existence The parabolic — — character of many verses of the Koran Progressive development and future happiness -------- — a necessity of human nature The Koranic conception of present .-. offspring the desert—The women of of Islam — Improvement eSected by the Prophet in the status of women . -. result of development— Compatibility of the Koranic rule with every stage of develop- ment —Mohammed’s marriages examined — Status of women in early Christianity—-Conception Jesus about marriage— Divorce of among the Romans and the Jews—Among the Christians Regulations the Prophet on the subject —Concubinage forbidden of —Custom of female seclusion — Idealisation of womanhood Prophecy and chivalry. 188 CHAPTER IV THE CHURCH MILITANT OF ISLAM Its wars purely defensive — Toleration in Isl&m — Intolerance of the Jews.-. 204 CHAPTER V THE STATUS OF WOMEN IN ISLAM Polygamy. Mago-Zoroastrians and Hindus Islam opposed — — to isolation and exclusiveness Wars of Isl&m after the Prophet The capture of Jerusalem by the Moslems compared with its capture by the Crusaders . . Christians. 222 CHAPTER VI BONDAGE IN ISLAM Slavery existed — among all ancient nations Position of slaves among the — — Romans and the Jews Slavery among the Christians Regulations of the Prophet about slavery — Slavery abhorrent to Isl&m . —Practised by the nations of antiquity—Poly- its origin all — gamy among the Christians Opinion of St. -.-. .

their — — Sh&fcis. .feuds. — sination of Ali — — The usurpation of Mu'awiyah The butchery of — — Kerbela The triumph of paganism The sack of Medina The — rise of the Abbasides—The origin of the Sunni Church Mfimfln — — — The question of the Im&mate Shiahism Sunnism The principal — — — — Shiah sects The Zaidias The Isma'ilias The Isrti-'asharias — — The Paulicians Thfe doctrine of Abdullah ibn-Maimfin al- — K ad dab The Grand Lodge of Cairo—The assassins of Alamflt — The IsnfL-'Asharias divided into Usdlis and Akhb&ris. —— CONTENTS xv message of the Prophet to the Christians ot tr-i-s. respective doctrines The Sunnis divided into Hanafis. 290 CHAPTER IX THE LITERARY AND SCIENTIFIC SPIRIT OF ISLAM — The Arabian Prophet's devotion to knowledge and science His precepts — — The Caliph All's sayings Learning and arts among the primi- — tive Moslems 'The school of Medina — Imam Ja’far as-S&dik —The foundation of Bagdad —Mamfln. causes — the its terrible destruction committed by the Tartars — the the Crusades result of —The Usbegs and Afghans 360 CHAPTER X THE RATIONALISTIC AND PHILOSOPHICAL SPIRIT OF ISLAM The Koranic teachings about free-will and divine government The — — Prophet’s sayings The exposition of the Caliph Ali and of the early descendants of the Prophet — The Jabarias or predestinarians — — — The Sifdtias The Mu'tazilas Mu'tazilaism the same as the teachings of the philosophers of the family of the Prophet — Ration- alism in Isl&m — The reign of M&mun — Philosophy among the Moslems — Avicenna and Averroes —The fall of rationalism and .tvo ohar- »*«** acter of the early Republic Administration of the Caliphs Abil under the Arabs —---------— Ba)rr and Omar Equality of men inculcated by Islam Spain . Mdlihts. and Hanbalts The Kh&rijis — B&bism ... 268 CHAPTER VIII THE POLITICAL DIVISIONS AND SCHISMS OF ISLAM Owed their origin to clannic and desert. fostered by dynastic — disputes Osm&n’s partiality for the Ommeyyades His death — — — Accession of Ali Revolt of Mu'&wiyah The battle of Siffin The — arbitrament of Amr ibn-ul-‘As and Abfl Mflsa al-Asha‘rl Assas. the Augustus the of Saracens — Al-Mu'iz U-dln-illah —The D&r-ul-Hihtnat of Cairo Astronomy and mathematics among the Arabs —Architecture History— Poetry —The Koran — The achievements of intellectual the Moslems —Their present stagnation.

Safi (“ The Brethren of Purity ") — Their teachings . M«Jik ShAfe'i. 403 CHAPTER XI IDEALISTIC AND MYSTICAL SPIRIT IN ISLAM Its origin traceable to the — — Prophet The Koranic ideas The Caliph Ali’s — — Enunciation Neo-Platonism The Early Mystics Im&m at — — — — ------ Ghazz&ll His life and work The Later Mystics The Brother- — hoods and Lodges Moslem Idealism 455 Appendices 479 General Index - 490 Bibliographical Index 5i3 . — xvi CONTENTS — — philosophy i n isi&m its M. and Ibn Hanbal — Ilm-ul-Kalim The Ikhw&n us. n8eg Mutawakldl—His alliance hm$ — — with patristicism The triumph ol pafrtsticism Abu'l Hassan — Ali al-Asha'ri — His retrogressive teachings Abfl Hantfa.

symbolised in the idols of their infancy. have given way to the cravings of their own hearts they have gone . of a Supreme Will among mankind overshadowing the universe the travails through which . —furnish lessons of the deepest import. Masses of mankind and individuals have broken away from the stream of progress. The process by which humanity has been lifted from the adoration of material objects to the worship of God. individuals and races have passed before they arrived at the conception of an Universal Soul pervading./ iJ c-C^—JL T HE is continuity of religious progress a subject of enthralling interest to the student of humanity. have listened to the promptings of their own desires. the voice of God has always sounded the call to truth. back to the worship of their passions. These men have been the veritable xvu . has often been retarded. and guiding all existence. INTRODUCTION ^ La* Aft JJ ^__5* ! j* lS [\ y J UJ J'iyi ^k) . The gradual awakening of the human mind to the recognition of a Personality. and when the time has arrived His servants have risen to proclaim the duties of man to himself and to his Creator. regulating.i jj . But though unheard.

” They all pointed to the necessity of a more organic revelation of divine govern- ment than that attained by Judaism or Christianity. and the people of the earth. Some came as teachers of a smaller culture. Incessant war for supremacy. Such was Mohammed. was an epoch of disintegration national. to recall all wandering forces to the inevitable track of spiritual evolution "towards the integration of personal worship. A corrupt Zoroastrianism. to elevate a degraded race. perpetual internecine strife. in the reign of Augustus Caesar. Never in the history of the world was the need so great. but “ for all mankind to the end of the world. social. each came to purify. was not a mere accident. combined with the ceaseless wrangling of creeds and sects. to influence a smaller sphere . the time so ripe. In . had stifled the voice of humanity. purity. which led to the appearance on the shores of Galilee. for the appearance of a Deliverer. trodden under the iron heels of a lifeless sacerdotalism. The holy flames kindled by Zoroaster. others came — with a world. Each was an embodiment of the spiritual necessities of his age . He was not sent for one age or clime. operated with greater force in the seventh century of the Christian era. the same crying evils. a corrupted commonwealth. and converted some of the happiest portions of the globe into a veritable Aceldama.wide message a message not confined to one race or nation. and Jesus had been quenched in the blood of man. but intended for all humanity.and justice. The beginning of the seventh century. as has been rightly said. — xviii THE SPIRIT OF ISLAM “ messengers of Heaven. The same causes. and religious : its phenomena were such as have always involved a fresh form of positive faith. to reform.” The advent of this great Teacher. an unconnected episode in the history of the world. the same earnest demand for an " assured trust ” in an all-pervading Power. had sucked the life-blood out of the hearts of nations. whose life from the moment of his Ministry is a verifiable record. Moses. of a Prophet whose life is a tragedy. were crying to God from the misdeeds of their masters. aspirations of the human soul for truth.” They came among their people as the children of their time they represented the burning . battling for centuries with a still more corrupt Christianity. His mission was not to the Arabs alone.

INTRODUCTION xix order. This composite race created Babylon. gradually coalescing into clans and of the and then forced by the pressure of increasing popula- tribes. or. the Ugro-Finnish tribes. it marks an epoch when high material civilisation was allied to gross licentiousness. or " mother of countries. it is necessary to take a rapid survey of the religious and social condition of the nations of the earth previous to. following in the footsteps of the Turanians. migrated towards the West. was akin to natural pantheism. closely associated with the phallic cult and the sexual instincts. therefore. tion. and cruelty was sanctioned by religion. the Kushites of the Jewish and Christian Scriptures. founded the present Mongolian branch of the human race. supposed to be an offshot of the Japhetic family. and apparently settled themselves in the . the original birth-place of creeds and nations. of virginity to Beltis and Ashtoreth. in its higher phases. and about the time of. the Islamic Dispensation. its worship of the sun-gods and moon-gods. and then spreading themselves in the East. They also. The high table-land of Bactria. A portion of these descending afterwards into the fertile plains of Babylonia. with its pan-daemonism. we perceive groups of families congregated in this primeval home human race. issuing in successive waves to people the face of the globe. enslaved the earlier Hamitic colonies. and gave birth to a form of religion which. In its lower phases. to appreciate thoroughly the achievement of Mohammed in the moral world. Hamadan. the sacrifice of children to Baal and Moloch. Another section proceeded westward and settled in Azarbaijan. Through the faint and shadowy light. They were followed by the Turanians. which comparative ethnology throws on the infancy of man- kind. formed the Accadian nation. as they are sometimes called. better known in ancient history as Media. countries to the south and south-west of the Caspian.” is supposed to be the cradle of humanity. appropriately styled by Arab geographers Umm ul-Bildd. and in course of time amalgamating with them. The Semites were the next to leave the primeval home. and Ghilan. Some of them apparently proceeded northwards. The Hamitic branch were apparently the first to leave their ancient habitations.

® The Japhetic family seems to have tarried longest in its ancient habitation. and the beautiful idols of Azar are frequently referred to in Moslem literature. the Japhetic branch underwent a development peculiar to But the march of nations once set on foot was itself. The light of history which has dawned on the Western races. the Assyrians at times rose to a positive monotheistic conception. Their system of celestial hierarchy furnishes indications of a distinct recognition of one Supreme Personality. or influenced by the pressure of population and the scarcity of space in their old haunts for the pursuit of their pastoral avocations. One section apparently had its abode near Badakhshan. Whilst the other races. Whilst the main body of the Semitic colony was developing itself in the upper parts of the Delta. Increasing in numbers and strength. also fallsupon these ancient dwellers of the earth. * In the Arabian traditions the father of Abraham is called Azar. Among the first were the Pelasgians and the Celts. never to cease actuated by that spirit of unrest which works . until the Aryans proper were left alone in the old haunts. p. were forming empires and evolving creeds. Ancient Monarchies. unaffected by their wars or their movements. which is evidently the same as Asshur . within the boundaries of the Chaldasan monarchy 1 The patriarch of this tribe. in barbarous tribes. where for centuries they lived almost isolated from the neighbouring nations. These traditions confirm the belief that Abraham was of Assyrian origin. In their seat of power between the two great rivers of Western Asia. became the father of the future makers of history. the founders of kingdoms and civilisations. the other towards Balkh proper. self-imposed exile and wanderings have passed into the religious legends of more than one creed. and founded a far-reaching empire which wielded its sway over all the neighbouring States. which had broken away from the original stock. . and reveals. whose . tribe after tribe moved away towards the West. a small section had penetrated far into a district called Ur. though indistinctly and as through a mist.xx THE SPIRIT OF ISLAM northern part of the Mesopotamian Delta. Other tribes followed. several clans gathered together on that plateau just emerged from . they soon overthrew the Babylonian kingdom. 1 Rawlinson. 23.

at one time standing forth as distinct personal entities. the use of metals gaining ground. Hoshang. the Western dualistic clans were successful in driving their half-polytheistic. and we see the tribal and clan- formations giving way to monarchical institutions . has left its mark in the deep imprecations heaped by the Vedic hymn-singers on the enemy of their race and creed. are types of an advancing civilisation. the bright harbinger of life and light. and. they Eire becoming Eilive to the sense of an Universal Ideality. which resulted from this move- ment. A powerful religious revolution had been inaugurated among the Western Aryans by a teacher whose name has been preserved in the literature of his religion as Citama Zarathustra. agriculture taking by slow degrees the place of pastoral avocations . In this. the idealities which they now impress on the fetish they worshipped before. becomes the symbol of a beneficent Divinity. probably the first religious war waged among man- kind. and the other old kings of whom Firdousi sings with such wondrous power. even more than the extraordinary coincidence in names. primitive arts being cultivated . Gradually the clouds lift. INTRODUCTION xxi savageness into barbarism. The introduction of the monarchical institutions among the Aryans proper seems to be coeval with that religious conflict between the two branches of the Aryan family which led to the expulsion of the Eastern branch from their Bactrian home. at another time resolving themselves into a hylozoic whole. The attitude of the Vedic hymn-singers towards the reformed faith. though held in check. furnishes the strongest proof that the religious divergence was the immediate cause of the split between the two branches of the Aryans proper. is eventually to conquer the opposing principle of Evil and Darkness. The sharp religious conflict. Kaiumurs. above all. Innumerable idealities are taking the place of the natural objects. half-pantheistic brethren across the . With some of them the host of abstractions and personifications of the powers of nature are subordinated to — two comprehensive principles Light and Darkness. the Djaradashti of the Vedas. The sun. whose power. the higher conception of a Supreme Personality forcing itself upon the yet unopened mind. With others. hitherto worshipped with fear and trembling. merge in each other .

. The old Aryan religion. The difference between the Vedic and the Zoroastrian religions was. In the land of the Five Rivers the spiritual conception developed further we can read in the . which the invaders had brought from their ancient homes. we see the tide of Aryan conquest in India flowing eastward and southward for centuries. Retracing our steps for a moment. when that absorption takes place the human soul loses all consciousness of its experience in the earthly frame. driving before them the earlier black races. we see a progressive declension. The Eastern Aryans burst into India. however. observing a further uplifting. that he dwells in the hearts of men. called the Ahura of the Avesta an evil god. and enlarged the basis of the ancient teachings. The Upanishads dwell not only on the immanence of God. which often in the intensity of spiritual yearning approach the highest monotheism. Zoroastrianism substituted for the worship of the phenomena. on his side. a conception which gave birth in later times to the material pantheism of India but also teach that the Supreme Spirit . Vedas the march of progress until we arrive at the zenith of Hindu religious ideas in the Upanishads. massacring and enslaving them. who. treating them always as inferior beings. purely relative. It converted the gods of the Vedas into demons and the deva-worshippers into infidels whilst the Vedic hymn-singer. and finally absorbs the individual soul in infinity “ as the ocean absorbs the river ” . which again succumb to the power of the Tantric worship. xxii THE SPIRIT OF ISLAM Paropamisadae. is the protector of all beings and sovereign over all creation. under Darius Hystaspes arose another teacher. Whilst the place and time of the early Zoroaster’s birth are enwrapt in mystery. organised. . and heaped burning maledictions on the head of Djaradashti. Dasyus and Sudras. consisted chiefly in the worship of the manes and the adoration of the powers of Nature symbolised in visible phenomena. The Upanishads make way for the Puranic cults. But these interesting records of human progress contained within themselves unquestioned germs of spiritual decadence which soon reversed the process of evolution and thus instead of . under the same name. a power hostile to the gods. an Asura. revived. slaves and serfs. the adoration of the cause.

INTRODUCTION xxiii The idea to which the Upanishads frequently give expression that the Supreme Spirit manifests Himself in various forms gave rise to the conception of the Avatdrs or incarnations. the Aryan settlers in the Punjab or their priests and religious teachers made the most stringent rules to prevent the intermixture of the invaders and their descendants with the races they had conquered and enslaved in their steady and prolonged march towards the East. like that of its rival.” illustrates forcibly not merely the religious welter which prevailed in India in the seventh century of the Christian era. religious rites peculiar to the three higher castes were strictly forbidden to them. but also the gulf which divided the minds of the philosophers who composed the Upanishads and the Bhagavad-Gita “ the Song of Faith. was pollution all the .” 1 from the . The Sudra was permitted to offer oblations to his dead ancestors. the worship of the " dread Mother. It is abundantly clear that long before they burst into Hindustan proper. but no Brahman could officiate at the rites without incurring the heaviest penalties. If a Sudra over- heard a Brahman reciting the Vedas. sit on the same bench with the Brahman he was liable to be 1 A recent writer remarks that the Bhagavad-Gita no doubt shows traces of theism. . Among all the flow and ebb of Aryan-Hindu thought in the region of pantheism the worship of the manes has always clung to the Hindu mind as an essential part of his religio- social system. And a hero-god was soon found in a member of the warrior caste. he was to be punished by having molten lead poured into his ears if he happened to . thoughts and feelings of the populace. but this theism is blended with other and non-theistic elements. who came before long to be identified with the Supreme Spirit and to be regarded in his earthly existence as an incarnate god. The touch of the latter. Just as in the Western pagan world philosophy failed to satisfy the craving of the popular mind for a personal God who had dwelt among mankind and held fa mili ar discourse With them. the theistic aspirations of the Upanishads did not appeal to the heart or touch the emotions of the masses of India. who were turned into the lowest and servile caste. The development of the Krishna-cult.

xxiv THE SPIRIT OF ISLAM
branded. Whilst unions, legitimate or illegitimate, between
the “ twice bom,” as the three superior castes were called,
and the Sudras were interdicted under the cruellest penalties.
No legislation, however, could prevent their religious ideas
and practices being influenced by the primitive beliefs. In
course of time the divinities of the pre-Aryan tribes and races
were incorporated into the Hindu pantheon, and their worship
became part of the Hindu daily ritual. The amalgamations'
of diverse beliefs of unequal growth and varying tendencies
had their inevitable result in the debasement of the complex
and abstruse pantheism the philosophers were endeavouring
through ages to evolve.
Before the followers of Islim lifted the veil behind which
India had lived enshrouded in mystery for thousands of years,
she possessed no history. It is impossible to say when Vasu-
deva-Krishna lived, or to judge of his personality. There are
innumerable legends which verge on the absurd and puerile,
legends evidently manufactured by the priests, who had
become the equals, if not the superiors, of the gods and whose
;

interest it was to keep the minds of the vulgar fascinated and
enthralled. The place which Vasudeva- Krishna occupies in
the Hindu pantheon is that of the incarnation of Vishnu,
and as such he torms the central figure in the devotional part
of the Bhagavad-Gita. He is evidently a composite divinity ;

one of the man-gods associated with him being the gay hero
who lived among the cowherds of Gokul and disported him-
self in the famous groves of Brindabun with his merry
companions 1 .

The cult of Vasudeva-Krishna inculcated absolute dharma
or faith as the key to salvation the believer in this incarnate
;

Vishnu, whatever his conduct in life, was assured of eternal
happiness.
The doctrine of perfect faith gave birth to practices and
beliefs which are still current in India. As righteousness

1
Krishna is usually called the Gopala- Krishna or Cowherd Krishna ; his
female companions are called the gopis, the " milkmaids." Many a pretty
legend is woven round the adventures of this hero-god of the Ahirs, the cow-
herd caste of Upper India. Krishna has been somewhat inaptly called the
Apollo of the Hindus, though it is difficult to clothe him with the poetry
which generally envelopes the Greek god.

INTRODUCTION xxv

consists in the concentration of the mind in one’s self as identical

with the Supreme Spirit represented in Krishna, the gymno-
sophic ascetic practices acquired in the eyes of the people a
superlative merit. To sit for years in the forest with the
eyes fixed on one spot of the human body and the mind on
Krishna to stand for years on one leg to be swung round by
; ;

hooks fixed in the flesh were acts of devotion which cured all
sins. To expiate a sin or to fulfil a vow a man might be
employed to measure by the length of his body the distance
from the abode of the penitent to the temple of the deity.
To read the Bhagavad-Gita with true faith or to bathe in the
Ganges or any holy pool, absolved every man or woman from
allbreaches of the moral laws.
It is difficult to when Sakt'ism acquired the predominant
tell
hold it now possesseson large masses of the Hindu population.
The Sakti is the female half and active creative side of each
Hindu deity. The Sakti, or spouse of Siva, is the dread goddess
known under various names, such as Parbati, Bhavani,
Kali, Maha-Kali, Durga, Chamunda. The worship of this
goddess, as described in the drama of Bhavabhuti, written
apparently in the seventh century of the Christian era, was
celebrated with human sacrifices and other revolting rites.
There is nothing of the “ mater dolorosa ” in the spouse of
Siva, by whatever name she is invoked or in whatever form she
is worshipped she possesses none of the attributes of human
;

pity or sympathy with human suffering, the Alexandrian
worshipper associated with Isis “ the goddess of myriad names.”
This awe-inspiring, not to say, awful concept of a decadent
religious mind, evidently borrowed from the pre-Aryan races,
who delights in human blood and revels in human misery,
has few parallels in the paganism of the world for even ;

Cybele, the magna mater of the Romans, was not so merciless
or took so much pleasure in inflicting pain as the Sakti of the
“ God of destruction ” 1 This deity is worshipped according
to the ritual of the Tantras, which may be regarded as the
bible of Sakt’ism, Many of the Tantric hymns are imbued
with considerable devotional spirit, and the invocations ad-
dressed to the goddess often appeal to her pity but whatever ;

1
Siva.

xxvi THE SPIRIT OF ‘ISLAM
mystical meaning the Tantras may possess for the philosopher,
the people commonly accept the worship in its most literal
sense 1 .

From the two great epics, one of which tells the story of the
war between the Pandus and the Kurus, and the other the legend
of the abduction of Sita of Ceylon, we can form a
by the king
fairly accurate idea of thepopular creeds of the time. Both
represent a developed society and considerable material
progress combined with great moral decadence. Thus long
before the appearance of Gautama, the founder of Buddhism,
religious worship among the masses of India had sunk into
mere mechanical performance of sacrifices and oblations at
which the ability of the ministering priest, without whose
services their observance was not permissible, to perform the
" god-compelling ” rites with the appropriate incantations,
rather than the conduct or piety of the worshipper, supplied
the test of merit. The revolt of Gautama and of Mahavira
(Mahibir) represented the natural uprise of the Hindu mind
against a selfish sacerdotalism. Both deny a Creative Principle
and the existence of a Supreme Intelligence governing and
regulating the universe, both affirm the eventual annihilation
of individual life both dwell on the merit of work in bringing
;

about this blissful consummation. But whilst Jainism has
hung on to the skirts of Brahmanism and is now practically
a Brahmanical sect. Buddhism struck out boldly a new path
for itself. It placed Karma in the forefront of its scheme of
salvation ;
and its great teacher tried to fulfil its claims in
his own life. Its conception of the destiny of man after
1 There are two chief divisions of Tantric worshippers: the Dakhshina-
chari and Vatnachari, or right and left hand ritualists the worship of the
;

former is public, and not otherwise noticeable than as addressed to other
goddesses, such as Lakshmi or Mahalakshini, the Sakti of Vishnu. In. the
left hand worship, specially called Tantrika, the exclusive object of
adoration is Kili. This worship is private and is said to be celebrated
with impure practices. This particular cult has an enormous number of
followers all over India and branches into various subdivisions. In the
season of the Durga Puja, which is usually celebrated in the month of August,
the image of Durga is carried about seated on a throne. In Upper India she
is painted as yellow of complexion in Bengal she is represented as absolutely
;

black, with four hands, seated on a tiger. In the temple of Kalighat (from
which Calcutta derives its name) dripping skulls might be seen hanging from
her neck. In one of the temples at Jeypore the goddess may be seen with her
head twisted round the tradition is that the lady turned her face in disgust
;

when a goat was offered to her in sacrifice instead of a human being.

;

INTRODUCTION xxvii

death was quite oppo'sed to Brahmanical doctrines and
;

its occult mysticism soon passed into other creeds. But
in the land of its birth, after a short but glorious
existence Buddhism met with a cruel fate ;
and the
measure of punishment that was meted out to it by a

triumphant Brahmanism is depicted on the temples of Southern
India. It must be admitted, however, that in its pristine
garb Buddhism did not possess the attractions Hinduism
offered to its votaries. It never claimed to be a positive
religion, and its “ rewards ” and “ sanctions,” its promise of
bliss in a future existence, its penalties for failure to perform
duties in this life, were too shadowy to stir the heart of the
masses. It had soon to abandon its contest with the outside
world or to arrive at a compromise with the religion it had
tried to supplant and it was not long before the religion that
;

Buddha preached had to allow its lay-votaries to substitute
prayer- wheels for pious work, or to take to Tantrism to supple-
ment its own barren efforts. Its failure under the most
favourable circumstances in the land of its nativity sealed its
fate as a rousing religious system, although in some of its
mystical aspects it exercised considerable influence on the
philosophies of Western Asia and Egypt.
On the expulsion of Buddhism from India, Brahmanism
regained its supremacy ;
the long shadow under which it
had lived whilst the religion of Buddha dominated the country
had brought no improvement in its spiritual conceptions
and the lifeless formalism against which Buddha had revolted
was now re-established on a stronger foundation the lives;

of men and women were under the restored Brahmanical
regime regulated more closely than ever by a sacrificial cult
which appealed to their senses, perhaps to their emotions, rather
than to their spiritual instincts. Among the masses religious
worship became a daily round of meaningless ritual. For
them “ the chief objects of worship were the priests, the manes
and, for form’s sake, the Vedic gods.” Fetishism, as a part
of the aboriginal belief, was never eradicated from the Indian
continent by philosophical Hinduism or by practical Buddhism.
It now entered into the inner life of all castes
;
trees, stones
and other natural objects, along with the idols in which the

xxviii THE SPIRIT OF ISLAM

family gods, the household penates and the ancient divinities
were symbolised, shared the adoration of the populace. The
great Code of Manu, of which Hinduism is justly proud, and
which became in later centuries the model for the legal doctrines
of other Eastern races, represents a legislation for a state of
society where a great advance in material civilisation was
combined with the absolute domination of the priestly caste
and an astonishing moral decadence amongst the masses.
Like the priest the king was now a divinity. In the second
century of the Christian era, whilst Manu’s Code was still held
in reverence and treated as the final authority, its place was
taken by the Commentary of Yajnavalkya, “ the Contemplative
Master.” To him caste was as iron-bound as to Manu and;

the Sudra as impure as in early times.
Female infanticide, as among the pagan Arabs, was common.
There is no record when widow-burning was first intro-
duced, but it must have been common in the seventh century
of the Christian era. To the widow death, however terrible,
must have been a welcome release, for unless she was the
mother of children her lot was one of dire misery.
A woman was debarred from studying the Vedas .or partici-
pating in the oblations to the manes, or in the sacrifices to the
deities. The wife’s religion was to serve her lord her eternal
;

happiness depended on the strict performance of that duty.
And the faithful wife, who sacrificed herself on the funeral
pyre of her dead spouse, found a niche in the hearts of all the
votaries of Hinduism as one of the best and noblest of her sex ;

and often became herself the object of worship.
Whilst thinking minds saw in the puerile practices of the
religion a deeper meaning whilst their souls floated far above the
;

ceremonialism of the creed they professed, not one philosopher
or priest viewed with horror the cruel immolations of the
helpless widow, usually no more than a child. Religious
associations, generally composed of both sexes and not always
remarkable for austerity of life, had already sprung up and ;

numerous celibate brotherhoods worshipping different divinities
had come into existence. They invariably congregated in
monasteries into which women were admitted as lay members.
Among them, as among the mendicant fraternities that were

INTRODUCTION XXIX

established about the same time, the professed celibacy was
more nominal than honoured in its breach rather than
real,

in its observance. Large numbers of the mendicant brother-
hoods lived in comfort and ease in temples and muths. Others,
like the begging friars of the Middle Ages and the vulgar cynics
of the Flavian period, wandered in search of merit from the
doles of the devout. Their sole recommendation to the
charity of the pious consisted in their matted locks, their
unkempt beard, the ochre-coloured shirt that hung over their
shoulders, the ash-covered naked bodies and the inevitable
beggar’s gourd and staff.
As the divinities loved music and dancing, a large number
of dancing girls were attached to the temples, who were by no
means vestal, and whose services were at the disposal of the
ministrants of the cult. Women occupied a very inferior
position in early Hindu legislation, and Manu's extreme
denunciation of the sex can be compared only to the fanatical
pronouncement of the Christian Saint Tertullian, “ Women,”
says Manu, " have impure appetites they show weak flexi-
;

bility and bad conduct. Day and night must they be kept in
subjection.”
As regards the Sudras, he declared, almost in the words of
the Pandects, that the Creator had made them slaves and that
a man belonging to that caste, even when he is emancipated
by his master, cannot be free for bondage being natural to
;

him, who can deliver him from it ?
Such in brief was the religious and social condition among
the people of one of the most gifted sections of the Aryan race
at the time when the Prophet of Islam brought his Message to
the world.

Let us turn now to Persia a country which, by its proximity
to the birthplace of Islam, and the powerful influence it has
always exercised on Mohammedan thought, not to speak of
the character and tone it communicated to Judaism and
Christianity, deserves our earnest attention.
Consolidated into a nation and with a new spiritual develop-
ment, the western Aryans soon burst their ancient bounds, and
spread themselves over the regions of modem Persia and
Afghanistan. They appear to have conquered or destroyed

XXX THE SPIRIT OF ISLAM
most of the Hamitic and Kushite races inhabiting those tracts,
and gradually reached the confines of the Caspian, where they
found the more tenacious and hardy Turanians settled in
Media and Susiana. Before, however, they had succeeded in
subjugating the Turanians, they themselves fell under the
yoke of a foreign invader, Kushite or Assyrian, more probably
the latter, under whose iron sway they remained for a consider-
'•bL time 1 With the expulsion of the foreigners commenced
.

that conflict between Tran and Turan which lasted with varying
fortunes for centuries, and ended with the partial subjugation
of the Turanians in Media and Susiana
2
The frequent contact
.

of the followers of Afrasiab and Kai-Kifis in the field and the
hall exercised a lasting effect on the Persic faith. The extreme
materialism of the Turanians did not fail to degrade the yet
undeveloped idealism of their Iranian rivals and neighbours,
who, whilst they succeeded in superimposing themselves on
the ancient settlers of Media, had partially to incorporate
Turanian worship with their own. And thus, whilst in Persia,
Ormuzd alone was adored and Ahriman held up to execration,
in Media, the good and the evil principle were both adored
at the altars. Naturally, the Turanian population was more
inclined to worship their ancient national god than the deity
of their Aryan conquerors and in the popular worship,
;

Ahriman, or Afrasiab, took precedence of Ormuzd.
The Assyrian empire had fallen before a coalition, the first
of its kind known in history, of the Medes and the Babylonians,
but the religion of Asshur, from its long domination over many
of the parts occupied by the Aryans, left an ineffaceable mark
on the conceptions of the Zoroastrians. The complex system
of celestial co-ordination and the idea prevalent among the
Assyrians of a divine hierarchy engrafted itself on Zoroastrian-
ism. Ormuzd was henceforth worshipped as a second Asshur ;

and the Persian’s symbol of the God of light, the all-beneficent
power, became a winged warrior, with bow and lifted hand,
enclosed in the world-circle. Their symbol of growth also,
1
According to the Persian traditions, Zahh&k ruled over Iran for over a
thousand years, and this is supposed by several scholars to represent the exact
period o f Assyrian domination. The rise of Faridfln would, according to
this view, be synchronous with the downfall of Nineveh.
* Lenormant, Ancient Hist,
of the East, p. 54.

INTRODUCTION xxxi

the tree with the candelabra branches ending upwards in the
pine-cone, was converted into the Persian iir-cone. Before
the rise of Cyrus in F&rsistan and his consolidating conquests,
the symbolic worship in vogue among the early emigrants
and became degraded among the masses into pyrolatry,
settlers
or took the form of Chaldaeb-Assyrian Sabseism.

The city of Asshur, which had ruled Western Asia up to
the confines of India for nearly a thousand years, and almost
wrested from the Pharaohs the empire of Egypt, the city —
of the mighty Sargon and the great Sennacherib, had fallen
before the combined forces of the Babylonian and the Mede 1 ,

never again to raise its head among the nations of the world.
Babylon, which after its early rivalry with Nineveh had been
reduced to a dependency of Assyria, became again the centre
of Asiatic civilisation. She gathered up the arts and sciences
of a thousand years of growth, and the product of “ interfused
races and religions, temples and priesthoods,” and supplied
the connecting link between the inorganic faiths of antiquity
and the modern beliefs. Assyria had, with the civilisation
and literature of the early Accadians, also borrowed much of
their religion. Babylon, rising into more potent grandeur
from the ashes of Nineveh, centred in herself the essence of
the Assyrian and Chaldaean cults. Under Nebuchadnezzar
the empire of Babylonia attained the zenith of its power ;

Judaea and the flower of the nation was carried into cap-
fell,

tivity to lament by the waters of Babylon the downfall of the
kingdom of Jehovah. The mighty conqueror penetrated into
Arabia, and overwhelmed and nearly destroyed the Ishmaelites;
he smote the Tyrians, and broke the power of the Egyptian
Pharaoh. In spite of the maledictions heaped upon her head
by the Hebrew patriot, Babylon was by no means such a hard
taskmaster as Egypt 2 The Israelites themselves bear testi-
.

mony to the generosity of their treatment. Not until the
redeemer was nigh with his mighty hosts, marching to the
conquest of the doomed city, did the children of Israel raise
their voice against Babylon. Then burst forth the storm of
imprecations, of predictions of woe, which displayed the
characteristics of the race in its pristine savagery. " By the
1 606 B.c. 'Jei xlix ty to 29.

xxxii THE SPIRIT OF ISLAM

rivers of Babylon, there we sat down ;
yea, we wept when we
remembered Zion. O Daughter of Babylon ! happy shall he
be who dasheth thy little ones against the stones.” 1
Under Nebuchadnezzar, Babylon was indisputably the
centre of all existing civilisations. And
the influence wielded
by her priesthood did not cease with the empire of Babylonia.
The mark of the Babylonian conceptions is traced in unmis-
takable characters in both the Judaical and Christian systems.
The long exile of the Jews among the Chaldaean priesthood,
the influence which some of the Hebrews obtained in the court
of the Babylonian king, and the unavoidable interfusion of
the two peoples, tended to impart a new character to later
Judaism. They were carried to Babylon in a state of semi-
barbarism ;
they returned to Zion after their long probation
in the land of exile a new people, advanced in faith and doctrine,
with larger aspirations and their political vision extended.
With the conquest of Babylon begins a new era in religious
development. Henceforth the religion of dualism holds the
empire of Asia. The grand toleration which Cyrus extended
towards the Jews naturally led to his exaltation as “ the
Messiah,” ” the Redeemer,” “ the anointed Saviour of the
world ” The captivity of the Hebraic tribes, and their enforced
.

settlement near the seat of Persian domination, and their sub-
sequent intermixture under' Cyrus with the Persians, most
probably gave impetus to that religious reform among the
Zoroastrians which occurred during the reign of Darius Hys-
taspes. There was mutual action and reaction. The Israelites
impressed on renovated Zoroastrianism a deep and abiding
conception of a Divine Personality overshadowing the universe.
They received from the Iranians the notion of a celestial
hierarchy, and the idea of a duality of principles in the creation
of good and evil. Henceforth it is not the Lord who puts a
lying spirit into the mouths of evil-doers Satan, like ;

Ahriman, from this time takes a prominent part in the religious
and moral history of the Hebrews.
The reign of Cyrus was one of conquest, hardly of organisation.
The reign of Darius was one of consolidation stem worshipper
;

of Ormuzd, to whom he ascribes all his victories,
he endeavoured
1 Ps. cxxxvii.

INTRODUCTION xxxiii

to purify the faith of Zoroaster of all its foreign excrescences,
to stamp out the Magism of the Medes from its stronghold,
and to leave Aryan Persia the dominant power of the civilised
world. Nothing, however, could arrest the process of decay.
Before a hundred years had gone by, Zoroastrianism had
imbibed to the full the evils which it had fought against in its
infancy. The scourgers of idolatry, the uncompromising
iconoclasts, who, in their fiery zeal, had slaughtered the
Egyptian Apis and overturned its shrine, soon absorbed into
the worship of Ormuzd the Semitic gods of their subject states.
The old Magian element-worship was revived, and Artaxerxes
Mnemon, one of the immediate successors of Darius, introduced
among the Zoroastrians the worship of that androgynous

Mythra the Persian counterpart of the Chaldaean Mylitta or
Anaitis, with its concomitant phallic cult. The development
of this Mythra-cult into the gorgeous worship of the beautiful
Sun-God is one of the marvels of history. The resplendent
Sun ascending over the cleft mountains, chasing the Bull into
its lair and with its blood atoning human sins, is a conception
which has left its ineffaceable mark on one of the dominant
religions of the world. This worship of Mythra was carried
by the Roman legionaries from the valley of the Euphrates
to the furthest corners of Europe, and in the reign of
Diocletian it became the state-religion of Rome.
Never was the condition of woman so bad, never was she

held under greater subjection, a slave to the caprice of man,
than under the Mago-Zoroastrians. The laws of Manu imposed
certain rules of chastity, and the stringency of primitive ex-
ogamy exercised a restraining effect upon human passions.
The Persian in the relations of the sexes recognised no law
but that of his Own will. He could marry his nearest kindred,
and divorce his wives at his pleasure. The system of female
seclusion was not confined to the Persians alone. Among the
Ionic Greeks, women were confined within the gynaikonitis ,
often kept under lock and key, and never allowed to appear
in public. But the Greek gynaikonomoi were not, until later
times, mutilated specimens of humanity. In Persia, the
custom of employing eunuchs to guard the women prevailed
from the remotest antiquity. As in Greece, concubinage was

xxxiv THE SPIRIT OF ISLAM

a recognised social institution, and was interwoven with the
foundations of society. The Persian, however, never allowed
lewdness to be incorporated with the national worship. He
worshipped no Aphrodite Pandemos nor was Zoroastrian
;

society tainted with that “ moral pestilence ,” the most
1

degrading of all vices, which was universal in Greece, which
spread itself afterwards in Rome, and was not even rooted out
by Christianity.
With the downfall Achsemenian Empire ended the
of the
vitality of Zoroastrianism as a motive power in the growth
of the world. The swarms of conquerors, who swept like
whirlwinds over the face of Persia, destroyed all social and
moral life. The Macedonian conquest, with the motley
hordes which followed on its footsteps, the influx of all the
dregs of Lesser Asia, Cilicians, Tyrians, Pamphylians, Phrygians,
and various others, half Greeks, half Asians, obeying no moral
law, the hasty and reckless temper of the conqueror himself,
all led to the debasement of the Zoroastrian faith The Mobeds, .

the representatives of the national life, were placed under the
ban of persecution by the foreigner, the aim of whose life was
to hellenise Asia.
Alexander’s career was splendidly meteoric. Shorn of the
legends which have surrounded his life and turned it into an
epopee, he stands before us a man of gigantic conceptions and
masterly purposes, possessed of a towering ambition, a genius
which overpowered all opposition, and a personality which
enabled him to mould the minds of all around him according
to his own will. His was a nature full of contradictions. A
disciple of Aristotle, who aimed at the hellenisation of Asia,
with himself as the central figure in the adoration of the world,
an associate of philosophers and wise men, his life was dis-
graced by excesses of a revolting type. “ The sack of Tyre
and the enslavement of its population, the massacres and
executions in India and Bactria, the homicide of Clytus, the
death warrants of Philotas and the faithful Parmenio, the
burning of Persepolis and the conflagration of its splendid
library at the instigation of a courtezan, are acts,” says an
apologist and an admirer, “ for which no historian has found
1 Dellinger, The Gentile and the Jew, vol. ii. p. 239.

Antiochus Epiphanes. and Mago-Zoroastrian- ism again raised its head among the religions of the world. Mazdism. the cruel persecutor of the worshippers of Jehovah. How far the brilliant aspirations of Ardeshir -BabekSn (Artaxerxes Longimanus). formed for themselves a kingdom in the middle portion of the Achsmenian empire the Grasco-Bactrian dynasties were in .” With the conquest of Alexander and the extinction of the Achamenian dynasty. I Around them clustered the hopes of a renovated religious existence under the auspices of the Sasanide dynasty. led him to discourage all creeds and faiths. Zoroastrianism gave way to Hellenism and the worst traditions of Chaldsean civilisation. is a matter of history. Zoroastrianism became mixed with the old Sabaeism of the Medes and the Chaldeeans or. religious or political. Under the the process of Seleucidse. But with Parthia enlarged into an empire. which militated with his one great desire. was compelled to hide itself from the gaze of the rulers. persecution gave way to toleration. the unenviable designa- tion of Ahriman. all organisations. the founder of the new empire. Bactria and the northern part of Afghanistan. pristine character. — INTRODUCTION XXXV a palliation. though not actually extinguished. Under the Parthians. viz. it was confined to the hearts of some of those priests who had taken refuge in the inaccessible recesses of their country. and the Parthian sovereigns aspiring to the title of Shah-in- shah. In quiet and settled parts. and his anxious desire to resuscitate that city and make it the centre of a mightier and more com- plete civilisation. The Jews and Zoroastrians were placed under the ban and ostracised. And the rise of the Sasanides gave it another spell of power. possession of the eastern tracts. The political autonomy of Persia . Even the rise of the Parthian power tended to accelerate the decline and ruin of Zoroastrianism. where kept alive in its . were realised. won for himself from them as well as the Zoroastrians. The Seleucidas ruled on the Tigris and the Orontes the Parthians . The state-religion of the Seleucidse was a mixture of Chaldceo-Hellenism. The founder of the new empire placed the Mobeds at the head of the Last sad representatives of a dying faith State. The extreme partiality of the hero of many legends towards Babylon. denationalisation went on apace.

they spread over the West. was put to death but his doctrines had taken root. carried away her Caesars into captivity. water. . The proclamation of this extreme communism revolted the better minds even among the Persians. the empire of the Byzantines. Under the Sasanides. and " bade all men to be partners in riches and women. and from Persia . The successor of Zoroaster. only rivalled in the turmoil of its sects and the licentiousness of its sovereigns. All these evils betokened a complete depravity of moral life. The climax: of depravity was reached when Mazdak. failed to achieve its purpose. The kings were gods they were . For centuries they competed with Rome for the empire of Asia. This doom. Time after time they defeated her armies. just as they are in fire. in the degeneration of its aristocracy and the overweening pride of its priesthood. absolute masters over the person and property of their subjectsy who possessed no rights. and grass private property was not . and foreshadowed the speedy extinction of the nation in its own iniquities. The Persian empire. but the social-and religious life was lost beyond the power The teachings of rulers to revive. and the fierce intolerance with which Ardeshir and his successors persecuted rival creeds. see also Shaikh Muhammad Iqbal's Development of Metaphysics in Persia.xxxvi THE SPIRIT OF ISLAM its national life —was restored. but in the hearts of the people they were as dead as old Gushtisp or Rustam. each man was to enjoy or endure the good and bad lots of this world. of yore lived perhaps in books. p. the Zoroastrians attained the zenith of their power. and were virtual serfs. under the later Sasanides. The worship of the true God had given place to a Chaldaeo-Magian cult. to exist . 18. in the beginning of the sixth century of the Christian era. as Mazdak styled himself. It burnt upon the high altars of the temples. preached the com- munism with which modem Europe has now become familiar. though staved off for a time 1 The Dabistdn-i-Maz&hib of Mohsini F&ni . sacked her cities.” 1 The lawfulness of marriages with sisters and other blood relations had already been recognised by Mago-Zoroastrianism. but it had died out from the heart of the nation. and despoiled her subjects of their accumulated riches but . the fire of Zoroastrianism as a moral factor was extinct.

could not but make a deep impression on the mind of the Teacher mourning over the sight of his stricken people. with its hopes and aspirations. the dreamy hopefulness of the Essenes. had culmin- ated in the wars of Titus and Hadrian. inevitable after his death. Jesus had come and gone. with one hand extended towards Alexandria and the other towards Buddhistic India. their temple. denounced and reprehended by an endless succession of prophets. The nation liyed in hope. whose life became a sacrifice to the depravity . The fierce intolerance of the Zealots seated in their mountain homes. seeking shelter far and wide. the preachings and denunciations of the wild Dervish. take away all sense of pity for their future fate. and witnessed many changes in their fortunes. re-enacted the scenes of past times. and a voluptuous epicureanism on the other. Pagan Rome had destroyed. he was imbued with the Messianic ideas floating in the atmosphere in which he lived and moved. where they dwelt in treacherous harmony with the unsuspecting natives. of Cyprus and Cyrene. written during one of the greatest travails of the nation. Christian Constantinople persecuted them with an equally relentless fury. The series of disasters which one after another had befallen the doomed nation of Moses. became But a Master had already appeared. the half-hearted liberalism of the Pharisees. without producing any visible effect upon them. and stamped out in fire and blood their existence as a nation. the lifeless ceremonialism of the Sadducees. destined to change the whole aspect of the world ! Eleven centuries had passed over the Jews since their return from the Babylonian captivity. but the misfortunes of the past had no lessons for them in the future. INTRODUCTION xxxvii by the personal character of Kesri Anushirv&n. The house of Israel was a total wreck . their rebellious hardness of heart. its members were fugitives on the face of the earth. The child of his age. The Book of Daniel. The atrocious cruelties which they committed in the cities of Egypt. but carrying everywhere their indomitable pride. in their safe retreats in foreign lands. The Jews. but the hope was mixed with rigid uncompromising bigotry on the one hand. Their own sufferings at the hands of ruthless persecutors had failed to teach them the value of humanity and peace.

and his earnest anticipation of a kingdom of heaven. and opposition . devoted to the cause of all. and the vivid not to say — weird effect exercised on their imaginations by the untimely disappearance of the Master. they never regarded him as anything more than a man. The quietism of Jesus.” " it was found necessary. Amidst the legends which surround his life. In spite of the promise attached to the “ effusion of the Holy Ghost. whose name was Saul (afterwards Paul). before a fortnight had run out.” says the historian of Ecclesiasticism. " that there should be some one defender of the gospel who. had called to his service a thirteenth apostle. fear. all appealed to the heart of Jesus. to be ushered in by the direct instrumentality of God. he trod the path of humility and meekness . kind and gentle to his immediate followers. Born among the poor. In the midst of a proud and exclusive race. were the outcome of his age. . and the ruling classes. the despised. his short ministry was devoted almost exclusively to the humble denizens of the country side— the poverty-stricken peasantry and the fishermen of Galilee.xxxviii THE SPIRIT OF ISLAM of the Herodian court. the deep compassion of the great Teacher had awakened sentiments of gratitude and love. One bright sunny morning he had entered the stronghold of Jewish fanaticism full of hope in his ministry as the promised Messiah . Among the powerful. that the idea of an incarnate God or angel was introduced into Christi- anity. he had come as the messenger of universal brotherhood and love. — In spite of their credulous natures. Among a nation of furious and relentless bigots. But the Eagle’s talons were clutched on the heart of Judaea and its legions crushed out all hope of a violent change. among the poor. self-denying spirit. versed in the learned arts. he was sacrificed to the vested interests of his day. he left behind him the impress of an elevated. Deeply versed in the Rabbinical lore. so much at least is clear. His disciples were poor. he had roused only feelings of hatred. by an extraordinary voice from heaven. It was not until Paul adopted the creed of him whose execution he had witnessed. the ignorant and the oppressed. ignorant folk.. the rich. might be able to combat the Jewish doctors and the pagan philosophers with their own arms. his preachings were addressed to the poor. For this purpose Jesus himself.

8 The Ebionites most probably represented the beliefs of the original companions of the Prophet of Nazareth. i. p. death. in the Surush who was to appear from the East the Buddhist. ii. vol. the Pharisee and the scholar. Mr. not free from physical ailments. 4 The Docetes believed Jesus to be a pure God. with its doctrine of intelli- gences and its notion of the triad. was shown in the curious though well-known antipathy of the two apostles. • Milner. who had never come in actual contact with the Master. an incarnate god bom of a virgin the Alexandrian mystic . He had conversed with them familiarly. * Comp. half-philosophical notions of his time. and various others down to the decisions of the 1 Mosheim.” * were in vogue both in Egypt and Syria. pp.” The Mago-Zoroastrian believed in an angel-deliverer. the virgin mother " holding in her arms the new-born sun-god Horus. the idea of the Isis-Ceres. clothed with a certain shadowy resemblance of a body. Their belief was tempered by their knowledge of him as a fnan. They had marked him grow from infancy to youth and from youth to manhood they had . The deprava- tion of ideas from this original faith. Ernest de Bunsen's Essay on Mohammed’s Place in the Church. the Judaical and the anti-Judaical party. the Marcionites. 63. And Paul. Hist. 27. inculcated the doctrine of the Logos and the Demiurge. through various inter- mediate phases like those of the Docetes. 1 INTRODUCTION XXXIX and whose acquaintance both with Jewish and Grecian learning was very considerable. Peter and Paul. The Marcionites regarded " him as a being most like unto God. and " in all the actions of rational and animal life ” had appeared to them as of the same nature as themselves. vol. The esoteric conceptions regarding the birth. the Patripassians. Ecclesiastical History. as 4 Strauss suggests. of the Church of Christ. was easily inclined to attach to him the attributes of a Divinity —of an Angel Incarnate. and resur- rection of Osiris. April 1889. he. Asiatic Quarterly Review. borrowed from the far East. in . The jealousy between the home and the foreign. 26. was deeply imbued with these half-mystical. He infused into the simple Jesus the most mysterious teachings of principles of Neo-Pythagoreanism. A visionary and enthusiast by nature. that he might thus be visible to . seen him increase in stature and wisdom. even his Son Jesus Christ.

Exactly a century before the Phrygian Cybele 1 was brought to Rome. Horus the Egyptians. Osiris. The prevalent belief in aeons and emanations predisposed all classes of people. and included almost the whole of Northern Africa and a large part of Western Asia. . So long as the main idea was main- tained they were indifferent to mere names. the seed-ground of Christianity and the battlefield of contending sects.” The Patripassians believed that the Father suffered with the Son on the cross (Mosheim and Gibbon. Ptolemy Soter. had become master of Egypt. or noted his everyday life. the Passion and Resurrection of Dionysus. To neither it mattered under what names the gods were worshipped or the rituals were conducted. the Son the Greek in . . 150. pp. in the coming centuries. With the object of fusing the Egyptians and Greeks into a homogeneous nation by the unifying bond of a common religion he conceived the design of establishing a worship in the practice of which the two peoples would join hands. Isis and the trinitarian belief .xl THE SPIRIT OF ISLAM Council of Nice in 328. The Egyptian faith revolved round the Passion and Resurrection of Horus. The Greek had his Eleusinian mysteries With all the mystic rites of initiation and communion . ii. vol. in loco and Neander. for all the conditions were in his favour. observed his humanity. The Greeks worshipped Zeus. Serapis took the place of Zeus among the Greeks. Ptolemy . of Osiris among the Egyptians . succeeded. to accept his divinity without any question. 301 et seq. Thus was born the great cult of the Serapeum.). the mysteries of Isis with similar rites and similar significance. was common to both. especially those who had never beheld the Prophet. Demeter and Apollo or Dionysus . the Egyptian hierophant. The same idea occurred to Akbar some two thousand years later but where the great Akbar failed. At the time Jesus began his preaching the Empire of Rome stretched over more than half Europe. forms a continuous chain. Isis who became the “ mater dolorosa ” of the votaries of the mortal eyes. This vast area by an accident became. the most fortunate and probably the most far-sighted of Alexander’s generals. 1The worship of Cybele has a very close analogy to the cult of the famous Hindu goddess Durga or K 4Ii.

This deity does not seem. carrying lighted tapers. some eighty years before the birth of Jesus. . Legge’s Forerunners and Rivals of Christianity. “ the bestower on the wretched the sweet affection of a mother ” never lost its power on their emotions. to have lost his hold among the inhabitants of the sea-board of Asia Minor and the prevailing . its insistence on the direct touch of god with humanity. had suffered and died and risen again made easy in later centuries the spread of Christianity. Its gorgeous ritual. however. its tonsured. displaced Dexneter and Horns Happocrates . The promise of the second advent of Jesus with the immediate ushering in of “ the Kingdom of God. 87. vol. absorbed the adoration hitherto rendered to Dionysus. with all its mystic rites. it is necessary to bear in mind the causes that helped in the diffusion of the Galilean faith before the ascension of Constantine to the throne. The worship whose glory had overshadowed the of Isis. INTRODUCTION xli Alexandrian cult. the solemn processions in which nothing was wanting to stimulate the emotions. chapter v. its doctrine of atonement. the mysteries with alltheir mystical meanings. It seized at once the fancy both of the populace and of the cultivated classes. the passionate grief at the suffering and death of Osiris-Horus. appealed vividly to a world whose old gods were mute and which yearned for a closer touch with the eternal problem of the Universe. It is not surprising that Isis took a strong hold on the heart of the Roman people . the frenzied joy at his resurrection. legionaries were quartered they appear to have left the memorials of their worship. the young acolytes in white. ii. the more virile cult of Mythra the beautiful sun-god. To form a just estimate of the superlative and exclusive claim advanced by Christianity to enrol under her banner and to dominate the conscience of all mankind. was brought to Rome. personality of her consort. belief thata god had lived among mankind. clean-shaven priests.” when the poor would ‘Dill's Roman Society from Nero to Marcus Aurelius. the initiation. it is said. above all the promise of immortality. 1 Although the worship of Isis. . p. was held in its special favour among the soldiers Roman and wherever the .

The philosophers at the same time. which was assured to take place within the lifetime of the early disciples. the warriors of Christianity went forth to destroy the professors of another faith in the that the second coming of their Lord was nigh. created among the humble folk a wild excitement. After a thousand years. And yet the hold of the Alexandrian divinities . furthered its cause. full belief Besides this there were other causes equally potent which helped the diffusion of Christianity in the shape it assumed after the death or. of the faith multiplied they carried this vivid belief far and wide.xlii THE SPIRIT OF ISLAM be exalted. the idea of a god who had died and risen again. albeit unconsciously and without the intention of helping Christianity. the disappearance of the Master. according to Ebionite and Moslem belief. that although the fulfilment of the promise. among all the peoples of Asia Minor. first of travail and later of success. The religion that held forth the promise of an early adjustment of inequalities and redress of wrongs and injustice received a ready acceptance among the masses. was universal. So strong a hold did the belief in the establishment of the kingdom of God with the second advent acquire among the populace. Syria and the Mediterranean littoral. and Lazarus would take the place of Dives in the enjoyment of heavenly gifts. receded as decades went by into dim futurity. It was an essential part of the Serapean cult . and in the rites and practices of the old cults. Their speculations with regard to the nature of God and of a life after death undermined the faith of many thinking pagans in the mysteries of Isis and Mythra. As already observed. The fervent anticipations of the immediate disciples and followers of Jesus naturally communicated them- selves to the neighbouring peoples and as the missionaries . and of a divine Trinity. there was no difficulty arising from sentiment or religious predilection to the acceptance of the principal doctrines of post-Jesus Christianity. excepting the Jews. the anticipations and hopes to which it gave birth did not lose their force until the final collapse of the Crusades. even without any knowledge of its tenets.and with the spread of Isis-worship every part of the Roman world was permeated by the trinitarian conception .

Among the masses Isis-worship was transformed into Mariolatry and Mary the mother of Jesus became. in the early period of its growth a certain uniformity of faith and doctrines. was so strong that for nearly three centuries the spread of Christianity was confined to the ignorant and uneducated.” Thenceforth she was worshipped. And when these. in loco. looking back through the vista of ages.” Asceticism was a favoured institution among the votaries of the Alexandrian divinities . dogma connected with the mysteries of Isis regarding the change of wine into the blood of the mourned god was absorbed into the Christian system. instead . as the “ madre de dios. however. and almost all their rites and ceremonialism. who looked askance at the revolutionary doctrines of the new cult. began entering the fold they brought with them all the elements that have gone to mould modem Christianity with multitudinous sects 1 Relentless persecution lasting its . 5. In the tonsured clean-shaven. A . the Gangetic Delta. sanctified this institution for both sexes. in the periods of the fasts and festivals ” 2 of the Christian Church. the white robed acolytes. one is forcibly reminded of the older cults . did it make any headway among people of culture.1.” and " the altar of pity. who had derived much of their inspiration from the hierophants of. pale-clad -priests. “ in the form of the sacraments. and practices and institutions. among whom it was a common practice the Christian Church adopted and . Not until the Christian Church had incorporated with its theology and ecclesiastical system many dogmas borrowed from its great and fascinating rivals. chapter v. Communion took the place of initiation and even the .and the religions which Christianity displaced rise 1 Dill's Roman Society from Nero to Marcus Aurelius. in the gorgeous rituals. * Legge. INTRODUCTION xliii and of the Sun-god on the hearts of the cultivated classes. Forerunners and Rivals of Christianity. " the haven of peace. for centuries secured. baptism under the influence of the cult of Isis grew into a mystical and cumbrous rite. of the Egyptian goddess. it was practised by the Pytha- goreans and Orphics. From the simple immersion used by John the Baptist. under the stress of religious persecution or imperial pressure. as she still is among the Latin races.

it satisfied the yearnings of those who. Paul's to the Serapeum. with an assured trust in future salvation to rich and poor alike among those who accepted its doctrines. hungered for an assur- ance that the existence on earth was but part of a larger life. The whole of the Western pagan world was in short in an expectant mood.” gradually monopolised the homage of the peoples who had been subjected by Rome.xliv THE SPIRIT OF ISLAM before us in all their pageantry. We seem to hear pomp and once more in the litanies of the Church the beautiful touching hymns sung to the Alexandrian goddess (the Mater dolorosa of the Western pagan world).appealed to the nobler instincts of mankind if not more forcibly than the Isiac or Mythraic creeds. and all the teachings of the past had attuned its mind to the reception of a call.worship. In its higher phases. as taught by his chief disciples. its doctrines were more positive and concrete than the abstract speculations of the philosophers. The Galilean faith seized the opportunity. Whether this adaptation of the simple teachings of Jesus. Its promise of a life after death was less veiled in mysteries. by a thousand white-robed boys and girls. Peter's or St. But the charge the Moslems make against his followers that . it. and it requires but little effort of fancy to carry back the imagination from St. waiting for a positive and direct revelation . The religion of Jesus. turning from the mysticism of the older cults or fleeing from the hidden inde- cencies associated with Nature. should stand on the same plane. was a develop- ment or the reverse must remain for the present unanswered. It brought solace and comfort to the — down-trodden and held forth a promise not yet fulfilled of — equality and brotherhood among mankind. and after appropriating and absorbing the ritual and doctrinal legacies left by its “ Forerunners and Rivals. besides these borrowed and adventitious recommendations. ignorant and educated. were groping in semi-darkness for a resting place where high and low. in the welter of spiritual conceptions and religious beliefs. distinct and independent claims to draw to itself the homage of those who. Whilst the dogmatism of its preachers often assisted by secular force silenced questioning minds. certainly with greater assurance. had. to make them more readily acceptable.

” the essentially pathetic history of Jesus was converted into a “ fairy tale. furnished an open ground for contending factions to dispute not only about doctrines and discipline. and its futile endeav- ours to reconcile doctrines with the philosophy of the its Alexandrian schools. INTRODUCTION xlv they corrupted his faith can hardly be said to be altogether unwarranted. Cerinthus. and among whom the Neo-Pythagorean or Platonic ideas as t<~ the government of the universe were more or less prevalent the . p. adopted after- 1 Mosheim. 121.” The fantastic shapes assumed by Christianity in the centuries which preceded the advent of Mohammed are alike interesting and instructive. very vagueness which surrounded the figure of Jesus in the — conception of his followers soon gave birth to an infinite variety of doctrines and sects. And age after age everything human. The early cessation of the ministry of Jesus and the absence of any organic teaching. was smoothed away from the adored image of an incarnate God. The Gnostic doctrines. almost simultaneously with the capture and destruction of Jerusalem by Hadrian. gave birth about the same time to the Neo-Platonic eclecticism of Ammonius Saccas. the intermixture of his followers with the non-Judaic people who surrounded them on all sides. The expulsion of the Jews and the Christians from Jerusalem. whilst it allowed a freer scope to 1 imagination. . are supposed to have been promulgated towards the end of the first century.” and his life so surrounded with myths that it is now impossible for us to know " what he really was and did. everything not purely ideal. " the creator of the world.” The narrowness of Pauline Christianity. which abounded in so many traditions relating to Jesus as a man . which were wholly in conflict with the notions of the Judaic Christians. whom he supposed to be totally distinct from the man Jesus.” as shown in the lives of even the early Christians. but also as to the nature of their Teacher. inculcated among his followers the dual worship of the Father and the Son. the most prominent of the Gnostic teachers in this century. perhaps “ a freer latitude of faith and practice.

sent to the Jews. The Marcionites. that thus he might be visible to mortal eyes. even His Son Jesus Christ. Ammonius was the prototype of Mani. Between these there existed the Demiurge. This versatile writer. or Manes. " a being most like unto Himself. The commission to this celestial messenger was to destroy the empire. who administered rewards and inflicted punishments. neither perfectly good nor perfectly evil. Gnosticism was in great force. an intermediate kind of deity. the creator of this inferior world. since. the one perfectly good and the other perfectly evil. but also the influence exercised upon Christianity by Zoroastrianism. Divisions and heresies were rife throughout the Christian Church. endeavoured to bring about a general concordance among all the existing creeds and sects. but without effect. The second century of the Christian era was ushered in in strife and disorder. having a body only in appearance. In some respects. and was undoubtedly above the level of his contemporaries.xlvi THE SPIRIT OF ISLAM wards by Origen and other leading Christians. He succeeded in forming a school. as they show not only the evils which flowed from the teachings of the Church. Some of the sects which came into prominence in this century deserve a passing notice. both of the Evil Principle and of the Author of this world. On this account he was attacked with ‘ ‘ inexpressible violence and fury by the Principle of Evil ” and by the Demiurge. whose origin is celestial and divine. according to the Marcionite doctrines. and engaged in perpetual conflict — mark the impress of the Zoroastrian with the Principle of Evil. The Demiurge was. but his teachings never regulated the morals or influenced the faith of a community. Neo-Pytha- goreanism. . ideas The Supreme Principle. who were perhaps the most important of the early Gnostics. and left its character indelibly impressed on Christianity. but of a mixed nature. believed in the existence of two principles. and the ancient Sabasism of the Chaldaeans. whose impress is visible in the writings of almost all the prominent thinkers of Christendom in the earlier centuries. and to bring back wandering souls to God. he was thereby rendered incapable of suffering. in order to terminate this ! warfare and to deliver from their bondage the human souls.” clothed with a certain shadowy resemblance of a body.

and the Holy Ghost. the most famous of whom were Priscilla and Maximilla. A worse evil was to befall the Christian Church in the person of Montanus. who disdained all knowledge and learning. clothed. the tyranny of the Demiurge. “ ladies more remarkable for their opulence than for their virtue. " were the offspring of philo- sophy.” The Valentinians believed Jesus to be an emanation from the Divine Essence come upon 'earth to destroy the dominion of the Prince of Darkness. entertained the same notions as the other Egyptian Gnostics concerning the aeons. and the .” They turned Northern Asia into a slaughter-house. taught that " the supreme God permitted Jesus. but with a celestial and aerial body. a native of Phrygia. He soon succeeded in attaching to himself a large body of followers. His Son. and the torments of an ignominious death 1 “ These sects. disguised as a serpent. Son. and he set the ball rolling by denying any real distinction between the “ Father. His Son. proclaimed himself the Paraclete promised by Jesus. to descend from the upper regions to purge mankind of all the evils into which they had fallen. the prophetesses. and by their insensate fury inflicted terrible sufferings on the human race. by which Adam and Eve were deceived.” They also maintained that the serpent. Valentinians. Montanists. Praxeus was the first of these sophistical preachers of Christi- anity.” and their own philosophical views as to the government of the world. the eternity of matter. and Holy Ghost. and " the divine Christ united to the man Jesus in order to destroy the empire of this usurper. Whilst the Marcionites. the Greeks on their side endeavoured to bring about a certain harmony between the Pauline doctrine concerning " the Father. INTRODUCTION xlvii The Valentinians. who flourished in Egypt. was either Christ himself. or Sophia. not with a real. The Ophites. the creation of the world in opposition to the will of God. Son. Whilst the Gnostic creeds were springing into existence under the influence of Chaldaean philosophy. and the two natures united in Christ.” says Mosheim. whose influence was more lasting.” This man. that He suffered with him the anguish of an afflicted life.” and maintained that the Father was so intimately united with the man Christ.

the aspirations of all hearts. 2 and his assertion. In order to release the struggling divine soul from the prison in which it was confined. the most perfect embodiment of the culture of his age. The doctrine of Mani was a fantastic mixture of the tenets of Christianity with the ancient philosophy of the Persians and the Chaldaeans.an eclectic faith which would satisfy all demands. like the Batinis. x. chap. The stories relating to his art -gallery have passed into a proverb. Matter and Mind are engaged in perpetual strife with each other. the Supreme God sent from the solar regions an Entity created — from His own substance which was called Christ. In the course of this conflict human beings were created by the Principle of Matter endowed with two natures. to all accounts. * He was an astronomer. Mani was. a Magi by birth and Christian by education. The audacity with which Mani applied himself to undermine the current faiths by an outward profession. and an 1 artist of eminence. disciples appeared. they were persecuted with unparalleled ferocity. there arose in Persia a man whose individuality has impressed itself in ineffaceable char- acters on the philosophy of two continents. . he rose in revolt against the jarring discord which surrounded him on all sides. of an esoteric insight into all religious doctrines. and set himself to the task of creating. wherever he or his . from the chaos of beliefs. which destroyed all foundations of belief in the neophyte — a process afterwards imitated by his congeners. * See post. . the former being a part of the light or spirit which had been filched from heaven. According to him. a physicist. and during his ministry taught mortals how to disengage the rational soul from the corrupt body 1 Anang-i-M&ni. imbued with the ancient philosophy and mysticism of the East. the other material. — xlviii THE SPIRIT OF ISLAM other Gnostic sects were endeavouring to spread their doctrines throughout the empire of. one divine. — the Isma'ilias. Thoroughly acquainted with the Jewish Cabbala and the teachings of the Gnostic masters. a musician. Rome. Christ accordingly appeared among the Jews clothed with the shadowy form of a human body. part ii. joined to a subtle criticism. armed against him every creed and sect and naturally.

This peculiar doctrine. to abjure wedlock and all gratifica- tions of the senses. or Mini.” The " elect ” were compelled to submit to a rigorous abstinence from all animal food and intoxicating drink. On the contrary. lands. suffer. but his doctrines passed into Christianity and were visible in all the struggles which rent the Church in later times. he was not even an incarnate God. to feed upon flesh. he was apparently. but this liberty was granted them with many limitations. striving to escape matter. About the middle of the third century arose the sect of the Sabellians. and led to the promulgation in the early part of the fourth century. The Manichasan Christ thus could neither eat.” and the other. but not in reality. the " elect. to enter into the bonds of conjugal relationship . without assuming its forms. the changing of the eucharistic elements into the actual flesh and blood of the Deity. thus constituting him the son of God. Manes. was the cause of serious disorders in the Christian Church. and wealth. which Gibbon regards as an approach to Unitarianism. crucified. They were allowed to possess houses. the “ hearers. introduction xlix to conquer the violence of malignant matter. drink. and under the strictest conditions of moderation and temperance. which marked a new departure in the religion of Jesus. Tritheism was only a modification of the ancient paganism suited to the character of the people who had adopted the creed of Jesus.” However blasphemous and irrational these doctrines may seem. Manes divided his disciples into two classes . but an illusory — phantasm ” the all-pervading light-element imprisoned in nature. was put to death by Bahram-Gor. he returned to his throne in the sun. They regarded Jesus as only a man. Polytheism was ingrained in their nature. and believed that a certain energy proceeding from the Supreme Father had united itself with the man Jesus. by Origen. of the doctrine of three distinct personalities in the Godhead. having fulfilled his mission. nor die . The Prince of Darkness having incited the Jews to put him to death. The discipline appointed for the " hearers ” was of a milder kind.one. they appear hardly more so to Moslems than the doctrine of transubstantiation. and tritheism was a compromise between the teachings of Jesus and the ancient .

Alexandria. after many violent efforts on both sides. s In the latter part of the sixteenth century of the Christian era Socinus of Sienna (in Italy) revived and ampli ied the doctrines of Anus. and voluptuousness of the sacerdotal order became the subject of complaint on all sides. the doctrine of Arius was condemned. * Gibbon.Arius had the boldness to preach.c. 411. and " Christ was declared consubstantial with the Father. and the luxury. 307. and in spite of violent and frequent persecution. kept itshold in these parts as well as Spain until his followers were taken into the fold of Islam. and the licentiousness of the monks became a byword. and Rome frequently ran with blood in consequence of their unruliness and turbulence. They were the free lance of the — Church. They also repudiated the doctrine of original sin and atonement. . iv. henceforth its history presents a constant and deplorable record of trouble and violence. of internecine strife and wrangling. The Unitarians of the present day are the direct spiritual descendants of the Socinians. in Bithynia. 325. The Arianism is due principally to the revolt of the rise of human intellect from the irrational teachings of the3 Church. p. 8 The troubles generated by the schism of Arius induced Constantine. vol.1 1 THE SPIRIT OF ISLAM worship of a number of personalities. To them God alone was the object of adoration. in opposition to his own bishop. of fearful and cruel persecutions. in a. that Christ was not of the same essence with God. The vices of the regular clergy assumed monstrous proportions. The asceticism of the early times had given place to monasticism. of bitter hatred and a perpetual endeavour to crush out reasori and justice from the minds of men. who denied the divinity of Jesus. which was at that time the most fanatical of Christian cities. tritheism merged into the doctrine of the trinity. always foremost in fomenting tumults and seditions. and the streets of Constantinople. In Alexandria. arrogance. In the course of time. Arianism soon spread in Egypt and Northern itself Africa. to assemble the Council of Nice. but not before it had given birth to the most philosophic sect of Christianity. 1 Mosheim. In this general council.” What- ever may have been the condition of the Christian Church before.

who taught that “ the divine and human nature of Christ were so founded as to form only one nature. who had succeeded in solving the mystery of their Teacher’s nature. who had murdered a woman. endeavoured to make a stand against the decree of Chalcedon. INTRODUCTION li The disputes of Nestorius with Cyril. " again oppressed the freedom of debate. The Alexandrian Christians. The second Council of Ephesus was convoked partly with the object of conciliating the various parties which had sprung up in the Church but " the despotism of the Alex- . The Monophysites and Nestorians. incarnate nature they pillaged. andrian Patriarch. forms a prominent chapter in the history of Christi- anity. they murdered the sepulchre . the murderer of Hypatia. yet without any change. which was convened at the instance of the Bishop of Rome. be divided ‘ with the sword.’ May they be hewn in pieces. About the middle of the sixth century the drooping fortunes of the Monophysites revived under the guidance of one of their leaders. Jacob. Jerusalem was occupied by an army of monks in the name of one .” At the Council of Chalcedon. confusion. May those who divide Christ. from the revolting doctrine of incarnation. or mixture of the two natures.” seem to be in no way different from those laid down by the Council of Chalcedon. But they succumbed under the furious onslaught of the orthodox. plunged the Christian Church into internecine warfare and bloodshed. did not hesitate to massacre their Patriarch in the baptistery. of Christ was defiled with blood. The heresy of the two natures was for- mally condemned. committing his mangled corpse to the flames and his ashes to the wind. To a non-Christian. And yet this distinction without a difference was the cause of untold misery to a large number of the human . and by their unrelenting persecution of the Nestorians and their bitter quarrels with the orthodox or the Chalcedonians.’ ‘ May they ‘ be burned alive !were the charitable wishes of a Christian ’ synod. the doctrine of the incarnation of Christ in one person but in two natures was definitely settled. bishop of Edessa. Under him and his successor they acquired overwhelming predominance in the Eastern empire.” says Gibbon. the doctrines of the Mono- physites.

” 1 The whole of Christian Europe was immersed in absolute darkness. whose doctrines were no less monstrous and fantastical. heathenism. the Christians..and the Church of Jesus was rent with schisms and heresies. Its downfall. the rise of this sect intensi- fied the evil and Western Asia. But the principle of discord was alive in their bosom. in peace and piety.” " says Gibbon. Christianity became the dominant power in the Roman empire. might have enjoyed their solitary triumph. Relic and saint worship had become universal Christianity had reverted to . “ After the extinction of paganism. parts of Europe continued to be the scene of massacres and murders and every kind of outrage in the name of Christ. The fate of paganism was sealed. had become inevitable. At last. though staved off for a time by the greatest and most sincere of the Roman emperors. of bringing peace into the bosom of the Church of Jesus. The social and political condition of the nations subject to the sway of Christianity was equally deplorable." . but to form by their union only one person " Instead. Northern Africa. With the apparent conversion of Constantine. and the images of those who were honoured in life were objects of adoration. Liberty of thought and freedom of judgment were crushed out from among mankind. The Monothelites maintained that “ Christ was both perfect God and perfect man.lii THE SPIRIT OF ISLAM race. however. The religious conception of the masses had not advanced beyond the pagan stage the souls of the dead were . and various . And the reign of Christ was celebrated by the sacrifice of heretics who ventured to differ from any idea which predominated for the time. 1 The Emperor Julian (the so-called Apostate) is reported to have said : " No wild beasts are so hostile to man as Christian sects in general are to one another. in 630 A. and that in him were two distinct natures so united as to cause no mixture or confusion.c. Such was the religious condition of Christendom during the centuries which preceded the advent of IslcLm. that of the Monothelites. and they were more solicitous to explore the nature than to practise the laws of their founder. worshipped in numbers. Heraclius tried to allay the disorders by starting a new sect.

Public or private virtue had no recognition in the social con- ceptions . and sanguinary tumults. the Christian and the glorified legislator.” The empire was disgraced by her cruelties. and shared with the emperor the honours of the State. Christen- dom honoured with canonisation the fiend who instigated this terrible and revolting atrocity. in modem times. was attacked as she was coming out of her academy by a mob of the zealous professors of Christianity. On these occasions every law. and who. and captive monarchs. has found an apologist. The eloquent pages of Draper furnish a vivid account of the atrocious crime which will always re'main one of the greatest blots on Christianity. 1 ’Amr(u) ibn al-'Asi or 'As of Arabian history. and her name was a byword among its dissolute inhabitants. and in the public street stripped naked. she was haled into an adjoining church. out- breaks. before the eyes of the civilised woyld. victorious generals. not completed until they had scraped the flesh from the bones with oyster shells and cast the remnants into the fire. orthodox bishops. and virtuous woman. in which the priesthood always took the most prominent part. no place was safe or sacred from depredations . . human or divine. is fhe best index to the demoralised and degraded state of society all over Christendom. whose lecture-room was full to overflowing with the wealth and fashion of Alexandria. and the blood of martyred Hypatia was avenged only by the sword of Amru 1 1 The condition of Constantinople under Justinian. the noblest woman of antiquity was slaughtered with nameless horrors by a Christian who bears the title of saint in the annals of Christendom. which recognised no religious or moral restraint. Amidst the fearful yelling of these defenders of the faith she was dragged from her chariot. Seditions. A beautiful. And now she was adored as a queen in the same city by “ grave magistrates. Paralysed with fear. wise. a harlot sat on the throne of the Caesars. was trampled under foot . and there killed by the club of a “ saint. INTRODUCTION liii In the streets of Alexandria. churches and altars were polluted by atrocious murders ." The poor naked corpse was outraged and then dismembered but the diabolical crime was . were the order of the day. Theodora had publicly plied her trade in the city of Constantine.

” The Byzantine empire. The horrible anarchy of the circus. The emperor was dragged from his sanctuary. " was a mercy which they could rarely obtain. the execution of the emperor himself. factions. and brutality . The ruthless treatment meted out to the friends. others again were transfixed with arrows. wealth. some expired under the lash. Whilst the Prophet of Islfim was yet an infant. whatever their more secret beneficent or sanctifying workings on society. or the factious adversary of the Byzantine emperor . others in the flames. and " crazed by an insane desire to enforce uni- formity of religious belief. dissoluteness. and his five sons were successively murdered before his eyes and this tragic scene closed with . Their eyes were pierced. tom by political and religious factions. with fearful tortures at the instance of a Christian monarch. with its incessant bloodshed and sensuality. and rank . Nothing. their tongues were torn from the root. had sufficient power. stimulated to its worst excesses by the support and encouragement which the imperial cham- pions of orthodoxy extended to the most barbarous of the was unparalleled in any heathen land. 1 1 Milman thus describes the Christianity of those days *' : The Bishop of Constantinople was the passive victim.” offered a wretched spectacle of assassinations. The empress and her daughters were subjected to nameless cruelties and then beheaded on the very ground which had been stained with the blood of the poor Emperor Maurice. how- ever. distracted with theological wranglings. As compared with Constantinople at this period. Humanity revolts from the accounts of the crimes which sully the annals of Christian Constantinople. the humble slave. companions and partisans of the imperial victim.” says Gibbon. “ A simple. with his children and wife. Persia was a country of order and law. slowly bleeding unto death. The lower clergy. serves as an index to the morality of the Byzantine Christians. speedy death.Jiv THE SPIRIT OF ISLAM the bonds of society were rent asunder. can equal the horrors which were inflicted upon this unholy city during the Nika riots in the fifth year of Justinian’s reign. their hands and feet were amputated . and revolting outrages were perpetrated in broad daylight. one of the most virtuous emperors who ever ascended the throne of Byzantium was massacred. rarely exercised a lofty moral control upon his despotism.

had converted Western Asia into a wilderness of despair and desolation. . They stood aloof from the world the anchorites in their desert wildernesses. who held the principal magistracies of the province under the emperors. and then by the Persians and the Byzantines. to tempt ambition or to degrade to intrigue . devastated alternately by the Parthians and the Romans. but except when the monks formed themselves. and secure. of their own salvation. still more miserable.in general they ruled. and deluged churches with the blood of Christians. The whirlwinds of conquest which had passed over Africa. Inhod. The moral misery of the people was surpassed by their material ruin. the privileged few. the massacres.” Milman. into fierce political or polemic factions. 4. as they supposed. left the rest of mankind — to inevitable perdition. The rich. Latin Christianity. under the eyes of the Exarch. the monks in their jealously-barred convents . In the open day. as they frequently did. In Europe the condition of the people was. had destroyed every spark of moral life in Egypt and in the African provinces of the decaying empire. the murders. p. the earlier contests of Montanus and the prophetesses. vol. which were so many haunts of immorality or at the gaming. or who were dignified with the title of magistrates. to repress the inveterate immor- ality of an effete age. rather than by the reverence and attachment of a grateful people. not enough to command the public mind for any great salutary puipose. to mould together hostile races . pre- sented a picture of utter hopelessness. they had little effect — on the conditions of society. . by the superstitious fears. In the streets of Rome. i. was burnt alive in the market- place of Constantinople. in the presence of the ministers of religion and the people. if possible. Monasticism withdrew a great number of those who might have been energetic and useful citizens into barren seclusion and religious indolence . to reconcile jarring interests. The followers of Jesus. the Nestorians engaged in deadly conflict with the orthodox party. — INTRODUCTION lv The countries included in Asiatic Turkey westward of the Euphrates. and yielded to the worst barbarism a worn-out civilisation. intensified the evil. the benefactor of his country. They lived in extreme luxury in beautiful villas. Narses. Spain exhibited a heart-rending scene of anarchy and ruin. instead of alleviating. the lawlessness of the professors and teachers of the Christian religion. Magc- Zoroastrianism combating with a degraded Christianity in Mesopotamia. were exempt from all burdens. when they did rule. They sank downward into the common ignorance. the partisans of rival bishops waged war. surrounded by slaves of both sexes spending their time in the baths.

But in all other respects they were the slaves of the soil. See Dory. Let us turn now to Arabia. worse than cattle. vol. They were liable to corporal chastisement. The middle class. like the domestic slaves 1 slaves. which has hitherto lain enwrapt in silence and solitude. des Musulmans d'Espagne. was miserable beyond description. but of the soil. the lands they cultivated and their patrons could not take . And though the mutter- ings of the distant thunder. 87.c. and the clergy. The condition of the slaves. individual. they remained attached to the lands they cultivated by an indissoluble and hereditary tie. Agrarian slavery had disappeared . they reduced into slavery the women. p. ii. They were treated with pitiless cruelty. Their personal services were at the disposal of the State. who formed the bulk of the popula- tion. the free population of the cities and the villages. which so frequently rolled across * Three hundred lashes was the usual allowance for trivial faults. In their wake followed desolation. isolated from the great nations of the world. They were in some respects happier than the slaves. lasted until Islam brought emanci- pation to the wretched victims of ignorance and fanaticism. were ground to the earth by the tyranny of the Romans. It was Islam which rendered possible for Judaism to produce such men as Maimonides or Ibn Gebrol. The invasion of the barbarians brought with it a dire punishment upon the ill- fated land. children. Hist. The sight of this luxury and opulence offered a terrible contrast to the miseries of the masses. unaffected by their wars or their polity. they massacred. They could contract valid marriages they obtained a limited share of the produce of . terrible and absolute . occupying an intermediate position between freedom and slavery. The armies of the Chosroes and the Caesars had for centuries 'marched and re-marched by her frontiers without disturbing her sleep of ages. A vast number of Jews were settled in the peninsula for centuries. when not engaged in eating and drinking. The terrible persecutions which they suffered at the hands of the ecclesiastics in the reign of the Visigoth Sisebut in the year 616 A. not of an .. they ravaged. that land of mystery and romance.lvi THE SPIRIT OF ISLAM table. their goods and chattels from them. .' its place was taken by the colonists.

This vast region is divided into four tolerably well-defined countries. descending from Palestine towards the Isthmus of Suez. The name of Yemen is often applied to southern Arabia generally. on the north by Hijaz. Yemen. or Medina. and gives its name to all the country it traverses until it reaches the province of Yemen. stretches the steppe of Najd the “ highland ” of Arabia—a vast plateau. Beyond Mahra. was come. — INTRODUCTION lvii the dominions of the Byzantine and the Persian. known afterwards in history as the City of the Prophet. often reached her ears. barren. Medina’t un-Nabi. The chain of mountains which. . In Hijaz. Then comes Hijaz proper. properly so called. runs almost parallel to the Red Sea down to the southern extremity of the Arabian peninsula. It then includes. Her turn. Mecca and Medina. from the name of its principal province. to the north lies Arabia Petraea. bounded on the west by the Red Sea. is Oman. First. The fourth and the southernmost part is called Asyr. including the countries of the ancient Edomites and the Midianites. is designated in the Arabic language. At times the mountains run close to the sea. on the south by the Indian Ocean. they failed to rouse her from her slumber. the landing-place of the pilgrims of Islam. on the Persian Gulf. and to the north of this al-Bahrain. Hazramaut and the district of Mahra to the east of Hazramaut. the birthplace and cradle of Islam. — and eastward. Beyond this range. bordering on Yemen. and inhospitable. This latter country is also called Hijr. lie the holy cities. the barrier-land. Hijaz. mountain gorges. where are situated Mecca and the port of — Jeddah. at times they draw far away from the coast. is the country forming the south-western extremity of the Arabian Peninsula. or al-Ahsa. South of Hijaz proper lies the province of Tihama. containing the famous city of Yathrib. with occasional green valleys and rich oases formed in the track of the periodical rain-torrents. and on the east by Hazramaut (Hadh- ramaut). and she found her voice in that of the noblest of her sons. and here and there green plantations refreshing to the eye. besides Yemen proper. with deserts. or Barrier. at the south-east comer of the peninsula. desolate. however. leaving long stretches of lowland.

This diversity was mainly due to the diversity of their origin. and these traditions formed the history of the nation. and separating it from the cultivated portions of Arabia. conscious of his own dignity and independence. which borders on 1 emen. his quixotic sense of honour. stretches the Syrian desert. commencing westward on the eastern side of the mountains of Hijaz. It separates Najd from Hazramaut and Mahra.” The virtues and the defects of the Bedawee. His passionate love of freedom and his spiritual exaltation are the outcome of the free air which he breathes and of the — wide expanse which he treads. In spite of the annual gatherings at Mecca and ‘Uk&z. was then as now inhabited by two different types of people. famous in the history of Islam. Najd is separated from al-Ahsa by one of those strips of desert called Naf&d by the Arabs. Eastward. This vast region. is the large plateau which. the highland. That portion of Najd. the Arab is peculiarly the child of the desert. but their misdeeds or their prowess were fresh in the memory of successive generations. free and wild. North-east are the deserts of Irak (Barriyat ul-Irak). not really a part of Arabia. the tribes and nationalities which inhabited the soil of Arabia were far from homogeneous. and the northern part simply Najd. but where the Arab tribes now roam. and his disregard for human life. The Arabs themselves divide the . But whatever the difference between the Bedouin and the citizen. Many of them had passed away. which embraces an area twice the size of France in the height of its power. is called the Najd of Yemen. his devotion to his clan. with his recklessness and thirst for revenge. have been portrayed in vivid and sympathetic colours by eminent writers like Burton and Poole. Towards the south lies the vast desert of Dahna.lviii THE SPIRIT OF ISLAM Najd. North of Najd. occupies the whole of Central Arabia. These two divisions are separated by a mountainous province called YemSma. bordering the fertile territory of Chaldaea on the right bank of the Euphrates. leading a nomadic life like their ancient Aramaean predecessors. Each was more or less distinct from the other in development and religion. “ the people of the town ” and " the dwellers of the desert. Various races had peopled the peninsula at various times.

* The 'Adites are said to have been overwhelmed. the Bani-Thamud. The Ban!-‘Ad. on the right bank of the Euphrates. * Caussin de Perceval regards the B&idah as the same as ‘Ariba. Arphaxad. whom be descended from tradition represents to Kahtdn. 293. 6 and Bani-Jadis (the Thamudiens and Jodicites of Diodorus Siculus and Ptolemy). the ‘Amalika. i. " border of the Chaldsean.” Abrahamitic Semites. pp. or the district now called Irak-Araby. the Arab ul-Baidah. Hamitic in their origin. The Joktanite Arabs. towards the in their progress south. viz. and they were established 1 Lenormant. destroyed the aboriginal settlers. and Must’ariba. 3 These three names. original Arabs. 3 Among the ‘Arab ul-‘ Ariba. and is precisely indicated by the significant names of two of the direct ancestors of Joktan. " that strange race of troglodytes. and by the modification of their grammatical form indicate the periods when these races were naturalised in the country. * Ibn-ul-Athlr. 0 . : (i) under which are included the Hamitic colonies (Kushites). Mut'ariba. and who. and destroyed by the Joktanite Arabs the Thamfldites. or Joktan. INTRODUCTION lix races who have peopled thepeninsula into three grand sub- divisions. Hy the Assyrians under Chedorlaomer (Khozlr al-Ahmat).” and Eber.” in reference to Babylon. 35-38. ii. are derived from the same root. and who intermarried and settled among the Joktanite Arabs. vol. introduced themselves into the peninsula. In the following pages I adopt his classification. and other parts . p. the Hamitic astral- worshippers. (3) The ‘Arab ul-Must‘ ariba. Phoenicia. nomads by nature. Their original cradle was the region whence also came the Abrahamites. and puts the Mut'ariba as forming the second group. true Semites. were the first settlers and colonists in the peninsula. which preceded the Semites in the work of colonisation. vol. " the man from beyond (the river). (2) the ‘Arab 1 ul-‘Ariba.i. the races which require special mention in connection with the history of Isl&m are the Bani- 'Ad. either as peaceful immi- grants or as military colonists.” . or Mut'ariba. * With a s. super-imposed themselves in those countries 4 on the primitive inhabitants. 'Ariba. who. conquered. the extinct Arabs. Ancient History of the East. “ or naturalised Arabs. as also the Aramaean populations of Syria.

seems to have extended his power even beyond the confines of the Arabian peninsula. The Bani-'Amalika. and gave her several of her Pharaohs. overwhelmed the Amalika. entered Arabia. The ‘Amalika of Hijaz were either destroyed or driven out by the Bani-Jurhum. who. who are undoubtedly the same as the Amale- kites of the Jewish and the Christian Scriptures —the Shashu of the Egyptian monuments — expelled from Babylonia by the early Assyrian sovereigns. is called the invasion of Zahhak. This tradition probably points to the invasion of Babylonia or Chaldsea by the Arabs more than 2000 years before Christ.lx THE SPIRIT OF ISLAM principally in that region of Central Arabia. were Kushite . These later 'Adites. supposed by Lenormant to be of Aramaean origin. The same Shaddad. Hazramaut. gives some degree of corroboration to the theory. whose name is preserved in the Koran. with the assistance of their Ethiopian or Kushite neighbours towards the south. A small remnant escaped and formed the second 'Adite nation. This invasion of Egypt by the Arabs has been identified with the irruption of the Hyksos into that country. which is called by Arab historians and geographers. which attained considerable prosperity in Yemen. contigu- ous to Yemen. were engulfed in the Joktanide wave. and possibly might be referred to the same event which. and gradually spread themselves in Yemen and Hijaz. and Oman. They appear during one period of their existence to have formed a powerful and conquering nation. carried his arms into Egypt and farther west. as well as Palestine and Syria. like the Bani-'Ad. and subsequently moving northwards. in Persian traditions. a branch of the Bani-Kahtan. or one of his successors bearing the same name. He is said to have conquered Irak. They appear to have penetrated into Egypt. however. And the way in which the nomadic invaders were ultimately driven out of Africa by a combination of the princes of the Thebaid. The bulk have been destroyed by a of the ‘Adites are said to great drought which afflicted their country. The Bani-Thamud. the Ahsdf ur-ramal. who had originally settled in the south. Shaddad. and even approached the borders of India. One of the sovereigns of this race.

The terrible fate which overtook these ancient cave-dwellers. inhabited the borders of Edom and afterwards the country named Hijr. the great Elamite conqueror. the Thamudites attained a high degree of prosperity. on the north of the Elamitic Gulf. . These people were troglodytes. doubtless absorbed by the neighbouring tribes. are classed under the head of ‘Arab ul-'Ariba. In the days of Diodorus Siculus. in the course of his victorious campaigns in Syria and Arabia. the most ancient. where they lived in the times of Isaac and Jacob. also. in great part exterminated by Chedorlaomer (Khuz&r al- Ahmar). destroyed. After this disaster. and one can fix the exact location of the Thamudites by comparing the Arabian traditions with the accounts of modem travellers and the results of recent dis- coveries. issuing from the valley of Yemen in a season of great sterility. who. and estab- lished themselves in their possessions. These Edomites were apparently succeeded in their possessions by a body of Arabs driven from Yemen by the Bani-Kahtan. . Leaving the Tasm and Jadis and other smaller tribes. and lived in houses carved in the side of rocks. and contemporaneous with the ‘Adites. There seem to have been two tribes of that name. in his Early Travels has described the ruins of these . under the same name as their predecessors they furnished contingents to the Roman armies. who. and replaced the ‘Amalika in Hijaz. and probably Kushite in their origin the other. 4. rocky habitations. But they soon dis- appeared. we come to the Banf-Jurhum. xiv. As the “ indispensable middlemen ” of the com- merce between Syria and Najd or Hijaz. Sir Henry Layard. ultimately. drove out the ‘Amalekite tribes of Hijaz. The irruption of the 1 Gen. INTRODUCTION Ixi or Hamitic. and between Hijaz and Syria. descendants of Kaht&n. as too unimportant to require any specific mention. one of them. They were. 6. is often referred to in the Koran as a warning to the Koreishites. considered themselves safe from divine wrath. who. situated to the east of Arabia Petraea. the rest of the Bani-Thamud retreated to Mount Seir. and their place was taken by the Edomites who held Mount Seir for a time 1. and who appear to have overwhelmed. in their solid habitations.

who gave his name all his descendants and to to the whole of the peninsula. And it was the son of Kahtan. Their primitive cradle lay in Mesopotamia. where they lived for a time along with the 'Adites of the race of Kush. The Ishmaelites entered into amicable relations with the invading hordes. Najd. According to the Arab historians. is said to have taken place at a time when the Ishmaelitic Arabs were acquiring prominence among the ‘Am&lika. where they finally absorbed the descendants of Kaht&n. of Kahtanite origin. but. whom they regard as the first prince of Yemen. The posterity of 1 Ibn ul-Athlr calls him GhSbtr or 'A Mr. son of Eber. the sons ofEber or Heber. they soon recovered their vitality. and no doubt left some settlements behind them along their route. The 'Arab ul-Mut'ariba were tribes sprung from Kaht&n. Before the advancing tide of the descend- ants of Ishmael. as we shall see later. and the deserts of Irak and Mesopotamia. however.lxii THE SPIRIT OF ISLAM Banl-Jurhum. Yareb is said to have been succeeded by his son Yeshhad. the ancient capital of the realm. the Kahtanite tribes must have passed through the whole length of the Arabian peninsula. founder of Mareb. in whose country they had been long settled. and father of the famous Abd ush-Shams. Yareb. and spread themselves over Hijiz. and at last became the governing power. and lived side by side with them for a period. Kahtan and Yaktan. and had penetrated down into the south. In moving south- ward from that locality to Yemen. exclusively confined to Southern Arabia. This surname. which means Capturer. the wave which entered the peninsula at this period was headed by two brothers. The development of the Must'ariba Arabs suffered a temporary check from the inroad of the Babylonian monarch. 1 and were chiefly concentrated in Yemen. the Jurhumites began gradually to lose their hold over the valley. their predecessors. . subject to their political supremacy. The descendants of Kahtan had burst into Arabia from its north- east corner. was given to him on account of his victories. The population sprung from Kahtan was not. and before a century was well over the dominion of Hij&z and Tihima passed into the hands of the Abrahamitic Arabs. surnamed Saba.

This occurred about 525 a. an Abyssinian army. and it was after him that the dynasty of Saba were called Himyary or Himyarite. who went to Jerusalem in the time of Solomon. Yemen remained under the Abyssinian domination for nearly half a century. the crescent-shaped moon with its two horns. the son of the famous Saif zu’l Yezen. there can be Uttle room for doubt that the reference in the Koran is to some sovereign of native origin. Wahraz was the first Mar zb An. Shortly afterwards (537 a. The last of these viceroys was BAzAu. landed on the shores of Yemen. It was during the viceroyalty of BAzan that IslAm was introduced into Yemen.) Ary&t was killed by Abraha al-Ashram. Saba left two sons. who became Marzbin under Khusru Parvtx towards the year 606. Zu-Shinatir.4 His descendants and those of K uhlan. Himyar (which means red) 1 and Kuhl&n. drew upon him the vengeance of the Byzantine emperor. and Oman were added to the Persian empire. at the instance of an ambassador sent to Yemen by the Emperor Constantine. who were styled Tobbas. borrowed probably from Egypt about the period of this king. when M'adi Karib. and the this celebrated Bilkis. is open to question. The Persian . and he himself accepted the Faith. Instigated from Constantinople. Several Mohammedan historians have thought that the Zu'lkarnain referred to in the Koran is identical with Alexander of Macedon. Zu-Naw&s. To dynasty belonged the great Zu’lkarnain. whose creed he had adopted. his brother and successor. defeated and killed Zu-Nawas. Mahra. •There is considerable doubt as to the identity of Zu'lkamain. Zu'lkarnain in its primitive sense means " the lord of two horns. His cruel persecution of the Christians. Lenormant thinks that Shaddid. Judaism was strongly represented among the subjects of the Himyarite sovereigns. and in the year 343 a. and made themselves masters of Yemen. INTRODUCTION lxiii Saba became the progenitors of the various tribes of Kahtanite descent. however.* 1 From the red mantle which he used to wear in imitation of the Pharaohs. under the instigation of the Jews. alternately ruledYemen until the century before Mohammed. and Balkls were all Kushites. made himself the master of Yemen and its dependencies. Yemen came under the direct domination of Persia. •The Himyarite sovereigns of Yemen.c. But the bulk of the nation adhered to the primitive Semitic cult.c.c. On M'adi Karib’s assassination by the Christians in 597. Zu'lkarnain. seem to have been from the earliest times in communication both with Persia and Byzantium. after slaying the ferocious usurper. famous in Arab traditions. known to the Byzantines as Dimion. who subsequently became the Abyssinian viceroy. Under him Yemen.) with the help of an army furnished by Kesra Anfishirvin. several Christian churches were erected in their dominions.c. The former suc- ceeded to his father’s throne. Towards the end of the fifth century. It was under Abraha that the Christian Abyssinians made their abortive attempt to conquer Hijaz. restored the Himyarite dynasty {573 a.. under the command of Harith or Aryat. Hazramaut. whose extensive conquests became magnified in the imagination of posterity into a world wide dominion. and was ruled by viceroys appointed by the court of Ctesiphon." When we remember the head dress worn by the ancient Sabaean sovereigns. This opinion. whose heroic deeds are sung up to the present day by the Arabs of the desert.

was the founder of the city. but also of their commercial enterprises. “ to kiss 'the black stone which had fallen from heaven in the primeval days of Adam. Mecca was the centre of the commercial activity which has distinguished the Arabs at all times from the other nations of the East. Built by Abraham. Here the tribes came.” Mecca was thus from the earliest times the centre. From Mecca eradiated the caravans which carried to the Byzantine dominions and to Persia the rich products of domination of Yemen was extremely mild. of all the monarchs that endeavoured to attack the heart of Arabia. it gathered to itself the wealth and culture of the neighbouring countries. lxiv THE SPIRIT OF ISLAM The traditions respecting the early Ishmaelite settlement in Arabia relate back to the time of Abraham and his expulsion or expatriation from Chaldaea. year after year. that " Saturnian father of the tribes. with their allies the Jurhumites. for. whose daughter was married to the progenitor of the Must'ariba Arabs.” in the remotest antiquity. was alone successful in wounding it seriously. and to make the seven circuits of the temple naked. from the necessity of their situation. The descendants of Ishmael prospered and multiplied in Hij&z until they. and the chiefs of the different tribes exercised their authority in their different tracts. Ishmael or Isma'il. About the same time was built the temple which gave Mecca an overwhelming predominance over the other cities of Arabia. and the image of Abraham and of his son. subject to the control of the Marzbin. the Kaaba ever remained the holiest and most sacred of the temples of the nation. Not even the Babylonian monarch could touch her mercantile prosperity . for according to the Arab traditions a Jurhumite chief named Meghass ibn-Amr. who. the two ghazalas. All religioD9 enjoyed equal toleration. Stand- ing on the highway of the commerce of antiquity. were overwhelmed and almost destroyed by the formidable king of Babylonia. Nebuchadnezzar. carved of red agate. The foundation of Mecca was apparently co-eval with the establish- ment of the Abrahamitic Arabs in the peninsula. the Arabs of Hijaz became the carriers of the nations of the world. gazelles of gold and silver. Here were ranged the three hundred and sixty idols. one for each day. round tyie great god Hobal. not only of the religious associations of the Arabs. .

Dancing and singing. the Hindus. had found among the Arabs safety and protection. Grecian and Persian slave girls. and music. were practised by a class of women occupying a servile position. burying female infants was universal. or ministered to their vices. . were passionately addicted to drinking. A widow (other than the mother) was considered an integral part of her deceased husband’s patrimony. 2? Mohammed that . imported from Syria and Irak. polygamy was practised to an unlimited extent. and especially the Meccans. . whose poems formed the pride of the nation. stake away his own liberty. and dunlong of wine. The town Arab was so passionately addicted to dice that he would frequently. beguiled the idle hours of the rich with their dancing and singing. Judaism was professed in Yemen by a notable fraction of the descendants of Himyar 1 The moral depravity of the people is evidenced by the fact that these women used to give receptions. sung only of the joys of the present life. And no one bethought himself of the morrow. ceeded to announce his mission. dancing. and the Romans. And yet they were held in the highest estimation. in gaining in Arabia a considerable body of proselytes and at the time when Mohammed pro- . Kayna. which were attended by all the men of light and leading in the city. which had been stamped out with such labour by the great Prophet. or. however. and passed into the use of the son and the atrocious and inhuman practice of . wisely prohibited to his followers gambling. The Arabs. It was *k ese ev'ls and the immoralities associated with their practice. But they brought with silks them more than articles of trade in the train of these caravans . the uprise of the old paganism. INTRODUCTION lxv Yemen and the far-famed Ind. came all the luxurious habits and vices which had corroded the very heart of the neighbouring empires. and brought from Syria the and stuffs of the Persian cities. in fact. in the singular. But they had brought with their religion that bitter spirit of strife which was perhaps the cause of the greater portion of their misfortunes. who were called Kiyan. The Jews. like the Germans of Tacitus. and encouraged the immorality of the people. as in other Eastern countries. and the greatest chiefs paid public court to them 1 As among . They had succeeded. The poet. chased successively from their native homes by the Assyrians. gambling. repre- sented. The Ommeyyades revived all the three evils they . the Greeks. and whose immorality was pro- verbial.

issue of Kuhl&n at Khaibar and at Yathrib. closely allied to the Koreish politically and by blood. the Bani-Tay. The Hawazin. and some Khuzaite families at Dfimat ul-Jandal. The worship of these idols was chiefly phallic. Koran. i. especially the tribes 1 Ibn ul-Athir. 308 et seq. p. located at Tayef. Manat was represented by a rock on the caravan road between Mecca and Syria. the — union of the two. Jupiter . but naturalised as Arabs from very ancient times. the centre of a far-reaching idolatry. Magism and Sabseism had also their representatives among the Arabs. 37. i. . Caussin de Perceval. pp. served the goddess ‘Uzza. Empire. a day and a half’s journey from Mecca. . 128-131. al-Lat. Decline and Fall of the Romm . tribes of Ishmaelite origin. The deadly rivalry between these two creeds to dominate over Arabia occasioned sanguinary wars in the most fertile provinces 1 Christianity had commenced . pp. . sura xli. Canopus the descendants of Kais-Aylan. Gibbon. among the Ibad in Syria. and specially among the Himyarites the : Bani-Asad worshipped Mercury the Jodham. Sirius * a portion of the Koreish. Saconi and Bani-Kalb. vol. and the Ban! Abd ul-Kais who were settled in al-Bahrain. in Irak. 114. ramifications of which extended throughout the tribes of the peninsula. The Kinana. such as the Taglibites established in Mesopotamia. by the Kuraizha and the Nazir. besides the star Aldobaran. and al-'Uzza. the bright moon. represented by a tree at a place called Nakhla. 115 . — . But the majority of the nation. vol. who roamed towards the south-east of Mecca. Ixvi THE SPIRIT OF ISLAM and Kinda. It flourished at Najran among the Bani-l-Hhrith ibn Ka‘b . among the . vi. the three moon-goddesses . had for their favourite idol the goddess Lat. the Phoenicians and the Baby- lonians. . The Nestorians and the Jacobite Christians had also founded colonies in Arabia. to introduce itself among some families of the race of Rabi'a son of Nizar. at this time. who were regarded as the daughters of the high god (Bandt-ullah) Mecca was. des Arabes. Hist. al-Manat the dark. And some of the tribes who roamed over the desert that lay between Palestine and Egypt were also Christians. vol. similar in character to that which prevailed among the ancient Semites. among the Ghassanides .

. and. in the case of sacrificed on the tomb. If the deceased was the victim of a violent “ death. Belief in Jins. and oracles rendered by their idols. far from the sea. inorganic matter like pieces of rock. Give me drink. belonging to the Banl- . the palm-tree. stones. were addicted to fetishism of a very low type. not . religious and secular. was universal. the horse. formed the principal objects of adoration. Even the Jews and the Sabaeans sent offerings there. the temple of Zu Sabat in IrfLk and that of Manit at Kodayd. betook themselves to a philosophical scepticism. the Jews. belonging to the others. would soon appear. domiciled at — Yathrib were the most famous. The custody of this temple was an object of great jealousy among the tribes. more or less tinged with the legendary notions. of their neighbours. they felt in their hearts. Rabf'a. but its influence was confined to an inappreciable few. the bird hovered over the grave. the gazelle. revolt- ing at the obscenities and gross materialism of their day. Among these some distinctly recognised the conception of the supreme Godhead. called Azldm or Kid&h. INTRODUCTION btvii belonging to the race of Mozar. the chapel of Abraham and Ishmael. the tribe of Bani-Khath&m the temple of Rodha in Najd. The idea of a Supreme Divinity. it took the shape ol a bird called Hama or Sada. a camel was tribes. belonging to the tribe of Aus and Khazraj. And often. Animals and plants. or allowed to die from starvation. Each tribe had its particular idols and particular temples. etc. or the Christians.” until the murder was avenged. waited patiently for the appearance of a Deliverer who. in the belief that it would serve as a conveyance for the deceased in a future existence.. crying askuni. however. The priests and hierophants attached to these temples received rich offerings from the devotees. ghouls. escaping from the bondage of idolatry. the Sabaeans. Some believed that when the soul separated itself from the body. the camel. But the prestige of the Kaaba. was not unrecognised . as it conferred on the custodians the most honourable functions and privileges in the sight of the Arabs. there arose sanguinary conflicts between the followers or the worshippers of rival temples 1 . who. Among some a death. whom they con- sulted by means of pointless arrows. At the time of Mohammed’s birth 1 Among temple of Zu’l-Khul&sa in Yemen. stood unimpeached among all.

" we can point to but a sprinkling here and there of Christians . the surface of Arabia had been now and then gently rippled by the feeble efforts of Christianity the sterner influences of Judaism . Ixviii THE SPIRIT OF ISLAM thishonour was possessed by his family and his grandfather . .* combined with the antagonistic feelings which actuated one against the other from religious and racial differences.” 1 The divisions and jealousies of the tribes.” says Muir. “ After five centuries of Christian evangelization. and in the south-west. viewed thus in a religious aspect. After twenty years' oppression. Introd. the Babylonians. had exhibited a spasmodic effort of proselytism under Zu Nawas . . they were driven out of Yemen with the assistance of Persia. p. — the Bani H&rith of Najran the Banl Hanifa of Yemama some of the Bant Tay at Tayma. by a native prince. The Abyssinians had even gone so far as to invade Hijaz. rigorous and mi disputed. was the venerable chief of the theocratic commonwealth which was constituted round the Kaaba. On his assassination by the Christian^ the 1 Muir. Judaism. . vastly more powerful. But their power was broken before Mecca by the sturdy patriotism of Abd ul-Muttalib. the son of the celebrated Saif zu’l-Yezen. * These tribal jealousies and family feuds. Besides special idols located in the temples each family had household penates which exacted rigorous observ- ances. Such was the moral and religious condition of the Arabs. to become masters of various provinces in the north. ccxxxix. as an active and converting agent the Jewish faith was no longer operative. Human sacrifices were frequent. but. the Greeks. gave ample evidence that the faith and worship of Mecca held the Arab mind in a thral- dom. which I shall have to describe later. were the causes which led to the ruin of the Arab empire. and Abyssinians. vol i. with the intention of destroying the national temple. the Persians. in the east. setting from every quarter with an unbroken and unebbing surge towards the Kaaba. had been occasionally and more troubled visible in a deeper cuiTent but the tide of indigenous idolatry and of Ishmaelite . Neither Christianity nor Judaism had succeeded in raising them in the scale of humanity. had enabled the Assyrians. In fine. superstition. and hardly any more.

217. of Mesopotamia recognised alternately the Roman and Persian rule. sucking out the lifeblood of their people from mere lust of destruction. . the of tendency always to dress facts in the garb of legends. INTRODUCTION bdx sovereignty he had enjoyed under the auspices of the great Andshirvin passed entirely into Persian hands. p. ii. two of the greatest chieftains. Among uncultured nations. 324. Im- is agination among them not only colours with a roseate hue. these relics of the past acquired a consistency and character. though oftener the right was on the side of the Zoroastrian than the Christian.). The Hamitic colonies of Yemen and of the south-west generally the true . had nominally passed under Persian rule. more or less based qn facts. The Bedouins of Central Arabia and of Hij Slz. divided their allegiance between the Caesars and the Chosroes and in the deadly wars. pp. their legends with them. constructors of great buildings. obeyed the Persians. and aimless. In the legend of Shaddad and his garden of Irem. And the variety of culture multiplies legends. Tabari (Zotenberg's transl. 218. and Yemen 1 became tributary to Persia . but they enjoyed virtual independence. the Ghassanide and Hirite stood face to face in hostile array. with an advanced civilisation analogous to that of 1 Ibn ul-Athlr. their myths. which Persian and Byzantine waged against each other. on analysis there is always to be found underlying them a stratum of fact. profitless . 327 . over whom the Himyarite kings had exercised a more or less effective sovereignty. we see in the hazy past the reflection of a mighty empire. Semites who followed in their footsteps. the Christians. like the Aryans in — the East the Jews. Besides the direct domination which the rival empires of Constantinople and Ctesiphon exercised over the various provinces of Arabia. all brought their traditions. which even con- — quered Egypt “ of a wealthy nation.* The heterogeneous elements of which the Arabian peninsula was thus composed gave an extremely varied character to the folklore the country. * The sedentary portion Arab population of Yemen. Caussin de Perceval. In the course of ages. vol. of Bahrain and of the Ir&k. vol. but however unsubstantial in appearance. i. vol. . 138 et scq. The Bedouins of these countries were in reality free from all yoke. or locked in mortal combat. but magnifies distant objects. The Arabs of Syria were subject to the Romans those . the kings of Ghass&n and of Hira. . pp. i.

all had their representatives in this land of freedom. whom Tertullian calls a Christian 8 at heart. in loco. escape from his lips in short. believed that the God incarnate. . 138. did not. ii. could not.Mosheim and Gibbon. pt. and given it a shape and character. we see the destructive fate which overwhelmed these Hamitic races before the Semitic tide. brought their legends and traditions with them. born in the bosom of eternity. pp. * Blunt. die on the cross . 1 ji. Hist. vol. in short. to save Jesus . Assyrian and Arab. however fanciful.” In the traditional. History of the Christian Church. had betaken itself to Arabia. even the unwillingness of Herod 1 Lenormant. was . an Aion. and in itself appears to have been based on some strong probabilities. and thus contributed their quota to the folklore of the Peninsula. The intense desire of Pilate. i. was a different person from the Divine Christ. 296. which in course of time became intermixed with the traditions of the country. stamped out from Persia and the Byzantine dominions. professing a religion similar to the Babylonian a nation. His Word. who escaped from the hands of his persecutors and went away to the regions whence he had come 1 This doctrine. or at least the Son of God. an Emanation issuing from the Throne of Light. Ancient History of the East. vol. The last of the Semitic colonies that entered Arabia was acknow- ledged by themselves as well as their neighbours to be descended from Abraham and tradition had handed down this belief. These Christians. chap. that the words of agony which orthodox Christian traditions put into the mouth of Jesus did not.* The early Docetes. p. . . the Valentinians. * Ibn ul-Athtr. Manicheism. half-legendary. 55-58. 1 lxx THE SPIRIT OF ISLAM Chaldaea. with whom material progress was allied to great moral depravity and obscene rites. i.* The children of Jacob. more consis- tent in their views than their orthodox persecutors. that the man who suffered on the cross . half-historic destruction of the ‘Adites and the Thamudites. the Marcionites. and could not. iv. ‘. They disseminated their views and all traditions. du Manicheisme. 3 Beausobre. p. flying from their ruthless enemies. more consistent with the idea of the sonship of Jesus. .

® Before the Advent of Mohammed. when promulgating his faith and his laws. the darkness of the short hours when that great benefactor of humanity was led forth for the consummation of the frightful scenes which had continued throughout the night . Mohammed. and his asking for meat. 36 et seq. vol. the light that brightened the lives of the peasants and fishermen of Galilee. and partaking of " a broiled fish and of a honey-comb. who believed him to be a spirit. 348-362. pp. all these traditions. found these traditions current among his people he took them up . p." •The tradition which I have paraphrased into English is as follows: ^ i f Vi/ 0 da " SA'tr. i. INTRODUCTION Ixxi 1 to incur more odium by the murder of the Prophet of Nazareth . 834. about Jesus allowing himself to be touched and felt (after the resurrection) in order to calm his affrighted disciples. must have become firmly imbedded in the convictions of the people. and adopted them as the lever for raising the Arabs and the surrounding nations from the depths of social and moral degradation into which they had fallen. . it ought to be the circumstantial account of Luke xxiv. The light that shone on Sinai. " is a hill in Palestine and Fflr&n is the hill of Mecca . and formed essential parts of the folklore of the country. History of Christianity. based on fact though tinged by the colourings of imagination. circumstances lend a strong probability to the belief that the innocent escaped and the guilty suffered. the preternatural gloom which overshadowed the earth at the most awful part of this drama all these coincident.. •If anything could lend stronger probability to this curious belief. " Mu'jam ul-BuU&n. vol." says Yakut in his Geographical Encyclopedia. is now aflame on the heights of Faran 3 ! 1 Comp. iii. Milman.

.

THE LIFE AND MINISTRY OF THE PROPHET . PART I.

CHAPTER I

MOHAMMED THE PROPHET

, — UJI
P
ui

jJI

b
«JUa.at

T ' b* * W'
1 i A x1r 1
j j

HESE
T
career,
the
the
lines,

least
nobility
untranslatable in their beauty, do not in
exaggerate
of
the gentleness of
character, of the man
whose life,
and teachings we propose to describe in the following
disposition,

pages. At the dawn of the seventh century of the Christian
era, in the streets of Mecca might often be seen a quiet
thoughtful man, past the meridian of life, his Arab mantle
thrown across his shoulders, his tailasan 1 drawn low over
his face ;
sometimes gently sauntering, sometimes hurrying
along, heedless of the passers-by, heedless of the gay scenes
around him, deeply absorbed in his own thoughts yet withal —
never forgetful to return the salutation of the lowliest, or
to speak a kindly word to the children who loved to throng
around him. This is al-Amin, “ the Trusty.” He has so
honourably and industriously walked through life, that he
has won for himself from his compatriots the noble designa-
tion of the true and trusty. But now, owing to his strange
1
A scarf thrown over the head usually covering the turban, and brought
round under the chin and passed over the left shoulder.

2 THE LIFE OF MOHAMMED i.

preaching, fellow-townsmen are beginning to look
his
suspiciously upon him
as a wild visionary, a crazed revolutionist,
desirous of levelling the old landmarks of society, of doing
away with their ancient privileges, of making them abandon
their old creeds and customs.
Mecca was, at this time, a city of considerable importance and
note among the townships of Arabia, both from its associations
and its position. Situated in a low-lying valley stretching
north to south, bordered on the west by a range of hills, on the

east by high granite rocks the Kaaba in its centre, its regular
and paved streets, its fortified houses, its public hall opening
on to the platform of the temple, the city presented an unusual
appearance of prosperity and strength. The guardianship of
the Kaaba, originally an appanage of the children of Ishmael,
had in consequence of the Babylonian attack, passed into the
hands of the Jurhumites. The combination of the secular and
religious power enabled the chiefs of the Bani-Jurhum to assume
the title of malik or king. In the early part of the third century
the Jurhumites were overwhelmed by the irruption of a Kahta-
nite tribe, called the Banl-KhuzfL'a, who, issuing' from Yemen,
possessed themselves of Mecca and the southern parts of
Hijaz. In the meantime, the race of Ishmael, which had
suffered so terribly at the hands of the Babylonian king, was
gradually regaining its former strength. ‘Adnan, one of the
descendants of Ishmael, who flourished about the first century
before Christ, had, like his ancestor, married the daughter of the
Jurhumite chief, and established himself at Mecca, and his son
Ma'add became the real progenitor of the Ishmaelites inhabit-
ing Hijaz and Najd. Fihr, surnamed Koreish, a descendant
of Ma'add, who flourished in the third century, was the ancestor
of the tribe which gave to Arabia her Prophet and Legislator.
The Khuzaites remained in possession of the temple, and of
all the pre-eminence it conferred on them, for more than two

centuries. Upon the death of Holayl, the last of the Khuzaite
chiefs,Kossay, a descendant of Fihr 1 who had married Holayl’s
,

daughter, drove the Khuzaites out of Mecca, and possessed

1
Kossay was the fifth in descent from Fihr, and was born about 398 a.c.
The word Koreish is derived from Karash, to trade, as Fihr and his descendants
were addicted to commerce.

i. KOSSAY— THE FOUNDER OF MECCA 3

himself of the entire power, both secular and religious, in the
city,and thus became the virtual ruler of Hijaz. 1 We now
arrive on absolutely historical grounds.
Kossay appears to have made himself the master of Mecca
about the middle of the fifth century of the Christian era, and
he at once set himself to the task of placing the administration
of the city upon an organised basis. Until Kossay’s time, the
different Koreishite families had lived dispersed in separate
quarters, at considerable distances from the Kaaba, and the
extreme sanctity they attached to the temple had prevented
their erecting any habitation in its neighbourhood. Perceiving
the dangers to which the national pantheon was exposed from
unprotected condition, he induced the Koreish to settle in
its

leaving a sufficient space free on the four sides of
its vicinity,

the temple for the tawdf (circumambulation) The families, to
.

whom the lands were allotted, dwelt in strongly fortified quarters.
Kossay built for himself a palace, the door of which opened
on the platform of the temple. This palace was called the Ddr
un-Nadwd 2 “ the council hall,” where, under the presidency of
,

Kossay, public affairs were discussed and transacted. To this
hall, no man under the age of forty, unless a descendant of
Kossay, could gain admission. Here also were performed all
civil functions. At the Ddr un-Nadwd, the Koreishites, when
about to engage in a war, received from the hands of Kossay
the standard, liwa. Kossay himself attached to the end of a
lance a piece of white stuff, and handed it, or sent it by one of
his sons, to the Koreishite chiefs. This ceremony, called the
Akd ul-liwa, continued in vogue from the time of its inaugura-
tion by Kossay until the very end of the Arab empire. Another
of Kossay’s institutions endured much longer. By representing
to the Koreish the necessity of providing food for the poor
pilgrimswho annually visited Mecca, and by impressing on
them the duties of hospitality, Kossay succeeded in making
them submit to the payment of an annual poor-tax, called the
Rifdda, which he applied in feeding the poorer pilgrims during


The next we hear of the Khuzdites is when the Koreish invoked their
assistance against the Prophet.

•This building, alter having been renewed several times, was ultimately
converted into a mosque, under Abdul Malik 11. (one of the Ommeyyades).

4 THE LIFE OF MOHAMMED I.

the Ayydm ul-Mind 1

the day of the sacrificial feast, and the
two following days which they passed at Mini. This usage
continued after the establishment of Islam, and was the origin
of the distribution of food which was made at Mina each year
during the pilgrimage, in the name of the Caliphs and the
Sultans, their successors. The words tiadwa, liwa and rifada
denote the functions exercised by Kossay, being the right of
convoking and presiding at the council of the nation, of bestow-

ing the standard, the symbol of military command, and of —
levying imposts, raised for the purpose of supplying food to
the pilgrims. With these dignities, Kossay also held the
administration of the water supplied by the wells in Mecca and
itsneighbourhood ( sikaya ) and the custody of the keys of the
Kaaba (hijdba), with the ministration to the worship of the gods.
Kossay thus united in his own person all the principal
and political functions. He was king, magistrate
religious, civil,
and His power, which was almost royal, threw
chief pontiff.
great lustre on the tribe of Koreish, of whom he was the
acknowledged chief, and from his time the Koreish acquired
a marked preponderance among the other descendants of
Ishmael.
Kossay died at an advanced age, about the year 480 a.c.
He had in his lifetime designated his eldest son Abd ud-Dar
as his successor, and after his death the son succeeded quietly,
and without dispute, to the high position of the father. Upon
the death of Abd ud-Dar, serious disputes broke out between
his grandchildren and the sons of Abd(u)Manaf, his brother.
The various clans and their allies and neighbours ranged
themselves on opposite sides. The dispute, however, was
amicably settled for the time. By the compromise thus
effected, the sikaya and the rifada were intrusted to Abd
us-Shams, the son of Abd(u)Manaf, whilst the hijdba, nadwa,
and liwa remained in the hands of the children of Abd ud-Dar.
Abd us-Shams, who was comparatively a poor man, transferred
the duties which had been intrusted to him to his brother
Hashim, a man of great consequence as well as riches among
the Koreish. Hashim was the receiver of the tax imposed
on the Koreishites by Kossay for the support of the pilgrims,
1 Mini (the '
i

is pronounced very short) is a suburb of Mecca.

I. KOSSAY—THE FOUNDER OF MECCA 5

and the income derived from their contributions joined to his
own resources, was employed in providing food to the
strangers who congregated at Mecca during the season of the
pilgrimage.
Like the majority of the Meccans, Hashim was engaged in
commerce. It was he who founded among the Koreishites the
custom of sending out regularly from Mecca two caravans, one
in winter to Yemen, and the other in summer to Syria. Hashim
died in the course of one of his expeditions into Syria, in the
city of Ghazza, about the year 510 a.c., leaving an only son,
named Shayba, by an Yathribite lady of the name of Salma.
The charge of the rifada and the sikdya passed, upon his death,
to his younger brother Muttalib, who had won for himself a
high place in the estimation of his compatriots, and the noble
designation of al-Faiz (the Generous) by his worth and munifi-
cence. Muttalib brought Shayba, the white-haired youth, from
Yathrib, to Mecca. Mistaking Shayba for a slave of Muttalib,
the Meccans called him Abd ul-Muttalib and history recognises
the grandfather of the Prophet under no other name than that

of Abd ul-Muttalib, the slave of Muttalib.” 1

Muttalib died at Kazwan, in Yemen, towards the end of 520
A.c., and was succeeded by his nephew, Abd ul-Muttalib, as the
virtual head of the Meccan commonwealth. The government
of Mecca was at this time vested in the hands of an oligarchy
composed of the leading members of the house of Kossay.
After the discovery of the sacred well of Zemzem by Abd ul-
Muttalib, and the settlement of the disputes regarding its
superintendence, the governing body consisted of ten senators,
who were styled Shartfs. These decemvirs occupied the first
place in the State, and their offices were hereditary in favour
of the eldest member, or chief, of each family. These dignities
were
(1). The Hijaba, the guardianship of the keys of the Kaaba,
a sacerdotal office of considerable rank. It had been allotted to
the house of Abd ud-Dar, and at the time when Mecca was
converted to Islam, it was held by Osman, the son of Talha.

1
Of the sons of Abd (u) ManSi, Hashim died first, at Ghazza then died;

Abd ush-Shams at Mecca then Muttalib at Kazwfin
;
and lastly, Naufal,
;

some time after Muttalib, at Silman, in Irak.

6 (2) THE LIFE OF MOHAMMED L

The Sikdya, or the intendance of the sacred wells of
.

Zemzem, and of all the water destined for the use of the pil-
grims.
(3) This dignity belonged to the house of Hashim, and was
held at the time of the conquest of Mecca, by Abbas, the
uncle of the Prophet.
(4) . and criminal magistracy, which
The Diyat, or the civil
had, for a long time, belonged to the house of Taym ibn-
Murra, and, at the time of the Prophet’s advent, was held by
Abdullah ibn-Kuhafa, surnamed Abu Bakr.
(5)The Sifarah, or legation. The person to whom this
.

officebelonged was the plenipotentiary of the State, authorised
to discuss and settle the differences which arose betweefi the
Koreish and the other Arab tribes, as also with strangers.
This office was held by Omar.
(6)
The Liwa, or the custody of the standard under which
.

the nation marched against its enemies. The guardian of this
standard was the general-in-chief of all the forces of the State.
This military charge appertained to the house of Ommeyya,
and was held by Abu Sufian, the son of Harb, the most im-
placableenemy of Mohammed.
(7)
The Rif&da, or the administration of the poor tax.
.

Formed with the alms of the nation, it was employed to provide
food for the poor pilgrims, whether travellers or residents,
whom
(8) the State regarded as the guests of God. This duty,
after the Talib, upon whom it had devolved
death of Abu
after Abd was transferred to the house of Naufal,
ul-Muttalib,
son of Abd(u)Manaf, and was held at the time of the Puphet
by(9)Harith, son of Amr.
The Nadwa, the presidency of the national assembly.
.

The holder of this office was the first councillor of the State,
and under his advice all public acts were transacted. Aswad,
of the house of Abd ul-'Uzza, son of Kossay, held this dignity
at the time of the Prophet.
The Kha'immeh, the guardianship of the council chamber.
.

This function, which conferred upon the incumbent the right
of convoking the assembly, and even of calling to arms the
troops, was held by Khalid, son of Walid, of the house of
Yakhzum, son of Marra.
Khdzina, or the administration of the public finances.
.

I. the koreishite OLIGARCHY 7

belonged to the house of Hasan, son of Kaab, and was held by
Harith, son of Kais.
(io). The Azldm, x the guardianship of the divining arrows by
which the judgment of the gods and goddesses was obtained.
Safwan, brother of Abu Sufi&n, held this dignity. At the same
time it was an established custom that the oldest member
exercised the greatest influence, and bore the title of Rais or
Syed, chief and lord far excellence. Abbas was at the time
of the Prophet the first of these senators.
In spite, however, of this distribution of privilege and power,
the personal character and influence of Abd ul-Muttalib gave
him an undoubted pre-eminence. The venerable patriarch,
who had, in accordance with the custom of his nation, vowed
to the deities of the Kaaba the sacrifice of one of his male
children, was blessed with a numerous progeny* And in
fulfilment of his vow he proceeded to offer up to the inexorable
gods of his temple the life of his best beloved son, Abdullah.
But this was not to be. The sacrifice of the human life was
commuted, by the voice of the Pythia attached to the temple,

to a hundred camels thenceforth the fixed Wehrgeld, or price
of blood.
Abdullah was married to of Wahb, the
Amina, a daughter
chief of the family of Zuhri. The year following the marriage
of Abdullah was full of momentous events. At the beginning
of the year the whole of Arabia was startled by an event which
sent a thrill through the nation. Abraha al-Ashram, the
Abyssinian viceroy of Yemen, had built a church at San'a, and
was anxious to divert into his own city the wealth which the
sanctity of the Kaaba attracted to Mecca. The desecration
of the church by a Meccan furnished him with an ostensible
1
With a (zay), plural of
j zalam.
’ Abd
ul-Muttalib had twelve sons and six daughters. Of the sons, Harith,
born towards a.c. 538, was the eldest the others were Abd ul-'Uzza, alias Abd
;

Lahab, the persecutor of the Prophet Abd(u) Mandf, better known as Abd
;

Talib (born in A.c. 540, died in 620 a.c ) Zubair and Abdullah (545), born
;

of Fatima, the daughter of 'Amr, the Makhzumi, Dhirarand Abbfts
(566-652!,
born of Nutayla Mukawwim, Jahm, surnamed al-Ghaydak (the liberal), and
;

Hatnzah, born of H&la. The daughters were Atika, Omayma, Arwa, Barra,
and Umm-i-Hakim, surnamed al-Bayza (the fair), by Fatima, and Safiya, born
of Hila, who married Aww&m, the grandfather of the famous Abdullah ibn-
Zubair, who played such an important part in the history of Islim. The
names of the other two sons of Ahd ul-Muttalib are not known, probably
because they left no posterity.

8 THE LIFE OF MOHAMMED
motive, and he marched a large army to the destruction of the
temple, himself riding at the head of his troops on a magnifi-
cently caparisoned elephant. The sight of the huge animal
striding solemnly in the midst of the vast force so struck the
imagination of the Arabian tribes, that they dated an era
from this event, and named it as the Era of the Elephant (570
A.c.). On the approach of the Abyssinians, the Koreish, with
their women and children, retired to the neighbouring moun-
tains, and from there watched the course of affairs, hoping all

the while that the deities of the Kaaba would defend their
dwelling place. The morning dawrted brightly as the Abys-
sinians advanced towards Mecca, when, lo and behold, say the
traditionists, the sky was suddenly overcast by an enormous
flight of small birds, swallows, which poured small stones
over the ill-fated army. These stones, penetrating through
the armour of men and horses, created terrible havoc among
the invaders. At the same time the flood-gates of heaven
were opened, and there burst forth torrents of rain, carrying
away the dead and dying towards the sea.
Abraha fled to San'a covered with wounds, and died there
soon after his arrival. Ibn-Hisham, after narrating this
prodigy, adds, “ it was in the same year that small-pox mani-
fested itself for the first time in Arabia.” " This indication
explains the miracle,” says Caussin de Perceval. One can
well understand the annihilation of Abraha's army by some
terrible epidemic, similar to the fate which overtook Senna-
cherib, to which was joined perhaps one of those grand down-
pours of rain which often produce terrible inundations in the
valley of Mecca.
Shortly after this event, Abdullah died in the course of a
journey to Yathrib, in the twenty-fifth year of his age. 1 And,
a few days after, the afflicted wife gave birth to a son who was
named Mohammed. Mohammed was born on the 12th of
Rabi I., in the year of the Elephant, a little more than fifty
days after the destruction of the Abyssinian army, or the 29th
of August 570. 2 His birth, they say, was attended with signs
1
He was buried in the quarter occupied by the sons of 'Adi, his maternal uncles.
*Towards the end of the fortieth year of the reign of Kesri Anushirvim,
and the end of the year 880 of the era of the Seleucid®.

I. THE CHILDHOOD OF MOHAMMED 9

and portents from which the nations of the earth could know
that the Deliverer had appeared. The rationalistic historian
smiles, the religious controversialist, who, upon a priori reason-
ing, accepts without comment the accounts of the wise men
following the star, scoffs at these marvels. To the critical
student, whose heart is not devoid of sympathy with earlier

modes of thought, and who is not biased with pre-conceived
notions, “ the portents and signs " which the Moslem says
attended the birth of his Prophet are facts deserving of historical
analysis. We, moderns, perceive, in the ordinary incidents
in the lives of nations and individuals, the current of an
irresistible law what wonder then that 1400 years ago they
;

perceived in the fall of a nation's memorial the finger of God,
pointing tfr the inevitable destiny, which was to overtake it
in its iniquity. In accordance with the custom of the Arabs,
the child was confided during his early infancy to a Bedouin
woman 1 of the tribe of Banl-Sa'd, a branch of the Hawazin,
and upon being returned by her to his mother, was brought
up by Amina with the tenderest care. But she died not long
after, and the doubly-orphaned child was thus thrown upon
the care of his grandfather, Abd ul-Muttalib, who, during the
few years that he survived the mother, watched his grandson
with the utmost tenderness. But nothing could make up for
the loss of that parental care and love which are the blessings
of childhood. His father had died before he was bom. He
was bereft of his mother when only six years of age, and this
irreparable loss made a deep impression on the mind of the
sensitive child. Three or four years later he lost his grand-
father also. Abd ul-Muttalib died towards the year 579
A.C.* shortly after his return from a journey to San'a, where he
had gone as the representative of the Koreish to congratulate
1
In after life, when this poor Bedouin woman was brought by the Koreish
as a captive to Mecca, Mohammed recognised her with tears of joy, and
obtained for her from his rich wife an ample provision for her life.
1
Of the two duties of the Sikdya and RifAda held by Abd ul-Muttalib, the
SikAya, with the custody of the Zemzem, passed to his son Abbas. The
second devolved on Abu Talib, who enjoyed at Mecca great authority and
consideration. Abu Talib, however, did not transmit the RifAda to his
children. This dignity was transferred, upon his death, to the branch of
Naufal, son of Abd(u) Manaf and at the time Mecca surrendered to the
;

Prophet, Harith, the son of ‘Amr, and the grandson of Naufal, exercised, as
we have said before, the functions of the Rif&da Zaini, vol. i. p, 14.
;

io THE LIFE OF MOHAMMED I.

Saif the son of Zu’l Yezen on his accession to the throne of the
Tobbas, with the help of the Persians.
With the death of Abd ul-Muttalib opens another epoch in
the life of the orphan. On his death-bed the old grandfather
had confided to Abfi Tilib the charge of his brother’s child,
and in the house of Abfl Talib Mohammed passed his early life.
We can almost see the lad with his deep wistful eyes, earnest
and thoughtful, looking, as it were, into futurity, moving
about in the humble unpretentious household of his uncle, or
going often into the desert to gaze upon the beauteous face of
nature ;
sweet and gentle of disposition, painfully sensitive to
human suffering, this pure-hearted child of the desert was the
beloved of his small circle, and there ever existed the warmest
attachment between uncle and nephew. “ The angels of God
had opened out his heart, and filled it with light.” His early
life was not free from the burden of labour. He had often to go
into the desert to watch the flocks of his uncle. The princely
munificence of Hashim and Abd ul-Muttalib had told upon the
fortunes of their heirs, and the Hashimites, owing to the lack
of means, were fast losing their commanding position. The
duty of providing the pilgrims with food was given up to the
rival branch of Ommeyya, who had always entertained the
bitterest jealousy towards the children of Hashim.
Mohammed was but a child when the “ Sacrilegious Wars ”
— the Ghazwat ul-Fijdr, which continued with varying fortunes
and considerable loss of human life for a number of years
broke out at ‘Ukaz between the Koreish and the Bani-Kinana
on one side, and the Kais-Aylan on the other. ‘Ukaz lies
between Tayef and Nakhla, three short journeys from Mecca.
At this place, famous in Arab history, was held a great annual
fair in the sacred month of Zu'l-ka'da, when it was forbidden to

engage in war or shed human blood in anger " a sort of God’s
truce.” Other fairs were held at Majna near Marr uz-Zuhran,
not far from Mecca, and at Zu’l Majaz at the foot of Mount
‘Arafat but the gathering at ‘Ukaz was a great national affair.
;

Here, in the sacred month, when all enmity and tribal vendetta
was supposed to lie buried for the time, flowed from all parts
of Arabia and even more distant lands, the commerce of the
world. Here came the merchants of " Araby the blest,” of

and hung up in thenational pantheon as a memorialto posterity 1 . ‘Ukaz was “ the Olympia of Arabia ” . were inscribed in letters of gold ( Muzahhabdt golden). at which the Meccan gambled from night till morning the . bitter hatred and ill-feeling evoked by the pointed personalities of rival poets. isolated in the midst of a 1 Hence also called the Mu'allak&t. him a scene of social misery and religious degradation. or " suspended poems.” Abfi Talib. to Basra. During these weeks. the solitary orphan boy grew from childhood to youth and from youth to manhood. and made a vivid impression on the orphan child of Amina. With all his affection for his people. leading to sudden affrays and permanent and disastrous quarrels. Deeply versed in the legendary lore of his nation. of Najd the poet-heroes of the desert . carried on a considerable * trade with Syria and Yemen. moving from tent to tent. but to sing of their prowess. education in the modem sense of the term he had none. even pretend to the calling of music the drunken orgies. which won the admiration of the assembled multitude. But there was also another side to the pic- ture. in masks or veils. . in his ways and mode of thought he seemed far removed from them. During the interval between the first and second of those fratricidal wars. frequently ending in brawls and bloodshed the gaming-tables. The dancing women.I. like his father and grandfather. THE CHILDHOOD OF MOHAMMED n Hij&z. The Kasidas. . and in return brought back with him the products of the Byzantine empire. He transported to Damascus. often disguised from the avengers of blood. Silently and humbly. with many thoughts in his mind. . . . here they came. not for trade only. — of their glory to display their poetical and literary talents. ‘Ukaz presented a gay scene of pleasure and excitement. deepened the shadows of the picture. and the actors. like their modem representatives the almas and ghaw&zin of Egypt. exciting the impetuous son of the desert by their songs and their merriment the congregation of Corinthians. and other places in Syria the dates Of Hij&z and Hijr and the perfumes of Yemen. to recite their poems and win the applause of the nations gathered there. the sight of which never faded from his memory. Mohammed accompanied his uncle and guardian on one of his mercantile journeys to Syria 8 Here was opened before . who did not . named sacrilegious from the violation of the sanctity of the month in which all quarrel was forbidden.

which proved a singularly happy one.” Khadija is a notable figure.” occupy in the estimation of the Moslem. . Mohammed travelled once more into Syria as the factor or steward of a noble Koreishite lady named Khadija. in its secondary sense. The calumny which is levelled at Mohammed’s system. . naturally caused feelings of intense horror and disgust in the mind of the sensitive youth. With the exception of an occasional appearance in public when the exigencies of his position or the necessities of the city of his 1 A l-abtar. the sudden outbursts of causeless and sanguinary quarrels among the tribes frequenting the fairs of ‘Ukaz. Khadija bore Mohammed several children three sons and — four daughters but the sons all died in infancy. In the twenty-fifth year of his age. an exemplar among the woman- hood of Islam. daughters long survived the new Dispensation. that was the first to believe in his mission. there always existed the tenderest devotion on both sides. which gradually deepened into attach- ment. A marriage. and was solemnised amidst universal rejoicings. that it has degraded the female sex. and their loss. our “ Lady of Light. The prudence with which he discharged his duties made a favourable impression on Khadija.12 THE LIFE OF MOHAMMED I. literally without a tail . which wrung the heart of the bereaved father so tenderly and devotedly attached to them. who was much the senior of her husband. is sufficiently refuted by the high position which his wife and youngest daughter. that was ever ready to console him in his despair. supplied the hostile Koreish later with an abusive epithet to apply to the Prophet 1 The . chaotic society with his eyes fixed intently on the moving panorama of an effete and depraved age. was soon after arranged between Mohammed and his noble kins- woman. the immorality and scepticism of the Koreish. But beyond that it gave him a loving woman's heart. This marriage “ brought him that repose and exemption from daily toil which he needed in order to prepare his mind for his great work. The lawlessness rife among the Meccans. In spite of the disparity of age between Mohammed and his wife. a kinswoman of his. and to keep alive within him the thin flickering flame of hope when no man believed in him— not even himself and — the world was black before his eyes. one without issue.

It was some years after the establishment of the Hilf ul-Fuztil. not only of their goods and chattels. and towards the commencement of the seventh century of the Christian era.c. that an attempt was made by Osman. and composed of four personages. The ties of blood and family esprit de corps afforded some degree of protection to every citizen against injustice and spoliation. THE PERIOD OF PROBATION 13 birth demanded it. and to afford redress to the helpless. preparation. son of Huwairith. backed . Since the death of Abd ul-Muttalib authority in Mecca had become more or less divided. from any wrong or injustice to which he might be subjected in Meccan territories. and spiritual com- munion. but also of their wives and daughters.I. and during the first year of its institution the simple threat of its intervention was sufficient to repress the lawlessness of the strong. Mohammed was the principal member of this new association. Each of the senators enjoyed a somewhat limited authority. “The League of the Fuzul’’ exercised efficient protection over the weak and oppressed. They would often find themselves robbed. shortly after his marriage. col- Fazal. A famous poet of the name of Hanzala of the tribe of Bani’l Kayn. The League continued to exist in full force for the first half-century of Islam. lectively Fuzul. but strangers were exposed to all kinds of oppression. the descendants of Hashim and of Muttalib and the principal members of the family of Zuhra and Taym bound themselves by a solemn oath to defend every individual. was publicly robbed in the streets of Mecca. Another similar act of lawlessness brought matters to a crisis. the next fifteen years after his marriage is a silent record of introspection. Muffazzal. better known as Abu Tamahan.. and among the different functions there was no such institution as a magistracy to insure the peaceable enjoyment by individuals of their rights and property. and to obtain redress for him from the oppressor. and Fuzail. free or slave. notwithstanding that he had entered the city as a client of a Koreishite notable. in memory of an ancient society instituted with a similar object among the Jurhum. or the Federation of the Fuzul. This chivalrous league received the name of the Hilf ul-FuzM. named Fazl. which was founded about 595 A. whether Meccan or stranger. Abdullah ibn Juda'an. At the instance of Mohammed.

the Trusty. and ‘Akil remained with his father. his unflinching fidelity. A young Arab of the name of Zaid. 42. when Mohammed was thirty-five. . 109 . were the most opulent citizens of Mecca. vol. These. ii. Thus Abbfis took Ja'far Mohammed. one of his sons. future marriage of the son of Abfi Talib with the youngest daughter of Mohammed. his noble sense of honour. and Abbas. son of Harith.c. was happily settled by the ready intervention of Mohammed. the Ghassanide prince. among his compatriots. 212 . his austerity of conduct. 2 sealed the bond of. where he was subsequently poisoned by ‘Amr. vol. In the course of this work a dispute among the different families engaged in the building of the temple. It was at this period that he tried to discharge some portion of the debt of gratitude and obligation he owed his uncle Xbfi T&lib. al-Halabi. p. Fatima.. by Byzantine Roman dependency. In 605 A. the severe purity of his life. Mohammed persuaded his uncle Abbas. Ali. 1 . his ever-ready helpfulness towards the poor and the weak. to adopt one of the sons of Abu Talib. During a severe famine which afflicted the country. Mohammed. the Koreish took in hand the reconstruction of the Kaaba. 14 THE LIFE OF MOHAMMED I. rich the brother of Abu Talib. • Born in 606 a. are all we know of his public acts within these fifteen years. love and devotedness. Abfi Talib’s endeavour to maintain the old position of his family had considerably straitened his circumstances. was brought as a captive to Mecca by a hostile tribe. p.c. which at one time seemed likely to lead to great bloodshed. Ins&n-ul-'Uy&n. his scrupu- lous refinement. His gentle disposition. by his alliance with Khadija. Mohammed had lost all his sons in early infancy. to convert Hij&z into a His attempt through the instrumentality of failed chiefly Mohammed. In the love of Ali he found some consolation for their loss and the . by charging himself with the education of Ali. gold. whilst he adopted another. and Osman was obliged to fly into Syria. Mohammed about this time set an example to his fellow- citizens by an humanity which created a salutary effect act of upon his people. Ibn ul-Ath!r. the high and enviable designation of al-Amin. his stem sense of duty had won him. 1 Ibn-Hishim.

who would not pray for his own grandfather. to find order out of chaos. at other times alone. For years after his marriage it had been his wont to betake himself. Before the Prophet retired into the wilderness. Mohammed obtained Zaid as a gift from Khadlja. . to commune with God. as he had died in idolatry. Mohammed. wrangling over the body of the God they pretended to worship. had betaken themselves to a search for the true faith.I. 1 Four men. bleeding and tom by fratricidal wars and inter-tribal dissensions. When Zaid’s cousin asked the Prophet in later times to supplicate divine mercy for him. Ibn-Hisham. abandoning the fetishism of their countrymen. addicted to obscene rites and superstitions. and immediately enfranchised him. for prayer and meditation to a cave on the Mount Hira 2 “ a huge barren . capable of appealing to the humanity beyond themselves. * Now Mount of Light. p. Thus passed the fifteen years of trial and probation. of good and evil. others (Obaidullah and Osman). The few who. and two Zaid. sometimes with his family. like Jesus. — Ibn-Hish 4 m. represented a general feeling of unrest 1 In their mihds there was nothing . his people sunk in ignorance. trying to peer into the mysteries of creation. His two visits to Syria had opened to him a scene of unutterable moral and social desola- tion rival creeds and sects tearing each other to pieces. abandoning their ancient beliefs. lad to her. . Ibn ul-Athfr. and Abulfedi called the mention the month of Ramaz&n as the month which Mohammed usually spent at Hira in prayer and the succour of the poor and famished wayfarers of the desert. Before him lay his country. Mohammed’s soul was soaring aloft. carrying their hatred to the valleys and deserts of Hijaz. with all their desert virtues. and learnt to esteem his abhorrence of idolatry. willingly did so for Zaid. THE PERIOD OF COMMUNION 15 arid sold to a nephew who presented the young of Khadlja. Zaid was the principai person among them. were groping in the dark for some resting-place. Tabari mentions Rajab. of life and death. 145. lawless and cruel. son of Naufal and a cousin of Khadlja. and. And God’s words uttered to his soul became at last the life-giving power of the world. years marked by many afflictions and yet full of sympathy with human suffering and sorrow. and the Arab boy could not be induced. he had come in contact with Zaid. and rending the townships of Arabia with their quarrels and bitterness. to return to his tribe or forsake Mohammed. The picture before him was one of dreary hope- lessness. even by his own father. Waraka. This kindness on the one side gave rise to absolute devotion on the other.

thought it comes in mighty waves " Cry in the name of thy : Lord. though gradual. • Comp. listening to the gentle accents of the God of — Truth. * Koran. It is the 1 Ibn-Hish&m. 2 In the still hours of the night. softly as the sough of the morning breeze “ Thou art the: man. 34. 1 Can the poetry of the soul go further ? The mental visions and the apparitions of angels at these moments were the bright. Isa. . Ins&n-ul-'UyiXn. in the calm- ness of the early dawn. there is no break in the action of these influences. calling on him to fulfil the task an Almighty Power was directing him to undertake. which have led to some of the happiest achievements of humanity. the stones and rocks and trees. Xbn ul-Athtr. Ibn-Hish&m. Often in the dark and benighted pathways of concrete existence. the soul of every great man has been conscious of unrealised yet not unseen influences. p. tom by cleft and hollow ravine. rock. From Samuel. deep in the misty horizon of the Past. and He speaks to them in a voice stronger than the voice of thunder. A voice seems to issue even from the inanimate objects around him. without well or rill. Al-Halabi. to Jesus in the wilderness.a plunged m profoundest thought. standing out solitary in the full white glare of the desert sun. 151. vol. ii.” Solitude had indeed become a passion with him. deep in communion ( ) with the unseen yet all-pervading God of the Universe. Here in this cave he often remained whole nights it . p. pondering over the darksome fate of his people and the magni- tude of his work. xl. 16 THE LIFE OF MOHAMMED I. when wrapt in . when no human sympathy is near. 1 . p. 249. “ The Father of Truth chooses His own prophets. :. a vision of the celestial ministrants who are believed to form the medium of inter-communication between the God of Heaven and the man on earth. vol. from Jesus to Mohammed in the solitude of his mountain retreat. in the depth of solitude. shadowless. that ancient Seer. a Voice comes to him from heaven. Thou art the Prophet of God ” or. J53 . dawnings of those truths with which he was to quicken the world into life.” 3 The over-wrought mind at these moments raises a vision before the eye. 6. wild and awful as he stands. Slowly the heaven and earth fill with pre-destined vision and command. flowerless. p. sura xcvi.

“ it could not have been accidental that the one supreme force of the epoch issued from the solitudes of that vast peninsula round which the tides of empire rose and fell. p. telling him how from minutest beginnings man had been called into existence and lifted up by understanding and knowledge of the Lord. in Mahomet became more than a symbol.x. and all nature is lifted up towards its Lord — in the middle of that night the Book was opened to the thirsting soul. and twice he struggled and waived its call. Oriental Religions. the desert spoke without reserve. Lect. and sink into the language of worldly prudence but it may also from time to time assume its real . and become hardly audible it may . Twice the Voice called. THE INSPIRATION 17 same inner voice through which God speaks to all of us. and sound in their ears as a voice from heaven . 561. lose its divine accent. . who is 1 Professor Muller. That voice may dwindle away. " Cry ” called out the Voice ! for the third time. To the child of her exalted traditions. quoted from Dean Stanley’s Lectures on the History of the Jewish Church. he is called by a mighty Voice. and an answer was wrung out of his heart. Arabia was itself the man of the hour.” One night—” the Night of Power and Excellence ” when a — divine peace rests on creation. ness and self-command with which he entertained his all- absorbing visions ” . Part i. nature with the chosen of God. * Johnson. to cry. The symbolic meaning given to Arabia by the withdrawal of the Christian apostle to commune with a power above flesh and blood.” 1 " The natural relations of Mahomet’s vast conception of the personality of God with the atmosphere of his age.” says a great writer 2 “ is the only explanation of that amazing sober- . p. Every exclusive prophetic claim in the name of a sovereign Will has been a cry from the desert. And he said. surging like the waves of the ocean. Whilst lying self-absorbed. the prophet of Islam its concentrated word. 394. ” What shall I cry ? ” Came the answer : — “ Cry in the name of thy Lord ! ” When the Voice had ceased to speak. But a fearful weight was laid on him. driven by secret compulsion out into the lonely places of the starry night. his mouth in the dust. xviii. and then adds.

vers. and she watched by him. " Kuddiisun. “ Yes. messenger and the message. art of a good life. and “ knew the Scriptures of the Jews and Christians. In Waraka’s mind these different significations were combined the . " 0 Khadija What has happened to me ? " ! He lay down.” And he told her what he had seen. He will be the Prophet of to his people. keepest faith. and he hastened home to his wife.” She replied. have preferred to follow the rendering suggested by Deutsch. and compare .” Then she arose and went to her cousin Waraka. Zamakhshari (the Kashshdf). * Diviners and soothsayers were his particular aversions most of them . 0 Abu’l-Kasim (a name of Mohammed. both divine. in the wild turmoil of tribes and clans. in whose hands stands Khadija’s life. who was old and blind.” When she told him what she had heard. Bid him be of brave heart. 1-5. * The primary signification of the word N&m&s in Arabic is a messenger. A great trembling came upon him. and kind to thy relations and friends. had come to Mohammed even as they had come to Moses and Jesus. north and south that God’s message was close at hand :the shepherd was nigh who was to call back the 1 Sura xcvi. dost not . " — God is my protection. And neither art thou a babbler in the market-places. It also means law. as more in accordance with the call to the Prophet see Rodwell also. one who communicates a secret message.! derived from one of his boys).” In the midst of the wreck of empires and nations. 1 18 THE LIFE OF MOHAMMED I. as the Greek “ vofios. " it signifies the revealed law. He will surely not let such a thing happen unto thee for thou speakest the truth. holy ! Verily this is the Ndmds al-akbar 3 who came Moses and Jesus. were attached to the temples. he cried out. is my witness that thou wilt be the Prophet of this people. there was a voice in the air east — — and west.” says Deutsch. In Talmudical phraseology. son pf Naufal. and said.know. and be of good cheer. Tell him this. He." . O dear husband. When he recovered from his paroxysm he said. Mohammed woke from his trance. " Ikra ” is usually rendered into " read ” but I . “ O Khadija he of whom one ! would not have believed it (meaning himself) has become either a soothsayer a ( Kahin ) or one possessed mad. return evil for evil. and who by the Pen had revealed that which men did not . most beneficent. Whereupon she answered and said. and felt as if the words spoken to his soul had been written on his heart. What has befallen thee ? Hast thou seen aught terrible ? ” Mohammed replied. “ Rejoice. Kudddsun ! Holy.

the doubts. His was the hard struggle of the man who is led onwards by a nobler destiny towards the liberation of his race from the bondage of idolatry. they will persecute thee. COMMENCEMENT OF THE MINISTRY 19 erring flock into the Master’s fold. they will banish thee. i. His was not the communion with God of those egoists who bury themselves in deserts or forests. aJ-Halabi. vol. ii. p. And when the two men met subsequently in the streets. wrapt in profound meditation.” 1 1 And he kissed him on his forehead. 103. who had searched in them for consolation and found none. exhausted in mind and body. thee. 104.i. melan- choly and sad. he hurries home from the desert. agitated It by doubt and fear. when we are told that before he had himself realised his Mission he was driven to the verge of self-destruction. Ibn ul-Athir. they will fight against thee. aka’s life is. when the angel of God recalled him to his duty to mankind. Insdn-ui 'Uytin. pp. he felt himself called by that Voice from heaven 1 Ibn-HisMm. It had spoken to the heart of Waraka. to the bosom of his devoted wife. of the bright future when he should see the people of the earth crowding into the one true Faith. and misgivings which alternately wrung the heart of Mohammed. that I could live to those days I would fight for thee. hopes. but who knew of the promise held out to mankind of a Deliverer. 35. They will call thee a liar. His destiny was unfolded to him when. ii. the blind old reader of the Jewish and Christian Scriptures. the severe mental conflicts. 8 1 — Waraka died soon after this event. Saved by the gracious monition. 3 spoke to the poor grieved heart. Tibri (Zotenberg’s transl. 2 And then followed a period of waiting for the Voice to come . 256.again the inspiration — of Heaven to fall once more on the anxious mind.” said the old man. — of hope and trust. . p. 36 . “ God has chosen thee to be the prophet of this people the Ndtirds al-akbar has come to . 392. These words of hope and trust brought comfort to the troubled soul. vol. Oh. praying only to be covered from the overwhelming Presence. and live a life of quietude for themselves alone. spoke of his faith and " I swear by Him in whose hand War- trust. p. vol.). We can appreciate the spiritual throes. p. Ibn-Hish&m.

to arise and preach. O my most worthy of all. by the Supreme God. Preaching with unswerving purpose amidst unremitting persecution. of the solitary desert around Mecca. the father of Ah. and it is meet that thou shouldst accept the truth and help in spreading it. Not only was she the first to believe in him and his divine message. whilst I am alive none shall dare to injure 1 Koran. and thou. ” O son of my ” “ It brother.” replied Abu Talib. enwrapped in thy mantle. of His prophets. sura lxxiv. * Ibn-Hish&m. vol. but in the struggle which was to follow she was his true consoler and “ God.20 THE LIFE OF MOHAMMED I. insulted and outraged. “ God has sent me to His servants to direct them towards the truth . Thenceforth his life is devoted to humanity. for she roused Jiim up again and made his burden more light to him. of His angels. assuring him of her own faith in him. She was the first to believe in the revelation.” In the beginning Mohammed opened his soul only to those who were attached to him. Khadija was the first to accept his Mission.” “ Son of my brother. Ah was 2 the next disciple Often did the Prophet go into the depths . . art the that I should thus call upon thee. i. that they might together offer up their heartfelt thanks to the God of all nations for His manifold blessings.” 1 And he arose and girded himself for the work to which he was called. 155 . And he said to Mohammed. to abandon the idolatry of her people. in the true spirit of the sturdy old Semite. what is this religion that thou art following ? is the religion of God. which had called those who had gone before him. and glorify thy Lord. tradition. It is meet uncle. and tried to wean them from the gross practices of their forefathers. and of our ancestor Abraham.itU'Uy&n. 285. “ I cannot abjure the religion of my fathers but . arise and warn. After Khadija.” says . p. Ins&n. " 0 thou. aJ-Halabi. he held on in his path of reproof and reform. with his wife and young cousin. Onfce they were surprised in the attitude of prayer by Abfi Talib. and to join with him in purity of heart in offering up prayers to the All-Merciful. “ comforted him through her when he returned to her. p.” answered the Prophet. and repre- senting to him the futility of men’s babble.

” “ Well. ii. and intimate friends. intelligent. closest relations and dearest friends. among them Osman. a wealthy merchant. son of Abl . “ he will not call thee to aught save what is good. he enjoyed great consideration among his compatriots.” 1 Soon after Zaid. and one which strongly attests the sincerity of his character.” Then turning towards Ali. “ O father. the purity of his teachings and the intensity of his faith and trust in God. COMMENCEMENT OF THE MINISTRY 21 thee.I. 159. .” answered Ali. son of . his beloved cousin. ” I believe in God and His Prophet. ibni-Murra. and Ibn ul-Athtr. people who lived with him and noted all his movements. were most thoroughly imbued with the truth of his Mission and convinced of his inspiration. who afterwards became the third caliph Abdur Rahman. Wakkas. presented themselves before the Prophet and accepted Islam at his hands. and certainly not less educated than the fishermen of Galilee. 43. and amiable. Desvergers in a note (p. He was followed by a leading member of the Koreishite community of the name of Abdullah. and his unhesitating adoption of the new faith was of great moral effect. Several prose- lytes also came from the humbler walks of life. It is a noble feature in the history of the Prophet of Arabia. son of Abu Kuhafa. that his nearest relations. and go with him. became a convert to the new faith. afterwards the conqueror of Persia Zubair. who notwithstanding his freedom had cast in his lot with Mohammed. * he was called Abd ul-Kaaba. 160 . a man of clear. at the same time energetic. wherefore thou art free to cleave unto him. Those who knew him best. pp. He was but two years younger than the Prophet. my son. the venerable patriarch inquired what religion was his. his son. " servant of the Kaaba. had perceived the slightest sign of 1 The above is a praraphrase of the account given by Ibn Hishlm. prudent. Awwam and nephew of Khadija. the son of Hirith. calm judgment. Five notables followed in his footsteps. son of ‘Auf Sa'd. 108) mentions that before his conversion to Islam. If these men and women. honest. who afterwards became famous in history as Abti Bakr 2 A member of the important family of Taym ." . his wife. were his sincere and most devoted followers. of the family of Ommeyya. 42.” said Abu Talib. son of Affan. noble. vol. pp.

But polytheism was deeply rooted among them the ancient cult offered attractions. . the new Faith in its purity. For three weary long years he laboured quietly to wean his people from the worship of idols. Would this have been so had they perceived the least backsliding in their master ? But even had these people not believed in Mohammed with such earnest faith and trust. 33. For the influence of Jesus himself was least among his nearest relations. or it may have resulted. he says. and with whom like the generality of their people. did not possess. 45-48 Mark iii. 4 Milman. far as once to endeavour to obtain possession of his person. the varying tone of Jesus himself but the fact is undeniable 6 . Mohammed's hopes moral regeneration and social reform of would all have been crumbled to dust 1 in a moment. deception. not only with the heathenism of his city sanctified by ages of observance and belief but also with the opposition of the oligarchy which ruled its destinies. ii. i. believing him to be out of his mind Even his immediate . or want of faith in the Teacher himself. With these forces fighting against him. 21. 274) . Muir admits this in the most positive terms (vol. 254. Mohammed had thus to contend. History of Christianity. Matt. p. even unto death. vol. They braved for him persecution and dangers 4 . little wonder that the life and death-struggle of the three years drew 1 John vii. " the apostles fled at the first sound of danger. 32. pp. His brothers never believed in him and they even went so .22 THE LIFE OF MOHAMMED I. which . The Koreish had vested interests in the old worship and their prestige was . 255. involved in its maintenance. • Sir W. superstition was allied to great scepticism. caused by social excom- munication. as Milman thinks 4 from . * Mark iii. they bore up against physical tortures and mental agony. . disciples were not firm in their convictions.* Perhaps this unsteadiness may have arisen from weakness of character. it would furnish no reason for doubting the greatness of his work or the depth of his sincerity. earthliness. xii.” in preference to his own mother and brothers. * Andthese were the men whom Jesus called " his mother and brethren. The intense faith and conviction on the part of the immediate followers of Mohammed is the noblest testimony to his sincerity and his utter self-absorption in his appointed task.” . 5.

he held on. with char- acteristic persistency. With this object he convened an assembly on the hill of Safa. But the mockers mocked his words. When the pilgrims began to arrive on the environs of the city. had begun to doubt the sanity of 1 al-Amin. The old patriarch. or to adopt the new faith rebelled at the injustice and intolerance of his . But the heart of the great Teacher never failed. however. their folly in offering adoration to carved idols. who had refused. But here again his efforts were frustrated by the Koreish. to a result little expected by the Meccans. at the risk of his own life. and adopt the faith of love and truth and purity. who. whom they represented as a dangerous magician. If the Koreish were under the impression that Mohammed would be abandoned by his own kith and kin. Hitherto he had preached quietly and unobtrusively.’ but had not interfered with his isolated exhortations. laughed at the enthusiasm of young Ali. He now determined to appeal publicly to the Koreish to abandon their idolatry. they carried with them the news of the advent of the strange. As the pilgrims and traders dispersed to their distant homes. and fear in their hearts at the spirit of revolution which had risen in their midst. Having thus failed to induce the Koreish to listen to the warnings of Heaven. he turned his attention to the strangers visiting the city for trade or pilgrim- age. He warned them of the fate that had overtaken the races which had passed unheeded the words of the preachers of bygone days. was calling aloud to the nations of Arabia to give up the worship of their fathers.I. the Koreishites posted themselves on the different routes and warned the strangers against holding any communication with Mohamiried. and there spoke to them of the enormities of their crimes in the sight of the Lord. thought him crazed or “ possessed. enthusiastic preacher. His compatriots had looked askance at him. to abandon his ancient creed. they were soon undeceived by a scathing denunciation hurled at them by Abh Talib. Steadfast in his trust in the Almighty Master whose behests he was carrying out. and invited them to abjure their old impious worship. This machination led. and departed with taunts and scoffs on their lips. To them he endeavoured to convey God’s words. THE DEVOTION OF THE DISCIPLES 23 only thirty followers.

Several times he was in imminent danger of his life at the hands of the Koreish. why persecute him ? for it is only the Lord of the Heaven who can read the heart of man ! " His counsel had some effect. exasperating contumelies and petty outrages were substituted for open and violent persecution. About the same time an Yathribite chief wrote to the Koreish of Mecca. him wherever he went they covered him and his disciples . and occasioned a change among the Koreish. calumnies and vilifications. She was the most inveterate of his persecutors. They scattered thorns in the places which he frequented for devotion and meditation. He advised them to give a hearing to the new preacher : “ An honourable man has adopted a certain religion. For of tactics a time accordingly. But persecution only added to the strength of the new faith. Amidst all these trials Mohammed never wavered. holding up the examples of bygone ages. the enormities of the Koreish towards one who was the benefactor of the orphan and the widow al-Amtn. In this act of refined cruelty the lead was always taken by Umm ul-Jamil. and with true desert chivalry he deplored. one of Mohammed’s uncles. and. in a poem which lies embalmed in history. " The blood of the martyrs is the seed of the Church. They incited the childrenand the bad characters of the town to follow and insult him. compatriots towards the reformer. he worked steadily on. — 24 THE LIFE OF MOHAMMED I. The violence of the Koreish towards Mohammed. with dirt and filth when engaged in their devotions. led to the . who never failed in word or deed and declared that the children of Hashim and .” is a truth not confined to one creed. exhorted them not to embroil themselves with civil dissensions and warfare. their burning and bitter intolerance. The hostile Koreish stopped the Prophet from offering his prayers at the Kaaba they pursued . Every place which he or his disciples frequented for devotion she covered with thorns. the wife of Abu Lahab. Full of the intensest confidence in his Mission.- This exasperating conduct brought down upon her the designa- tion of being " the bearer of faggots ” ( hamm&lat ul-hatab ) [to hell]. of Muttalib would defend the innocent with their lives. On one occasion he disarmed their murderous fury by his gentle and calm self-control.

describing to his material- istic people the joys of Paradise and the pains of hell " with all the glow of Eastern imagery. dumb.I. and when it hath thrown its light on all around him. He told them of the day of reckoning. when the children who had been buried alive shall be asked for what crime they had been put to death. by the noon-day brightness. He told them in burning words that seared into the hearts of the listeners. He threw his heart and soul into his preachings. and if God pleased. but when darkness closeth upon them. to listen to the warning before a like destruction came upon them. blind. adopted his faith. they walk on in it . generous. THE DEVOTION OF THE DISCIPLES 25 conversion of the redoubtable Hamza. and true.” He told them what the unbelievers were like — " They are like unto one who kindleth a fire. the youngest son of Abd ul-Muttalib. when the deeds done by man in this world shall be weighed before the Eternal Judge. as it gleameth on them. therefore they shall not retrace their steps. and finally laid down his life in the cause. This intrepid warrior. He adjured them by the wonderful sights of nature.” “ The lightning almost snatcheth away their eyes so oft . they stop . of their . when there cometh a storm-cloud of heaven big with darkness. by the day when it appeareth in glory. abbut this time came to the Prophet. He spoke to them of the rewards and punishments of the Hereafter. brave.” ” Deaf. thrust their fingers into their ears because of the thunder-clap for fear of death.” “ They are like those who. by the night when she spreadeth her veil. and became thenceforth a devoted adherent of Islam. and when heaven and earth shall be folded up and none be near but God. Amidst all this persecution Mohammed never ceased calling to the nation so wedded to iniquity to abandon their evil ways and abominations. of the outpouring of Heaven’s wrath at the iniquities of Noah’s people. whose doughty sword was held in dread by all the Koreish. thunder. God taketh away the light and leaveth him in darkness and they cannot see. the punishment which had alighted on the tribes of Ad and Thamud who had heeded not ' the warnings of God’s messengers. and lightning. God is round about the infidels.

They accordingly decided upon an organised system of persecution. from seeing it he to whom God doth not grant light. who were supposed to have attached themselves to the new faith. Lord all human beings were equal. their works are like the Surdb on the As plain.” 1 “ to the infidels. Their power and prestige were at stake. darkness when a man stretcheth forth his hand he is far . and clouds above one darkness over another . or clients. They would have none of it. for the time. They were the custodians of the idols whom Mohammed threatened with destruction they were the ministers of the worship which . . at all hath he. 2which the thirsty [traveller] thinketh to be water. * Sura xxiv. and then when he cometh thereto. the mirage of the desert.” . or slaves. preaching betokened a serious revolutionary movement. each family took upon itself the task of strangling the new religion within its own circle. no light . Each household tortured its own members. exempt from immediate 1 Sura ii. and He will fully pay him his account for swift in taking an account is God. The Koreish were now thoroughly alarmed Mohammed’s . he findeth it [to be] nothing but he findeth God round about him. Urgent measures were needed to stifle the movement before it gained further strength. Mohammed. This levelling of old distinctionswas contrary to all their traditions. they would have to efface themselves as a nation pre-eminent among the nationalities of Arabia. were. owing to the protection of Abu Talib and his kinsmen. . who were either distinguished by their rank or possessed some influential friend or protector among the Koreish. for it boded no good to their exclusive privileges. 40. " Or. ears and of their eyes would He surely deprive them : verily God is Almighty. billows riding upon billows below.” 8 The people were awestruck. Abfi Bakr and a few others. not to violate their laws of vendetta. however. * i. In order. as the darkness over a deep sea.e. and conversions grew frequent. If his predictions were fulfilled. The new preacher’s tone was intensely democratic in the sight of his . — Mohammed denounced their very existence depended upon their maintaining the old institutions intact. 39. 26 THE LIFE OF MOHAMMED i.

In the midst of his tortures. 2 Like the Pharisees tempting Jesus. The thrown into prison. One day. Ommeyya. who had in like manner purchased the liberty of six other slaves. and there exposed him bare-backed with his face to the burning sun.I. by them put to death in a cruel manner by mutilation and cutting off his flesh piece-meal. son of Khalaf. being perfidiously sold to the Koreish. when one of them. Mohammed was often an eye-witness to the sufferings of his disciples — sufferings borne with patience and fortitude as became martyrs in the cause of truth. was E." . to draw him from the path of duty. ‘ Khobaib bin ‘Adi. were exposed to the burning heat of the desert on the scorching sand. who. majority held firmly to their faith. 50 . vol. ‘ their son. His master.” As he lay half-stifled under his heavy weight. the first Muezzin of Islam.’’ “ one [God]. 205-209. conducted him each day to Batha when the heat of the sun was at its greatest.” This lasted for days. where. when he was ransomed by Abh Bakr. a man of moderate views came to him 1 Ibn ul-Athlr. “ Ahadun. Some recanted only to profess Islam once more when released from their torments but the . ahadun. And these were not the only martyrs in the early history of Islam. son of Rab'ia. one. and placed on his chest a large block of stone with the words. THE KOREISH TEMPTING MOHAMMED 27 violence. the Koreish came to Mohammed with temptations of worldly honour and aggrand- isement. at a little distance from an assembly of the antagonistic chiefs. p. “ I would not wish to be with my family. he would only answer. 'Otba. says the chronicler. he was sitting in the Kaaba. pp. starved. ii. Ibn-Hishdm. Such a one was Bilal.g. and others were then beaten with The hill of Ramdha and the place sticks. when reduced to the last extremity by thirst. They killed with excruciating torments Yasar and Samiya his wife they inflicted fearful tortures on Ammar . being asked whether he did not wish Mohammed in his place. “ There shalt thou remain until thou art dead or thou hast abjured Islim. and my children on condition that Mohammed was only to be pricked with a thorn. my substance. called Batha became thus the scenes of cruel tortures. they were offered the alternative of adoring the idols or death. until the poor sufferer was reduced to the verge of death. answered. 1 The men or women whom the Koreish found abandoning the worship of the idol-gods. dying with thirst.

and cast dissension in our families thou . “ Hast thou finished. we shall make thee our king . Our hearts are veiled ' from the doctrine to which thou invitest us and there is a . ” Then listen to me. according to our own sentiments. Sura xli. . It was usual. pardon of Him for what is past. the verses whereof : are distinctly explained. instead of using his own name. and shall not do a thing without thee if thou desirest dominion. who give not the appointed alms. and : hearken not thereto. “ In the name of the most merciful God. and said. an Arabic Koran. " Thou 1 Walid being a son of ‘Otba. as a mark of consideration. among the Arabs to call a man as the father of so-and-so.” " Speak. . O son of my brother. O father of Walid. t Whilst hospitality was regarded as a great virtue. . charity was considered a weakness among the Arabs and a future life.” “ I listen. ing threats but the greater part of them turn aside. ” this is a revelation from the most Merciful a book.man like you. “ O son of my brother. Now thou hast sown division among our people. We have a proposition to make to thee think well if it will not suit thee to accept it.” * When the Prophet finished this recitation.they shall receive an everlasting reward.’ And woe be to the idolaters. .” Commenced ‘Otba “ If thou wishest to acquire : riches by this affair. we will bring thee doctors and give them riches till they cure thee. thou art distinguished by thy qualities and thy descent.” And when he had done. and a curtain between us and thee : wherefore act thou as thou shalt think fit for we shall act .” commenced the Warner. denouncest our gods and goddesses thou dost tax our . ancestors with impiety. " I listen. and is so even now. and if the spirit (demon) which possesses thee cannot be over- powered.” he said. deafness in our ears. we will collect a fortune larger than is possessed by any of us if thou desirest honours and dignity. " Yes.’ Say verily I am only a ‘ . and believe not in the life to come ! 2 But as to those who believe and work righteous- ness. for the instruction of people who understand bearing good tidings. • Koran. And they say. and denounc- . 28 THE LIFE OF MOHAMMED r. he said to ‘Otba. It is revealed unto me that your God is one God wherefore direct your way straight unto Him and ask : . we shall make thee our chief.” replied he. an old woman’s fable. . O father of Walid ? ” asked the Prophet.” 1 said the Prophet.

These emigrants were soon joined by many more of their fellow-sufferers and labourers in the cause of truth. Abulfeda. became more and more unbearable. now take the course which seemeth best to 1 thee. . Ibn ul-Ath!r.c. and inquired of them whether what their enemies had stated was true. of his tolerance and hospitality. p. “ and adopted neither mine nor that of any other people ? ” Ja'far. He had heard of the righteousness of this Christian king. and was certain of a welcome for his followers. * Ibn-Hisham. of whose birth. and the duties of hospitality and neighbourhood we knew no law but that of the strong. as time went on. They stated the chief charges against the poor fugitives to be the abjuration of their old religion. to the number of fifteen. until their number amounted to eighty- three men and eighteen women. p. we ate dead bodies. Some immediately availed themselves of the advice.” asked the king. and the adoption of a new one. son of Abu Talib. he advised them to seek a refuge in the neighbouring Christian kingdom of Abyssinia. This is called the first Exile ( muhdjarat ) in the history of Islam. 208 et seq. and sent deputies to the king to demand the delivery of these refugees that they might be put to death. pp. and purity we were aware and he called us to the . . 58 . spoke thus “ O king. 185. . 2 But the untiring hostility of the Koreish pursued them even here. and brother of Ali. truthfulness. acting as spokesman for the fugitives. ii. “ What is this religion for which you have abandoned your former faith. we lived in unchastity . and occurred in the fifth year of Mohammed’s Mission (615 a.I. to the hospitable shores of the Negus (Najashi). where ruled a pious sovereign. when God raisedamong us a man. and sailed. till God in His mercy wrought a change in the feelings of the Koreish.). 186. 20. The Negus sent for the exiles. .” Profoundly by the sufferings of his disciples. . vol. p. we were plunged in the depth of ignor- : ance and barbarism we adored idols. THE HOSTILITY OF THE KOREISH 29 hast heard. and taught us not to associate anything with 1 Ibn-Hisham. whose afflicted position. garded every feeling of humanity. honesty. and we spoke abominations we disre. unity of God. They were furious at the escape of their victims.

61 . and the deputies returned in confusion to Mecca. us to fly from vices. p. If you accept the message I bring you.30 THE LIFE OF MOHAMMED I. was as before. and amidst every insult and outrage pursued his mission. to bring down the heaven 1 The idolaters are almost always called “ Associates. to be merciful. I give you the words of my Lord I admonish you. until finding no safety among them. he himself stood bravely at his post. For this reason our people have risen against us. tried by insidious questions to expose the fallacy of his teachings 3 .” * The demands of the Koreish were scouted by the king. to be faithful to our trusts. . or to eat the substance of orphans he ordered . in the Koran. They have tortured us and injured us. Again they came to him with promises of honour and riches. to seduce him from his duty the reply . and enjoined us to speak the truth. scoffed at him. ii. and to regard the rights of neighbours he forbade us to speak . 188. 1 he forbade us the worship of idols . . . and hope thou wilt protect us from their oppression. His simple trust and sublime faith in his Master rose superior to all their materialistic scepticism. p. to observe the fast. * Ibn-Hish&m. evil ofwomen. Whilst the disciples of Mohammed were seeking safety in other lands from the persecution of their enemies. full of faith : “ I am neither desirous of riches nor ambitious of dignity nor of dominion . see Osborn. Islam under the Arabs. 220. * Can there be a better summary of Mohammed’s work or of his teachings ? Ibn ul-Athlr. and leave God to judge between I shall you and me. who has ordained me to announce glad tidings unto you. 219. They asked him to cause wells and rivers to gush forth. and to abstain from evil to offer prayers. and Ibn-Hish&m. we have come to thy country. or men who associate other beings with God. I am sent by God. we have accepted his teachings and his injunctions to worship God. ” Mushriktn. to render alms. pp. have persecuted us in order to make us forego the worship of God and return to the worship of idols of wood and stone and other abominations. We have believed in him.” They mocked him. A Christian historian goes into raptures at the subtlety of the idolaters . Him . God will be favourable to you both in this world and in the next if you reject my . vol. full of life. be patient. and not to associate anything with Him. admonitions.

and who less afterwards clothed the revered figure of Jesus in a mist. a legacy which even modem idealistic Christianity cannot shake off. Eastern or Western. and fled. themselves. This was how they treated him until the end. 92-96. to make God visible to their bodily eyes wanting him to do. — They scholars. and that the miracle-saga of Christianity must. to have a house of gold erected. that in the case of Jesus his own followers insisted upon his performing miracles to satisfy them of the truth of his mission. wanting him to show them the Father. to ascend to heaven by a ladder 1 It was a repetition of the . with this difference. In an age when miracles were supposed to be ordinary occurrences at the beck of the commonest saint.i. and soldiers looked to the moral — evidences of his mission. When that came. that it was an evil and adulterous age which sought after a sign. to remove mountains. " His immediate disciples. wanting him to declare himself king of the Jews wanting to . MORAL EVIDENCES OF MOHAMMED’S MISSION 31 in pieces. Patristic Christianity has held. . and still holds. and adhered to him through life and death with a devotion to his human personality to which there is scarcely a parallel in the history of the world. they all forsook him. as the author of Literature and Dogma says. to the miracles as a proof * of the divinity of Jesus modern Christianity calls them Aberglaube. sooner or later. old story. at times angrily.” To these unsatisfied. “ were always misunderstanding him and his work wanting him to call down fire from heaven : . when the 1 Sura xvii.” says Professor Momerie. that the miracles are doomed. the Master was wont to reply. whose craving for wonders was no strong than that of the \fi oreish. It may . anything and everything that was incompatible with his great plan. and that no sign should be given to it and that 'if a man believed not in . It must be said to the credit of the disciples of the Arabian Teacher. Moses and the prophets. merchants. sit on his right hand and on his left hand in his kingdom . go with all legends. lukewarm spirits. and wanting to do . that they never called for a miracle from their Master. They ranged themselves round the friendless preacher at the sacrifice of all their worldly interests and worldly hopes. he would not repent even though one rose from the dead 2 . well be.

vv. the All-wise. which . 1-10. . It is He who out of the midst of the illiterate Arabs has raised an apostle to show unto them His signs. no indulg- ence in hyperbolical language. whole atmosphere was surcharged with supernaturalism. the Prophet of Islam ever rests the truth of his divine commission entirely upon his Teachings. sentme to preach to you. * Professor Momerie. not only in Arabia. and to teach them the Scripture and the Wisdom. . unless God pleaseth. which.32 THE LIFE OF MOHAMMED i. appeals to the familiar phenomena of nature as signs of the 1 Sura sura lxxii. the great Pioneer of rationalism unhesitatingly replies to thp miracle-seeking — heathens “ God has not sent me to work wonders He has . . the Compassionate ! Whatsoever is in heaven and on earth praises God the King. no endeavour to cast a glamour round his character or personality. . No extraordinary pretensions. xvii.. From first to last no expression escapes him “ which could be construed into a request for human worship ” 2 from first to last there is unvarying soberness of . and to sanctify them. considering the age and surrounding. but in the neighbouring countries where civilisation had made far greater progress. or that I was an angel. " I am only a preacher of God’s words.” repeats he always.. is more marvellous from first to last the tone is one of simple. that I knew the hidden things. This is God’s free grace. . And in the moment of his greatest exaltation the feeling is one of humble." . the bringer of God’s message to mankind. walk the earth. the Almighty. expression. 95-98 . . the Merciful.. . sweet thank- fulness “ In the name of God. * Sura lxii. My Lord be praised Am I more ! than a man sent as an apostle ? Angels do not commonly. I who cannot even help or trust myself. or God would have despatched an angel to preach His truth to you 1 I never said that Allah's treasures . He giveth unto whomsoever He wills. are in my hand. them who before had been in great darkness. 21-24. the Holy One.. God is of great mercy ” 3 ! Disclaiming every power of wonder-working. He never resorts to the miraculous to He invariably assert his influence or to enforce his warnings. deep humility before the Creator.

sustained by reasonable evidence. the law and system prevailing in the universe the rain-drops f al l ing to revive the parched . * Sura xxv. xxxiv. xv. I.1. 20. A voice that speaketh everywhere. winds driving abroad the pregnant clouds as the forerunners of the Creator’s mercy the harmony and order in the midst . 20. of diversity the variety of the human race.” * The Prophet of Monotheism is pre-eminently the Prophet of Nature. MOHAMMED'S APPEAL TO REASON 33 divine presence . Muir is not satisfied with the teachings. nature in itself is a revelation and a miracle. Sir W. " There a tongue in every leaf. p.” 8. 9. earth into . the sun. . “ * Comp. Muir on this point is. li. 20-28. through earth and air. His ethical appeal and his earnest assertion of divine 1 The passage of Sir W. how beautifully regulated . * Sura vi. holding their swift silent course in the blue vault of heaven. xx. to his reason. and yet their . sura 1. 39. 96-99. 144. vol. human beings them- . when the whole creation is full ! of the signs of God ? The structure of your body. the beautiful palm covered with its golden fruit are these the handiwork of your — wooden or stone gods ? * Fools do you want a sign. unless supported by wonder-workings. your desire to accumulate from the abundance of God the . 50-57. A voice that's never still. remarkable. In flood and fair. how wonder- fully complex. and not to his weak- ness or his credulity. is A voice in every rill. selves — are these not signs enough of the presence of a Master- • Mind ? To the Prophet of IslUm. 1 He unswervingly addresses himself to the inner consciousness of man. He says " Whether the idolatry of Mecca would not have succumbed with- : out a struggle before such preaching as Mahomet’s. etc. may be matter for speculation ” (the italics are his own). animals. the moon. etc. c . and the stars. of life . close affinity fruits. beladen life with what is profitable to mankind . 49-59 . to say the least.and death your sleeping and awaking . ii. Look round yourself is this wonderful : world. flowers. t) jJS. the alternations of night and day. Like the Koreish. 1 * ->ijj clt-y j) ** 4 j* Every blade that springs from the earth bears testimony to the unity of ) S God. the ships moving across the ocean.

and whom tradition has converted into the devil. the warnings to pride and tyranny ! But to all his exhortations the Koreish turned a deaf ear. Mohammed was reciting within the Kaaba some verses which now form part of the fifty-third chapter of the Koran. one piece of which puts to shame all your golden poesy and suspended songs to — convey the tidings of universal mercy. regulating. " They are exalted damsels.” This is the version given by Mohammedan . " They are nought but empty names. His grandest miracle is the Book in which he has poured forth with an inspired tongue all the “ revelations of nature. and governing the Universe. When Mohammed learnt what had happened. and their intercession with God may be hoped for. And the Koreish.” an idolater who was present on the occasion. blind to the presence of a Divine Personality in nature. O unbelieving people than to have your vulgar tongue chosen ! as the language of that incomparable Book. " we shall never cease to stop thee from preaching till either thou or we perish. They were blind to the signs of God. “ Know this. al-‘Uzza.” Ask you a greater miracle than this. " What think ye of al-Lat.” These words were supposed to form part of the Prophet’s revelation. conscience. and Manat ? the third besides. which you and your fathers have invented. of the visible presence of one Mind. According to the Christian biographers. the . guiding. and prophecy. in one of his prophetic trances. O Moham- med.” During this interval occurred an incident which has been differently construed by the Moslem historians and the Christian biographers of the Prophet.34 THE LIFE OF MOHAMMED i. overjoyed either at the trick or at Mohammed’s supposed concession. deaf to the call of the Seer to come back to righteousness. to forego the crimes and abomina- tions of antiquity. One day. When he came to the words. Their answer to him breathes a fierce animosity paralleled only by the darkest days of Arian or Pelagian persecution in Christendom. he immediately proclaimed the words. anxious to avert the threatened denunciation called out. hastened to express their willingness to come to terms.” said they. one Will.historians and traditionists. Unity are founded upon the rational and intellectual recognition of all-pervading order.

PERSECUTION CONTINUES 35 incident is supposed to indicate a momentary desire on the part of the Prophet to end the strife with the Koreish by some compromise. He openly and frankly retracted what he had said and . He -recited a revelation to the Koreish. The bigot calls it "a lapse ” and “ a fall ” . And the life of Mohammed is not the life of a god. and few would have withstood it. Persecution was becoming fiercer and fiercer every day. and he is ! ever referring to it in his public preaching with shame and . and obtaining peace where before had been only bitter persecution. but the generous and unbiased historian considers the episode as throwing additional lustre on the Prophet of Arabia. freely confessing his fault. At the price of the whole city of Mecca he would not remain untrue to himself. What wonder that a momentary thought crossed his mind to end the conflict by making a slight concession to the bigotry of his enemies. and asserted that their intercession with God might be hoped for Wherefore bow down before God : ' and serve Him ’ and the whole audience. He came forward — and said he had done wrong the devil had tempted him.' ” " Western biographers have rejoiced greatly over Moham- ‘ med’s fall. But this dreamer of the desert was not the man to rest upon a lie. idolatry filled him with grief. But if for once he was not superior to the temptation of gaining over the whole city. and the whole city was up inarms against them.r. the sufferings of his followers were increasing. The sight of his poor disciples afflicted him deeply his weary struggle with the Arabian . and resolutely giving himself over again to the old indignities and insults ? If he was once insincere — — and who is not ? how intrepid was his after sincerity He was untrue to himself for a while.’ Yet it was a tempting compromise. human. ‘ as for their idols. compromise. overjoyed at the . they were but empty names which they and their fathers had invented. bowed down and worshipped at the name of the — God of Mohammed the whole city was reconciled to the double religion. “ And so Mohammed made his first and last concession. what can we say of his manfully thrusting back the rich prize he had gained. but of a man from first to last it is intensely . in which he spoke respectfully of the three moon-goddesses.

the trading citizen of distant townships who came to . In spite of all opposition. 214 of . by a firm conviction of divine assistance. only tended to make his words more extensively known. listened to the admonitions in which he poured forth his soul. the ill-names his enemies heaped upon Mohammed. he continued his preaching undeterred by the hostility of his enemies. conveyed to him by the ministrators of heavenly mercy. p. The Meccans. the persecution burst out anew with re- doubled fury. wherefore do thou either prevent him from so doing. Introd. were by no means quiet. on their side. to the Selections from the Koran. of the Koran was revealed about this period. however. But as Mohammed persisted in his fiery denunciations against their godlessness and impiety. slowly but surely the new teachings gained ground. however. so that we may settle the matter by fight 1 Stanley Lane Poole. and his ill words against our ancestors . and upheld by the admonitions of the heavenly voice within. * Tabari. chap. listened with awe and wonder to his denunciations of their divinities and of their superstitions.” said they. and Manat were but empty names. The seeds of truth thus scattered could not fail to fructify. ‘Uzza. 36 THE LIFE OF MOHAMMED i. of their evil ways. Several times the Koreish sent deputations to Abfl Talib. remorse but the false step was more than atoned for by his . life. or thyself take part with him. they expelled him from the Kaaba where he had been wont to preach. And the satires. of their unright- eousness. rank. asking him to stop his nephew from preaching against their religion. ver. The wild Arab of the desert. Supported. and then came in a body to his uncle 2 " We respect thy age and thy .” 1 Upon the promulgation that L&t. or by the injuries they inflicted upon him. . ii. vol.the national fair. 406 according to this author’s authorities. " but our respect for thee has bounds. and carried back to their far-off homes new light and new even unconsciously' to themselves. p. and verily we can have no further patience with thy nephew’s abuse of our gods. At first Abu Talib turned them away with soft and courteous words. magnificent recantation. xxi. heard the words of the strange man whom his enemies thought possessed. xlix.

Firmly he replied “ O my uncle. Abff Talib was unwilling to separate himself from his people. and they renewed their menaces of violence.” 2 The Koreish made another attempt to persuade Abh Talib to deliver up his nephew to them. “ the Father of the Flame. 168. if they : placed the sun on my right hand and the moon on my left. I shall not abandon thee. p. he turned to depart. whose energy of character made him an important factor in the future commonwealth of Islam. A distinguished member of the family of ‘Adi ibn-Ka‘b. His 1 Ibn ul-Ath!r. At this time the new Faith. adversary of the Prophet.” 1 Having thus spoken. and begged him to renounce his task. . 168 . notorious for the persecution of the Moslems. to force me to renounce my work. neither did he like abandoning his nephew to the idolaters. they departed. His services to the religion of Mohammed have engraved his name on the pages of history. p.Ibn-Hish&m. or I perished in the attempt. . 47 . and the son of Khattab. Mohammed thought his uncle wished to withdraw his protection but his high resolve did not fail him even at . p. 48 AbulfedS. 8 The declared intention of Abu Talib to support his nephew excited their fury. p. p. the kinsmen of Mohammed. * Ibn-Hish&m. And the appeal was nobly responded to. this moment. never. 48. .I. to protect a distinguishedmember of their family from faffing a victim to the hatred of rival clans. he informed him of the speech of the Koreish. • Ibn-Hish&m. Ibn ul-Athlr. nay. ii. p. KOREISHITE LEAGUE AGAINST MOHAMMED 37 until one of the two parties is exterminated. Sending for Mohammed.” But overcome by the thought of desertion by his kind protector. ii. vol. They offered in exchange a young man of the family of Makhzfim. and a bitter. 167. with the solitary exception of the squint- eyed Abu Lahab. but it was of no avail. by the Lord. vol. come back ” and he came. And Abu Talib said “ Say whatsoever thou pleasest for : . gained a valuable adherent in Omar. The venerable patriarch appealed to the sense of honour of the Bani-Hashim and Bani-Muttalib. he was hitherto a violent opponent of Islam. Then Abu Talib called aloud : “ Son of my brother. 169 . verily I would not desist there- from until God made manifest His cause. 17. pp.” as the sequel will show. ii. Ibn ul-Athtr. vol.

Musulmans as well as idolaters. there were now gathered round the Prophet a chosen band of apostles. With that purpose they. and they now ventured to perform their devotions in public. not of ignorant folk. After his conversion he became one of the bulwarks of the Faith. Besides a large following taken from the humbler walks of life. but of men of energy.c. The Koreish. He kissed the Master’s hand. The Hashimites and Muttalibites. like Hamza. were struck with dismay. where he had gone in a furious rage and with murderous intent. And yet they waited to strike the decisive blow. and the announcement of their unsuccessful mission. consisting. he went straight to the Prophet with the naked sword in his hand with which he had meant to slay Mohammed and his disciples. in the 7th year of the Mission. They bound themselves by a solemn document. who were at first thunderstruck at the conversion of Omar.38 THE LIFE OF MOHAMMED I. he was fast rising into prominence. from Abyssinia. formed a league against the descendants of Hashim and Muttalib. conversion is have been worked by the magic effect said to on his mind Koran which he heard recited of a chapter of the in his sister’s house. and Omar. The return of the deputies. Abu Bakr. .. They determined at last to exterminate with one stroke the entire clan of HcLshim and Muttalib. Struck with the words which he had heard. towards the end of 616 A. roused them to frenzy. and then demanded to be taken into the fold of God and heartfelt . And though Ali was in his youth. saw the gravity of the situation. or offer its prayers to God in secret and trepidation. and fearful that this might be the prelude to some other attack. not to enter into any contract of marriage with the Hashimites. These important adhesions gave heart to the Moslems. Islam need no more hide its head in byways and comers. and worth. talent. however. thanks went up to heaven from the Moslems for the grace that had fallen on Omar. or to buy and sell with them. judged it safer to abandon their houses dispersed in the city. causing considerable consternation among the assembly of the Faithful listening to the Preacher. which was deposited in the Kaaba. go about in concealment.

I. when he himself had not yet awakened to the full consciousness of his mission. Abfi Lahab alone remained aloof. seconded by him and others. Towards the tenth year of the Mission (619 a. however. and subjected to every privation. Mohammed lost the guardian of his youth. were beginning to be ashamed of their injustice. and made his words nought by calling him “ a liar and a Sabean.).c. In Abu Talib. and ranged himself on the side of the enemy. The provisions which they had carried with them were soon exhausted. the pact was annulled. They lived in this defensive position with Mohammed in their midst for nearly three years. who took a lively interest in the Hashi- mites. and were allowed to return to Mecca. son of ‘Amr. When none believed in him. to his side . They betook themselves accordingly to the Shi'b (or quarter) of Abfi Talib — a long. and the cries of the starving children could be heard outside.” The year which followed is called in the history of Islam " the Year of Mourning ” for the loss of Abu Talib and Khadija. who had hitherto stood between him and his enemies. beleaguered by the Koreish. The death of Khadija was a severe blow. In the sacred months. Probably they would have entirely perished but for the occasional help they received surreptitiously from less bigoted compatriots. the Teacher would come out of his prison and endeavour to obtain hearers among the pilgrims . when violence was considered a sacrilege. cut off by rocks or walls from the city. and his heart was full of doubts. THE YEAR OF MOURNING 39 and concentrate themselves at one point. except for one narrow gateway. Some of the chiefs. and. when all around him was dark and despairing. but the squint-eyed “ Father of the Flame ” followed him about. Hisham. son of Abu Ommeyya. her faith had stood by . who followed each other to the grave within a short interval. During the period Mohammed was shut up in the Shi'b with his kinspeople. tried to bring about a reconciliation between the Koreishites and the two families of Hashim and Muttalib. her love. and the two families were taken back to the enjoy- ment of the communal rights. Islam made no progress outside. He succeeded in winning over Zubair. narrow mountain defile on the eastern skirts of Mecca.

i. He thinks it signifies the nature of the soil over which these people were tortured vol. Muir thinks M. p. Girifta Chtnian ihr&m. come on a pilgrimage to Mecca). I have only to add that the existence of this place is an undoubted fact and Bathi .” . wa Mekki khufta dar Bathi. Sir W. adopt the Ihram (that is to say. " She was ever his angel of hope and consolation. serve like those who are If ignorant for it is unseemly that people from China should . Caussin de Perceval and myself. him. Caussin de Perceval has made a mistake in supposing Bathi to be the name of a place. and the native of Mecca should lie sleeping at Bathi. Note to Chapter I. ii. the celebrated Hakim Sanii says : Cho ‘ilmat hast khidmat kun cho bi-'ilman. " thou possessest knowledge. ." To the end of his life he retained the tenderest recollection of her love and devotion. 128. especially has been frequently referred to by Mohammedan authors as a place in the immediate vicinity of Mecca.40 THE LIFE OF MOHAMMED . To corroborate M. For example. ke zisht aid.

hapless Tayef may listen to them. vol. * The people of T&yef. from idolatry. footsore and weary. Wounded and bleeding. the their jealousy of. he arrived among the Thakif. and yet full of trust. called them to the worship of God. ii. with a saddened heart. CHAPTER II THE HEGIRA • ' * £*o • if w'o t • * __ _ it u* i vy * * * * > ^/ * Jl ai *“ * HE T children actuated as as by of much by Ommeyya and other their attachment to the old cult and hatred towards. the slaves followed. out Islam in Mecca and the death of Abu Talib. Weighed down by the loss of his venerable protector and of his cherished wife. p. Hashi mites. Accompanied by his faithful servant Zaid. hooting and pelting him with stones until the evening. became the signal for the Koreish to redouble their persecutions 1 . hopeless of turning the Koreish. . considered this a favourable opportunity to crush hostile clans. when they left him to pursue his way alone. whose . said they. 69. Mecca had rejected the words of God. personal influence and character had restrained their fury within some limits. His words caused a storm of indignation. he determined to turn to some other field for the exercise of his ministry.* He spoke to them about his Mission told them about their iniquities. he betook himself 1 Ibn ul-Athir. who invited them to abandon the beautiful divinities they wor- shipped with such lightness of heart and such freedom of morals ? They drove him from the city and the rabble and . and . Who was this crazy man.

* Ibn-Hish&m. and carry the truth to their people. ii. down and listened. which afforded a welcome shelter to the thirsty and famished wayfarer. Leave me not a prey to strangers. • Aus and Khazraj . and put an end to their dissensions. One day. whilst thus sadly but yet hopefully working among these hall-traders. I am insignificant in the sight of men. I am safe. and peace comes here and hereafter. by which all darkness is dispersed. the new-comers gave in their adhesion to 1 Ibn-Hisham. 279. The next year these Yathribites returned. 280 . but in 1 Thee. pp.). ' it pleaseth Thee. 70. which had lasted for centuries. . 71. to find among them some who would believe in him. but confining his efforts mainly to the strangers who congregated in Mecca and its vicinity during the season of the annual pilgrimage. retired from his people.c. vol. 1 seek refuge in the light of Thy countenance. Ibn ul-Ath!r. 438. Let not Thy anger descend on me solve my difficulties as .” Mohammed returned to Mecca sorely stricken in heart. If Thou art not offended. 286. Struck by his earnestness and the truth of his words. that a Prophet had risen among the Arabs who was to call them to God. no help. he came upon a group oi six men from the distant city oi Yathrib conversing together. for some time. He asked them to sitdown and listen to him and they sat . Raising his hands towards heaven.) 2 and . with lightning rapidity. He lived here. pp. ! nor to mine enemies. 3 On the self-same spot which had witnessed the conversion of the former six. ii. 42 THE LIFE OF MOHAMMED I. they spread the news. There is no power. as Tabari expresses it. and brought six more of their fellow-citizens as deputies from the two principal tribes who occupied that city. returning to their city. they became his proselytes (620 a. 287. out of my feebleness. 0 Thou Lord of the weak most merciful ! Thou art my 1 Lord Do not forsake me. he cried “ O Lord I : ! make my complaint unto Thee. hoping. and the vanity of my wishes. p. pp. to prayer under the shade of some palm trees. hall-pilgrims. vol. Tabari (Zotenberg’s transl. preaching occasionally.

xliii. ver. 289 .” 2 After the pledge. THE FIRST PLEDGE OF ‘AKABA 43 Mohammed. 228. so surely falsehood will vanish before truth. |8. 4 Koran. . and in sorrow. we will abstain from calumny and slander we will obey the Prophet in . pp 73. as it were. ver. vol. sura xxi. even by arms against the attacks and outrages of their enemies. sorrow was assuaged by the hope that the trut^i would in the end prevail 4 He might not live to see it 6 but as surely . ver. never stand forth more prominently than at this period. in which the deputies of Yathrib took an oath to assist the Moslems. . and the grandeur of his character. : «. a Ibn-Hish&m. nor commit adultery.’ ” 7 ' In the history of Islam. yet trusting in His Almighty power whose messenger he believed himself to be. 18. resolute and unmoved— presents a spectacle of sublimity paralleled only in the sacred records by such scenes as that of the prophet of Israel. waiting. I. The pledge they took was as follows " We will not associate : anything with God we will not steal.® Regarding this epoch. 107. which rapidly spread among the inhabitants of Yathrib. this pledge is also called the " Pledge of Women. p. to outward appearance defenceless. 74. in the still expectation of victory. * Koran. sura xl. The sublime trust of Mohammed in God. 4 Koran. Ibn ul-Athir. am left. p. 6 Koran. when he complained to his Master. He was sad at the sight of his people so sternly wedded to idolatry 3 but his . 7 Life of Mahomet. they returned home with a disciple of Mohammed to teach them the fundamental doctrines of the new religion. everything that is right and we will be faithful to him in weal . 78. a few words of unconscious admiration escape even the lips of Muir “ Mahomet. vol ii.” 1 in contradistinction to the second pledge. sura vi. nor fornication . ver. ver. and with his little band. in the lion’s mouth. etc. we will not kill our children . sura xvii. The between the first and second interval which elapsed pledge remarkable as one of the most critical periods of is Mohammed’s Mission. as darkness flies before the rays of the sun. This is called the first Pledge of 'Akaba. . ii. 40. from the name of the hill on which the conference was held 1 . even I only. thus holding his people at bay.

who. to the Selections from the Koran. the period of three days which follow immediately the celebration of the rites of the pilgrimage. to invite the Prophet to their city * but the idolaters had no knowledge . . that We might show him some of our signs ! for He is the Hearer. ‘In the night of the first and second day of the Tashrih. vol. fraught with deep meaning. 267. 34. They replied with one 1 Koran. p. in company with their idolatrous brethren. to the number of seventy- five.” vol. the Yathribites who had adopted the new religion repaired to Mecca. thy Lordround about mankind is . xi.” — Syed Ahmed Khan. “ All that Mohammedans must believe res- pecting the Mer&j is. • Ibn-Hishfim. accompanied by his uncle Abbas. He opened the conference. transported from Mecca to Jerusalem. p. these pioneers of the new faith met under the hill which had witnessed the first pledge. the Seer. and vividly described to the Yathribites the risk they incurred by adopting Isl&m and inviting its Teacher to their city. ii. Muir says that " the earliest authorities point only to a vision. though not a convert. note. who believe in the bodily resurrection and bodily ascension of Jesus and of Elijah. 389. not to a real bodily journey. whose precincts We have blessed. chap. i. which support this view. be fairly asked why Christians. Compare the early traditions given by Ibn-Hish&m. It may. should look upon those Moslems who believe in the bodily ascension of Mohammed as less rational than them- selves ? * Stanley Lane-Poole. Ess.” * The following year (622 A. In the stillness of night/ when all hostile elements appeared slumbering. p. in a vision. Insdn ul-'UyAn. xvii. of the intention of their companions. lvi. I think.44 THE LIFE OF MOHAMMED I. Mohammed appeared among them. and that in such vision he really beheld some of the greatest signs of his Lord. Verily. ” 1 And again : " And remember we said to thee. i. “ it is still a grand vision full of glorious imagery. ver. p.” 1 In spite of the beautiful garb in which the traditionists have dressed this incident. This period of anxious waiting is also remarkable for that notable Vision of the Ascension which has furnished worlds of golden dreams for the imaginative genius of poets and traditionists. p. p. We ordained the Vision which We showed thee. al-Halabi. Introd. that the Prophet saw himself.c.). yet took a warm interest in the progress of Islam. They have woven beautiful and gorgeous legends round the simple words of the Koran : " Praise be to Him who carried His servant by night from the sacred temple to the temple that is more remote. 296 . It must be evident to the readei that the visions also of a prophet are a mode of divine inspiration. 221.

. — n. you are mine. Seventy five people. “ and exact any pledge for thyself and thy Lord. * Ibid. 77. yours. “ if we die in the cause of God. the Koreish proceeded in a body to the caravan of the Yathribites to demand the men who had entered into the pledge with him. 1 The former pledge was repeated. by reciting several passages of the Koran he then invited all present to the service of . But this apparent modera- 1 Ibn-HishSlm. 76. * Ibn ul-Athtr. ii. when the voice of a Meccan. however.” was the reply. what shall be our return ? ” " Happiness hereafter. Ibn ul-Athtr. came floating on the night air.® “ And.” said they. and Muharram and Safar. pp. even as they would their women and children. vol. striking a sudden panic into the self-denying hearts there assembled. God. The Meccan spy had already spread the news of this confer- ence through the city. “ thou wilt not leave us in the hour of prosperity to return to thy people ? ” The Prophet smiled and said "Nay never your blood is my blood I am : . 0 Prophet of God. . he left for Medina. swore allegiance to him and his God. they allowed the caravan to depart unmolested. ji. pointed out to him by the voice of the people —as his delegates ( Nakibs ). as was his wont.” " Give us then thy hand ” and each . as to the persons who had taken part at the meeting. In Rabi I. and defend him and his. took part in this Pledge.” said they. 78. p. 297 300. ii. p. and dwelt upon the blessings of the new dispensation. . and the Prophet stopped at Mecca throughout the remainder of this month. Finding no clue. that they would obey Mohammed in all that was right. one placing his hand on that of the Prophet. vol. p. that they adopted the religion fully conscious of the dangers that surrounded them. Mohammed then selected twelve men from among them men of position. This event occurred in the month of Zu'l-Hijja.” said they. Ibn ul-Athtr. Scarcely had the compact been concluded. that they would worship none but God that they would observe the precepts of Islam . 296 .* Thus was concluded the second Pledge of ‘Akaba. " Speak. 4 Ibn Hish 4 m.” The Prophet began. The firm words of Mohammed restored their presence of mind. THE SECOND PLEDGE OF ‘AKABA 45 voice.* " But. Astounded at the temerity of Moham- med and his followers. p. men and women. who had been watching this scene from a distance. vol.

and created dissension amongst us. but assassination by one man would have exposed him and his family to the vengeance of blood. so it was with Mohammed only with . and the daughter against her mother. the son of Rab'xa. Mohammed never quailed. and the daughter-in-law against her mother-in-law. who has scattered our assemblies. * Matt.” 1 As it was with Jesus. 34. “ sighed heavily. fearing a general massacre. . but a sword for I am come to set a man at : variance against his father. tion on the part of the Koreish formed only a prelude to a furious persecution of Mohammed and his disciples. and some chiefs of other clans were invited to attend. with the devoted Ali and the venerable Abu Bakr. advised his followers to seek immediate safety at Yathrib whereupon about one . even if it has : been blessed ever so long. Imprisonment for life.” and recited the old verse “ Every dwelling-place. this difference. Stormy was the meeting. he remained bravely at his post. added. Entire quarters of the city thus became deserted . The difficulty 1 Ibn-Hish&m. Fearful of the escape of the Prophet. 35. x. p. All his disciples had left for Yathrib alone . Meanwhile the clouds were gathering fast. 316. Assassination was then proposed . and ‘Otba. ruined our affairs. to send peace.” * In Mohammed’s case it was one of his most persevering oppon- ents who accused him of creating dissension in families.46 THE LIFE OF MOHAMMED I. when the storm was at its height and might at any moment have burst over his head. for fear had entered their hearts. will one day become a prey to unhappiness and bitter wind ” " And. each was debated in turn. expulsion from the city. " all this is the work of the son of our brother. once so full of life. The matter had become one of life and death. at the sight of these vacant abodes. that in one case the Teacher himself says : “ Think not that I came to send peace on earth I came not . where they were received with enthusiasm.” he sorrowfully . The Prophet. The position of the latter became every day more and more perilous. Throughout this period. an assembly of the Koreish met in all despatch in the town-hall (Dir un-Nadwa). hundred families silently disappeared by twos and threes from Mecca and proceeded to Yathrib.

vol. pp. in the guise of a venerable Sheikh from Najd whom tradition has resolved into Satan himself. Ahmei-i-Mursal nishista hai rawi dirad Khirad. through the windows. p. Ibn ul-Athtr. In order to keep the attention of the assassins fixed upon the bed. and a number of noble youths were selected for the sanguinary deed. Hist. waiting to murder him when he should leave his house in the early dawn. the great mystical poet. Abfi Jahl was one of the bitterest enemies of the Piophet. the Koran. and Mohammed had escaped. a hill to the south of Mecca 4 . 116. It is to this fact Hakim Sanai. sheathe their swords simultaneously in Mohammed’s bosom. Milman. Owing to his fanaticism and bigotry. But. .” 2 Comp. refers in the following couplet : . the assassins posted themselves round the Prophet’s dwelling. p. i. vol. 253.” [[ Ahmed the Prophet is sitting (in your midst). the instinct of self-preservation. The fury of the Koreish was now unbounded. one of the Koreish. meanwhile. THE HEGIRA 47 was at last solved by Abu Jahl . p. which prevented his perceiving any good in the new Teachings. was seconded by a stranger.. " Dil asir-i-s(rat-i-BA Jahl-i-Kifir ddshtan. this proposal of Abft Jahl. This proposal was accepted. as David had escaped. Ignorance has in all ages posed as the champion of orthodoxy. 325 . p. of Christianity. 323-325. As the night advanced. * See Desvergers' note (57) to his AbulfedA. They lay hid for several days in a cavern of Mount Thaur. for his sagacity. Mohammed called him instead AbH Jahl ( father of ignorance ”). and they fled together unobserved from the inhospitable city of their biith. the instinct which had often led the great Prophet of Nazareth to evade his enemies 2 had .” " and escaped. ver. bade him lie on his bed. he put his own green garment upon the devoted and faithful Ali. His real name was 'Amr and he was surnamed. in order that the responsibility of the deed might rest upon all. Ibn ul-Athlr. ii. Abfl Jahl has thus become a type. According to Ibn-Hish&m. The news that the would-be assassins had returned unsuccessful. * Ibn-Hisham. 80.'* in the plural). p. aroused their whole energy. vol. and the relations of Mohammed might consequently be unable to avenge it. how can reason allow The heart to become captive of the qualities of Bd-Jahl the unbeliever. Abu'l Hikam (" father of wisdom. — II. Horsemen JIbn-Hish&m. chosen from should different families. 1 who suggested that a number of courageous men. 79. ii.” He repaired to the house of Abft Bakr. warned Mohammed of the danger. 30. Thus they watched all night long. sura viii. peeping now and then through a hole in the door to make sure that he still lay on his bed.

” 5 Mohammed and his companion rested for a few days 6 at a village called Koba. Ibn-Hish&m. recognise him as they do their own children. . and remarkable for its beauty and 1 Of a hundred camels. ii. he entreated the forgiveness of the man whom he was pursuing and asked for an attestation of his pardon. 332 Ibn ul-Athlr. to whom : the Scriptures have been given. “ God will protect us. and they were still diligently seeking for the helpless wanderer. ibid. sura vi.” " Be not afraid. 8 The fugitives continued their journey without further molestation and after three days’ journeying reached the territories of Yathrib. * Ibn ul-Athlr. " We are but two. 83. ' 48 THE LIFE OF MOHAMMED i. 4 and thus were the words of the Koran fulfilled “ They. ii. p. A price was set upon Mohammed’s head. p. All this time Mohammed and his companion were sustained by food brought to them at night by a daughter of Abu Bakr. p. 4 Koran. * Ibn-Hish&m. 81. Tuesday. 7 situated only two miles to the south of Yathrib. 1 Once or twice the danger approached so near that the heart of old Abd Bakr quaked with fear. It was a hot day in June. his horse reared and fell. . One. 1 See Desvergers’ Abulfedi. “ Nay. 622 of the Christian era. This was given to him on a piece of bone by Abfi Bakr. procuring with great difficulty two camels. * Monday. vol. Wednesday and Thursday. p.” said he. " We are lost. 331. and he cried. Ibn-Hish&m. 330. 328 Ibn ul-Athlr. 81. ii. actually caught sight of the fugitives and pursued them. a wild and fierce warrior. A Jew watching on a tower first espied him. “ we are three. p. But even here the way was ffill of danger. ver. vol. Ibn ul-Athlr. note 59. p. 335 .” <»id Mohammed. . 116. After three days the Koreish slackened their efforts. Again the heart of AM Bakr misgave him. 4 Ibn-Hish&m.* On the evening of the third day the fugitives left the cavern. p. God is with us ” . when Mohammed alighted from his camel upon the soil which was thenceforth to become his home and his refuge. and. pp.and He was with them.” As the idolater overtook Mohammed. vol. endeavoured to reach Yathrib by unfrequented paths. The heavy price set upon Mohammed’s head had brought out many horsemen from Mecca. 20. Struck with sudden awe.” said the Prophet. scoured the country.

however. viz. Note i to Chapter II The “ Hegira. vol. Muharram — which day. 80. * Ibid. p. pp. corresponding (according to M. He entered the city on the morning of a Friday. vol. who had been severely maltreated by the idolaters after their disappointment at Mohammed’s escape. Here lie was joined by Ali. ii. was instituted seventeen years later by the second Caliph. in the year when the era was established. month).” or the era of the Hijrat. The commence- ment.” from which dates the Mohammedan calendar. is not laid at the real time of the departure from Mecca. hiding himself in the daytime and travelling only at night. the custom of referring to events as happening before or after the Hijrat originated. Rabi I. 4 The Bani ‘Amr bin-'Auf. 16th of Rabi I. p. Note 2 to Chapter II The twelve Moslem months are Muharram (the sacred . (first month 1 Ibn ul-Athlr. attended by a numerous body of his disciples. — Comp.his Mission. fell on the 15th of July. Safar (the month of departure). but on the first day of the first lunar month of the year. 333. Ibn-Hish&m.® . with the Prophet himself this event naturally marking the greatest crisis in . to whom the village belonged. Thus was accomplished the Hijrat. which. 1 Ali fled from Mecca and journeyed on foot. iii. But though Omar instituted the official era. * Caussin de Perceval. al-Halabi. invited the Prophet to prolong his stay amongst them.. THE HEGIRA 49 fertility. according to some traditions. in loco. Yathrib. vol. But his duty lay before him and he proceeded towards . the history of. ii. called in European annals " the flight of Mohammed. lest he should fall into the hands of the Koreish. .. 82.n. 17-20. Caussin de Perceval) with the 2nd of July 622. happened on the 4th of Rabi I. Insan-ul-'Uyun.

Zu’l-Ka'da (month of truce. This intercalation was called Nasi and although . of the spring). (second dry month). it was not perfectly exact. Sha'ban (the month of the budding of trees). Zu’l Hijja (month of pilgrimage). 48 seconds. divided into twelve months of 29 and 30 days alternately. on account of the orgies and various heathen rites observed in the intercalary years. the names of the months have no relation to the seasons. called often Rajab ul-Murajjab). Rabi II. Jumadi I. Shawwal (month of junction). (firstdry month). . they added a month every third year. or relaxation). Rajab {respected. it served to maintain a sort of correlation between the denomination of the months and the seasons Since the suppression of the Nasi. In order to make them agree with the solar year of their neigh- bours. and also in order to make the months fall in the right season. The ancient Arabs observed the lunar year of 354 days. Ramazan (month of heat). (second month of the spring). 8 hours. Jumidi II. rest. the Greeks and the Romans.50 THE LIFE OF MOHAMMED 1.

to become crystallised. bereft in infancy of a mother’s care. The minutest details of . growing up from a thoughtful childhood to a still more thoughtful youth. but all appreciate the deep devotion to the grand Seer implied in those words. |j. austere and devout as his youth. often against the spirit of his own Teachings. His youth as pure and true as his boyhood his manhood as. 1 1 fu/*T *1. or has grown with the lapse of time.his life are carefully noted and handed down to posterity. that men turn round and . And the this devotion is not one which has twined itself round a mythical ideal. ever full of sympathy and tenderness towards all God’s creatures. His ear ever open to the sorrows and sufferings of the weak and the poor his heart . He walks so humbly and so purely. his early life so full of pathos./»T j EW Musulmans of the present day understand the F full import of the mystical verses quoted at head of this chapter. We have seen this wonderful man as an orphan child who had never known a father's love.T tS li-i L^f ^J^w. CHAPTER III THE PROPHET AT MEDINA \*Jb j y lj-»T j^)ai ^i. From the moment of his advent into Yathrib he stands in the full blaze of day —the grandest of figures upon whom the light of history has ever shone. which aimed at the perpetual growth of the human race.

and yet without any self- exaltation. a devoted . He struggles on with indomitable spirit to achieve the work assigned to him. point. his earnestness and fiery enthusiasm for — the truth he came to preach these things had revealed the hero the master whom it was alike impossible to disobey . bring round him ultimately many a devoted heart and when the moment of the severest trial . a world. comes. mysteries of and death. chief. His purity and nobleness of character. the upright. there goes al-Amin. his endurance and courage. beaten. on the responsibilities of human life actions. with only one loving heart to comfort and solace him. like the faithful mariner. in those days it was completely open and exposed to outside attacks until the 1 Munawwarih. of his character. the trusty. the ruler of human hearts. above all. Henceforward it is only a question of time. His history henceforth is merged in the history of the commonwealth of which he was the centre. and then betakes himself to the hospitable shore such we have seen him. his intense and earnest belief in God’s mercy. and often went without bread.” — Medina. We shall : see him now the king of men. the end and aim of human existence. " Mohammed had shown men what he was the nobility . the " illuminated ” 1 the city of many names is situated about eleven days’ journey to the north of Mecca. lawyer.’ He had the gift of influencing men. the true. Henceforth the Preacher who with his own hands mended his clothes. — he sets himself to the task of reclaiming and reforming a nation. till all Arabia is at the feet of the Prophet of the one God. As the men of Medina come to know Mohammed. they too will devote themselves to him body and soul and . was mightier than the mightiest sovereigns of the earth. and he had the nobility only to influence them for good. and supreme magistrate. — 52 THE LIFE OF MOHAMMED I. he never despairs. Now a walled city of considerable strength. his strong friendship. the enthusiasm will catch fire and spread among the tribes. lowly and humble. nay. and impossible not to love. he remains steadfast at his post until all his followers are safe. . ‘ No emperor with his tiaras was obeyed as this man in a cloak of his own clouting. A husband a thinker intent on the faithful friend. Baffled. he never falters .

and it was only about the time when the Prophet announced his Mission at Mecca that. who yielded at first some sort of obedience to the Jews. the Bani-Kuraizha at Fidak. Living in fortified cantons. the city par excellence. With his advent a new era dawned upon the city. The old divisions were effaced. who. The two tribes of Aus and Khazraj forgetting their inveterate . these are said to have been overwhelmed and destroyed by successive colonies of Jews. whose name it bore until the advent of the Prophet. were able to reduce them to a state of clientage. or shortly. and was henceforth styled Medinat un-Nabt. entered Arabia and established themselves in the northern part of Hijaz. after long years of decimating warfare. and the honor- able designation of Ansar (Helpers) became the common title of all who had helped Islam in its hour of trial. however. The faithful band who had forsaken their beloved birthplace. and mortal feuds in the brotherhood of the Faith. III. and every tie of home. flying before Babylonian and Greek and Roman perse- cutors or avengers. The most important of these colonies were the Bani-Nazir at Khaibar. the City of the Prophet. In early times Yathrib 1 and its environs were inhabited by the ‘Amalekites . Medina. they had succeeded in patching up a peace. they commenced quarrelling among themselves. until the establishment of two Kahtanite tribes. rallied round the standard of Islam and formed the nucleus of the Moslem commonwealth. Yathrib changed its ancient name. the Prophet established a brotherhood between them. they had domineered over the neighbouring Arab tribes. The city is said to have been established by an ‘Amalekite chief. 1 With a C* (pronounced by the Arabs like Ih in thin. THE PROPHET AT MEDINA 53 Prophet made the famous moat as a defence against the Koreishites. which linked them together in sorrow and in happiness. received the name of Muhajirtn (Emigrants or Exiles). by all non-Arabs like s). In order to unite the Ansar and the Muhajirin in closer bonds. the Banl-Kainuk&'a near Medina itself. Aus and Khazraj at Yathrib. Before long. . These two tribes. Such was the political condition of Yathrib when the Prophet made his appearance among the Yathribites.

book xii. Every Moslem who clothes the naked will be clothed by God in the green robes of Paradise.’ And is there anything ' in Thy creation stronger than iron ? ’ Yes fire is stronger ‘ . . and the devoted hearts around him beat in unison with his soul-stirring words.54 THE LIFE OF MOHAMMED I.” he would say. Mishk&t. O God. The walls were of brick and earth. for it quenches fire. for it breaks them. water. for it overcomes water and puts it in motion. Two brothers. Mohammed preached and prayed standing on the bare ground or leaning against a palm tree. The building was simple in form and structure.' His definition of charity embraced the wide circle of kindness : " Every good act.” he would say.” 1 In one of his sermons he thus dwelt on the subject of charity : “ When God created the earth. is there anything in Thy creation stronger than water ? ’ ‘ Yes wind. iii. he overcomes ” all things.’ ‘Is there anything in Thy creation stronger than fire ? ’ ‘Yes.‘‘ is charity.’ . our Sustainer. than iron. ' Oh. it shook and trembled. had offered it as a free gift but as they were orphans. in the erection of which Mohammed assisted with his own hands . for it melts it. is there anything in Thy creation stronger ' than wind ? Yes a good man giving alms ‘ . Iron is stronger than ’ ' the mountains.. until He put mountains upon it to make it firm. paid them its value. and the roof of palm leaves. with his right hand and conceal it from his left. the Prophet . is there anything in Thy creation stronger than ' these mountains ? And God replied. 1 From Abtl Huraira. A portion of the mosque was set apart as a habitation for those who had no home of their own. suited to the unostentatious religion he taught. if he give . “ He who is not affectionate to God’s creatures and to his own children. chap. who owned the land on which it was proposed to build the mosque. A mosque was soon built. Everything in this humble place of worship was conducted with the greatest simplicity. and houses for the accom- modation of the exiles rose apace. part i. Your smiling in your brother's face is charity an exhortation addressed to . ‘‘ God will not be affectionate to him. Then the angels asked.’ O ' Lord.

“ ! my mother.” Abu Jariya. people will ask. coming to Medina. xxui. What property has he left behind him ? But the angels. . whether freeman or slave. Mishkdt. xiii.” says Abu Jariya. 27. * Compare Koran. that its blessings may reach her soul. Umm Sa'd. “ I never abused any one. thorns and other obstructions from the road is charity. and wayfarers on the road.” “ Charity of the tongue. begged of him some great rule of conduct. and Bukhari. Make a salutation to the dwellers of a house on entering and leaving it.” 1 From Abti Sa'ld Khazri. x. consult the Kit&b ul-Mustatraf. who is sitting a small party to a large party. 8 Return the salute of friends and acquaintances. 28. xix. xxii.” The teachings of Islam extended to the courtesies of life. 84. “ that most important and least cultivated of charities. xxii. blind is charity removing stones and . iv. 61 and 62. " Dig a well for her. ! See post. xxiv. is dead . v. part 1. “ This is for my mother. will ask. and the young . Majlis (seance). was likewise earnestly incul- cated by Mahomet. giving water to the thirsty is charity. chap. chaps. 4 From Aba Hurairah. x. and give water to the thirsty. The Mustatraf gives fully the references to Tirmizi. and being convinced of the apostolic office of Mohammed. what is the best alms I can give away ” “ Water ” replied for the good of her soul ? Mohammed. ii. Besides the references already given. Consult also the Majdlis ul-Abrir. Muslim. " Speak evil of no one.” The man dug a well in his mother's name. ! 4 bethinking himself of the panting heat of the desert. What good ” deeds hast thou sent before thee ? “ Oh Prophet ” said one of his disciples. and xxv. When he dies. chap. THE PROPHET AT MEDINA 55 your fellow-men to do virtuous deeds is equal 2 to alms-giving. chap. who examine him in the grave. to the old.'' 1 " A man’s true wealth hereafter is the good he does in this world to his fellow-men. pt. " From that time.III. He who rides must be the first to make the salute to him who walks he who walks to him . an inhabitant of Basra. Putting a wanderer in the right path is charity assisting the . Bk. i. and said. vers.” says Irving.” answered the Prophet.

and abandoned.H.<~. = 19th homes. The Exiles had forsaken their 1 A. cau se of the Faith. whilst it prevented the growth of jealousy. gave rise to a . contrary to all Arab April 622 to 7th traditions. in the 0. CHAPTER IV THE HOSTILITY OF THE KOREISH AND THE JEWS / A.C.. They had braved all sufferings. the ties of kith and kin.the new-comers.jj ' * t t a IjjSUb Ij^S&w j <3^” r/' ^jj! AL*j T this time there were three distinct parties in Medina. Their devotion to the Prophet was unbounded. j } JSJ . * “ 4 ** • ®*«. The brotherhood of Faith. They had been received with open arms by the Medinite converts.5 a. withstood all temptations in the service of the Lord. who in many cases shared their worldly goods with the poorer of . 1 >\x>0 j ^ (• ^11 >!•«. so wisely established by the Prophet. * > Ijjl *lh ^.H.^jgth April 622-yth May 623 A. A L The Muhajirin (the Exiles) and the Ansar (the Helpers) formed the kernel of Islam. Many of them had come to the City of Safety without means.

was a manifestation such as had not been seen since the best days of the Christian phase of religious development. THE PROPHET IN MEDINA 57 generous emulation. 363. sura xlii. . But the Jews. but. of course. ever ready as they were to turn against the Moslems at the least opportunity. they were a source of considerable danger to the new-born commonwealth. disappeared for a time from view. Ever and anon they have exercised the most disastrous effects in fsl&m.IV. He could not. the Khdrijis of Africa. both among the Ans&r and the Muh&jirtn. 1 Koran. With the death of Abdullah ibn-Ubayy his party. who retained an ill-concealed predilection for idolatry and . They party. The enthusiasm and earnestness with which these men and women devoted themselves to the new awakening. and required unceasing watchfulness on the part of the Prophet. At they were inclined to look with some favour on first the preachings of Mohammed. Irreconcilableshave never disappeared completely from the Isl&mic body olitic. Everything was ripe for him to seize the reins of power. who may be said to have formed the third most serious element of danger. a strong body of partisans. The popular enthusiasm compelled him and his followers to make a nominal profession of Isl&m . Towards them he always showed the greatest patience and forbearance. a chief of some position in the city. like Abfi Sufian at Mecca. as to who would bring the greatest sacrifice in the service of God and His Prophet. The Mundfiktn or the . With who this object he had gathered round him. when the arrival of the Prophet upset his designs. dependent upon the hospitality of their old enemies. the zeal with which they laid down their lives. The second. pp. be their promised Messiah. a humble preacher. In later times they posed as the champions of orthodoxy note for . 41 1. And this expectation was fully justified by the result. was headed by Abdullah ibn-Ubayy. but perhaps a weak dreamer. hoping in the end to win them over to the Faith. aspired to the kinghood of Medina. constituted the had close business relations with the Koreish. and their ramifications extended into various parts hostile to the Faith. was composed principally of lukewarm converts to the Faith. which has been stigmatised 1 as the party of the Mundfiktn (the Disaffected). and at first by no means an unimportant party. Ibn-Hish&m. example.

a commonwealth. Wehrgeld. and all individuals of whatever origin who have made common cause with them. but a statesman of unrivalled powers. price which a homicide had to pay to the family of the victim. who in an age of utter and hopeless disintegration. bent upon pulling down the existing fabrics of society. which has been carefully preserved in the pages of Ibn-Hisham. a society. the document proceeds thus : " The state of peace and war shall be common to all Moslems . found vent in open seditions and secret treachery. upon the basis of universal humanity. borne down for the moment by the irresistible character of the movement. This document. 1 Diyat. now Aus and the Khazraj. into an orderly confederation. of the and fixing some wise rules regarding the private duties of Moslems as between themselves. whether of the Koreish or of Yathrib. might become their patrons. One of the first acts of Mohammed after his arrival inMedina was to weld together the heterogeneous and conflicting elements of which the city and its suburbs were composed. " In the name of the most merciful and compassionate God. — reveals the Man in his real greatness a master-mind. And the Jews. with such materials and such polity as God put ready to his hands. No wild dreamer he. as Muir calls him. no one among them shall have the right of concluding peace with. if they consented to it. by which the rights and obligations of the Moslems inter se. . all these shall one nation.” Then. they had joined with the Medinites in a half-hearted welcome to the Prophet. were clearly defined. but of all ages. With this aim in view. But it was only month had for a time . “ given by Mohammed. not only of his own age. and of the Moslems and Jews. set himself to the task of reconstructing a State.58 THE LIFE OF MOHAMMED 1. to crucify their prophets. and found for them a new kingdom of Judah. for barely a gone by before the old which had led them spirit of rebellion. to the Believers. the Prophet. And for a time they maintained a pacific attitude. had gladly accepted the Pact. With this object he had granted a charter to the people.” says this first charter of freedom of conscience. helpthem in conquering the Arabs. the their avenger. constitute after regulating the payment Diyat 1 by the various clans. the enemies of his co-religionists. or declaring war against.

of the Moslems and the Jews shall be as respected as the patrons all true Moslems shall hold in abhorrence every man . 624 l°c? gratefully accepted its terms. guilty of crime. shall form with the Moslems one composite nation . injustice. 3 Bani-Kuraizha. 2 Ibn-Hisham. or satisfy the requirements of justice. This is a paraphrase of an important historical document. were not at first included in this 2 A H 7jh May PU Charter but after a short time they. too. they shall practise their religion as freely as the Moslems the clients 1 and allies of the Jews shall enjoy the same security and freedom the guilty shall be pursued and punished . Najjar. on the part of the Prophet would satisfy the Jews nothing could conciliate the .” Then. Jashm. an equal right with our own people to our assistance and good offices the Jews of the various branches of 'Auf. and Bani-Kainuka‘a settled in the vicinity of Medina. Th'alaba. this extraordinary document concluded thus “All : future disputes between those who accept this Charter shall be referred. . 341-343. Enraged that they could not use him as their instrument for the conversion 1 1 . pp. though he were his nearest kin. or disorder no one shall uphold the : culpable.” 2 A death-blow was thus given to that anarchic custom of the Arabs. and all others domiciled in Yathrib. after some other provisions regarding the internal management of the State. . place for who accept this Charter the clients and allies all . the . as much by his prophetic function as by a virtual compact between himself and the people. It constituted Mohammed the chief magistrate of the nation. which had hitherto obliged the aggrieved and the injured to rely upon his own or his kinsmen's power in order to exact vengeance. to the Prophet. No kindness or generosity. 2 With a zdd. : H&rith. under God. Aus. Jews shall join the Moslems in defending Yathrib (Medina) against enemies all the interior of Yathrib shall be a sacred . The Jewish tribes of the Bani-un-Nazir. bitter feelings with which they were animated. the protected. tv. however.e. THE CHARTER OF MOHAMMED 59 The Jews who attach themselves to our commonwealth shall be protected from all insults and vexations they shall have . .

Egypt. thanks to the party of Abdullah-ibn-Ubayy and the faithless Israelites. 3 l 4> 3 l 5 '• al-Halabi. absurd. Insin-ul-’ Uy&n. were well acquainted. 1 Medina itself was honeycombed by sedition and treachery. of Arabia to Judaism.” when Medina was kept in a state of military defence and under 1 Koran.m he was also the guardian of the lives and liberties . He was not simply a preacher of Isl§. Not satisfied with insulting the women of the Believers and reviling the Prophet. ver. idolatry or Isl&m.. vol. And when asked which they preferred. he could afford to ignore the revilings and the gibes of his enemies but as the head of the . 6o THE LIFE OF MOHAMMED i. " the general in a time of almost continual warfare. and the Jewish poets and poetesses. and ranged themselves on the side of the enemies of the new Faith. They also knew that the Jews had accepted Mohammed’s alliance only from motives of temporary expediency. pp. of whom there existed many at the time. declared they preferred idolatry. As a Prophet. And it became the duty of Mohammed to take serious measures to guard against that dreaded catastrophe which a rising within. and that the moment they showed themselves in the vicinity of Medina the worshippers of Jehovah would break away from him and join the idolaters. with the exact strength of the Moslems. and that his belief was so much simpler than their Talmudic legends. or blasphemous . rendering them meaningless. 13 . they soon broke off. ii. would have entailed upon his followers. to the creed of Mohammed. or a sudden attack from without. they " twisted their tongues ” and mis- pronounced the Koranic words and the daily prayers and formulae of Isl&m. . the protection of which they had formally accepted. ed. before the blow descended upon him. sura ix. State. with all its attendant evils. But these were minor offences. who had sworn Mohammed’s death. like many Christian controversialists. They reviled him . outraged all common decency and the recognised code of Arab honour and chivalry by lampooning in obscene verse the Moslem women. of his people. they. Barely had the Prophet time to put the city in a state of defence and organise the Believers. Zamakhshari (the Kashshdf). And now came the moment of severest trial to Islam. they sent out emissaries to the enemies of the State. The Koreish.

The Koreish army was afield before Mohammed received God’s command to do battle to His enemies. and executed. vol. and almost did lead to the sack of the city by investing armies. The Moslems received timely notice of the movement. THE BATTLE OF BADR 61 a sort of military discipline. often of made in the night or in the early morn isolated combats or a . We are. When 1 Compare Dozy. with a thorough know- ledge of the habits of his people. A force. to organise his followers for purposes of self-defence. and carrying away their flocks. upon which Abu Jahl was moving. i. " the Father of Ignorance. had frequently to guard against these sudden onslaughts by sending forth reconnoitring parties. he could not overlook treachery. against all the canons of Arab manliness. to repel the attacks of the enemy by force of arms. Hitherto. outlawed. and against his own inclination. He was bound by his duty to his subjects to suppress a party that might have led. Some half a dozen were placed under the ban. from the necessities of the situation. general melde. however. when the attacked were aware of the designs of the attacking party. The safety of the State required the proscription of the traitors. Arab warfare consisted sudden and murderous forays. p. who were either sowing the seeds of sedition within Medina or carrying information to the common enemy. 32. destroying the fruit-trees of the Moslems. and to protect one of their caravans bringing munitions of war. and a body of three hundred disciples proceeded at once to forestall the heathens by occupying the valley of Badr. to whom the sight of human suffering caused intense pain and pity. anticipating the course of events in referring to these executions.IV. . Mohammed.” towards Medina to destroy the Moslems. and often to send out expeditions to anticipate treacherous and sudden onslaughts. and who. 1 this man was now compelled. He who never in his life had wielded a weapon. consisting of a thousand well-equipped men. Histoire des Musulmans d'Espagne. wept bitterly at the loss of his children or disciples. The Meccans and their allies commenced raiding up to the very vicinity of Medina. marched under the noted Abti Jahl. whose character ever remained so tender and so pathetic as to cause his enemies to call him — womanish.

Sura viii. Indeed. and Obaidah accepted the challenge. 106. 444 . 9. and by the laws of war among the Arabs they now paid the penalty of their conduct. and Sura iii. vol. ii. p. . ix. challenged three champions from the Moslem ranks to single combat. The engagement then became general. 3 . vol. 26 el seq. to the earnest minds of Mohammed and his followers. 62 THE LIFE OF MOHAMMED i. blast swept across the valley.” 1 Three of the Koreish advanced into the open space which divided the Moslems from the idolaters. Muir mentions that when the head of Abu Jahl was brought to Mohammed. is apocryphal. vers.” This passage. p. A large number remained prisoners in the hands of the Moslems. like the early Christians. p. like the prophets of Israel. They had been noted for their virulent animosity towards the followers of the new Faith. 443 et seq Ibn ul-Ath!r. who. p. p. Ibn ul-Athir. Mohammed saw the infidel army arrogantly advancing into the valley. referred to in ver. . * Koran. the elements warring against the enemies of God. A piercing fate of the battle. at that critical moment appeared veritable succour sent from heaven . 0 band were to perish. ver. and came out conquerors. 4 Nazr. Comp. iii. according to Arab usage. individual or public. Hamza. and. but Mohammed’s appeal to his people decided the " It was a stormy winter day. slain and Abu Jahl fell a victim to his unruly pride. saw God’s providence “ in all the gifts of nature. as angels riding on the wings of the wind. which is not to be found either in Ibn-Hish&m.” —to them those blasts of wind and sand. he prayed that the little band of the Faithful might not be destroyed : “0 Lord. if this little none to offer unto Thee pure worship.” It seemed as if the angels of heaven were warring for the Moslems. in every relation of life. raising his hands towards heaven. ii. there will be Lord. 2 The Meccans were driven back with great loss many of their chiefs were . and driving the faithless idolaters before them in confusion. a Ibn-Hisham. Ibn ul-Ath!r. Ali. 121-128. son of Harith. vol. was one of these men. At one time the fortunes of the field wavered. Sir /W. 4 1 Ibn-Hisham. 97. of the Koran. also Muir. at each turn of their affairs. but only two of them were executed. 32 of Sura viii. he said. forget not Thy promise of assist- ance. Abulfeda or Tabari. " It is more acceptable to me than the choicest camel in Arabia.

the citizens of Medina. . vi. 41.' . contrary to all the usages and traditions of the Arabs. They firmly believed that the angels of heaven had battled on 'their side against the unbelieving host. 460 Caussin de Perceval. 79. were treated with the greatest human- ity. and contenting themselves with 1 dates alone . iii. while they . speaks thus ” In pursuance of Mahomet's commands. received the prisoners.” says Sale. the Prophet. The remarkable circumstances which led to the victory of Badr. support of the poor and indigent 3 .” Prel. : and such of the refugees as possessed bouses. “ • It is remarkable. those who had been in the action insisting that they who tarried by the stuff should have no part of the spoil and that the same decision was given in . The Prophet gave strict orders that respect should be paid to their misfortunes. Mohammed calmed their disputes by dividing it equally amongst all 2 But as . They shared their own fqod with the prisoners. " vol. and that they should be treated with kindness. of it contenting themselves with dates. and the results which followed from it. and thus gave a more definite shape to the law. p. with a view to prevent all future quarrels over spoil acquired in war. and treated them with much consideration. THE VICTORY OF THE MOSLEMS 63 The rest of the prisoners. sec. ‘ themselves walked they gave us wheaten bread to eat when there was little . giving them the bread which forms the best part of their repast. “ that the dispute among Mohammed’s men about sharing the booty at Badr arose on the same occasion as did that among David's soldiers in relation to the spoils taken from the Amalekites . viii. 335. Though the distribution was left to the dis- cretion of the chief of the State. pp 459. such dissensions among an unruly people were likely to lead to mischief. Querry's splendid work. The division of the spoil gave rise to sharp dissensions among the Moslem soldiery. iii. which became a law for the future. chap. which is incorporated in the chapter of the Koran entitled al-Anfdl (the Spoils). Compare M. Blessings be on the men of Medina ' ! ’ said one of these prisoners in later days they made us ride. By this law the division of the spoils was left to the discretion of the chief of the common- wealth a fifth being reserved for the public treasury for the . Muir . p. p. ver. promulgated a special ordinance. made a deep impression on the minds of the Moslems. to whose care he confided them. both cases. Disc. tome i. that they should part alike. 122. IV. certain customs were invariably observed which under the Caliphs became precedents. to wit. faithfully obeyed his instructions. The Moslems. vol. entitled Droit Mussul- man (Paris 1871). For the present. 1 Ibn-Hisham. •Koran.

The modern disbelief in angels furnishes no reason for ridiculing the notions of our forefathers. must have received from the Master himself. 1867. Our disbelief is as much open to the name of superstition as their belief . p. he replied “ In the heart of man. between God and man. just as there are intermediate beings between man and the lowest form of animal creation. xviii. the other positive. with the mass of references arrayed therein. Indeed. pp. 401-404). in modem times. The chapter of Reuss on Angels ( History of Christian Theology in the Apostolic Age. only one is negative. When somebody asked him where Satan lived. but in every way human-like and this belief those disciples of Jesus . firmly believed the angels and devils to be personal entities. who. Whether there exist intermediate beings. as Locke thinks. but dexterously leaves for the reader to choose which he likes. 267. they looked upon as angels. distinctly proves that the early Christians. The few simple touches in the Koran which bring into vivid prominence the poetic element involved in the conception of the angels fighting the battle of the Lord. The saints of heaven and angels fight for the Christian. intellectually different from the people of his age . believed in the existence of intermediate beings. Vie de Jesus. Milman mentions this view as well as the patristic and orthodox one. a subjective conception clothed in language suited for the apprehension of his followers. But an analysis of his words reveals a more rationalistic element. in these respects. Mohammed also. note I. 1 Ps. beings slightly ethereal. could not have been. English translation. probably believed in the existence of the Principle of Evil as a personal entity. indeed. look upon as the principles of nature. 3rd ed. the same poetic character is perceptible in both. like Jesus and other teachers. is a question too deep to be fathomed by the reason of man. into the veritable Prince of Hell.64 THE LIFE OF MOHAMMED t. as Renan says. 1 Probably Mohammed. celestial messengers from God to man. will not yield in beauty or sublimity to the most eloquent words of the Psalmist. ministrants of heaven. 2 The belief in angels and devils has given rise to an extra- ordinary number of legends both in Islam and in Christianity. The Moslem only accepts the assistance of angels in the battles of life. What we. All the Schleiermacher school believe the tempter to have been the head * priest." whilst Christian tradition converts the Pharisee who tempted Jesus. . like Jesus. the immediate disciples of Jesus.

. son of Abu Mu'ait. the names . Tabari thus narrates the circumstances which have given rise to this calumny “ The Prophet placed himself : by the side of the large grave or pit which had been prepared for the corpses and as the bodies were lowered. tAgh&ni. The sobriquet was probably derived from this circumstance and . so opposed to Mohammed’s true character (one of whose noblest traits was his love for children. have been distorted to imply bitterness.IV. when he was being led forward to execution. de Perceval. and Mohammed then uttered these words. the story of Mohammed’s reply from the nickname. 79. Christian writers. ‘ You. vol. CALUMNY AGAINST MOHAMMED 65 Note to Chapter IV The story of Mohammed’s inhuman reply to the appeal of ‘Okba. iii. you accused me of lying.” This story is so preposterous in itself. and were known by the name of Bant un-Nar (children or descendants of fire). received me what destiny has been yours .' " These words. " Who take care of my little children ? ” Mohammed will answered. and who always in- culcated love and protection of orphans as an absolute duty. that it is hardly necessary to search for its true origin. to say the least. Another story of Mohammed’s having bitterly apostrophised the dead of the idolaters on their burial is. when others believed in me you drove me from my home. distorted. were called out. my kindred. “ Hell fire. seem to gloat over it. when others . . ‘Okba himself belonged to the tribe of ‘Ajlan. is utterly false it is said that on ‘Okba’s asking. 1 a branch of which inhabited certain valleys near Safra. which were palpably meant to express pity. It originated most probably from the sobriquet of Sibyat un-N&r (children of fire). and an act most acceptable to God). p. applied to the children of ‘Okba. and hence it becomes needful to examine how the story arose. according to C. Alas all that ! ! God threatened is fulfilled. however.

or fancied he had 1 a h. or else you yourselves shall perish. geen> no t able cross in the heavens if he . saw the hand of Providence in their success over the idolaters." If Constantine had not seen.C. — Whilst Mohammed was engaged in this expedition.c ) as the greatest triumph of their faith. ' ' ' ^ * $ r* ' ' " j c/ f . The chapter of Gibbon. mingled satire and history. had not marched to success under its auspices if it had not . led him on to victory and to the throne — we can hardly conceive what would have been the fate of Christianity. he lost 1 The Christians themselves look upon the defeat of Maxentius by Con- stantine (312 A. the good Pharisee said. = 624 A. shows how the success of Christianity dates from that event. Had the Moslems failed. For the Moslems the victory of Badr was indeed most auspicious. vol. What the victory of Badr was for Islam.c. -624 a. CHAPTER V THE INVASION OF MEDINA BY THE KOREISH 2 AM. they will come to nought.. It was not surprising that they. xx. the victory of the Milvian Bridge was for Christianity. . . » -J UCCESS isalways one of the greatest criterions of truth. like the Israelites or Christians of yore. we can imagine what their fate would have been a universal massacre. . “ Let them alone if these men be false. iii. S Even in the early days of Christianity. chap. 1 It thenceforth ruled from the throne of the Caesars.

Brandishing the weapon. he proved one of the staunchest adherents of the Prophet. married to Osman. dropping the bags in order to lighten their beasts : whence this affair was derisively called by the Moslems. “ O Mohammed. and ravaging date-groves which furnished the staple food of the Arabs. Mohammed’s daughter. Ghazwat “ * us-sawtk. who had only recently returned from the Abyssinian exile. however. he exclaimed in turn. O Durthur ? ” " Alas. toasted. he came down with a fell swoop on the unprepared Moslems. no one ” replied the soldier. The wild ! Bedouin was suddenly awed. he returned the sword. which has been exceedingly well told by Washingtoii Irving. and he was the first of the . son of Mahrun.” cried he. and the marriage of Ali. Abfl Sufi&n issued forth from Mecca with two hundred horsemen. pounded. vowing solemnly never to return until he had avenged himself on Mohammed and his followers. and beheld Durthur. Mohammed was sleep. mixed with dates or sugar. and dropped his sword. to Fatima.” It was on this occasion that an incident happened to the Prophet. a hostile warrior.” So saying. The Meccans had provided themselves with bags of “ sawtk ” 1 for the foray. the battle of the meal-bags. a V HOSTILITY OF THE JEWS AND ARABS 67 one of Rukaiya. as the Moslems sallied forth from Medina to avenge the murders. But the desire for revenge with which the idolaters were burning allowed him no time to indulge in domestic sorrow. standing over him with a drawn sword. As soon. when he was awakened by a noise. ” Then ! learn from me to be merciful. slaying the people. * affair took_place bears now the name of Suwayka The place where the few hours’ journey to the south-west of Medina. As soon as all the Koreishite prisoners had returned home. son of Abu Talib. at a distance from his camp. Scouring the country to within a few miles of Medina. j^t Apnn^ ing one day alone at the foot of a tree. — •The last month of this year was marked by the death of Osman. the Meccans turned bridle and fled. Osm4n was one of the earliest believers. The Arab’s heart was overcome and in after years . which was instantly seized upon by Mohammed. his favourite daughters. " who is there now to save thee ? ” ” God ” replied the Prophet. and eaten on journeys when it is found difficult to cook.® 1 Sawtk is the old and modern Arabic name for a dish of green grain. “ Who is there now to save thee.

Ali being in his twenty-first. after offering prayers as they stood to arms. where only the hill of Ohod and a valley separated them from the devoted city. and in the morning. Mohammed marched out of Medina with a thousand men. Ali had been betrothed to Fatima several days before the expedition to Badr. The idolaters were burning for revenge. and was interred at Baki. and Fltima in her fifteenth year. This army was as formidable to the petty tribes of Arabia as the multitudinous hordes of Xerxes to the Grecian States. They passed the night in the defile. They made formid- able preparations for another war upon the 3 a. From this safe vantage-ground they ravaged the fields and fruit groves of the Medinites. that of revenge. 1 Posting Muh&jirfn who died at Medina. where He buried a number of illustrous and saintly people. The army of the infidels advanced from the fiumara in crescent shape. is a shelving strip of land. taining the assistance of the tribes of Tihama and Kinana. with three hundred of his followers. and their united forces soon amounted to three thousand well-equipped soldiers (of whom seven hundred were mailed warriors). Marching under the command of the relentless Abfi Sufian. 68 THE LIFE OF MOHAMMED I. and by their fury at the destruction of their property. they took up a well-chosen position to the north-east of Medina. they debouched into the plain. But between the idolaters and the Moslems. like otherswhich followed.h. so celebrated in the annals of El Islam. this skirmish. but the marriage was only celebrated three months later. who only possessed two horses amongst them. . proved only a prelude to the great drama that was about to be enacted. But still this gallant band marched steadily forward. the leader of the Munafikin (the Disaffected). The ill-concealed enmity of the Jews led to the defection of Abdullah ibn-Ubayy. Advancing quietly through groves of fruit trees. animated with but one desire. a suburb of Medina. 1 Burton thus describes the spot : “ This spot. Mohammed now took up his position immediately under the hill. whose tombs are up to the present day venerated by f? e Moslems. close to the southern base of Mount Ohod.c. Forced by the enthusiasm of his followers. they soon gained the hill of Ohod. and meeting with no opposition from any side. 5th April ^*5^i. =26th Their emissaries succeeded in ob- Moslems. This desertion reduced the strength of Mohammed’s small force to seven hundred men.

. and the wives of the chiefs chanting their war- songs and beating their timbrels 1 The first violent onslaught . Khfilid bin Walid. Its seared and jagged flanks rise like masses of iron from the plain. its surface produces not one green shrub or stunted tree not a bird or beast appeared upon its in- . face the enemy boldly. and seeing the enemy in flight. he gave them not to abandon their place whatever happened strict injunctions but to harass the cavalry of the enemy and protect the hanks of the Moslems. and the Moslem troops. v. 236.” * This. and bits of porphyry. defied . ii. infantry of the Koreish also turned. sura iii. shun you with disgust. 237. a man of heroic bravery. the standard-bearer of the idolaters. 1 Extracts from their war-songs are given by Ibn ul-Athlr. " Courage Ye sons of Abd ud-D&r courage defenders of women strike ! ! ! . 2 happened in later days at Tours happened at Ohod. and the crevice into which the Moslem host retired. of the Koreish was bravely repulsed by the Moslems. It is distant about three miles from El Medinah in a northerly direction. who. had to renew the battle at fearful odds. with several others.” Burton’s Pilgrimage to Mecca.disobedience is referred to in the Koran. home with the edges of your swords. and his idols in the centre. All the visitor sees is hard gravelly ground. ii. The intrepid Hamza. who . there is some- thing appalling in the look of the holy mountain. and rallying his horse. taking advantage of the confusion of the enemy. al-Halabi. Reeking with heat. vol. Some of the bravest chiefs in the Moslem army fell fighting. p. Insdti ul-'Uy&n. placed himself before Ali. marched down into the plain with their idols in the centre of their army. dashed into the midst of the Koreishites. * THE BATTLE OF OHOD 6g a few archers on a height behind the troops. to denote the different places where the martyrs fell and were buried. fell on the rear of the Moslems 3 The . one of the Koreish. Seen from this point. 239. red sandstone. hospitable sides. vol. vol. and the bright blue sky glaring above its bald and sullen — brow made it look only the more repulsive. ii. forgetting the injunctions of the Prophet. had chivalrously answered the first call of defiance (Rajz) of the 4 idolaters and Omar and Abu Bakr were severely wounded. Victory had almost declared for the Moslems.” Another runs thus " We are daughters : of the Star of the Morn (T&rik) we tread softly on silken cushions (nam&rik) . vol. 118. * Ibn ul-Athlr. The idolaters. dealing havoc on all sides. the general. when the disobedience of the archers in hastening to plunder enabled Khalid ben Walid to fall upon Mohammed's rear. shun you. was killed Ali. covered with little heaps ol various coloured granite. p. with Abfl Sufiyan. when the archers. 119 . led by Hamza. . 146. ii. at once perceived their error. ver. taken both in rear and front. * Tabari says that Talha. and brandishing his sabre. pp. confident in their numbers. is the only break in the grim wall. and we shall press you in our arms fly. and we shall . dispersed in search of plunder And what .

in retreating with him to the heights of Mount Ohod. Ibn-Hish&m. however. The Koreish were too exhausted to follow up their advantage. note. p. showed the greatest ferocity in this savage work of vengeance. crying. vol. and several others the nth. iii. their brethren still fighting in another part of the field. vol. . p.” Upon this Ali see replied. p. and finding that he still lived. They retreated from the Medinite territories after barbarously mutilating their slain enemies. The barbarities practised by the Koreish on the slain created among the Moslems a feeling of bitter exasperation. 25. principally directed towards Mohammed. de Perceval. the 5th . surrounded by a few disciples and separated from the main body of his people. des Arabes. The . Seeing.” —Vol. iii. “ Mercy be it thou dost not deserve the fire. as according to all the chroniclers the day was a Saturday. and making bracelets and necklaces of the ears and noses of the dead. and yours to heaven . O son of my uncle. p. Though wounded and bleeding he did not forget their loving hearts. His friends fell fast around him. . however. who. C. with the other Koreishite women. Hind. and with his companions offered up the mid-day prayers sitting.70 THE LIFE OF MOHAMMED I. 96. 1 Ibn ul-Athtr. became now the chief object of their assaults. and blessed the hand that tried to stanch the blood which flowed from his forehead 1 But rescue was nigh. after great exertions. The efforts of the idolaters were. Ali replied. . of their great Master.” cried he. let me whether I cannot send thee to heaven. and Talha was struck to the ground. 21. and the 1 ith of Shaww&l (26th of January) fell on a Saturday. brave warriors who under Ali had been fighting in the centre with the energy of despair. where they breathed again. The wife of Abfi Sufian. mentions the 8th . With this he bathed Mohammed's face and wounds. Even Mohammed was at first so moved by indignation as to him. but full of consternation at the loss. 114. they rushed down into the midst of the idolaters. the daughter of ‘Otba. vol ii p. they succeeded. as they supposed. "Be it so ” and they fought. " You Moslems say that our dead will go to hell.— Hist. tearing out the heart of Hamza. and Abulfeda. where they were secure from the attacks of the enemy. Ali fetched water in his shield from the hollow of a rock. 1 ” Mercy. either by attacking Medina or driving the Moslems from the heights of Ohod. Penetrating to the place where the small group of Moslems yet defended the Prophet. mention the date of the battle of Ohod as the 7th of Shaww&l Tabari. iii. 44. calculates the nth to have been the real date of the battle. succeeded in retreating to a point on the hill. however.

580 et seq. 167. sura iii. 1 Koran. within the territories of two tribes. vol. Insdn ul-'Uyiln. however. though some of the hostile tribes succeeded in enticing Moslem missionaries into their midst. having first murdered two Medinites whom he met on his route. . and the Persians all practised similar barbarities. ver. HOSTILITY OF THE JEWS 2 71 declare that the dead of the Koreish should in future be treated in likemanner 1 But the gentleness of his nature conquered the . best it will be for the patiently enduring. and then massacred them. pp. The reply as before was full of trust and faith “ God — ” 1 is enough for us. Koran. al-Halabi. Christianity effected no improvement in these frightful customs. hearing of the pursuit. p. On one such occasion seventy Moslems were treacherously murdered near a brook called Bir-Ma'una. Egypt ed. sura xvii. sent a message to the Prophet. hastened back to Mecca." And from that day the horrible practice of mutilation which pre- vailed among all the nations of antiquity was inexorably forbidden to the Moslems 8 . the Romans. for as late as the sixteenth century we read of the most horrible mutilations. “ verily. p. 115-126. though worsted in battle. and too strong to be attacked again with impunity. On his return to Medina the Prophet directed a small body of the disciples to pursue the retreating enemy. The Greeks. 127 . were repressed by the energetic action of Mohammed. “ Bear wrong patiently. the Bani-'Amir and the Bani-Sulaim. and to impress on them that the Moslems. under the pretence of embracing Islam. Tabari. and most barbarously mutilate the slain. * The Jews used to burn their prisoners alive. . were yet unbroken in spirit. •Ibn-Hisham. vol iii. 585 .. Ibn Hisham. Abu Sufian. Most of them. 584. saying that he would soon return to exterminate him and his people. a good guardian is He ! The moral effect of this disastrous battle was at once visible in the forays which the neighbouring nomads prepared to make on the Medinite territories. 11. bitterness of his heart. and mistaking 1 Ibn Hisliam. p. He. ver. chiefly through the instru- mentality of the latter. pp. 590 . Meeting on the way two unarmed Arabs belonging to the Bani-'Amir who were travelling under a safe-conduct of the Prophet.V. ii. however. 16 et seq.” he preached . One of the two survivors of the slaughter escaped towards Medina. p. 446. Zamakhshar! (the Kashsh&f). p. 242. Ibn ul-Athir. vol. .

vol ii. he observed sinister move- ments amongst the inhabitants. he killed them. that the Jews were bound by treaty to contribute towards the Diyat. and the relatives of the men that were killed were entitled to redress. the Kuraizha. ou la nSpartissant sur la ville de Medine. Muir and Sprenger have strangely garbled this part of the affair. But to explain the hostility of the Jews we must trace back the course of events. They libelled him and his followers. proceeded to the Bani un-Nazir. * Ibn ul-Athtr. which led him to divine their intention of murdering him. We have seen with what bitter animosity they dogged Mohammed's footsteps from the moment of his arrival at Medina. But this was not all. tels que les Beni-Nadhfr. the Jews formed a most dangerous element within the federated State which had risen under the Teacher of Isl&m. 133. 50. iv. C. Sir W. By their superior education and intelligence. They seemingly agreed to the demand. though under a mistake. — Zotenberg’s transl. A wrong had been committed by one of his followers. 58-59. pp. Accord- ingly orders were issued for collecting the diyat (the Wehrgeld) from the Moslems and the people who had accepted the Charter 1 . If he had referred to T abari he would have seen the following statement! " En suite il ordonna de rtunir cette somme. Ibn ul-Athfr. qu’y (‘talent obliges par le traite. Tabari. and by the general unanimity which prevailed among them (so different from the disunion of the Arabs). vol. p. iii. When Mohammed heard of 2 this he was deeply grieved. 133 . et d’y faire contribuer 6gale-_ ment les Juifs. and asked from them their contribution. They mis- pronounced the words of the Koran so as to give them an offensive meaning. and requested him to wait awhile. de Perceval’s saying. Muir does not find any authority for M. vol. 1 See ante. accompanied by . Whilst sitting with his back to the wall of a house. So also * An example of the influence which poets and rhapsodists exercise among unprogressed nations is afforded by one of the episodes connected with the .72 THE LIFE OF MOHAMMED L them for enemies. p. iii p. a few disciples. 50. The Jewish tribes of the Bani un-Nazir. les Koraizha et ceux de Fadak. by their union with the party of the Munafikin (the Disaffected). Among unadvanced nations poets occupy the position and exercise the influence of the press in modem times 8 The Jewish poets by their superior culture naturally . They tried to sow disaffection among his people. and others were bound equally with the Moslems to contribute towards this payment Mohammed himself. p. vol.

He inhabited. the territories of Khaibar. Immediately after this battle a distinguished member of their race. whom he addressed in terms of the grossest character. he succeeded in exciting the Koreish to that frenzy of vengeance which found vent on the plains of Ohod. he made use of every endeavour to excite the neighbouring Arab tribes. proceeded towards Mecca. not sparing even the women of the Believers. by his elegies on the Meccans who had fallen at Badr. was equally wild and bitter against the Musulmans. four or five days' journey to the north-west of Medina. 1 See ante. with a fraction of his tribe. His acts were openly directed against the commonwealth of which he Was a member. without ransom. Another Jew of the Nazir. son of Abu’l Hukaik. where he continued to attack Mohammed and the Musulmans in ironical and obscene verses. Having attained his object. on pledging himself never again to take up arms against the Medinites. 591. After Ohod he was again taken prisoner and executed by the Moslems Ibn-Hish&m. In spite of this. such as the Sulaim and the Ghataffin. Finding the people there plunged in grief. and widening the breach between them and the opposing faction. the Koreish requested a poet of the name of Abfl 'Uzza to go round the tribe9 of the desert. publicly deploring the ill-success of the idolaters. and persuade them to join the confederacy. called Ka‘b. thteson of Ashraf. against them. . It was impossible for the Musulman Common- wealth to tolerate this open treachery on the part of those to war of Ohod. .V. 58. and went round the tribes. eminently successful in his work. and pledged itself for the internal as well as the external safety of the State. formed under the auspices of the Meccans. p. Detesting Mohammed and the Musulmans. for the destruction of Mohammed and his followers This man had been taken prisoner by the Moslems in the battle of Badr. belonging to the tribe of Nazir. but was released by the Prophet. he was tempted to break his word. The defeat of the idolaters at Badr was felt as keenly by the Jews as by the Meccans. he returned to his home near Medina in the canton of Nazir. rousing them to arms by his poetry and it is said be was . he spared no exertion to revive their courage. p. and this influence was towards sowing sedition among chiefly directed the Moslems. Whilst preparing for this eventful campaign. AM R&i'e Sallam. HOSTILITY OF THE JEWS 73 exercised a vast influence among the Medinites . and excite them by his songs and poetry against the Moslems. He belonged to a tribe which had entered into the Compact 1 with the Moslems. By his satires against the Prophet and his disciples.

The two traitors.” . Christian controversialists have stigmatised these executions ’ as ‘ assassinations. the Banu-Kainuka‘ hardly possessed a single field or date plantation. The exigencies of the State required that whatever should be done should be done swiftly and noiselessly upon those whom public opinion had arraigned and condemned 1 . if not their support. February territories. impossible to arrest them in public. for the safety of his small city. brethren the Bani-Kainuka‘ from the Medinite w&i. The very existence of the Moslem community was at stake .the object of securing their neutrality. made it obligatory on the Athenians to become executioners of the law. or taking one or two sides in a public riot They also forget that even the laws of Christian England allow any person to pursue and kill " an outlaw. in the other by a Khazrajite. and giving rise to the feud of blood. without causing unnecessary blood- shed. ‘ And because a Moslem was sent secretly to ’ killeach of the criminals. by pursuing the factious. in their prejudice against the Prophet. There existed then no police court. whom every consideration had been shown. The circumstances connected with the banishment of the Kainuka' require a brief notice.74 THE LIFE OF MOHAMMED t. These men had broken their formal pact it was . and every principleof safety required that these traitorous designs should be quietly frustrated. The existence of the republic. to take cognisance of individual crimes. Whilst the other Jewish tribes were chiefly agricultural. and the maintenance of peace and order within the city. depended upon the prompt execution of the sentence passed upon the culprits before they could rally their clansmen round them. and everlasting vendetta. with . had given rise to a bitter feeling of 624 AC ' animosity among the Nazir against the Prophet. nor even a court-martial. or execute the sentence in the open before their clans. They were 1 Our Christian historians forget that the " wise ” Solon himself. no judicial tribunal. The sentence of outlawry was executed upon them by the Medinites themselves in one — case by a member of the tribe of Aus. and the necessity of a swift and secret execution. and the expulsion of their fate of these 2 a u Shaw. they shut their eyes to the justice of the sentence. In the absence of a State executioner any individual might become the executioner of the law.

p. always ready for a broil like their co- religionists of Alexandria. HOSTILITY OF THE JEWS 75 for the most part artisans employed in handicraft of all kinds 1 . “ O. The Moslems. p. we shall show thee that we are men. . Tabari gives the speech of the Kainukd' with a slight variation. But their reduc- tion was an absolute duty. After fifteen days they surrendered. blood flowed fast. iii. At the first news of the riots. At first it was intended to inflict some severe punishment on them.V. He at once perceived what the end would be of these seditions and disorders if allowed to take their course. A Moslem passer-by took the part of the girl. Seditious and unruly. the Banu-Kainuka‘ were also noted for the extreme laxity of their morals. or farewell to all hope of peace and security. body of the Jews present rose and slaughtered the Moslem. One day a young girl from the country came to their bazaar or market (Suk) to sell milk. If thou art desirous of having any dealings with us. and. and required them to enter definitely into the Moslem Common- wealth by embracing Islam. 8. but the clemency of Mohammed’s nature 'Tabari. Mohammed hastened to the spot. vol. The Jewish youths insulted her grossly. Consequently Mohammed proceeded at once to the quarter of the BanTKainuka'. and siege was accordingly laid to their stronghold without loss of time. suc- ceeded in restraining the fuiy of his followers. But all historians agree in its being defiant and offensive. A wild scene then followed. enraged at the murder of their compatriot. flew to arms. in which members of hostile factions might murder one another with impunity. I cannot understand whence Gibbon obtained the excessively meek reply he puts into the mouth of these people. Medina would be turned into an amphitheatre.” 2 They then shut themselves up in their fortress. It was necessary to put a stop to this with a firm hand. and in the fray which ensued the author of the outrage was killed whereupon the entire . or to vacate Medina. ! Ibn-HisMm. and many were killed on both sides. The Jews had openly and knowingly infringed the terms of their compact. Mohammed. 545. The reply of the Jews was couched in the most offensive terms. and set Mohammed’s authority at defiance. do not be elated with the victory over thy people (the Koreish). by his presence. Thou hast had an affair with men ignorant of the art of war.

with the exception of arms. 133. 652. 653 . the Bani- Kuraizha. Ibn ul-Athlr. p.h. vol. and they agreed to evacuate their territories. up to this time had been entirely dependent for support on the generosity of the Medinites. and would quickly return. warlike materials. 53. pp.c ’ Ansar. and of their brethren. p. and therefore looked upon his arrival amongst them as providential. ii. iii p. . and the Bani-Kainuk&‘ were simply banished. Notwithstanding the strong brotherly love which existed between the " Refugees ” and the “ Helpers. 4 a. They only waited for a favourable opportunity to rid themselves of Mohammed. etc. 4 Their lands. among the Muhajirin. They were allowed to take all their movables with them. they destroyed these before leaving. the Prophet went away by himself. and precipitated matters. The previous offer was renewed. * Tabari says eleven days (vol. Disappointed. and thus saved himself and his disciples from almost certain destruction. They had by their own act put themselves outside the pale of the Charter . after a siege of fifteen days 8 they sued for terms. 4 Koran. AbulfedA. which' led the Jews to suppose he was not gone far. and therefore on his arrival at Medina. the Bani un-Nazir returned a defiant answer. which they could not Rabi i. in the promised assistance of Abdullah. Relying on the support of the Mun&fikin and Abdullah ibn-Ubayy. p. 54).” 6 Mohammed knew that the assistance of the Medinites afforded 1 As any betrayalof suspicion by Mohammed or his disciples of the intepts of the Jews would have made these people desperate.carry away. as we have before said. 8 In order to prevent the Moslems from occupying their dwellings. 1 Ail these circumstances were rankling within the breasts of the Ban! un-Nazir. were distributed by the Prophet = June to Julywith the consent and cordial approval of the 625 A.76 THE LIFE OF MOHAMMED L overcame the dictates of justice. Mohammed sent them a message of the same import as that which was sent to the Kainuka*. ver. He immediately left the place without raising the suspicions of the Jews. sura lix. 49. * Ibn-Hish&m. The Bani un-Nazir had now placed themselves in exactly the same position as the Bani-Kainuki' had previously done. who. leaving his followers behind. * See ante. however. But their sinister designs. did not escape the eye of the Prophet.. 5.

iii. Some of the Bani-Nazir had remained behind with their brethren settled near Khaibar. 54. con. 60. p. p. * Of this nature was the expedition against the Christian Arabs of Dflmat ul-Jandal (a place according to Abulfedd. vol. 653. and asked them whether they had any objection to his distributing among their poor brethren who had followed him from Mecca the goods left behind by the Jew?. and there. 49 . who had stopped the Medinite traffic with Syria and even threatened a raid upon Medina these marauders. A principle was henceforth established that any acquisition. .® The remaining portion of this year and the early part of the next were passed in repressing the spasmodic hostile attempts of the nomadic tribes against the Moslems. pp. Querry. p. * Ibn-Ish&m. iii. of the Koran treats almost entirely of the circumstances connected with the banishment of the Banl un-Nazlr. and Mohammed returned to Medina. vol. Tabari. ii. 337}. p. He accordingly assembled the principal men from among the Ans&r. approach of the Moslems. de Perceval. fired with the hope of vengeance. . iii. p. 129. had set themselves to the work of forming another league for the destruction of the Believers 1 . Tabari. Their efforts were successful beyond their utmost hopes.” Upon this the : Prophet divided the property among the Muhajirin and two of the Ansir who were extremely poor 1 . Tabari. With one voice they answered. “ Give to our brothers the goods of the Jews assign to them . vol. . vol. Sura lix. p. Tabari. vol. sisting of ten thousand well-appointed men. fled on the . to whom he granted permission of — pasturage on the Medinite territories. or the chief of the State . . 963 . however. marched upon 1 Ibn-Hish&m. even a portion of ours we willingly consent. and in inflicting punishments for various murderous forays on the Medinite territories 3 . According to Ibn-Hish&m. iii. p. p. should belong to the State. p. Ibn ul-Athtr.V. A formidable coalition was soon formed and an army. The Jews were the most active in ' these efforts. The expulsion of the Ban! un-Nazir took place in the month of Rabi I. and Abulfedft. 61. p. after conclud- ing a treaty with a neighbouring chief. 55 says it was the month of Safar. HOSTILITY OF THE JEWS 77 but a precarious means of subsistence. 133 . Meanwhile the enemies of the Faith were by no means idle. and that its application should depend upon his discretion (vide Droit Mvsulman by M. 639 . ii. Far and wide the idolaters had sent their 5AH =3rd emissaries to stir up the tribes against the May 626 to 23rd ApriI 627 A c Moslems. C. 654 Xbn ul-Ath!r. vol. not made in actual warfare. of the fourth year. about seven days’ journey to the south of Damascus). iii. 60. * p. vol.

whilst the disaffected body within the walls increased the elements of danger. and : when your eyes became distracted. As soon as the news of their defection reached Mohammed. To oppose this host the Moslems could only Shawwiu 5 a h muster a body of three thousand men. and could materially assist the besiegers by showing them the weak points of the city. they soon encamped within a few miles of Medina. were persuaded by the idolaters to violate their pledged faith. at least upon the neutrality of the Bani-Kuraizha. with the moat in front of them. " The Confederates "). iii. failing in all their attempts to 1 Ibn-HishfLm. the consternation among the Moslems became great. who possessed several fortresses at a short distance. Forced =2 February thus by their inferiority in numbers. vers. p. to entreat them to return to their duty. leaving their women and children for safety in their fortified houses. vol. 4 In the meantime they relied for the safety of the other side. they dug a deep trench round the unprotected quarters of Medina. of heart (with infidelity) said. 13. p. he deputed “ the two Sa'ds. 12. and.” Sa'd ibn-Mu'az and Sa‘d ibn-'Ubada. The idolaters and the Jews. 678. 8 to remain on the defensive. AM Meeting no opposition on their way. as well as 627 ' by the factious opposition of the Mun&fiktn within the city. and to join the Koreish. towards the south-east. • Ibn-Hishflm. 259. etc.7& THE LIFE OF MOHAMMED 1 Medina. p. and with strong quaking did they quake and when the disaffected and diseased . 675 Muir. 14. towards Ohod. sura xxxiii. God and His Apostle have made us but a ' ” cheating promise. then were the Faithful tried. and ye thought divers thoughts of God. on its most vulnerable side. under the command of the relentless Sufi&n. that I cannot resist quoting a few verses here “ When they assailed you from above you and from below you. however. and your hearts came up into your throats. and who is the Apostle of God that we should obey him ? There is no bond or compact betwixt us and him. * Referred to in the Koran. The reply was defiant and sullen : “ Who is Mohammed. (Surat ul-Ahz&b. 4 The whole scene is so beautifully painted in the Koran. These Jews. sura xxxiii. if not upon the active assistance. and were bound by the Compact to assist the Moslems against every assailant.’ . they encamped outside the city.” 8 As these Jews were well acquainted with the locality. .

They had 2 4 March 627 proved themselves traitors in spite of their sworn alliance. 5 A. Great efforts were made at this critical moment by the leaders of the beleaguering host to cross the trench and fall upon the small Moslem force. Suddenly this vast coalition. if successful.V. vol ii. determined upon a regular assault. their tents overthrown. They made only one condition. Abu Sufian and the majority of his formidable army fled. This man. Daybreak saw his prognostications fulfilled. amidst a storm of wind and rain. with matchless prudence. vanished into thin air. scanty. 140. remained so near. and had at one time almost surprised Medina — from their side. and the Moslems returned in joy to the city 2 . and who had expected an easy prey. Sa‘d ibn-Mu'az. Ibn ul-Athlr. repulsed by untiring vigilance on the part of the Prophet. p. p 683 . . The consequence was that the Jews were besieged. The Moslems therefore felt it their duty to demand an explanation of the treachery. were becoming weary of this protracted campaign. . which had seemed to menace the Moslems with inevitable destruction. .H. But the victory was hardly achieved in the opinion of the Moslems as long as the Bani-Kuraizha . and the far-seeing chief of the Moslems. The siege had already lasted twenty days. who had made common cause with the Koreish and their Jewish allies. their lights put out. however." . This was doggedly refused. would have involved the general massacre of the faithful. and in such dangerous February 626 to proximity to the city of Islam. and compelled to surrender at discretion. THE FATE OF THE BANI-KURAIZHA 79 draw the Moslems into the open field. * In Moslem annals this war is called the “ War of the Trench. The restless tribes of the desert. or to surprise the city under the direction of Jewish guides. a fierce soldier who had been 1 Ibn-Hisham. the rest took refuge with the Bani-Kuraizha 1 Mohammed . In the darkness of night. horses were and provisions were becoming perishing fast. an event which. had in the night foretold to his followers the dispersion of their enemies. fomented it into actual division. =28th . The elements now seemed combine against the besieging army to their . Every attempt was. that their punishment should be left to the judgment of the Ausite chief. Disunion was rife in their midst.

* Selections front the Koran. and that the women and children should become the slaves of the Moslems and this sentence was carried into execution 1 “ It . — their open hostility. iii p. " worthy of the episcopal generals of the army against the Albigenses. need not be surprised at the summary execution of a traitorous clan. Weil and Osborn. or of the deeds of the Augustan age of Puritanism but it must . p. Nor must we altogether forget the temptations which they. however much we may regret that the fate of these poor people should have been. 141 et seq.” 2 The punishment inflicted on the various Jewish tribes has furnished to the Christian biographers of the Prophet. bloody sentence. The Bani-Kuraizha alone were treated with severity. No doubt the sentence on the Bani-Kuraizha. 686-690 . Sprenger. vol. vol.80 THE LIFE OF MOHAMMED I. however criminal the acts of an individual may be. the worshippers of the pure Jehovah. from our point of view. read how Wellington’s march could be traced by the bodies of deserters and pillagers hanging from the trees. like Muir.” says Lane-Poole. be remembered that the crime of these men was high treason against the State during a time of siege and those who have . next day. though at their own special request. p. The punishment meted out to the Banl-Kainuka‘ and Banl un- Naztr was far below their deserts. overlook the stem question of justice and culpability. was severe. . Tabari. gave infuriated sentence that the fighting men should be put to death. latrod. and the sentiment of justice gives place to pity within our hearts. . But. . ii. pp. 68 et seq. We must bear in mind the crimes of which they were guilty their treachery. wounded and indeed died from his wounds the in the attack. Xbn ul-Athir. left in the hands of an infuriated soldier however much we may — regret that the sentence of this man should have been so carried into effect — we must not. held out to the heathen Arabs to continue in the 1 Ibn-Hish&m. Ixv. Human nature is so constituted that. their defection from an alliance to which they were bound by every sacred tie. by their treacherous conduct. was a harsh. a natural revulsion of feeling occurs. in the sentiment of pity. the moment he is treated with a severity which to our mind seems harsh or cruel. a ground for attack.

* An observation of Grote. * In the original. If they had been put to death.V. The Arab's sword. might look upon this fearful sentence on the Bani-Kuraizha in the same light as Carlyle looks upon the order of Cromwell for the promiscuous massacre of the Irish inhabitants of Drogheda “An armed soldier : solemnly conscious of himself that he is the soldier of God the Just. was not at all contrary to the received notions.” 1 These Moslems might say with him. “ Wars of the Israelites. 35. of course.” pp.” If the Christian’s argument is correct and not inhuman. But they had themselves chosen Sa‘d as the sole arbiter and judge of their fate they knew that his judgment . vol. People judge of the massacres of King David according to the 1 Arnold's Sermons. God. wrought a work of mercy for all the countries of the earth to the very end of the world. with the Christian moralist : " It is better that the wicked should be destroyed a hundred times over than that they should tempt those who are yet innocent to join their company. vi.” 3 These people brought their fate upon themselves. in its bloodiest executions. 36. simply look We upon it as an act done in complete accordance with the laws of war as then understood by the nations of the world “ a : strict application ofadmitted customs of war in those days. Hist. with only the variation of a word " Let us but think what might have been our fate. : and the fate of every other nation under heaven at this hour. even without the judgment of Sa'd. terrible as death. F . — a consciousness which it well beseems all soldiers and all men to have always. Other Moslems. had the sword of the Arab 3 done its work more sparingly. Israelites. HOSTILITY OF THE JEWS 8i practice of idolatry. 4th Sermon. it would have been in consonance with the principles which then pre- vailed.” We. are not disposed to look at the punishment of these Jews from either of these points of view. however. p. relentless as doom doing God’s judgment on the enemies of . certainly the Moslem’s argument cannot be other- wise. 0/ Greece. Some Moslems might naturally be inclined to say. however. 1. — armed soldier. They. s. and accordingly never murmured. 499. knew that if they had succeeded they would have massacred their enemies without compunction.

Stanley Lane-Poole among Europeans who have not been carried away by prejudice. Leaving the examina- tion of the question of slavery to a later chapter. and Mr. vui. furnishes no ground for modern attack. Jewish Literature and Modern Education. The story about Raihana becoming a wife of the Prophet is a fabrication. 2: " The conquered Ammonites he treated with even greater ferocity. axes. tearing and hewing some of them in pieces with harrows. and roasting others in brick-kilns ” (xii. an unprejudiced mind * will perceive that no blame can possibly attach to the Prophet in the execution of the Bani-Kuraizha. have not failed to make capital of this story. . p 99. vol. whatever the point of view. Compare also Stanley's Lectures on the Jewish Church. The Christian historians. The number of men executed could not have been more than 200 or 250. 21. even if true.” 1 Even the fearful slaughters committed by the Christians in primitive times are judged according to certain " lights. * I can only remember M Barth£lemy St Hilaire. after this event. as it was perfectly consonant with the customs of war recognised in those days. Johnson. " lights of his time. a young Jewess of the name of Raihana was allotted to the Prophet- Some say she was previously set apart. it is said.82 THE LIFE OF MOHAMMED I. and saws . always ready to seize upon any point which to their mind offers a plausible ground for attacking Mohammed. In the distribution of the surviving people. she disappears from history and we hear no more of her. li.” Why should not the defensive wars of the early Moslems be looked at from the same standpoint ? But. Mr. 1 2 Sam. 31) . p. we will here only observe that the allotment of Raihana. for. whilst of others we have full and circumstantial accounts. Maitland.

* 1 Comp. But the time had come when this crime should be avenged. of this year. sura xxxiii. miraculously. Several expeditions were despatched against these marauders. had killed some and sold the rest to the Meccans. wild and fierce. 72. accompanied with April 627 to 12th Apnl 628 A c murders. under the personal command of the Prophet. remained unpunished. marched against the Bani-Lihyan. Koran. Tabari. committing depredations. The marauders. but the slippery sons of the desert generally evaded the approach of the Moslems. on the arrival of the missionaries. however. a body of troops. and the Moslems returned to Medina without having accomplished their purpose. In the month of Jumadi I. up to — this period. iii. CHAPTER VI MOHAMMED'S CLEMENCY * P 0 * P m P 0 P m /y f ft f jXC Jaseu . 1 But the surrounding tribes of the desert. fled into the mountains. ii. p. ver. vol. vol. HE T formidable coalition formed by the Jews and the idolaters to compass the destruction of the new commonwealth of Medina had utterly failed. and who. 9. Ibn ul-Athlr. The Bani-Lihyan. on the Medinite territories and the : existence of the State required the employment of stern measures for their repression. 143. 718. p. were 6ah _ 23r d . . p. kJ ^yUawJl# U'l ~ Ifw' 4 • * . had. * Ibn-Hish&m. who had requested Mohammed to send a few of his disciples among them to teach the precepts of Islam. receiving timely notice of the Prophet’s approach. well might the Moslems say.

a branch of the nomad horde of Ghatafln (Khail- Ghatafan). bishopric no Christian was to be forced to reject his religion . should be regarded as a violater of God’s testament. . This was not to be considered as taking part in their religion. By it the Prophet. to protect the Christians. violating and abusing what was therein ordered. the Moslems were to assist them. He under- took himself. and a slighter of His faith.and to guard them from all injuries. and carrying off his wife. the residences of their priests. suddenly fell upon the open suburbs of the city. and complying with the ordinances of the Prophet which were made in their favour by the authority of God and of His Apostle. It was about this time that the Prophet granted to the monks of the monastery of St. displays a marvellous breadth of view and liberality of con- ception. and drove off a large herd of camels. They were not to be unfairly taxed no bishop was to be driven out of his . . and a few of the animals were recovered but the Bedouins escaped into the desert with the . This remarkable document.and not to be subjected to compulsion or annoyance of any kind on that account. Catherine.84 THE LIFE OF MOHAMMED L A few days had only elapsed when a chief of the Banl- Fiz&ra. larger portion of their booty. to defend their churches. a transgressor of His commandments. Nor were the Christian churches to be pulled down for the sake of building mosques or houses for the Moslems. near Mount Sinai. but as merely rendering them assistance in their need. secured to the Christians privileges and immunities which they did not possess even under sovereigns of their own creed and declared that any Moslem . a Charter which has been justly designated as one of the noblest monuments of enlightened tolerance that the history of the world can produce. and enjoined on his followers. which has been faithfully preserved by the annalists of Islam. If Christians should stand in need of assistance for the repair of their churches or monasteries. or any other matter pertaining to their religion. The Moslems were immediately on their track. murdering the man who had charge of them. was to be detained from his pilgrimage. no monk was to be expelled from his monastery no pilgrim . and to all Christians. Christian women married to Moslems were to enjoy their own religion.

Returning to his people he stopped the transport to Mecca of provisions from Yemama. In him were combined the highest attributes — that the human mind can conceive justice and mercy. throwing her to the ground. after the treaty of Hudaibiya. Failing to move the Hanafites. A chief of the tribe of Hanifa. MOHAMMED'S CLEMENCY 85 Should the Moslems be engaged in hostilities with outside Christians. and threw himself on the mercy of the bereaved father. . fleeing from Mecca. The Prophet’s heart was touched with pity. the murderer was pro- scribed.Vt. was taken prisoner by the Moslems in one of their expeditions against the unruly Arabs of the desert. Mohammed the Prophet. We will. and eventually causing her death. Man always attaches an idea of greatness to the character of a person who. reach Mecca. with characteristic ferocity. Any Moslem so treating a Christian should be accounted recalcitrant to the Prophet. where he was so affected by the kindness of the Prophet. son of Uth&l. was gentle and merciful even to his greatest enemies. and as she was mounting her camel. however. whilst possessing the power of returning evil for evil. that from an enemy he soon became the most devoted follower. On the conquest of Mecca. Mohammed. and this stoppage by Thumama reduced the Meccans to the direst straits. and he requested Thumama to allow them to have whatever they wanted and at his word the convoys were again permitted to . no Christian resident among the Moslems should be treated with contempt on account of his creed. Endless instances might be cited of Mohammed’s merciful nature. as the chief of the State and guardian of the life and liberty of the people. drove the butt end of his lance against her. a Koreish named Habrar. He was brought to Medina. they at last addressed themselves to Mohammed. A daughter of his — — a beloved child was. The wrong was great the crime was . only instance two. After hiding for some time he presented himself before the Prophet. and besought him to intercede for them. not only preaches but practises the divine principle of forgiveness. in the exercise of justice sternly punished every individual guilty of crime. the Teacher. She was far advanced in pregnancy. named Thum&ma.

6. Mohammed used the memorable words. but advise with them in all your affairs. whom he despatched against the Byzantines. “ In no case shalt thou use deceit or perfidy. When you meet your enemies quit yourselves like men. nor ! make them uneasy. xv.” he said to his troops. . — atrocious but the injury was personal. The Jewess who attempted his life at Khaibar. Sam. " In avenging the injuries inflicted upon us. nor their fruit trees and touch not the palm. of the female sex injure not the infant at the breast. the son of Abfi Jahl. and little . nor do any mischief to cattle. Abu Bakr. who was bitterly personal in his animosity towards the Prophet. only such 1 Ibn-Hisham. infant and suckling. The man was to all appearance sincere in his penitence and the profession of the Faith. and Ikrima. and utterly destroy all that they have. nor women. appeared on the Medinite territories. ox and sheep. subsistence. ix. camel and ass. Pardon was unconditionally granted. Now go and . Whilst delivering his injunctions to the captain who headed this small force.” Ezek. and do not turn your backs and if . thus enjoined his captain : " O Yezid be sure you do not oppress your own people. nor shalt thou kill 1 any child. nor old people. p. and women. in their depredations. settled about Dumat ul-Jandal. both maids. A tribe of Christian Bedouins (the Bani-Kalb). I. do otherwise shall not prosper. following his master.” . had. 992. you gain the victory. with the commands of the Israelite Prophet " Thus saith the Lord of Hosts : . kill not little children. " molest not the harmless inmates of domestic seclusion spare the weakness . Abstain from demolishing the dwellings of the unresisting inhabitants destroy not the means of their . when despatching him ^gainst the Byzantines. . were freely forgiven. who are ill in bed. : 86 THE LIFE OF MOHAMMED I. and spare them not but slay both man and woman. children. he invariably enjoined them in peremptory terms never to injure the weak. Destroy no palm trees. and take care to do that which is right and just for those that . Cut down no fruit trees. 3 ' “ Slay utterly old and young. nor bum any fields of com. smite Amalek. An expedition was now despatched to summon them to embrace Islam and forego their lawless practices. Compare these injunctions of the Arabian Prophet as also the historic words of AbO Bakr (the first Caliph) to Yezfd bin Abfl Sufi&n. or those .” In his instructions to the leaders of the expeditions against marauding and hostile tribes and people.

725 Ibij ul-Athir. . called Juwairiya. they had thrown off their allegiance. pillaged and murdered pro- miscuously. 627) an expedition was directed against the Bani-Mustalik. 46 . you will find some religious persons that live retired in monasteries. 1 1 Compare Mill’s History of Muhammedanism. male and female. from the days of St. And his vicegerents on earth. life. amongst whom was a daughter of Harith. 2 The followers of the “ Prince of Peace ” burnt and ravished. The expedition was entirely successful.” 1 These injunctions contrast strangely with the fearful 3 denunciations of the Christians. the son of Abu Zirar. 45. and several prisoners were taken. women and children at Blagovestchenk * inManchuria in the twentieth century by the troops of a great Christian power needs no mention. without com- punction. now passed since the exiles of Mecca had left Six years had theirhomes and their country for the sake of their faith. and brotherhood. Vie de Mahomet. pp. In the month of Sha’ban of this year (November-December. love.Vi. instigated by their chief Harith. old and young. and committed forays on the suburbs of Medina. and be as good as your word. up to recent times. vol. in toco. stand to it. and Gagnier. Protestant and Greek. and frequently granted plenary absolution for the most heinous offences. * With a z&d Ibn-Hish&m. and presbyters. p. As you go on. and of him who had infused into them a new consciousness such as they had never felt before. When you make any covenant or article. even as the sons of Israel consulted of old the prophet Samuel. . 4 Stanley’s Lectures on (he Jewish Church. These people had up to this time been on friendly terms with the Moslems. in loco.who propose to themselves to serve God that way. bishops. approved of their crimes. Catholic. People flocked from every part of Arabia to listen to thewords of the wondrous man who had achieved all this to ask his counsel in the affairs of everyday . 146. and neither kill them nor destroy their monasteries. popes and patriarchs. i. The massacre of 5000 Chinese men. p. MOHAMMED’S CLEMENCY 87 as you kill for the necessity of subsistence. . vol. awakening in them the spirit of union. But. priests. Let them alone. recently. ii. Lactantius to those of the Covenanters.

tl. Ansar and Muhajirin. Ibn-Hish 4m. mentions the number as 1400. vol. vol. 175 et stq. Koran. iii. a custom round which time. They swore solemnly not to allow the followers of the Prophet to enter the shrine. 17 . A body of the Meccans went round the Prophet’s encampment with the avowed object of killingany unwary Moslem who might leave the camp. Caussin de Perceval. vol. pp. was not yet extinguished. They posted themselves. . 84 . 60. 32. But the hearts yearned sadly for the of these exiles stilL place of their birth. The Koreish were merely the custodians of this shrine. but soon after fell back on the city. also Muir. all perfectly unarmed. Osmln being sent ( to the Koreish to repeat the request for permission.88 THE LIFE OF MOHAMMED I. he pardoned and released them. flocked round Mohammed. p. and were not authorised by the public law of the country to interdict the approach even of an enemy. accordingly announced his intention of visiting the holy places. iii. and with the avowed object of fulfilling a religious duty 1 . At once a thousand voices responded to the call. p. accompanied by seven hundred Moslems. p. if he presented himself without any hostile design. ii. They even attacked the Prophet with stones and arrows 8 Finding . and maltreated the envoy who was sent to them to solicit permission to visit the Kaaba. fearful of his murder. they had found refuge in a rival city expelled from the precincts of the sacred . p. which formed the glorious centre of all their associa- tions.ey seized and detained him. and solemnly swore to avenge his death. with a large army. 174. The Teacher himself longed to see the place of his nativity with as great a yearning. * Ibn-Hish&m. The temple of the Kaaba belonged to the whole Arab nation. with its hoary traditions. p. It was on this occasion that the Moslems took the pledge. he set out on the pilgrimage 1 The animosity of the Koreish. vol. had cast the halo of sanctity. to bar the way. 152. comp. — the one spot round which gathered the history of their nation. The season of the pilgrimage had approached the Prophet . 84 Ibn ul-Athir. The Moslems. ver. ever. p. iv. sura xlviii. called " The Agreeable Pledge ” (Bai at-ur- Ruw&tt). Tabari. 745. some miles in advance of Mecca. Driven from their homes. or " Hie Pledge of the Tree " Bai'at-ush-Shajara ). Kaaba. p 740. 746 . Ibn-Hish&m. iii. how- . Abulfeda. in order to keep every point of access closed to the Moslems. p. Preparations were rapidly made. 1 Tabari. . —for six years had they been denied the pilgrimage of the holy shrine. vol. * When some of these men were seized and brought before the Prophet. and.

” The moderation and magnanimity displayed by Mohammed in concluding this treaty caused some discontent among the more impulsive of his followers. in spite of the murmurs of some of the Moslems . by which the Moslems bound themselves to surrender every idolater who came over to their cause without the permission of their patron or chief. told them he had seen sovereigns like the Cbosroes (KesrA). ii. 61. without advancing farther . namely. 10. individual from among the Moslems going over to the Meccans should not be surrendered that any tribe desirous of entering . . vol. 745 . After much difficulty a treaty vyas concluded. Mishkii. and the Negus (NajAshi). p. and wishful himself to end the state of warfare between the Moslems and the Koreish. vpl. Ibn ul-Athtr. should be at liberty to do so without hindrance that the . THE PEACE OF HUDAIBIYA 89 thft idolatersimmovable. Mohammed expressed himself willing to agree to any terms the Meccans might feel inclined to impose. their " scimitars in 1 sheaths. into alliance. in the midst of his subjects receiving such veneration and obedience as was paid to Mohammad by his people Ibn-HishAm. p. Tabari. . the Caesar (Kaiser). Koreish to the Prophet without the permission of the guardian or chief. . Mohammed. either with the Koreish or with the Moslems. 87 and AbulfedA. vol. p. p. by Mohammed. surrounded with all the pomp and circumstance of royalty but he had never witnessed a sovereign . In virtue of the third stipulation of the treaty. 747 . the Koreish demanded the surrender of several of the Prophet’s disciples and their demand was immediately complied with . Ibn ul-Athtr. p. by which it was agreed that all hostilities should cease for ten years that anyone coining from the . 154 . that his religion should 1 1 . the demand of the idolaters for the surrender of the female Moslems was peremptorily declined. 2 On his return to Medina. part i. . It was on the occasion of this peace that a Koreishite envoy who was sent to the Moslem encampment. iii. on his return to the Koreish. that they should be permitted in the following year to visit Mecca and to remain there for three days with their travelling arms. bk xvii. p. 156 . chap. in whose hearts the injuries and cruelties inflicted by the Koreish yet rankled. Moslems should retrace their steps on this occasion.e. should be re-delivered to the idolaters that any . * As women were not included in the treaty. ii. in pursuance of the catholic wish by which he was inspired. struck with the profound reverence and love shown to the Prophet by his followers. the Sil&h-ur-r&kib Ibn-HishAm.VI.

as preserved in the traditions. The Greek emperor appears to have questioned him with regard to Mohammed. treated the messenger with great respect. still one of the bitterest enemies of the Prophet. the reply was.” Asked if his followers were increasing in number. and returned a gracious and careful reply. and to flee abominations. “ Thus will the empire of Kesra be tom to pieces. or if they were falling off.90 THE LIFE OF MOHAMMED i. embrace all humanity despatched several envoys to invite . ii. on terms of equality. Two of the most noted embassies were to Heraclius. 163. 1 the neighbouring sovereigns and their subjects to drink of the cup of life offered to them by the Preacher of Islam. the great Chosroes. 164. instead of receiving the reverence and respect due to an envoy. vol.” 2 The fulfilment of the prophecy is engraved on the pages of history. he quietly observed. When the news of this treatment was brought to the Prophet. and there has not been one who has forsaken him. With this object he is said to have summoned to his presence some Arab merchants who had arrived at Gaza with a caravan from Arabia. . sura vii. vice. 158. to observe truth and purity to abstain from fornication and . “ What are the doctrines Mohammed advances ? " asked Heraclius of Abu Sufian. and enraged at what he considered the insolence of the letter. Before. leaving Syria he tried to acquaint himself better with the character of the man who had sent him the message. the Kesra of Persia. and drove the envoy from his presence with contumely. pp. and to Khusru Parviz. however. The King of Kings was amazed at the audacity of the fugitive of Mecca in addressing him. a feudatory of Heraclius. tore it to pieces. are almost identical with the summary which Ja'far gave to the Negus of the teachings of Mohammed.” Another ambassador sent soon afterwards to the Ghassanide prince. vers. was cruelly murdered by another chief of the 1 Koran. the Emperor of the Greeks. * Ibn ul-Atblr. residing at Busra. and his replies. more polite or more reverential. " He bids us abandon the worship of our ancient idols and to adore one God to bestow alms . 157. !' his adherents are increasing incessantly. . Among them was the notorious Abu Sufian. near Damascus. Heraclius.

. MESSAGE TO HERACLIUS AND PARVIZ 91 same and Ameer of a Christian tribe subject to Byzan- famfly.VI. This wanton outrage on international obligations became eventually the cause of that war which placed Isl&m in conflict with the whole of Christendom. tium. But of this we shall treat later.

— work the destruction of the still the distance of three or four had busy with days’ journey to the north-east of Medina. 194. studded with castles. called al-Kamfis.c. who had taken refuge there. The Jews now solicited the assistance of their allies. The Jews of Khaibar united by an ancient affiance with the Bedouin horde of the Banl-Ghatafan. worked incessantly for the formation of another coalition against the Moslems. and since the arrival of their brethren among them. . consisting of about 1400 men. Accordingly. and prompt measures were needed to avert the evils of another league against Medina. The Bani-Fiz&ra hastened to their 1 Caussin de Perceval. already suffered were their machinations to They possessed. The population of Khaibar included several branches of the Banl- Nazir and the Kuraizha. a 7 a h =i2th April 628 to 1st strongly fortified territory. Jewish tribes. CHAPTER VII THE DIFFUSION OF THE FAITH 0*^1 ^ ^ idJI I JUI u» T HE Moslems. was situated on an almost inaccessible hill. and other cognate tribes. a word signifying a fortified place. pp. iii. This group of fortresses was called Khaibar. vol. this feeling had acquired greater force. early in the month of Muharram an expedition. in at spite of the reverses they still formidable. The Jews of Khaibar had shown an active and implacable hatred towards Mohammed and his followers. was of this year. despatched against Khaibar. 1 These latter were alive to the power possessed by the desert-races to injure them. 193. the principal of which. y 629 a.

ii. pp. and she was allowed to remain among her people unharmed. half the produce of their lands. * See Koran. of Kinana being tortured for the sake of disclosing the concealed treasures is false. ver. In spite of the most determined resistance on the part of the Jews. is reverently styled “ the Pilgrimage. in Moslem history. was forfeited to the army. vol. Ibn ul-Athlr. They sued for forgiveness. fortress after fortress opened its gate. in return for the protection they would thenceforth enjoy. . At last came the turn of the most formidable castle. In spite of this crime. 1 Towards the end of the seventh year of the Hegira. The Jews were thus left alone to bear the brunt of the war. and distributed among the men according to the character of their arms thus.” 3 It was in March 629 that the Prophet. 104. spread a poisoned repast for him and some of his followers. 170. together with the free practice of their religion and. vol. The life of the Prophet was saved. 27. On his entry into Khaibar. Mohammed forgave the woman. but the poison permeated his system. Frequent attempts were made about this time to assassinate the Prophet. Prophet imposed upon them the duty of paying to the Common- wealth. brought the remaining Jewish townships to see the utter futility of further resistance.it also fell into the hands of the Moslems. The story . whilst a foot-soldier received only one. al-Kamfis. and eventually died thereof. iii. Their lands and immovable property were guaranteed to them (on condition of good conduct). 169. accompanied by 2000 Moslems. . three shares were given to a horseman. Moham- med and his disciples availed themselves of their truce with the Koreish to accomplish the desire of the their hearts — 8 pilgrimage to the holy places. animated with the same vengeful feeling as the Judith of old. THE FALL OF KHAIBAR 93 support. Tabari. p. proceeded to Mecca to perform the rites of the 1 Ibn-Hish&m. which was accorded. as they were exempt from the regular taxes. p. After a spirited defence. and in after- life he suffered severely from its effects. their principal fortress. This journey. p. sura xlviii. but afraid of the Moslems turning their flank. 764 and 773 Ibn ul-Athlr. but were refused.vn. * ‘Umrat-ul-Katd. The fate of this. for instance. the . a Jewess. speedily retreated. and surprising their flocks and herds in their absence. vol. ii. or Visit of Accomplish- ment. One of them died immediately after he had taken a few mouthfuls. The movable property found in the fortress which the Moslems reduced by regular sieges and battles. Terms were offered to them by the Moslems.

94 THE LIFE OF MOHAMMED l. and reviled him. Kh&lid. however. vol.” says Muir. The self-restraint and scrupulous regard for their pledged word displayed by the Believers created a visible impression among the enemies of Islam. and the rapid procession between Es-Safi and Marwah and anxiously scan every figure if . and. men of position and influence. •For instance. they left Mecca after a sojourn of three days. famous as Amru. many years banished from their birthplace. adopted the Faith 2 . or other shelter among the hills and glens . and 'Amr(u) ibn al-'Asi. ” which at this — time presented itself in the vale of Mekka. For the three days during which the ceremonies lasted. have nothing to say to the pilgrims. iii. they evacuated the city. " It was surely a strange sight. and. every house deserted . This peaceful fulfilment of the day- dream of the Moslems was followed by important conversions among the Koreish. accompanied by their allies. It was a scene rendered possible only by the throes which gave birth to Islam. and within the short allotted space. who had warred against him. the exiled converts. The ancient city is for three . Many of those who were most violent among the Koreish in their opposition to the Prophet. approach in a great body. . high and low. revisit the empty homes of their childhood. climbing the heights around. who commanded the Koreish cavalry at Ohod. as with the Prophet at their head they make the circuit of the Kaabeh. perchance they may recognise among the worshippers some long-lost friend or relative.bin-Walld. 1 Muir. Life of Mohammed. thence watch the movements of the visitors beneath. The Koreish would. take refuge under tents. and hold no converse with them. 402.” 1 In strict conformity with the terms of the treaty. as they retire. fulfil the rites of pilgrimage.days evacuated by all its inhabitants. The outside inhabitants. with an unconscious thrill. Lesser Pilgrimage — rites which every pilgrim of I slim has now to observe. clustering on the overhanging peak of Aboo-Kubeys. and from the summits of the neighbouring heights watched the Moslems performing the rites. struck by Mohammed’s kindness of heart and nobility of nature. which overlooked all crimes against himself. a sight unique in the history of the world.

son of ShurShbll). who had disgraced humanity by inflicting cruel 1 According to Caussin de Perceval. The city which had treated him so cruelly. 211. who was once a fugitive and persecuted. iii. p. which had sworn his life and the lives of his devoted disciples. they attacked the Moslems near Muta. The reign of iniquity and oppression had lasted long at Mecca. Mohammed entered Mecca almost unopposed. Zaid. the cousin of Mohammed. 1 VII. The Prophet immediately marched ten thousand men against the idolaters. The Banu-Khuza‘a brought their complaints to Mohammed. and some of their chief men had taken part in the massacre of the Khuza'a. and dispersed the rest. vol. driven him and his faithful band for refuge amongst strangers. He. who commanded the Moslem troops. and thus made the quarrel an imperial one. 4 the scene of the murder. and unpunished. Thus. 21 1 et seq. attacked the Bani-Khuza'a. but the disparity of numbers was too great. and asked for justice. the name of this chieftain was Shur&hbll. With the exception of a slight resistance by Ikrima. the Moslems. consisting of three thousand men. His old persecuters. emperor. 'Ami. in which several Moslems were killed. Uniting their forces. lay at his feet. THE FALL OF MECCA 95 The murder of the Moslem envoy by a feudatory of the Greek emperor was an outrage which could not be passed over in silence. as Abulfeda mentions it. and several other notables were killed. 8 and Safwan at the head of their respective clans. a village not far from Balk a in Syria. relentless and ruthless. • The son of AbQ Jahl. The lieutenants of the Byzantine. Mohammed entered Mecca as a conqueror. 253. instead of disavowing the crime. pp. and in alliance with. in violation of the terms of peace concluded at Hudaibiya. . ii. ii. now came to prove his mission by deeds of mercy. 178- . They massacred a number of the Khuza'a.* It was about this time that the Koreish and their allies the Bani-Bakr. vol. and vol. iii. 180. was despatched to exact reparation from the Ghassanide prince. Ibn ul-Athlr. An expedition. son of 'Amr (and not. — Vol. who were under the protection of. Ja'far. •Caussin de Perceval. and the Moslems retreated to Medina. * The son of Ommeyya. who fell at Badr. The Meccans had themselves violated the peace. the son of Hflrith. p. at length. p. In this battle. The Byzantines and their allies were repulsed. adopted it.

Sorrowfully the idolaters stood round and watched the downfall of the images they worshipped. He upon the natural equality and brother- dwelt first hood of mankind. no woman was insulted. Only four criminals.96 THE LIFE OF MOHAMMED i. and falsehood vanisheth verily . 1 Koran. But the idols of the nation were unrelentingly struck down. Hosts upon hosts came and adopted the religion of Mohammed. 192. vol. sura xlix. tears came into the eyes of the Prophet.’ He is the . most merciful and compassionate. as he struck down the " idols. Seated on the hill of Safi. and he said. and a general amnesty was extended to the population of Mecca.” 1 how utterly powerless were their gods 1 After destroying these ancient idols and abolishing every pagan rite. * Koran. ii. ver. there has been no triumphant entry like unto this one. outrages upon inoffensive men and women. iii. cry. p. But in the lifeless hour of triumph every evil suffered was forgotten. 31.’ * Ibn-Hish&m. . 2 and then pro- ceeded as follows " Descendants of Koreish. “ whom justice condemned. 3 At these words.” made up Mohammed’s proscrip- tion when he entered as a conqueror the city of his bitterest list enemies. ver. falsehood is evanescent. exacted before from the Medinites “ They would not adore anything : they would not . says Tabari. sura xii. " I shall speak to you as Joseph spake unto his brothers. vol. 83 Ibn ul-Athlr. in the words of the Koran. sura xvii. ‘ I shall not reproach you to-day God will forgive. and entered gently and peaceably no house was robbed. and even upon the dead. * Koran.” replied they. p. were now completely at his mercy. he received the old pledge. . And then dawned upon them the truth. how do you : ” “ With kindness and pity. when they heard the old voice. p. 134. think I should act towards you ? gracious brother and nephew. 821 Tabari. .” 4 And now was enacted a scene of which there is no parallel in the history of the world. Most truly has it been said that through all the annals of conquest. at which they were wont to scoff and jeer. Truth has come. The army followed his example. ver io. . every injury inflicted was forgiven. Mohammed delivered a sermon to the assembled people.

195 . Carrying with his gentleness him the blessings of the whole people. Zamakhshari (the Kashshdf). THE DIFFUSION OF THE FAITH 97 commit larceny.. 834. These injunctions were loyally obeyed with one exception. raising his hands towards heaven. . Ibn ul-Athir. and implore His pardon for He loveth to . Only in case of violence were they to defend themselves. under the orders of this fierce and newly-converted warrior. he distributed the remainder of the money he had brought among the kinsmen of the victims and other members of gladdening every heart. nor speak evil of women. 234. « With a o . " O Lord I am innocent of what Khalid has done.” 2 Mohammed now saw his Mission all but completed. vol. He made careful inquiries as to the number of persons killed by Khalid. then utter the praise of thy Lord. by and benevolence. and he cried.” 1 Thus were the words of the Koranic prophecy fulfilled. The news of this wanton bloodshed deeply grieved the Prophet. Egypt. 141. p. . apparently mistaking them for hostile soldiers but the other Moslems interfering. adultery. and with strict injunctions to preach peace and good-will. pp. sura cx comp. he returned to the Prophet. and seest thou men enter in hosts the religion of God. the Thakif. massacre. pp. His principal disciples were despatched in every direction to call the wild tribes of the desert to Islam. and he executed it faithfully. killed a few of the Banl Jazlma 8 Bedouins. they would not utter falsehood. prevented further . 491. ed. 6 and various others who pastured their flocks on the territories 1 Ibn ul-Athlr. the Hawazin. who overwhelmed him with thanks and praises. iii. p. 292 Caussin de Perceval. or infanticide . vol. 835 . This was a mission congenial to Ali’s nature. their status.” ! He immediately despatched Ali to make every possible reparation to the Bani Jazima for the outrage committed on them. * Koran. 4 The formidable Bedouin tribes. ii. iii. turn in mercy (to those who seek Him). Tabari. post. and the losses incurred by their families. p. “When arrives victory and assistance from God. and paid the Diyat strictly. 490. * With a j (s&T) * Ibn-Hish&m. When every loss was made good. The verse is given at the head of Chapter IX. ii. says the the tribe. p. . pt. chronicler. VII. vol. vol. ii. The men of Khalid bin-Walid.

to restore us our women and children. 1 the idolaters were defeated with great loss. Tayef was then besieged. 3 with his disciples ranged behind offering the him. and the following day. — g8 THE LIFE OF MOHAMMED i. This was forced. which only eight or nine years before had driven the Prophet from within its walls with insults the rest fled to a . pp. their flocks and herds. con- sisting principally of the Thakif. vol. and some of whom possessed strongly- fortified towns like Tayef. Returning to the place where the captured Hawazin were left for safety. Mohammed replied to the Bedouin deputies that he could not force his people to abandon all the fruits of their victory. — fell into the hands of the Moslems. well knowing that the pressure of circum- stances would soon force the Tayefites to submit without bloodshed. 155. said to be on the road from Mecca to Tayef. unwilling to render obedience to the Moslems without resistance. but after a few days Mohammed raised the siege. To this they consented. 201. and that they must at least forfeit their effects if they would regain their families. p. vers. and that of the children of Abd ul- 1 Caussin de Perceval. dis- appointed them. a deep and narrow defile about ten miles to the north-east of Mecca. vol. took refuge in their city of Tayef. Ibn-Hishdm. when Mohammed was mid-day prayers. . After a well-contested battle fought near Hunain.” Mohammed replied to the deputies. 35. vol. 25. he found a deputation from this powerful tribe awaiting his return to solicit the restoration of their families. p. 248 in the K Anvils. 26 . however. In the Mu'jam ul-BuIddn the distance between Mecca and Hunain (lying to the south of Zu'I Majdz) is given as three nights’ journey vol. ii. iii. . they came and repeated the request "We supplicate the : Prophet to intercede with the Moslems. bordering Mecca. p. * This battle isreferred to in the Koran. " My own share in the captives. ®Tabari says morning prayer. formed a league. Aware of the sensitiveness of the Arab nature regarding their rights. one body of the enemy. iii. fortified camp in the valley of the Autas. sura ix. 2 Separating their forces. Ibn ul-Athlr. 840 . p. and the Moslems to intercede with the Prophet. ii. and the families of the Hawazin. 200. with the intention of overwhelming Mohammed before he could make prepara- tions to repulse their attack. Hunain is merely . with all their worldly effects. His vigilance.

206 Tabari. vol. p. p. but it also proves that at no period of his career had he any material reward to offer to his disciples. In the division of the spoil a larger proportion fell to the share of the newly- converted Meccans than to the people of Medina. that the division of the booty had not taken place. Some of the Ansar looked upon this as an act of partiality. shows not only the hold the Prophet had over the hearts of the Medinites. ii. firstly. allegiance. and the devotion he inspired them with. . If all mankind went one way and the 1 Ibn-HisMm. and we believed in thee thou earnest .’ . catching at once.VII. and consequently the Prophet could not have given away as gift part of his own share but this he had promised to the deputies before the .” continued the Prophet. and their discontent reaching the ear of the Prophet. THE DIFFUSION OF THE FAITH 99 Muttalib. 155. iv. . : and we gave thee an asylum comfortless.” “ Nay. and He made you happy enmity amongst yourselves. 149). The story told by Muir (vol. 876 Ibn ul-Ath!r. p. tell me ? ” “ Indeed. and we solaced thee. When I came amongst you. . and became earnest Moslems. and answered truly. by the Lord. He then addressed them in these words “Ye : Ansar. I have learnt the discourse ye hold among yourselves. Thou earnest to ‘ us rejected as an impostor. and . instantaneously example. division to restore to the Haw&zin. and we assisted thee poor. is apocryphal. won the hearts of many of the Thakif 8 who tendered their . p. at He has filled your hearts with brotherly love and concord. The incident which followed after the distribution of the forfeited flocks and herds of the Haw&zin. It must be remembered. I shall never abandon you. for I would have testified to its truth myself.” his spirit. Ye AnsSlr. iii. he ordered them to be assembled. why disturb your hearts because of the things of this life ? Are ye not satisfied that others should obtain the flocks and the camels. as a curious illustration of the Prophet’s mode of life. I give you back His disciples. as a helpless fugitive. and the Lord gave you the right direction you were suffering. vol. and utterly worthless. volence and grace. you were wandering in darkness.” was the reply "to the Lord and His Prophet belong bene- . and six followed his thousand people were in a moment set free 1 This generosity . while ye go back unto your homes with me in your midst ? By Him who holds my life in His hands. . The story is a fabrication. Was it not so. 1 The people of Tiyef were so called. and an outcast. it is even as thou sayest. “ but ye might have answered.

886 Ibn ul-Ath!r. p. says the ! chronicler. p. we are well satisfied with our share. Ansar another. p. The Lord be favourable unto them. .” Thereupon they retired happy and contented 1 . and their children. and their children’s children ” At these words. . ji. 1 Ibn-Hishlm. verily I would join the Ansar. vol. Prophet of God. Mohammed soon after returned to Medina. they all wept until the tears ran down upon their beards. 82. . and bless them. And they all cried with one voice. 208 Abulfedi.IOO THE LIFE OF MOHAMMED i. “ Yea.

.! j (u Is. 20th . .h. and ‘Uzza. ' ' o 1’ £ < / 4 c e. Manat. — CHAPTER VIII THE YEAR OF DEPUTATIONS P9 it & C * c ^ ^ * kJ" ** i t> u ~ ._ii j^-yi J i > . 9 a. is now lifted for ever. • . Deputations began to arrive .0 9 £ £ *J »l_wai~J . . —. and its heathenism. The age of barbarism is past. The cloud which so long had rested over this land. f $if 9. *1 <» » * * 1 Kas!dat-ul*Buri>a. idolatry in Arabia. 9 9 *9 • fj i — * f—^ e ^ » •• > *> f 1 ) o & ' <> * * $ 9 o+ * if * r 4iD *aPl <xcjI U * * * ^ 'it • O * G » <* O" C ' ^ (Xia. Lat. Among the wild denizens of the desert the moral effect of the submis- sion of the Meccans was great. who still regarded with veneration those beautiful moon-goddesses. and their peculiar cult... . April 630 to 9th the conquest of Mecca decided the fate of April 631 a c . HE T ninth year of the Hegira was noted for the embassies which flocked into Medina to render homage to the Prophet of Islam. t > ^ t * • JjL-y* All) ' < JjAw ^ 4 * ) BAnat SuAd. its blood-feuds. with its wild chivalry. The people. were pain- fully awakened by the fall of its stronghold. a* •• -* -* Uj »X^_! .

The Byzantines seem about this time to have indulged in those dreams of Arabian conquests which had. at his request. a severe drought had lately afflicted Hijaz and Najd . induced the founder of the Roman Empire to despatch expedi- tions into that country. 219. corre- sponding to their rank. the hardships of the . Volunteers were summoned from all quarters to repel the threatened attack. guaranteeing the privileges of the tribe. received these envoys in their houses. Ibn ul-Athir. the date crops had been ruined. and enter- tained them with the time-honoured hospitality of the Arabs. During his stay in Syria he had directed his feudatories to collect an overwhelming force for the invasion of Arabia. His political vision could not have been blind to the strange events which were taking place in Arabia. and caused some consternation among the Moslems. ii.102 THE LIFE OF MOHAMMED i. and he had probably not forgotten the repulse of his lieutenants. 2 Heraclius had returned to his dominions elated by his victories over the Persians. and a teacher in- variably accompanied the departing guests to instruct the newly-converted people in the duties of IslSm. with some additional presents. To some. The news of these preparations was soon brought to Medina. Unfor- tunately. and the leading citizens of Medina. 934 et seq. by a handful of Arabs. and to see that every remnant of idolatry was obliterated from their midst. p. . If the report was true it meant a serious danger to the Islamic commonwealth. at the head of a large army. was often granted. from all to tender the allegiance and adherence of sides tribes hitherto most inimical to the Moslems. the great Seer was alive to the dangers which threatened the new confederation from outside. * I allude to the expedition of . they always received an ample sum for the expenses of the road. On departure. Whilst thus engaged in consolidating the tribes of Arabia under the new gospel. p. the time of the year seemed unseason- able whilst the intensity of the heat. unwilling to engage at this juncture on an expedition far from their homes. 1 The principal companions of the Prophet. once before. . A written treaty. and the beasts of burden had died in large numbers and the country people at large were . journey and the marvellous stories regarding the power of the 1 Ibn-Histi&m.®lius Gallus under Augustus. vol.

infused vitality into the hearts of the timorous. p. Mu'jam ul-Bulddn. with Abdullah ibn-Ubayy. These secret conspirators had for their rendezvous the house of a Jew named Suwailim near the suburb of Jasum. Abu Bakr offered all he possessed towards the expenses of the expedition Osman . lii. v 82. 1.. 2 The example. however. of the principal disciples and other sincere followers of the Faith. and shamed the back- sliders intoenthusiasm which soon spread among the people. A sufficient force was eventually collected. 75. Here they spread the report that the Prophet had not taken his cousin with him as he was apprehensive of the dangers of the expedition. vol.” owing to the difficulties with which it was collected . 937. the Weepers. 1 The unwillingness of the lukewarm was aggravated by the machinations of the Mundfiktn. acceded to the prayers of those who were either too weak or too poor to take up arms or leave their homes. p. Mohammed pronounced 1These were called the al-Bakkdiin. he told the Prophet what he had heard. who spared no endeavours to fan it into discontent. 791 al-Halabi.VIII. 795. THE YEAR OF DEPUTATIONS 103 Byzantine empire added largely to the fears of the timorous. s It was called the Jatsh-ul-'usra. The women brought their ornaments and jewelleries and besought the Prophet to accept the same for the needs of the State. Stung by the malicious rumour. During his absence from Medina the Prophet left Ali in charge of the city. Ibn-Hisham. lbn-Hisham. . as they were distressed by their inability to join in the sacred enterprise of repelling a dangerous — enemy. This house was ultimately rased to the ground. " the army of distress. 3 and accompanied by the Prophet the volunteers marched towards the frontier. Thiniat-ul-Wadii' with a o. and such others as had no one besides themselves to look after their families. The Mundfiktn. . p. vol. Contributions poured in from all sides. p. Many applied to be exempted from service and the Prophet .” 4 but they quietly fell back from there and returned to the city. Overtaking the troops. equipped and supplied at his own expense a large body of volunteers. and the other prominent and affluent Moslems were equally generous. It was at this time that the great Teacher made the prophecy that there will always be Munafiktn m Isl&m to thwart the endeavours of the true followers of the Faith to do good to their people. Ins&n ul-'Uy&n. 1 The machinations of the Disaffected are censured in Sura IX. Ali seized his arms and hastened after the army. had proceeded with the army as far as “ the Mount of Farewell.

that the apprehended attack was a Grecian dream. JIS5 1 Ibn-Hish 4 m * o>l U t ±fi ki p. Though repeatedly warned by Mohammed of the dangers he ran among the bigoted of his city. According to the Shiahs. Finding. 904 Ibn ul-Athlr. vol. * According to C.* where they halted. ii. art thou not content that thou art to me what Aaron was to Moses. Chapter iv. ‘Orwa. that shortly after the accomplish- ment of his mission he had come to the Prophet and embraced his religion. . Return then to thy post. " I have appointed thee my Vice- gerent (Khalifa) and left thee in my stead. 215 . ii. vol. the very people who had driven the poor Preacher from their midst with insults and violence. of the Koran treats vividly of these events. a place situated midway between Medina and Damascus. * Caussin de Perceval. where they found abundance of water for them- selves and forage for their famished beasts of burden. the Prophet ordered the Moslems to retrace their steps. therefore. The sufferings of the troops from heat and thirst were intense. the Tayefite chief. Abulfedd. the Prophet distinctly indicated in these words that Ali should be his successor. de Perceval. p. 0 Ali. he hastened back to Tayef to proclaim his abjuration of idolatry. 315- . At TabClk Mohammed received the submission of many of the neighbouring chiefs Ibn ul-Athir. Here they learnt to their amazement. 4 The Prophet's return to Medina was signalised by the arrival of a deputation from the refractory and hard-hearted idolaters of Tayef. s f 104 THE LIFE OF MOHAMMED i.c. 285. p. the Moslems returned to Medina in the month of Ramaz&n. was so impressed with the words of the Teacher and his kindness. who had been to Mecca after the Hudaibiya incident as the Koreishite envoy. pp. iii. 85. . p. and perhaps to their relief. and be my deputy over my people and thine. it to be a base calumny. * Ibn-Hish&m. middle of December 630 a. After a long and painful march they reached Tabtik. and to invite * & ^ ' *#* ^tUl ) tr* J ss U (JaftJU. and that the emperor had his hands full at home. p.” 1 Ali accordingly returned to Medina. 286. vol. 897.* After a sojourn of twenty days at Tabuk. nothing at the moment to threaten the safety of the Medinite commonwealth.

vol. Seized with sudden compunction. They begged. however.VIII. of wajad) . 1 Ibn-Hish«Lm. THE YEAR OF DEPUTATIONS 105 his fellow-citizens to share in the blessings imparted by the new Faith. and as a last wish prayed his friends to bury him by the side of the Moslems who had fallen at Hunain The dying words . the nephew of ‘Orwa. the father of the well-known Mu'awiyah. ii. Mohammed replied that without devotion religion could be nothing. of deputations received by Mohammed in the ninth year has led to its being called the “ Year oi Deputations " . pi. p. one of those who have been stigmatised as the Muallafat — ul-KulM (the nominal believers) for they had adopted the — Faith from policy. 915 .* Sorrowfully. Mohammed was immovable. p. and they literally stoned him to death. the Tayefites sent the deputation to which we have referred above. at last. of ‘Orwa had a greater effect upon his compatriots than alThis endeavours whilst living.(wuftid. for a short respite for their idols. and he thanked God for the honour of martyrdom. Islam and the idols could not exist together. 161-163. the son of Harb. * Ibn ul-Athfr. but his words roused the priests and worshippers of 'Uzza into frenzy. pp.pp. he 1 made public his conversion and called upon the people to join him. pp 914. the Judas Iscariot of Islam. Arriving in the evening. to pray for forgiveness and permission to enter the circle of Islam. from destroying the idols with their own hands. perhaps also wearying of their hostility with the tribes of the desert. iii. The grace of one month might surely be conceded. They were excused. 917. and then six months. * Ibn-Hish&m. and the notorious Abfi Sufian. The following morning he again addressed them . ii. they argued as a last appeal. The martyr’s blood blossomed into faith in the hearts of his murderers. With his dying breath he said he had up his blood unto his Master for the good of offered his people. and Mughira. First they asked two years. Ibn uI-Ath!r. The principal adhesions which followed immediately upon the conversion of the Thaklf . 217. 216. however. vol. then one year. vol. They executed their commission amidst uproarious cries of despair and grief from the women of Tayef 3 . They then begged for exemption from the daily prayers. 918 Tabari. were selected for that work. but all to no purpose. The great number . they submitted to all that was required of them.

she addressed him in the following words " Apostle of God. whose name was Sufana. which I implore for my deliverance My father was an illustrious man. fell . a distinguished poet of the tribe of Mozayna. fled into approach of the Moslems. and bestowed on them many valuable gifts. The conversion of 'Adi occurred in Rabi II. I am Sufana. and their disaffection was fostered by the idolatrous priesthood. A small force was despatched under Ali to reduce them to obedience and to destroy their idols. 106 THE LIFE OF MOHAMMED i. whose generosity and munificence have been sung by poets and minstrels throughout the Eastern world. of Oman. But I have followed the order of the Arab historians. and told her brother of the nobleness of Mohammed. never rejected any demand.” answered Mohammed. The Persian poet Sa'di has some beautiful lines in the Bost&n concerning this touching episode.c. "had the virtues of a Musulman if it were permitted to me to invoke the . When the daughter of HSltim.” ” Thy father. the prince of his tribe. my the mountains on the only relation. consoled the afflicted. and accordingly. my : father is dead . Ibn ul-AthSr. with some of his principal clansmen. humane man God loves and rewards the merciful. daughter of Hatim. of Mahra. became thenceforth devoted followers of the religion of Mohammed. 1 Another notable conversion which took place about the same time as that of the Bani-Tay is deserving of more than passing notice. Mohammed at once set the daughter of Hatim and her people at liberty. ought to have been placed before the expedition to Tabuk. came before the Prophet. I would pray to God for mercy for the soul of Hatim " Then addressing the Moslems around him. Ka‘b ibn-Zuhair. iii. vol. They were conducted. Ins&n ul-'Uydn. . ‘Adi hastened to Medina to throw himself at the feet of the Prophet. nourished the poor. The tribe of Tay had about this time proved recalcitrant. p.” And with Suf&na. was the chief of his tribe.). ‘Adi. into the hands of the Moslems. She proceeded to Syria. 949 . On the approach of Ali he fled to Syria but his sister. with every mark of respect and sympathy. once so wedded to fetishism. vol. to Medina. he said “ The daughter of Hatim is free. and eventually embraced Islam. her father was a generous and . 948. mercy of God on any one whose life was passed in idolatry. pp. a man who ransomed prisoners. . and of the tribes domiciled in Yemama. of the country of the Bahrain. her people were set at liberty. of the ninth year p 234. 1 Ibn-Hisham. I cannot ransom myself it is thy generosity . Returning to his people. Touched by gratitude. 630 a. my brother. His brother was a Moslem were of the Himyarite princes of Yemen. 218 . (July-August. ii. the son of the famous Hatim. protected the honour of women. he persuaded them to abjure idolatry and the Bani-Tay. had placed himself under the ban by trying to incite hostilities against the Moslems. all .

. her bright laughter.” said the Prophet. and. . The theme suddenly changes. is now in the possession of the Ottoman Caliphs. The poet tells his grief at the departure of Su'ad (his beloved) she has left him. Ka‘b. * . her winsome smile. or performing their old idolatrous rites within its sacred precincts.. the son of Zuhair. which is sometimes also called the Kastdat-ul-Burda (the Kasida of the Mantle). said aloud. ^JU S Jj L> - For translation see Appendix. with extraordinary evenness. The Kasida of Bdnai Su'dd. and remove once for all any possibility 1 Called the Kasida of Bdnal Su dd from the opening words of the poem. up to the last. and penetrat- ing into the circle. — VI II. is drooping. “ Apostle of God. which opens with the following lines : . "No. would you pardon ” “ Yes. which was afterwards sold by his family to Mu'awiyah for 40. who flourished in the reign of Malik Zflhir. which begins with the prologue usual in Arabic Kasidas. There he saw a man sur- rounded by Arabs listening to his words with the greatest veneration.” • Called the Khirhcn-sharif (the Holy Mantle) which is taken out as the national standard in times of great emergency. her sweet soft voice. the Prophet bestowed on the poet his own mantle. is different from the Kasidat-ul-Burda of Abu Abdullah Mohammed ibn-Sa'id. following her train like a captive in chains. came secretly to Medina. sword of God for destroying ungodliness. " I have given him grace. * " The Prophet is the torch which has lighted up the world he is the . The — language throughout is sonorous and virile a quality often wanting in the poems of later times. He praises her beauty. after passing into the hands of the Ommeyades and Abbasides. if I should bring before thee Ka‘b as a Musulman. 3 Hitherto no prohibition had issued against the heathens entering the Kaaba. his heart . When he came to the lines ! quoted at the head of this chapter.t ii)* i_r . “ It is I who am him ? Ka‘b.« ~ a. THE YEAR OF DEPUTATIONS 107 and had counselled him strongly to renounce idolatry and embrace Isl&m. It was now decided to put an end to this anomalous state.000 dirhems. following the advice of his brother. He at once recognised the Prophet. and the rhythmical swing and cadence are maintained.” answered Mohammed.” Ka‘b then begged permission to recite a Kasida 1 (poem) which has always been considered a masterpiece of Arabic poetry. distracted and unhappy.” Several people around the Prophet wanted leave to put him to death. and the poet reaches the climax when he bursts forth into a song of praise of his great subject. and proceeded to the mosque where Mohammed was wont to preach.

after this year. was a manifestation of far-sighted wisdom on the part of the Prophet. 1 Alluding to a disgraceful custom of the idolatrous Arabs. It was impossible for the state of society and morals which then existed to continue the idolaters mixing . They had failed miserably. whoever hath a treaty with the Prophet. * Ibn-Hish&m. of a relapse into idolatry on the part of those upon whom the new and pure creed hung somewhat lightly. This " Declaration of Discharge. year after year with the Moslem pilgrims. History had already seen another gifted. . except towards those with whom treaties have been 11 concluded. if allowed to perform the lascivious and degrading ceremonies of their cult. it shall continue binding till its termination . Accordingly. yet uncultured. on the day of the great Sacrifice (Yeum-un-Nahr). Abulfedd. branch of the same ^ stock as the Arabs. He accordingly adopted means seemingly harsh. Ali was commissioned to read a proclamation to the assembled multitudes. The Israelites had not only succumbed under the evil influences which surrounded them.” as by Moslem it is styled writers. 222 . after that there will exist no obligation on the Prophet. pp. no one shall make the circuit 1 (of the temple) naked . perform the pilgrimage . 87. towards the end of this year. settling amongst idolaters their leaders had tried to preserve the . and before the following year was over the majority of them were Moslems. four months are allowed to every man to return to his territories . p. which should strike straight at the heart of idolatry and the immoralities attendant upon it : “No idolater shall. Ibn ul-Athlr.”. 921. vol. for the rest. ii. but yet benignant in their ultimate tendency.108 THE LIFE OF MOHAMMED I. p. but had even surpassed those whom they at first despised in the practice of nameless abominations. The vast concourse who had listened to Ali returned to their homes. worship of Jehovah by wholesale butcheries of the worshippers of Baal. would soon have undone what Mohammed had so laboriously accomplished. during the month of pilgrimage. Mohammed felt that any compromise with heathenism would nullify all his work. 922 .

whom Mohammed sent into the different provinces. and contemn them not. sura brii. And ye will meet with many people of the books 8 who will question thee. M^h 3 6 3 2° a c. he invariably gave the following injunctions " Deal gently with : r° A 9 the people. 2-5. p. what is the key to heaven ? Reply to them (the key to heaven is) to testify to the truth of God. * Ibn-Hish 4 m. *j] J j » at) *1 D URING this year. Then followed the conversions of the tribes of Hazramflt and Kinda. and Zoroastrians. To the teachers. j. cheer them. He saw them disunited. 1 - CHAPTER IX THE FULFILMENT OF MOHAMMED’S MISSION u 1 o O'" 1 c/i J yjAUl -jl> * . numerous embassies poured into Medina from every part of Arabia to testify to the adhesion of their chiefs and their tribes.’’ The mission of Mohammed was now achieved. .JLaJi } tL'l^-ni Id! # 4' s u . vers.. 1 as in the preceding. . Jews. 907. * Christians. and to do good 8 work. 4 Koran. in one sole God of truth and love.” 4 He found them sunk in a degrading and sanguinary superstition he inspired them with the belief . In the midst of a nation steeped in barbarism a Prophet had arisen " to rehearse unto them the signs of God to sanctify them. and be not harsh .— them who before had been in utter darkness. tn the tenth year of the Hegira took place the conversions of the remain 1 mg tribes of Yemen and of Hij&z. . ' ' __ . to teach them the scriptures and knowledge..

and engaged in perpetual war with each other he united them . From time immemorial the Peninsula had been wrapped in absolute moral darkness. — no THE LIFE OF MOHAMMED I. The worse than inhuman fathers buried alive their infant daughters and this . by the ties of brotherhood and charity. Spiritual life was utterly unknown. which was most rife among the tribes of Koreish and Kinda. Long had Christianity and Judaism tried to wean the Arab tribes from their gross superstition. and breathed harmony and love into the hearts of those who had hitherto been engrossed in the most revolting practices of semi- barbarism. goodness. crime. Only a few years before. practically unknown. Isl&m example of a great religion which furnishes the only solitary though preached among a nation and reigning for the most part among a people not yet emerged from the dawn of an early had succeeded in effectually restraining its votaries civilisation. as motives of human action. where all laws. with the rest of the estate. Henceforth their aims are not of this earth alone there is something beyond the grave . But it was not till they heard " the " Appointed of God ” that they spirit-stirring strains ” of the became conscious of the God of Truth. their inhuman practices. and of retribution of good and evil. and their licentious immorality. human and divine. justice. God is not . and diviner —calling them to the practice of charity. as property. as among the Hindu Rajpoots. were contemned and infringed with- out remorse. with its nameless abominations. The eldest son inherited his father’s widows. was regarded. was utterly destroyed. Incest and the diabolical custom of female infanticide were common. and vice. were. a mark of pride. cruelty. and the most remark- able evidence of the genius of its Founder. Idolatry. What had once been a moral desert. What a change had these few years witnessed ! The angel of heaven had veritably passed over the land. The people were sunk in superstition. from idolatry. The idea of a future existence. overshadowing the universe with His power and love. This phenomenon has been justly acknow- ledged as the pre-eminent glory of Islam. such was the condition of Arabia. purer. higher. was now transformed into a garden. and universal love. Neither Judaism nor Christianity had made any lasting impression on the Arab mind.

the like faith — that suffered sacrifices. and took joyfully the spoiling of goods for conscience’ sake. laws reverently in all the affairs of life. Sakya-Muni. to serve God in truth and purity to obey His . lies sages. 3 It was reserved for Mohammed to fulfil his mission. It was reserved for him alone to see accomplished the work of amelioration —no royal disciple came to his assistance with edicts to enforce the new teachings. Law and morality were united. . were embalmed and had become the ruling principles in their hearts. since the days when primitive Christianity startled the world from its sleep. Jesus. but the mighty. all had departed from with their aspirations this world or had bequeathed unfulfilled. . had men seen the like arousing of spiritual life. of every action. this observation is of the utmost value. and philosophers of other times and other countries. The truths and maxims. . and waged a mortal conflict with heathenism. their republics. p. their ideas. FULFILMENT OF MOHAMMED’S MISSION iii merely the God of to-day or of to-morrow. the bright fountain from which flowed the stream of their hopes of eternity and to him they paid a fitting . carved out of wood or stone.” The Mission of Mohammed was now accomplished. the task of elevating their feJlow-men to sanguinary disciples or monarch pupils. namely. a Darius among the Zoroastrians a Constantine among the Christians. And in this fact —the fact of the whole work being achieved in his lifetime — his distinctive superiority over the prophets. under Providence. 269.IX. vol. Zoroaster. * A Joshua among the Israelites an Asoka among the Buddhists . and been stoned out of the 1 Muir. their bright visions unrealised . Coming from an avowed enemy of Isl&m. Mohammed was the source. merciful Creator of the world. They were all animated with one desire. Mohammed had delivered to his followers. 1 obedience and reverence. the precepts which. and that of his predecessors. through which degraded humanity was to be elevated into a new moral life . loving. May not the Moslems justly say. “ Never. ii. Plato. who had only the other day been hunted out of the city of his birth. all had their notions of realms of God. from time to time during the past twenty years. Moses. of this new — awakening. the entire work was the work of God ? The humble preacher.

within the short space of nine years. whose message was for the masses. and allowed no fear of consequences . He abolished all exclusiveness in man's relations to his Creator. man’s works are recorded. the unlettered philosopher— bom among a nation of — unyielding idolaters impressed ineffaceably the unity of God and the equality of men upon the minds of the nations who once heard his voice. By the Pen. The Pen is the ultimate arbiter of human actions in the sight of the Lord. consolidated a congeries of warring tribes into a nation inspired into action with the hope of everlasting life he concentrated . had. into a focus all the fragmentary and broken lights which had ever fallen on the heart of man. man is to be judged.” — all serve to differentiate . His persistent and unvarying appeal to reason and to the ethical faculty of man- kind. with a singleness of purpose which thought of no self. His “ democratic thunder ” was the signal for the uprise of the human intellect against the tyranny of priests and rulers. his simple humanity. and the human body trampled under the tyranny of vested interests. and he performed it with an enthusiasm and fervour which admitted no compromise. the universality of his religious ideal. Such was his work. This unlettered Prophet. with indomitable courage which brooked no resistance.ii2 THE LIFE OF MOHAMMED I. proclaimed the value of knowledge and learning. In “ that world of wrangling creeds and oppressive institutions. He infused vitality into a dormant people he . " his thoroughly democratic conception of divine government. the old worship of a female deity had revived among those who professed the creed of the Master of Nazareth. place where he had betaken himself to preach God's words. By the Pen. he broke down the barriers of caste and exclusive privileges. He swept away with his breath the cobwebs which self-interest had woven in the path of man to God. his rejection of miracles. lifted up his people from the abysmal depths of moral and spiritual degradation to a conception of purity and justice.” when the human soul was crushed under the weight of unintelligible dogmas. conceived no halting . His life is the noblest record of a work nobly and faithfully performed. The religion of divine unity preached on the shores of Galilee had given place to the worship of an incarnate God . The Recluse of Hira.

who shall demand from you an account of all your actions. This pilgrimage is called the Hajjat-al-Baldgh.” “ Your lives and property are sacred and inviolable amongst one another until ye appear before the Lord. Verily ye have taken them on the security of God. Treat . induced the Christian divines. Ibn ul-Athir. up to nearly the end of the seven- teenth century of the Christian era. in words which should ever live in the hearts of all Moslems. the Hajj of Isldm. the Great Hajj. and before completing 3 all the rites of the pilgrimage. the Prophet left Medina with an immense concourse of Moslems. p. Ye people. . FULFILMENT OF MOHAMMED’S MISSION 113 1 him from his predecessors. On the 25th of Zu’l-Ka'da (23rd February 632).000 to 140.” " Keep always faithful to the trust reposed in you. The elder Disraeli's chapter on this subject in his Curiosities of Literature is most interesting. and your wives have rights over you.000 people accompanied the Prophet. or Hajjatul-Isldm. No one who realises the economic condition of Arabia can fail to appreciate the wisdom of this rule. the Prophet felt that his work was accomplished. p. “ all affiliate him. ye have rights over your wives. sura cx.” His Hfe and work are not wrapt in mystery. and avoid sins. 1 Koran. he determined to make a farewell pilgrimage to Mecca.. In fact the same reasons which impelled the great Prophet to forbid usury in his country. The debtor shall return only the principal and the . ‘‘Ye people listen to my words. vol. 966 . as this day and this month is sacred for all and (remember) ye shall have to . for I know not whether 1 another year will be vouchsafed to me after this year to find myself amongst you at this place. No fairy tale has been woven round his personality. “ RibA or interest in kind was prohibited but not legitimate profit on advances or loans for purposes of business or trade. ii. your wives with kindness and love.” says the author " of Oriental Religions. to anathematise against usury.” “ Usury is for- bidden.IX. Pilgrimage of Farewell. 1 Ibn Hisham. 8 On his arrival at Mecca. beginning will be made with (the loans of) my uncle Abbas. It is said that from 90. When the hosts of Arabia came flocking to join his faith. appear before your Lord. .. he addressed the assembled multitude from the top of the Jabal ul-'Arafdt (8th Zu’l-Hijja. and sometimes Hajjat-ul-Wadd'a. . 7th March). with the modem world. and have made their persons lawful unto you by the words of God. and under the impression of his approaching end. . 230.

according to the traditions. ’ After each sentence the Prophet stopped and his words were repeated in a stentorian voice by Rabi'a. . " O Lord I have ! delivered my message and accomplished my work. less poetically beautiful. He was confided. Haply he that shall be told may remember better than he who hath heard it. In the application of the rule against Riba and blood-feud. over- come by the sight of the intense enthusiasm of the people as they drank in his words. 114 THE LIFE OF MOHAMMED I. a cousin of the Prophet. and they commit a fault which ye are not inclined to forgive. so that whatever was said was heard by the entire assembled host. than the other. commencing with the murder of Ibn Rabi'a 2 son of Harith son of Abd ul-Muttalib . I beseech Thee. and enthusiasm. and clothe them with the stuff ye wear . the necessary rites of 1 This shows that Abbas must have been a rich man." “ Let him that is present tell it unto him that is absent. for they are the servants of the Lord. This child was cruelly murdered by members of the tribe of Huzail. Ye are one brotherhood. exclaimed. the Prophet set to his fiery people the example of self-denial in his own family. “ And your slaves See that ye feed them with such food ! as ye eat yourselves. ‘‘Yea. was remarkable for its length. Guard yourselves from committing injustice. its eloquence. and are not to be harshly treated. in his infancy.” “ Ye people listen to my words and understand the same. * Ibn Rabi'a.” 3 This Sermon ou the Mount. Soon after. which. . blood practised in the days of paganism (Jdhilyat) is prohibited . bear Thou witness unto it. and is also adapted to the capacity and demands of inferior natures which require positive and comprehensible directions for moral guidance. . . .” "O Lord. who stood below. 1 Henceforth the vengeance of . Towards the conclusion of the sermon. to the care of a family of the Ban! Laith. and all blood-feud abolished. but the murder was not yet avenged.” The assembled host below with one voice cried. the Prophet. the son of Ommeyya. unless freely given out of good-will.” With these words the Prophet finished his address. certainly less mystical. verily thou hast. if then part from them. Nothing which belongs to another is lawful unto his brother. son of Khalaf. son of Abd nl-Muttalib. ! Know that all Moslems are brothers unto one another. appeals by its practicality and strong common-sense to higher minds.

” Preparations were also commenced for sending an expedition under Osama. But the poison which had been given to the Prophet by the Jewess at Khaibar. who was killed at Muta. and Mohammed's parting injunction to him was to rely on his own judgment in the administration of affairs in the event of not finding any authority in the Koran. do not decide before hearing both. He settled the organisation of the provinces and 11 . the Prophet returned with his 1 followers to Medina .the component parts of the Moslem March 633 a. better known as al-Aswad (the black).c. FULFILMENT OF MOHAMMED’S MISSION 115 the pilgrimage being finished.adopted Islam : and become . he said. though the Faith had not penetrated among the Arab races settled in Syria and Meso- potamia. against the remonstrances of Omar. offered the prayers and with his own hands lowered the body into the grave. Mu'az ibn-Jabal was sent to Yemen. died in the month of Zu'l Ka'da (February. Three pretenders started up claiming divine commission for their reign of licentiousness and plunder. They gave themselves out as prophets. federation. The last year of Mohammed's life was spent in that city. 631 a. the head of the Mundfiktn. It had also the effect of pro- ducing disorder in some of the outlying provinces. the troops were already encamped outside the city ready for the start. To Ali. administering justice.H tribal communities which had. the whole of Arabia now followed the Islamic Faith. was Ayhala ibn-Ka‘b. . “ When two parties come before you for justice.*: . most of whom were Christians. who never rejected the wishes of a dying man. Officers were sent to the provinces and to the various tribes for the purpose of teaching the people the duties of Islam. and which had slowly penetrated into his system. and it became evident that he had not long to live. In fact. the son of Zaid. Mohammed. In his last moments he solicited the Prophet to say the funeral prayers over him. whom he deputed to Yemama.). the most dangerous of all. against the Byzantines to exact the long-delayed reparation for the murder of the envoy in Syria. He 1 Abdullah the son of Ubayy. In fact. One of these. and tried by all kinds of imposture to win over their tribes.IX. began now to show its effects. who reminded him of the persistent opposition and calumny of Abdullah. and collect- ing the tithes or zakdt. The news of his approaching end led to the stoppage of the expedition under Osama.c.

son of Habib. the Prophet of God. Bazan had been the viceroy of Yemen under the Chosroes of Persia. prophet of God. was a chief of Yemen. Among his simple tribesmen. and Abfl Thumama Haran. son of Khu- wailid. 1 Peace is on those who follow the right path. salutations 1 I am your partner the power must be divided between us : half the earth for me. The other two pretenders. and forcibly married his wife Marzbana. to Mosailima the Liar. : Ii6 THE LIFE OF MOHAMMED i. his who had just died. only those prosper who fear the Lord] ! The last days of the Prophet were remarkable for the calm- ness and serenity of his mind. Mosailima had the audacity to address the Prophet in the fdllowing terms " From Mosailima. when he was lying drunk. after one of his orgies. to Mohammed. he went to the place where his old companions were lying in the slumber of death. superlative of Kdrib.” Mohammed’s reply reveals his sterling nature. assisted by Marzbana. reduced to subjection many of the neighbouring towns. Tulaiha. invoking God’s 1 Ktuz&b. a man of great wealth and equal sagacity. He soon succeeded in gaining them over. bestows it on such of His servants as He pleaseth. He had during his lifetime exercised great influence. who had been appointed by Moham- med to the governorship of Sana' in the place of BfLzin. and a clever conjuror. the other half for your Koreishites. to preside at the public prayers until within three days of his death. : prophet of God. were not suppressed until the accession of Abfl Bakr to the Caliphate. who were called by the name of Abnd. His example had led to the conversion of all the Persian settlers of Yemen.e. He killed Shahr. but also over the Arabs of the province. One night. from Mohammed. not only over his Persian compatriots settled in Yemen. with their help. had massacred Shahr. not given to justice. the impostor. father. But the Koreishites are a grasping people. " In the name of God the merciful and compassionate. at midnight. Al-Aswad. though weak and feeble. He was killed by the Abnd. The future ” is to the pious [i. and after his adoption of Islam was continued in his viceroyalty by the Prophet. and. commonly called Mosailima. . the conjuring tricks he performed invested him with a divine character. which enabled him. and prayed and wept by their tombs. The earth belongs to God He .

as long as his strength lasted. .” 1 After this. His strength rapidly failed. THE LAST ILLNESS OF THE PROPHET 117 blessings for his " companions resting in peace. vol. mended to all his people the observance of religious duties and the practice of a life of peace and good-will. sura xxviii. a man in the crowd rose and claimed three dirhems which he had given to a poor man at the Prophet’s request. and concluded with the following words of the Koran “ The dwelling of the : other life we will give unto them who do not seek to exalt themselves on earth or to do wrong for the happy issue shall. ii. — IX.” He chose 'Ayesha's house. Mohammed never again appeared at public prayers. 11 a.). . 8th June 632 a. p. p. close to the mosque. 91. Caussin de Perceval. with the words. the equal of Chosroes and of Caesar. the same nobility 1Koran. Is there another to be compared to his. from first to last. and come out so unscathed ? The humble preacher had risen to be the ruler of Arabia.” The Prophet then prayed and implored heaven’s mercy for those present. 322 and note al-Halabi. : here I am to answer for it if I owe aught to any one. At noon on Monday (12th of Rabi I. attend the pious.c. 83 . in loco. the arbiter of the destinies of a nation. Ali and Fazl. They were immediately paid back.” * So ended a life consecrated. vol. ’ Ibn-Hishim. 241 . whilst praying earnestly in whisper. Tabari. and was remarked by all who surrounded him.” Upon hearing this. vol.The last time he appeared in the mosque he was supported by his two cousins. and. he addressed the multitude thus “ Moslems. Comp. iii. .. ii. 1009 . 207 et seq. the son of Abb&s. pp. But the same humility of spirit. After the usual praises and hymns to God. Ibn ul-Athlr. iii. if I have wronged any one of you. happen to possess belongs to you. A smile of inexpressible sweetness played over his countenance. vol. to the service of God and humanity. for his stay during his illness. “ Better to blush in this world than in the next. . ver. Ibn ul-Athlr. p. p. the spirit of the great Prophet took flight to the “ blessed companionship on high. took part in the public prayers.h. p. with all its trials and temptations ? Is there another which has stood the fire of the world. 245 AbulfedH. 244. all I may . and for those who had fallen in the persecutions of their enemies and recom.

3. His countenance reflected the benevolence of his heart. See the remark of Bosworth Smith on Muir about this incident. Him thou receivest graciously . and proclaiming God's disapprobation. are ever the distinguishing traits of his character. and profited thereby ? As for the man that is rich. But as for him that cometh unto thee earnestly seeking his salvation. 1 The Sura in connection with this incident is known by the title of “ He frowned." and runs thus : "The Prophet frowned. with an expansive mind. 1 A nature so pure. and he made him twice governor of Medina. By no means shouldst thou act thus. The man is thrice welcome on ' whose account my Lord hath reprimanded me ” . Withal. and his dignified bearing to the presumptuous. Once in his life. . and stem devotion to duty which had won him the title of al-Amln. whilst engaged in a religious con- versation with an influential citizen of Mecca.* His singular elevation of mind. which inspired all who came in contact with him with a feeling of veneration and love.but love. he had turned away from a humble blind seeker of the truth. Or whether he might have been admonished. him dost thou neglect. 2.though ignorant of letters. And trembling anxiously. his affability to the humble. he was gifted with the power of influencing equally the learned and the unlearned. * MishktU. His courteousness to the great. chap. — 118 THE LIFE OF MOHAMMED I. an air of genius. Because the blind man came to him. saying. he used to go out of his way to do him honour.” After this. his extreme delicacy and refinement of feeling. procured him universal respect and admiration. refinement and delicacy of feeling. Bk. And naturally the Arabian writers dwell with the proudest satisfaction on the graces and intellectual gifts of the son of Abdullah. so tender. form the constant theme of the traditions. and turned aside. combined with a severe sense of self-examination. and yet so heroic. xxiv. Profoundly read in the volume of nature. of soul and purity of heart. He was most indulgent to his inferiors. And how knowest thou whether he might not have been cleansed from his sins. his purity and truth. inspires not only reverence. elevated by deep communion with the Soul of the Universe. pt. He is always recurring to this incident with remorse. austerity of conduct. whenever the Prophet saw the poor blind man. there was a majesty in his face. And thou carest not that he is not cleansed.

is the same who was never the first to with- draw his hand from another's clasp the beloved of children. Enthusiasm is often used despitefully. xxiv. tender and womanly. 3 He never first withdrew his hand from another’s palm. chap. 4.” said Anas. He never struck any one in his life. and never to his life's end did he forget who he was. “ was I about the Prophet. 1 Ibid. and turned not before the other had turned. * Bk. the dauntless courage and hope of the man. He was an enthusiast when enthusiasm was the one thing needed to set the world aflame.” He visited the sick. followed 'every bier he met. a blacksmith’s wife. and waited upon summarily another himself. 4. Ibid. His hand was the most generous.” " He was an enthusiast in that noblest sense when enthusiasm becomes the salt of the earth. his tongue the most truthful he was the most faithful protector . pt. and he never said so much as Uff to ‘ ’ me. together with a most sweet humility. " Ten years. “ What has come to him ? May his forehead be darkened with mud ” 2 When asked to curse ! some one. and pat their little cheeks. a group of Uttle ones without a smile from his wonderful eyes and a kind word for them. relates tradition. He would stop them in the streets. about the man. The frank friend- ship. He was very fond of children. because it is joined to an unworthy cause. the noble generosity. xxiv. that one is in peril of finding the judgment unconsciously blinded by the feeling of reverence and well-nigh love that such a nature inspires. standing alone braved for years the hatred of his people. The worst expression he ever made use of in conversation was. or the message which was the marrow of his being. and his enthusiasm was noble for a noble cause. He was one of those happy few who have attained the supreme joy of making one great truth their very life-spring. milked mended his own his goats." * Mishkdi. xxiv. but to be a mercy to mankind. chap. or falls upon barren ground and bears no fruit. the one thing that keeps men from rotting whilst they live. 4. of those he protected the sweetest and most agreeable in . One of hisboys died on his breast in the smoky house of the nurse. He brought his tidings to his people with a grand dignity sprung from the consciousness of his high office. he replied. chap. 1. Mr. accepted the invitation of a slave to dinner.” 1 He was very affectionate towards his family. THE CHARACTER OF THE PROPHET 119 and would never allow his awkward little page to be scolded whatever he did. 2. So was it not with Mohammed. his servant. all tend to melt criticism into admiration. Bk. and withal so heroic. his breast the most courageous. pt. He who. . clothes. Bk. 1. “ I have not been sent to curse. pt. Poole's estimate of Mohammed is so beautiful and yet so truthful that I cannot resist the temptation to quote it here " There is something so . He was the messenger of the one God .ix. sounding all the kinder in that sweet-toned voice. who never passed . whose roots lay in the knowledge of his own weakness.

and many who had no home or shelter of their own slept at night in the mosque contiguous to his house. Each evening it was his custom to invite some of them to partake of his humble fare. Mohammed was extremely simple in his habits. and forgiveness was extended to the worst criminal. He would go to the houses of the lowliest to console the afflicted and to comfort the heart-broken. spoke.and persecutions towards himself were. those who came near him loved him they who . p. retained to the very last a character of patriarchal simplicity. His mode of life. Stern. had the Prophet to go without a meal. vol. iii. “ Modesty and kindness. patience. either I before or after.” He was of great taciturnity and when he . The others became the guests of his principal disciples. * AbulfedS. self-denial. " have never seen his like. spending most of the hours in devotion. he spoke with emphasis and deliberation.. his dress and his belongings. a blessing. At night he slept little. . when not engaged in prayers. Abu Huraira reports. and no one could ever forget what he said. those who saw him were suddenly filled with reverence . affronts. His time was regularly apportioned. he received visitors and transacted public affairs. in the hour of triumph — synonymous with the hour of trial to the human — heart all buried in oblivion. almost to severity. He loved the poor and respected them. 362. . and riveted the affections of all around him. described him would say. p.120 THE LIFE OF MOHAMMED I. and generosity pervaded his conduct. Ins&n ul. mockings. to the enemies of the State. and was sedulously solicitous for the personal comfort of every one about him. . Many a time. Dates and 1 Hayat-ul-Kuldb (Shiah) and the Rotuat-ul-A hbab (Sunni).” He would stop in the streets listening to the sorrows of the humblest. .'Uydn. The meanest slaves would take hold of his hand and drag him to their masters to obtain redress for ill-treatment or release from bondage 1 He never sat down to a meal without first invoking . conversation . outrages. With the bereaved and afflicted he sympathised tenderly He shared his food . 99al-Halabi. even in times of scarcity with others.* His conduct towards the bitterest of his enemies was marked by a noble clemency and forbearance. During the day. and never rose without uttering a thanks-giving.

parents were to be respected and loved. Often.” * The world. invoked the mercy of the Creator on all living beings.” * he declared. but time has made no difference in the devotion he inspired. THE CHARACTER OF MOHAMMED 121 water frequently formed his only nourishment. no fire could be lighted in his house from scantiness of means. His call to his faithful was not to forsake those to whom they owed a duty but in the performance of . essentially modem. its fulfilment comes from God. but he refused it 1 The mind of this remarkable Teacher was. 4 It was he who pronounced the saving of one human life as tantamount to the saving of humanity. The circle of duty embraced in its fold kindred.” Fourteen centuries have passed since he delivered his message. that duty to earn “ merit ” and reward. In his most exalted mood he never overlooked the sanctity of family life. " The effort is from me. neighbour. had indeed put before him the key to the treasures of this world.” . — IX. Eternal " striving ” was in his teachings a necessity of human existence : “ Man cannot exist without constant effort ” 1 . and the humble being " whose mouth was in the dust. and to-day as then the Faithful have in their hearts and on their lips those memorable words : “ May my fife be thy sacrifice. His sympathy was universal it was he who . And yet human will was free to work for its own salvation. he taught. His social conception was constructive not disintegrating. Children were a trust from God. regulated and guided by a Supreme Intelligence overshadowing the — Universe ” Everything is pledged to its own time. God. for months together. say the Moslem historians. was a well-ordered Creation. in its in- tellectualism and progressive ideals. 0 Prophet of God. To him the service of humanity was the highest act of devotion. to be brought up in tenderness and affection .

was the first rightful . They hold that the Imamate descends by Divine appointment in the apostolic line. From the first it was an article of faith that he was present in spirit with the worshippers at their prayers. JJe. Omar and Osman as rightful they consider that Ali. The immanence of the Master's spirit during the devotions establishes the harmony between the soul of man and the Divine Essence. and that his successor* in the ministry were his representatives. CHAPTER X THE APOSTOLICAL SUCCESSION \& v . The adherents of the Apostolical Imams have a development and philosophy of their own quite distinct from “ the followers of the traditions. indicated by the Prophet as his successor. as such. They do not regard the Pontificate of Abu Bakr. HE T spiritual life the Prophet had infused into his people did not end with his life. who. The two great sects into which Islam became divided at an early stage are agreed that the religious efficacy of the rites and duties prescribed by the Law (the Shari’at) depends on the existence of the vice-gerent and representative of the Prophet. Amongst all the dynastic rivalries and schismatic strife this mystical conception of his spiritual presence at the prayers has imparted a force to the Faith which cannot be over-estimated.” According to them the spiritual heritage bequeathed by the Prophet devolved on Ali and his descend- ants by Fatima. the Prophet’s daughter. £J. I^:\ . who was . is the religious Head ( Imdm ) of the Faith and the Faithful.

entered in search of him a cavern not far from their house. This. “as the Prophet Khizr* was alive why should not their Imam be alive also?" This Imam bears among the Shiahs the titles. .c. The philosophical student of religions will not fail to observe the strange similarity of the Shiah and the Sunni beliefs to older ideas. the Muntazar. was a daily occurrence. surnamed al- Mahdi (the " Guide ”). Hasan was kept a prisoner by the jealousy of Mutawakkil’s successors. and that after his assassina- tion the spiritual headship descended in succession to his and Fatima’s posterity in “ the direct male line ” until it came to Imdm Hasan al-'Askari. After a long and wistful waiting. Similarly. the Living. and detained there until his death. barely five years of age. which fills the hearts of all Shiahs. who died in the year 874 A. Among the Zoroastrians the persecution of the Seleucidse engendered the belief that a divinely appointed Saviour. The same causes gave birth to that burning anticipation 1 See post. From that cavern the child never returned. 126. and the Kdim. eleventh in descent from Ali. pining for his father. p. the last Imam. His infant son. * See Appendix III. the expectation. “ When they were told it was hardly possible the child could be alive. The story of these Imams of the House of Mohammed is intensely pathetic. that the child may return to relieve a sorrowing and sinful world of its burden of sin and oppression. the Shiahs were wont to assemble at eventide at the entrance of the cavern and supplicate the missing child to return to them. or 260 of the Hegira in the reign of the Abbaside Caliph Mu’tamid. says Ibn Khaldfin. THE APOSTOLICAL SUCCESSION 123 Caliph and Imam of the Faithful. whose name was Sosiosch. The pathos of this calamity culminated in the hope. The father of Hasan was deported from Medina to Samarra by the tyrant Mutawakkil. they dispersed to their homes. the Expected the Hujja or the Proof (of the Truth). So late as the fourteenth century of the Christian era. disappointed and sorrow- ful. Upon his death the Imainate devolved upon his son Mohammed. would issue from Khorasan to release them from the hated bondage of the foreigner. when Ibni Khaldfin 1 was writing his great work.” they answered that. — X.

For the existence of Isl&m. like him. These doctrines are enunciated in detail in most works on jurisprudence and scholastic theology. it is explained. p. The Sunni doctrines which govern the lives. The expounders of the law and the ministers of religion are his representatives on earth and even the secular chiefs represent . and conduct of the bulk of the Moslem world are diametrically opposed to the Shiah conception. he should be represented by persons possessing the necessary qualifications. who is to save the world from evil and oppression. an actual and direct 1 See post. Every eventide the prayer goes up to heaven in IslUm. The Khilafat. . there must always be a Caliph. to redeem the world from sorrow and sin. 124 THE LIFE OF MOHAMMED I. The Shiah believes that the Imam though gh&ib (absent). where it is not possible for him to lead the prayers. him in the temporal affairs of the world. believes that the Saviour of I slim is still unborn. The Jew believes that the Messiah is yet to come the Sunni. is the Vice-gerency of the Prophet it is ordained. for the advent of the divinely-appointed Guide. the Guide. by Divine Law for the perpetuation of Islam and the continued observance of itslaws and rules. therefore. awaits . . . The origin of these conceptions and the reasons of their diversity are traceable to like causes. 1 like the Christian. among the Jews in the advent of the Messiah. Another point of difference between them and the Sunnis consists in the qualities required for the Imamate. as in Judaism and Christianity. the reappearance of the Mahdi. the Imam must be sinless or immaculate ( m'asilm). The phenomena of the age in which the idea of the Mahdi took shape in its two distinct forms were similar to those visible in the history of the older faiths. and will come again the Asna-'asharia.Imams alone possess. is always present in spirit at the devotions of his fold. thoughts. and that he must be the most ex- cellent (afzal) of mankind. The Christian believes that the Messiah has come and gone. According to the Shiahs. The Sunni religious law insists that the Imam must be actually present in person to impart religious efficacy to the devotions of the Faithful and that. 344. a quality which their.

No one else can " assume his functions unless directly or indirectly “ deputed by hitn. may validly be performed indi- vidually and in private. Each man pleads for himself before his Lord. gerent of the Prophet is the only person entitled to lead the prayers when he can himself be present. even Friday prayers and prayers offered at the well-known festivals. unless physically prostrate. Among the Shiahs. under the rule of the Wahabis. is the Caliph of the Sunni world. and the defaulters incur even temporal penalties. there is a spiritual tie which binds the one to the other in the fealty to the Faith. But in the matter of public prayers. According to the Sunni doctrines congregational prayers. the Vice- . the supreme Pontiff. Between the Imam and the mdmtim 1 or congregation. by delegates. . the Imamat- al-Kubrd and the Imamat-as-Sughra. as in later times. . who have been called the Covenanters of Islam. are obligatoryabstention from . collect- ively or individually. The Imam is the link between the individual worshipper and the evangel of Islam. He combines in his person the spiritual and temporal authority which devolves on him as the vicegerent of the Master. he is bound to conduct the congregational service in person. In Najd. 1 This is the term used in the F atdwai-A lantgirt The individual follower is usually called the Muktadi. There is no inconsistency between this dogma and the rule that there is no priesthood in Isl&m. The Imamate is the spiritual leadership but the two dignities are inseparable . The Imam al-Kabir. Similarly with religious and spiritual matters. Secular affairs are conducted by him in consultation with councillors as under the first four Caliphs. This mystical element in the religion of Islam forms the foundation of its remarkable solidarity. attendance without valid reason is a sin. The above remarks serve to emphasise the statement in the Durr-nl-Mukhtar that Imamate is of twfl kinds. or. and each soul holds communion with God without the intermediation of any other human being. the supreme spiritual Headship and the minor derivative right to officiate at the devotions of the Faithful. where mosques or other places of public worship are accessible. X. THE APOSTOLICAL SUCCESSION 125 representative of the Master.

Prayers bi’l jamd’at being obligatory ( farz’ain ) naturally made the presence of the Imam absolutely obligatory. Amongst the qualifications necessary for occupying the pontifical seat. long before the 1 Thereis absolute consensus on these points among the different Sunni schools. laggards were whipped into the mosque. have included a condition which comes at the end of the passage relating to the qualities necessary for the — Imamate viz. . possessed of the capacity to conduct the affairs of State. and to lead at prayers. who died in the year 1406 a. and to bring in the first three Caliphs. a man of good character. capable of exercising supreme temporal authority. and the Ommeyyade and the Abbaside Caliphs.. free of all outside control.Imam should be a Koreish by birth. The Sunnis do not require that the Imam should be ma'sum. that the Caliph. without any personal defects. The Jurist Khalil ibn IshjLk. Ibn Khaldun. The avowed object of inserting this condition.c. his followers who designate themselves Ikhwdn. And this has ever since been the universal practice in all regular lines. but before he was consigned to his grave. on the authority of a saying of the Prophet. According to them he should be an independent ruler.” nor do they insist on his descent from the Prophet. or that he should be “ the most excellent of mankind. enunciates the rules in the same terms as the Hanafis and the ShMei's. 1 The Sunnis affirm that when stricken by his last illness the Prophet deputed Abd Bakr to On his lead the prayers. into the circle of legitimate Imams. And to-day under Ibni S'aud. death. the and most essential is that he must first be a Moslem belonging to the Sunni communion. The great jurist and historian. as is stated both in the Durr-ul-Mukhtdr and the Radd-ul-M uhtar was to nullify the Shiah contention that the Imamate was restricted to the House of Mohammed.” pursue the same method for enforcing the observance of religious rites. or “ Brothers in faith. the author of the monumental work on Mfiliki Law. the descendants of Ali and Fatima. 126 THE LIFE OF MOHAMMED i. .2 a contemporary of Tamerlane. * For many years M&likite Chief K&zi of Cairo.. The early doctors. the Master’s nomination was accepted by the “ congregation ” and Abu Bakr was installed as his vicegerent by the unanimous suffrage of the Moslems.

He points out that when the Islamic Dispensation was given to the world the tribe of Koreish were the most advanced and most powerful in Arabia . was proclaimed Caliph and Imam. who held the governorship of Syria under Osman. The husband of Fatima united in his person the hereditary right with that of election. before his death. recommendation that the Caliph and Imam should be chosen from among them. who.X. But his endeavour to remedy the evils which had crept into the administration under his aged predecessor raised against him a host of enemies. the Prophet was thinking of the immediate future rather than of laying down a hard and fast rule of succession. but explains that it was a mere recommendation which was due to the circumstances of the times. and in recommending or desiring that the temporal and spiritual guardianship of the Moslems should be confined to a member of his own tribe. Mu'awiyah. This view eloquently expressed by one of the most learned of Sunni Jurisconsults is universally accepted by the modern doctors (the Mutakherin) that subject to the . according to the Shiahs. a descendant of Ommeyya. the son-in-law of the Prophet. an Ommeyyade by descent. Abu Bakr before his death had nominated Omar his successor in the Vice- gerency. has dealt at great length with this condition in his Mukaddarndt (Prolegomena). Their choice fell on Osman. was entitled by right to the Imamate in direct succession to the Prophet. To avoid all imputation of favouritism Omar had. including the House of Mohammed. and the appointment was accepted by the “ univer- sality ” of the people. On Osman’s unhappy death. who was installed as Caliph with the suffrage of the people. He does not dispute the genuineness of the saying on which it is based. THE APOSTOLICAL SUCCESSION 127 House of Othman attained the Caliphate. fulfilment of all other conditions the law imposes no tribal or racial restriction in the choice of an Imam. At that time a qualified and capable ruler of Islam could only be found among the Koreish hence the . raised the . appointed an electoral committee consisting of six eminent members of the Moslem congregation to choose his successor. Ali. Omar died from the effects of a mortal wound inflicted on him by a Christian or Magian fanatic who considered himself aggrieved by the acts of this great Caliph.

” for in each case their title to the rulership of Islam was perfected by the universal suffrage of the Moslem nation. a descendant of Abbas. the great grandfather of the Prophet. Abdullah. and from the Tagus to the sands of the Sahara and the confines of Abyssinia. the uncle of the Prophet. in place of Merwan II. 1 He then ascended the pulpit. Abbas. overthrew the Ommeyyade dynasty and was installed as Caliph. On Ah’s death Mu'awiyah obtained an assignment of the Caliphate from Hasan. who had been elected to the office by the unanimous voice of the people of Kdfa and its dependencies and received the suffrage of. of Kufa. The Hashimides owe their designation to Hashim. assumed the Caliphate. another son. that of Koreish. was the Prophet’s father. Ali proceeded to crush the rebellion but. Abu’l AbMs.c. the Khil&fat-al-Kdmila. sumamed Saffah. in It should be noted here that the Ommeyyades and Hashimides were two offshoots from one common stock.death of Mu'awiyah’s grandson. With ‘Ali ended what is called by the early Sunni doctors of law and theologians. " the Perfect Caliphate. the eldest son of Ali. recited the public sermon which the Imflm or his representative delivers at the public prayers. was struck down by the hand of an assassin whilst at his devotions in the public Mosque of Kufa in ‘Irak. . Under his son ‘Abdul Malik and grandson Walid. the last Pontiff of that House. This happened 661 A. On the .c. after an indecisive battle. . standard of revolt. Abft Talib.. His son Abdul Muttalib had several sons one of them. was the father of Ali the Caliph. In 749 a. in the Cathedral Mosque where he received the Bai'at of the people. named Merwan. whilst the youngest.Bitter rivalry existed between these families which was the great aim of the Prophet throughout his it ministry to remove or reconcile. Mu'awiyah was the first Caliph of the House of Ommeyya. people of Syria to his assumption of the high office. 1 The sacramental oath ot fealty.128 THE LIFE OF MOHAMMED I. another member of the same family belonging to the Hakamite branch. the . the Sunni Caliphate attained its widest expansion it extended from the Atlantic to the Indian Ocean . was the progenitor of the Abbaside Caliphs.

secular and religious. is to be found in the pages of the Arab historian Ibn-ul-Athir. and this was confirmed to him by the Caliph al-Mustazhir.of the Sunni Church. for full five centuries Bagdad was the centre of all intel- lectual activity in Islam . the Almoravides. but a few possessed uncommon talent and learning. a formal investiture with the title of Ameer-al-Muslitnfn . The Almohades. and the many Berber and Arab dynasties which. which became their capital and seat of Government. were systematised. It should be borne in mind that neither the " Caliphs ” of Cordova nor any of the Moslem sovereigns in aft’er ages assumed the dignity of the representative of the Prophet (Khaltfat-ar-Rasdl) or arrogated the title of Ameer-ul-Momintn. 1 ‘ ’ undisputed spiritual and temporal authority for centuries. from the Black Sea and the Jaxartes to the Indian Ocean.c. the brother of Saffah. Their great rivals of Cairo became extinct in Saladin’s time . obtained from the Abbaside Caliph al-Muktadi. as it is to-day.i. The Abode of the Caliphate ” Here the house of Abbas exercised ' and The Abode of Peace. The right of the Abbasides to the Sunni Imamate stood unchallenged from the Atlantic to the Ganges. In 493 of the Hegira (1099 A. Abu’l Abbas was henceforth the legitimate ruler of the Sunni world and the rightful spiritual Head. the Almohade conqueror after the epoch-making battle of az-Zallaka. the brilliant Ommeyyade dynasty of Cordova disappeared in the first decade of the eleventh century. His first six successors were men of remarkable ability those who followed were of .X. and here the rules and regulations appertaining to the Caliphate. And the conception that the Caliph-Imam was the divinely-appointed Vice-gerent of the Prophet became. welded into the religious life of s. had no valid title to the headship of the Sunni Church. where the Christian hordes were decisively beaten. varying capacity. on the decline of the Almoravides. THE APOSTOLICAL SUCCESSION 129 This notable address. as also to other matters. 1 . religiously preserved by his successors. followed each other in succession in Morocco. who succeeded him in the Caliphate. It is in effect a long vindication of the rights of the children of Abbas to the Caliphate. founded Bagdad. and was usually called the Ddr-ul- “ Khildfat and the Ddr-us-saldm. Mansur.) Yusuf bin Tashfin.

and he. or succeeded in avoiding detection. * Ibid.* The devotions of the living were devoid of that religious efficacy which is imparted to them by the presence in the world of an acknowledged Imam the ." The to take the oath of Bai'at was the Sultan first Baibars himself next came the Chief Kazi Taj-ud-din. Abu’l Kasim . prayers for the dead were equally without merit.130 THE LIFE OF MOHAMMED i.went forth to greet him. His descent had to is be proved first before the Chief Kazi or Judge. are pathetically voiced by the Arab historian of the Caliphs. he is the religious head of a Church and a commonwealth. . and lastly the » Suyflti. Ahmed. the Sultan. under the title of al-Mustansir b’lllah. together with his sons and the principal members of his family. Sultan Baibars felt with the whole Sunni world the need of a Caliph and Imam. On his arrival in the environs of Cairo. and the keenness of the necessity for a representative of the Prophet to bring solace and religious merit to the Faithful. the people. At that time Musta’sim b’Ulah was the Caliph. After this was done. It will thus be seen that according to the Sunni doctrines the Caliph is not merely a secular sovereign . was invited to Cairo for installation in the pontifical seat. 1 The Abbfiside Caliphate lasted for five centuries from its first establishment until the destruction of Bagdad by the Mongols in 1258 of the Christian era. the actual representative of Divine government. both the poignancy of the grief at the absence of a spiritual Head of the Faith. “ Seeking the help of the Lord. he was installed in the chair and acknowledged as Caliph. the . accompanied by the judges and great officers of State. For two years after the murder of Musta’sim b’lllah the Sunni world felt acutely the need of an Imam and Caliph . perished in the general massacre only those scions of the House of Abbas escaped . The ceremony of installa- tion described as imposing and sacred. The right to the Caliphate had become vested by five centuries of undisputed acknowledgment in the House of Abbas and a member of this family. the slaughter who were absent from the capital. who had succeeded in making his escape from the massacre by the Mongols. principal sheikhs and the ministers of State.

On the following Friday he rode to the mosque in procession. During this period Egypt was ruled by sovereigns who are designated in history as the Mameluke Sultans. the religious prestige of the Caliphate was so great. the descendants of Mohammed. and the conviction of its necessity as a factor in the life of the people so deep-rooted in the religious sentiments of the Sunni world. . Each Sultan on his accession to power received his investiture from the Caliph and “ Imam of his time ” ( Imdm-ul-W akt and he professed to exercise his authority as the lieutenant and delegate of the Pontiff. and when the Pontiff’s missive was handed to the Sultan he received it with the greatest reverence. in those days said to be full six months’ journey from Egypt.c. The whole of this incident is celebrated in a poem still extant in India by the poet laureate. the founder of the gigantic unfinished city of Tughlakabad. 1 Black was the colour of the Abbasides. gives us an idea of the venera- tion in which the Pontiffs were held even in Hindustan. As his installation as the Caliph of the Faithful was now complete. ) x. The appointment of ministers of religion and administrators of justice was subject to the formal sanction of the Caliph. accompanied by the Syeds and the nobles. wearing the black mantle of the Abbasides. and the new Caliph's name was impressed on the coinage and recited in the Khutba. The account of the reception in 1343' a. went out of the capital to greet him . according to their rank. white of the Ommeyyades and green of the Fatimides. the famous Badr-ud-din Chach. This occurred on May 12th. The formal diploma of investiture legitimised the authority of the King. The Abbaside Caliphate thus established in Cairo lasted for over two centuries and a-half. Though shorn of all its temporal powers. he proceeded to invest the Sultan with the robe and diploma so essential in the eyes of the orthodox for legitimate authority. of the Caliph’s envoy by Sultan Mohammed Juna Khan Tughlak. that twice after the fall of Bagdad the Musulman sovereigns of India received their investiture from the Abbaside Caliphs. 1 and delivered the pontifical sermon. 1261. THE APOSTOLICAL SUCCESSION 131 nobles. On the approach of the envoy the King.

ment. — Moslem sovereign not even his great rival Shah Isma'il. also sumamed Saffah. Mohammed Abu’l Barakat. a descendant of Ali. “ just as the adhesion of (the Caliph) Ali had completed the title of the first three Caliphs. His victories over the enemies of Islam had won for him the title of " Champion of the Faith ” and no other . transferred the Caliphate to the Ottoman conqueror. by a formal deed of assignment. and. and began to be called . and discharge effectively the duties attached to that office.. Selim easily overthrew the incompetent Mamelukes. The combination in Selim of the Abbaside right by assignment and by Bai'at. and the anarchy that had set in under the later Mameluke Sultans reached its climax some years later. and incorporated Egypt with his already vast dominions. About the end of the fifteenth century the star of Selim I. and restore the Caliphate of Islam in theory and in fact.” In the same year Selim received the homage of the Sharif of Mecca. He accordingly. became the Ddr-ul-Khildfat. who presented by his son Abu Noumy on a silver salver the keys of the Kaaba and took the oath by the same proxy. in 1517.132 THE LIFE OF MOHAMMED x. The closing decades of that century had witnessed a vast change in the condition of Egypt. perfected the Ottoman Sultan’s title to the Caliphate. "made the Bai'at on the hand of the Sultan. At this period the Caliph who held the Vice-gerency of the Prophet bore the pontifical name of Al-Mutawakkil ‘ala-Allah (“ Contented in the grace of the Lord ").” The solemn prayers with the usual Khutbas offered in Mecca and Medina for the Sultan gave the necessary finality to the Henceforth Constantinople. rose in the horizon. he perceived that the only Moslem sovereign who could com- bine in his own person the double functions of Caliph and Imam.of the first orthodox Shiah State. his seat of govern- right of Selim. was Selim. and the adhesion of the representative of the Prophet's House who held at the time the guardianship of the Holy Cities. Invited by a section of the Egyptian people to restore order and peace in the distracted country. the founder of the Sufi dynasty in Persia and the creator . — equalled the Osmanli monarch in greatness and power. with his officials and dignitaries. of the House of Othman. According to the Sunni records.

” Before long envoys arrived in Selim’s Court and that of his son. Solyman the Magnificent.” “ The City of Islam. and thus. according to the Sunnis. from the rulers of the Sunni States to offer their homage . the Caliphate became the heritage of the House of Othman. which they have enjoyed for four centuries without challenge or dispute. THE APOSTOLICAL SUCCESSION 133 " Isl&mbol. .X.

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PART II. THE SPIRIT OF ISLAM .

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The religion of Mohammed alone has a distinctive appellation. derived from his designation of Christ . to be at perfect peace in its secondary sense. In order to form a just appreciation of the religion of Mohammed it is necessary to understand aright the true significance of the word Islam. — CHAPTER I THE IDEAL OF ISLAM *v 9 S 5 9 ** ** — -^aij S ' (* ^ 0 * O O^c ' ^ S'C ^isapj ^JLdlsU Jk*JI 111 (i ' ^ ^ ' O' 9 9 •*{ " -jjU I LJ yjdl c i^svj ^jixlfcu -li •* «». means. Salam ( salama ). . to have done one’s duty. that of Moses and of Buddha are known by the respective names of their teachers. •» ^— iy £ 6 1*1 JUi j — * L^aJI U ?t i jl o o * O o’o ' > c o Jullslj AaJJ * c * tt • 0 ' . U * -* •* * r’ ^ iLae IjJ C C / O 'lr t- T HE religion of Jesus bears the name of Christianity. see Appendix. to be tranquil. 1 For translation. in its primary sense. . It is Islam. at rest. to have paid up.

The word does not imply. mercy. immateriality. His mercy. The pre-Islamite Arabs had their groves. their priestesses. the adoration of a piece of dough. as is commonly supposed. The unity of God. outpouring of a grateful heart to the Giver of all good and . salvation. and in that We commissioned others with before thee. like the Syro- 1 Koran. Let us now take a brief retrospect of the religious conceptions of the peoples of the world when the Prophet of Islam com- menced his preachings. light. striving after righteousness. But throughout there is no trace of dogmatism. Some believed in a future life others . form the constant and never- ending theme of the most eloquent and soul-stirring passages. (5) accountability for human another existence. Appeal is made to the inner consciousness of man. and spirituality never ceases. and distribute (charity) out of what We have bestowed on them and who believe in that which We have commissioned . but means. their oracle-trees. to his intuitive reason alone. 1-6. it fell to simple fetishism. and who have assurance in the life to come these have . a stick. With some it rose. power. actions in The grand and noble conceptions expressed in the Koran of the power and love of the Deity surpass everything of their kind in any other language. thee with. who observe the prayers. of the ethical principles involved and embodied The essence in Islamthus summarised in the second chapter of the is Koran “ There is no doubt in this book a guidance to the : — pious. to the “ divinisation " or deification of nature among others . or a stone. on the contrary. His immateri- ality. — received the direction of their Lord. (2) charity and brotherhood among mankind (3) subjugation of the passions . The flow of life. greeting. safety. comparatively speaking. Among the heathen Arabs the idea of Godhead varied according to the culture of the individual or of the clan.x3 8 the spirit of islAm II. absolute submission to God’s will. to surrender oneself to Him with whom peace is made. . His majesty. The noun derived from it means peace. sura ii. who believe in the Unseen." 1 The principal bases on which the Islamic system is founded are a belief in the unity. (4) the . and (i) supreme love of the Creator. had no idea of it whatever.

the con- ceptions of the different bodies of emigrants. like the hosts of heaven. than of those who fled before Vespasian. The characteristics which had led the Israelites repeatedly to lapse into idolatry in their original homes. Phallic worship was not unknown to them and the generative powers received adoration. They believed themselves to be the guardians of the people. “ . the Lord of all 1 . And thus there floated in the Arab world an intangible. Naturally. Among them the worship of the law verged upon idolatry. 1 Shahrist&ni Tiele calls the religion of the pre-Isl&mite Arabs “animistic . Trajan. and hence we find them rearing " a statue representing Abraham. unrealised conception of a superior deity. . THE IDEAL OF ISLAM 139 Phoenicians. probably might have assisted in the formation of this. in which the true mode of life. and the Scribes and Rabbins claimed a respect almost approaching adoration. poly daemonism. The Jews had entered Arabia at various times. The ideas of the men driven out by the Assyrians or Babylonians would be more anthropo- morphic. would hardly preserve them from the heathenism of their Arab brothers. those great conservators of the monotheistic idea. and under the pressure of various circumstances. under monuments of stone and wood. Amongst the later comers the Shammaites and the Zealots formed by far the largest proportion. as they have been generally regarded in history. when seers were in their midst to denounce their backslidings. the preservers of law and tradition. I. or Hadrian. according to the law. The Jews. conception. could not be impervious to the idea of some unseen hand driving the blasts which swept over whole tracts. The wild denizens of the desert. But they themselves showed what strange metamorphoses can take place in the thoughts of a nation when not aided by a historical and rationalistic element in their religious code. refugees. With an idea of “ the God of Abraham " they would naturally combine a material- istic conception of the deity. or colonists would vary much. or forming the beautiful visions which rose before the traveller to lure him to destruction.” in the interior of the Kaaba. then as now. “ living exemplars and mirrors. with the ram beside him ready for sacrifice. more anthropopathic.

that they reverenced his name next to that of God and this veneration . The Hindus. The Gentile and the Jew. And even among them. says Josephus. 4 Judges xviii. 14. received acceptance only — among one race the worshippers of Jehovah. had imbibed. probably. In fact. through their intercourse with God. and Egyptians . 24. in the schools of Alexandria notions hardly reconcilable with their monotheistic creed. 10 et seq. the Mago-Zoroastrians. the Brahmans of Judaism. Chaldaeo-Magian philosophy had left its finger-mark indelibly impressed on the Jewish traditions . When Jesus made his appearance in Judaea. was preserved . the conception of the divinity had either deteriorated by contact with heathen nations. Romans. with their two divinities struggling for mastery the Greeks. by their people as well as by themselves they were regarded as the prime favourites of God. overshadowing the universe with its might and grace. and consulted on all occasions as domestic oracles. . Antiquities. * Josephus. vol. a sort of household gods made in the shape of human beings. They were. thoroughly abandoned the worship of the Teraphim. With all his dreams and aspirations. or become modified by the influence of pagan phil- osophies. the mass of the Jews had never. so to speak. despite all efforts to the contrary. they transferred to Ezra. * Ezra vii. . 1 140 THE SPIRIT OF ISLAM n. on the other. their best minds. his mind was absolutely exempt from 1 DOUinger. whilst introducing among the Greek and Roman philosophers the conception of a great Primal Cause. with their pantheons full of deities whose morality was below that of the worshippers. the doctrine of divine unity and of a supreme Personal Will. the restorer of national life and law under the Kyanian dynasty 8 . by contact with the heathen Arabs.” They looked upon themselves as the “ flower of the nation.” and they were considered. On the one hand. a The veneration of the Jews for Moses went so far. — such was the condition of the civilised world when Jesus commenced his preachings. 308. with their multitudinous hordes of gods and goddesses . Besides. p. to possess the gift of prophecy. or regarded perhaps more as guardian penates 4 This worship must have been strengthened . xvii. ii.

Many minds. we totally deny. kindling with an exalted mysticism. pronounced him guilty of blas- phemy. clothe it with flesh and blood. but miraculously removed to .” said he and the Musulman divines. was thus removed from earth.” or to be a " hypostasis of the Divinity. .I. It is this need of a nearer object of adoration which leads modem Christianity to give a name to an ideal.” “I am — God I am the Truth. The gifted author of the Defects of Modern Christianity con- siders the frequency with which the Nazarene Prophet asserted that he was " the Son of God. do they prove that he claimed to be “ the only-begotten of the Father ” ? Has the apologist not heard of the Eastern dervish. -He never claimed to be a complement of God. and condemned him to death ? A poor simple heart. famous now as al-Hallaj. “ the Gate ” to eternal life. one can almost see the legend growing. and formulates it into a dogma. until his personality is lost in a mass of legends. a proof of his Divinity.” leaves the revered figure clothed in a mist. and worship it as a man-God. seek a resting-place midway in a human personality which they call divine.” gathers force until the Council of Nice gives it a shape and consistency. The B&bi still believes that his master. who claimed to be God Himself? “ An-al-Hakk.” Even modem idealistic Christianity has not been able yet to shake from the old legacy bequeathed by the anthro- itself free pomorphism bygone ages. bewildered by the far-offness of the universal Father. And each day the old idea of “ an Mon bom in the bosom of eternity. with " its incubation of a century. Age after age everything human of has been eliminated from the history of the great Teacher. like the Jewish Sanhedrim. Matthew Arnold has shown conclusively that the New Testament records are in many respects wholly unreliable. THE IDEAL OF ISLAM 141 those pretensions which have been fixed on him by his over- zealous followers. was not killed. in the sense in which it has been construed by Christian divines and apologists.” and demanded the same worship as God Himself. But assuming that he made use of the expressions attributed to him. So far as the divinity of Christ is concerned. The New Testament itself. That Jesus ever maintained he was the Son of God.

and the teachings of Jesus. indirectly inspired by Islim. The teachings of the Prophet of Nazareth should have elevated him to a purer conception of the Deity. al-Halldj. and he was their Teacher sent by the Eternal Father. adored him as God incarnate. we deny that Jesus. At the Council of Nice which definitely settled the nature of Jesus. strived with all theit might to make it run back in the channel pointed out by the great Teacher. For an account of the Bib and Babism. a friend of the poor. ' The Isaurian sovereigns. The " Servant ” took the place of the Master in the adoration of the world. or reverted to the primitive worship of relics and of a tinselled goddess who represented the pure mother of Jesus. offering her a sort of twisted cake called collyris. Can it be said that when AbA Mughis al-HaMj 1 and the Bab called themselves " Truth ” and the " Gate to heaven.” they meant to imply that they were part of the Divinity. Browne. there were men who held that " besides God the Father. His conception of the ” Fatherhood ”. who were by no means an un- important sect. But six centuries had surrounded the figure of Jesus with those myths which. and worship her as such. when divested of the Aberglaube of his followers. were singularly free from exaggeration as to his own character or personality. unable to comprehend or realise this wonderful mixture of Neo-Pythagoreanism. whence the sect had its name. see Gobineau. in opposition to his own words. as we said before. but to no purpose. Judaeo-Hellen- istic philosophy. but a dreamer and an enthusiast. — 142 THE SPIRIT OF ISLAM n. died in the prime of life. ever used any expression to justify the demand attempted to be fixed upon him. * The use of the word " Father ” in relation toGod was cut out from I slim owing to the perversion of the idea among the then Christians.” there were two other gods 1 AbO Mughis ibn Mansflr. Les Religions el les Philosophies dans I'Asie Cenlrale and the History of the Bib by Professor E.* The Christian had thus a nobler exemplar before him. if they did. All mankind were the children of God. resolved him into a manifestation of the Godhead. that their " claim ” is tantamount to proof ? But. went so far as to introduce in the Christian pantheon the Virgin Mary for God. The vulgar masses. heaven. whose conceptions. or. He was a man of pure morals. Platonism. for over a century battled against the growing degradation of Christianity. . great simplicity.* The Collyridians. G.of God embraced all humanity.

” 2 Against all the absurdities we have described above. We fear this theory is not compatible with the results of honest investigation. i. p. From the text it will be seen how much truth there is in the assertion that Islam derived " everything good it contains ” from Judaism or Christianity. sendeth from heaven. p. perhaps. In the creation of the heaven and earth. 432. . were. of England. chap. it is mother of Jesus the complement of the Trinity. The worship of images. the Most Merciful. Hist. the fetish-worshippers of the Arabian tribes on one side and the followers of degraded Christianity and Judaism on the other.” as he has been truly never travelled out of the province of reason. with the voice of truth. Addressing. that “ master of speech. Ever and anon in the Koran occur passages. No. saints. the life-aim of Mohammed was directed. also Hallam. i. even modern Amharic Christianity. and made them blush at the monstrousness of their beliefs. the evils which he had reprehended. vol. and “ the nerves of the mind were benumbed by the habits of obedience and belief. | Mosheim's Ecclesiastical Hist. 313. and the alternation of night and day. quickening again the dead earth. 954. all Mohammed. like the following “ Your God is one God : . incorporated with his faith. and the clouds balanced between heaven and earth. of winds. THE IDEAL OF ISLAM 143 Christ and the Virgin Mary 1 And the Romanists even now. 1 Mosheim. we possess such astounding accounts. 75. p. called. inspired by deep communion with the God of the Universe. p. ii. and relics had become inseparably blended with the religion of Jesus. fervid and burning. vol. .” Quarterly Review. call the In the long night of superstition the Christians had wandered far away from the simplicity of the Nazarene teachings. the less said. . Const. and the animals of all sorts which cover its surface and in the change . said. the better By the side of it . . laden with what is profitable to mankind and in the rain-water which God . For of Arabian Christianity at the time of MoUaihtned. ” says Deutsch. the grand apostle of the unity of God. " to ascribe whatever is good in Mohammedanism to Christianity. . 432 comp. . . of which . there is no God but He. The practices which he had denounced. " It has been the fashion. — — I. Mohammed. The holy ground where the revered Teacher had lived and walked was involved in a cloud of miracles and visions. thus stands forth in history in noble conflict with the retrogressive tendency of man to associate other beings with the Creator of the universe. appears pure and exalted. and in the ship which saileth on the sea. one by one.

He hath likewise created the cattle for you. His Throne reacheth over the' heavens and * Sura ii.144 THE SPIRIT OF ISLAM ii. . are signs to people of understanding . He launcheth His -thunderbolts. He hath created man and behold he is a professed disputer. . And He hath subjected the night and day to your service and the sun . . but He willeth. . Whatsoever is in heaven or in earth is His. ye shall not be able to compute their number God is surely gracious and merciful. The thunder . . yet some men take idols beside God. . or are led forth to pasture in the mom. but are themselves created. and they are a credit unto you when they come trooping home at evening- time. and the moon and the stars are all bound by His laws. He knoweth ... besides the Lord. .” 8 ” God Inhere is no God but He the Living. after them yet nought of His knowledge shall they grasp . Shall He therefore who createth be as he who createth . 158-160. They are dead and not living. 13-15. not ? Do ye not therefore take heed ? If ye were to reckon up the blessings of God.® He hath created the heavens and the earth to (manifest His) justice far be that from Him which they associate with Him. . that which ye conceal and that which _ye publish. . the Eternal. .. But those [the idols] whom ye invoke. and thou seest the ships ploughing the deep and that ye might render thanks. and what shall be . . and love them as with the love due to God. celebrateth His praise. .” 1 What a depth of sympathy towards those benighted people do these words cc-vey I Again : It is He who causeth the lightning to appear unto you (to strike) fear and (to raise) hope and formeth the pregnant clouds.. . as he who stretched forth his hands to the water that it may ascend to his mouth when it cannot ascend (thither).. It is He who hath subjected the sea unto you. and those (the idols) whom they invoke besides Him shall not respond to them at all otherwise than . and the angels also. ’ Sura xiii.. . * Sura xvi. . . create nothing. and striketh therewith whom He pleaseth while they dispute concerning Him. 3-21. Who can intercede with Him but by His own permis- sion ? He knows what has been before. — No slumber seizeth Him. It is He who of right ought to be invoked.

- 1 He throweth the veil of night over the day. and to Thee do we cry for help. . With Him are the keys of the unseen. 59. THE IDEAL OF ISLAM 145 the earth. ” everything keeps guard ! 1 Sura ii. moon. awaketh you. * Sura vii. 12. . for He over . Thee only do we worship. King on the day of reckoning . with whom Thou . K . * Sura vi. leaf falleth but He knoweth it nor is there a grain in the . the dead. the Lord of the worlds. • • t “ There is God for you. green or sere.I. He taketh your souls in the night. I betake me to the Lord of the daybreak. Praise be to God. your Lord There is no God but ! He. and the upholding of them both burdeneth Him not. but it is recorded by itself.” “ Thou needest not raise thy voice. the opening chapter of the Koran. such as go not astray 8 Against the evil in His creation . He created the sun. 4 Sura 1 vi. and knoweth what the work of your day deserveth then He . Say.il He declare unto you what you have wrought 5 Verily. pursuing it quickly. that the set life-term may be fulfilled then . the path of those — to whom Thou art not angry art gracious. and He is not begotten .® Say. . Whose is what is in the heavens and the earth ? Say. * This is the Surat-ul-F&tiha. He begetteth not. Is not all creation and all empire His ? Blessed be the Lord of the worlds. Sura vi. and what is yet more hidden. God’s who has imposed mercy on Himself 4 . He alone is God : God the Eternal. the Compassionate. save He He knows what is in the land and in the sea no . unto Him shall ye return. 255. None knows them . There is God How then can ye be beguiled ? ” ! " It is He who cleaves out the morning. Goo it is who cleaves out . 54. and makes night a repose. 60. . for He knoweth the secret whisper. and stars subjected to laws by His behest. the Merciful. the Creator of everything then worship Him. nor a thing. there is none like unto Him. . the Wise 6 . the grain and the date-stone He brings forth the living from . 97. . and it is He who brings the dead from the living. darkness under the earth. and then sha. decree of the Mighty. . . Guide us on the straight path. and the sun and the moon two reckonings that is the .

but he perceives men’s sights for He is the knower of secrets the Aware." " Say. . . 7 Sura xxv. . 24. He it is who ordaineth the night as a garment and sleep for rest.”® “ Shall I seek any other Lord than God. “ Sight perceives Him not. and taketh off their ills. 158. and He will declare that to you about which you differ. Him is that person among you who concealeth his words. and offer Him a pure worship. . .” * “ Dost thou not perceive that all creatures both in heaven and earth praise God and the birds also ? . 94. 286. the Lord of the worlds. Forgiver of Sin. 5 . and 1 Sura vi 104. • Sura vii.- • Sura lxvii. *' Whose is the kingdom of the heavens and of the earth ? There no God but He is He maketh alive and killeth. • Sura xi. 10 Sura ii.. the All-knowing. Verily my prayers and my devotion. . He hath no associate. O my Lord. 1-2. . and ordaineth the day for waking up to life. Lord of the worlds. and my life and my death are unto God.. • Sura xxvii. . Sura xxiii. He is the Living One. and Receiver of Penitence. .* ! .. " Unto God belongeth the kingdom of heaven and earth and unto God shall be the return. 47. 163. and maketh you to succeed your sires on the earth ? 8 God the Almighty. 1 146 THE SPIRIT OF ISLAM n. 10 Knower of the hidden and the manifest the Great. 4 It is He who hath brought you forth. 158.. the Most High ! Alike to ! . are grateful !It is He who hath sown you in the earth. 62. * Sura vi. No God is there but He. Call then upon Him. the Lord of the worlds My prayers and my worship ! .” 10 ” At last ye shall return to your Lord.. 23. . place me not among the ungodly people. when He is Lord of all things ? No soul shall labour but for itself.” 7 " Is not He the more worthy who answereth the oppressed when they cry to Him.* . belong to God. " Every one knoweth His prayer and His praise. . and no burdened one shall bear another’s burden. . Praise be to God. and to Him shall ye be gathered. and gifted you with hearing and sight and heart yet how few . v. and my life and my death. * Sura vii.

” “ Or like darkness on a deep sea there covers it a wave. 10. and steadfastness in prayer and giving alms. . for men.” " But those who misbelieve. an olive neither of the east nor of the west.” " Hast t)iou seen that God ? All who are in the heavens and the earth celebrate His praises. darknesses one — — above the other. and He makes it fall on whom He pleases. their works are like the mirage in a plain. and He will pay him his account. is as a niche in which is a lamp.” " Hast thou not seen that God drives the clouds. for God is quick to take account. and God all things doth know.” " Men whom neither merchandise nor selling divert from the remembrance of God. and He turns it from whom He pleases the flashing of His lightning well-nigh goes off with . i< THE IDEAL OF ISLAM 147 he that telleth them abroad he who hideth him in the night. and . God knows what they do. that God may recompense them for the best they have done. and then accumulates them. His praises are celebrated therein mornings and evenings. spreading out their wings each one knows its prayer and its praise. when one puts out his hand he can scarcely see it. whom He pleases without count. xiii.” “ In the houses God has permitted to be reared and His name to be mentioned therein. and then reunites them. but he finds that God is with him. . for he to whom God has given no light he has no light. and give them increase of His grace for God provides . 9. and he who cometh forth in the day. and the lamp is in a glass the glass is as though it were a glittering star .” 1 Sura 11. . who fear a day when hearts and eyes shall be upset. and thou mayest see the rain coming forth from their midst and He sends down . — the thirsty counts it water till when he comes to it he finds nothing. above which is a cloud. above which is a wave. and the birds. the oil of which would well-nigh give light though no fire touched — it light upon light God guides to His light whom He ! pleases and God strikes out parables . too. it is lit from a blessed tree. their sight. . from the sky mountains with hail therein.” 1 " God is the light of the heavens and the earth His light .

He has set it for living creatures .” 1 . and undone is he who hath corrupted it. defect canst thou see in the creation of the God of mercy . possessed of majesty and glory. “ God interchanges the night and the day verily in that is . . blest now is he who hath kept it wickedness and pure. Therein are fruits. And the earth. but the face of thy Lord endowed with majesty and honour shall endure. He created man of crackling clay like the potter’s.” The chapter entitled “ The Merciful.” " Every man’s actions have we hung round his neck.” 2 “ No . and He created the firmament from the smokeless fire. The herbs and the trees adore. furnishes one of the finest ex- amples of the Prophet’s appeal to the testimony of nature. Blessed be the name of thy Lord. and grain with chaff and frequent shoots. and palms with sheaths. and intimated to it its its piety. ! . Of Him whosoever is in the heaven and in the earth does beg . He has let loose the two seas that meet together between . and Him who balanced it. 148 THE SPIRIT OF ISLAM ii. and on the last day shall be laid before him a wide-opened Book. 1 Sura xvji. . * Sura xci. and set the Balance that ye should not be outrageous in the balance . . every day is He in [some fresh] work. . a lesson to those endowed with sight. "By a soul. The Lord of the two easts and the Lord of the two wests. 7-9. And the heavens He raised them. them a barrier they cannot pass. 13. But weigh ye aright and stint not the measure.” which has been well called the Benedicite of Islam. is He brings forth from each pearls both great and small His are the ships which rear aloft in the sea like mountains. Every one upon it is transient. " The sun and the moon in their appointed time.

thou [Mohammed] of the hour ? Only God knoweth its period.” 1“ He quickeneth the earth when it is dead . then shall every soul know what it hath done. then twice more repeat the gaze. punish us not if we forget and fall into sin . shall teach thee the inevitable ? Thamud and Ad treated the Day of Decision as a lie. . . and the stars shall fall.” “ What . and the fire of hell blaze forth. and chide not away him that asketli of thee. Thou art the best . and guided thee needy. and the heavens shall be stripped away. . 4. . .” “ Have mercy.I. 25. and thou shalt be satisfied. and . for of the merciful. blot out our sins and forgive us. so too shallyou be brought to life. . then. and the wild . His tender care and pity are all-embracing : “ By the noonday brightness. THE IDEAL OF ISLAM 149 repeat the gaze. " When the sun shall be folded up.” And yet with all His might.” 6 " The heavy laden 1 Sura bcvii. 4 ’ Sura Ixxxi. 118. and when the mountains shall be set in motion when the she-camels shall be left. * Sura xxiii. They were destroyed with thunderbolts and roaring blasts.” 2 .” 4 " Did ye think We had made you for sport. thy gaze shall return to thee dulled and weary. and give thee a home erring. neither hath He been displeased. wrong him not . . thy Lord hath not forsaken thee. . . and souls be re-paired [with their bodies] when the female . Did He not find thee an orphan.” " The heavens and the earth stand firm at His bidding . It is for thee only to warn those who fear it. • Sura xxx. . child that was buried alive shall be asked for what crime she was put to death when the leaves of the Book shall be un- . . and paradise draw nigh. and that ye should not be brought back again to us ? ” “ O our God.” 2 “ What knowledge hast . Surely the future shall be better for thee than the past and in the end He shall be bounteous to thee. enriched thee ? As to the orphan. seest thou a single flaw. forth shall ye come. rolled. . beasts shall be gathered together when the seas shall boil. and tell abroad the favours of thy Lord. Sura xciii. O Lord. . hereafter when at once He shall summon you from the earth. and by the night when it darkeneth.

50. in whose hand is dominion and irresistible power . the Shelterer of the orphan. behold. xxv. the Very-forgiving. and works out His game without regard to the sacrifice of the pieces. The God of Islam is commonly represented as " a pitiless tyrant. 3. etc. — his inner consciousness and his moral sense. Scarcely a chapter but contains some fervid passages on the power. the Guide of the erring. The mercy of the Almighty is one of the grandest themes of the Koran. all-penetrating conviction of that love. xxviii. The God of Islam is the All-mighty. mercy. is also the King. the Fashioner. and who suffereth not the reward of the faithful to perish. the Compassionate. The moral debasement of the followers of the two previous Dispensations wrings the Teacher’s heart. . whose love for man is more tender than that of the mother-bird for her young. the Strong. the True. the Deliverer from every affliction. the Hearer. who knoweth every ant’s weight of good and of ill that each man hath done. the great. the Peaceful. the All-knowing. the Producer. the Guardian over His servants. the Near-at-Hand. The very name [Ar-Rahman] with which each chapter opens. proving and manifesting the enormity of idolatrous beliefs. xlii. the Faithful. the Most High. 124. on a blessed night have we sent it down for a warning to mankind. and unity of God. all-powerful Lord of the glorious Throne. and with which He is invoked. But the Almighty. the Merciful. appealing to the nobler so feelings of man. the Lord of the worlds. the Author of the heavens and the earth. and He is the generous Lord. the Gracious. The Islamic conception of the Almighty has been misunderstood by Christian writers. the Maker. the Swift in reckoning. who plays with humanity as on a chess-board. . that divine mercy which enfolds creation 1 . the Just. 74.” Let us see if this estimate is correct. expresses a deep. the Wise. shall not bear another’s load.” “ Not to sadden thee have we sent it thee. etc. the All- wise. the Friend of the bereaved. and then burst forth 1 Sura iii.” “ This clear Book. the All-just. We never punished till we had sent an apostle.” And on goes this wonderful book. God is the Mighty. the Creator of life and death. 150 THE SPIRIT OF ISLAM n. the Holy. the Consoler of the afflicted in His hand is good.

I. . “ Hast thou not seen those to whom a portion of the Scriptures have been given ? They believe in false gods and idols. 105. Ezra is the son of God the Christians say. . the cry of agony at the degradation of humanity. . . 45. sent before you for your souls. . the Christians. 1 Sura v. Verily. They say to the unbelievers they are better directed in the right way than those that believe [the Moslems]. . . Believe therefore in God and His apostles. (Jesus) is the son of God. the son of Mary. and His beloved. THE IDEAL OF ISLAM 151 denunciations on the Christians and the Jews for the super- stitious rites they practised in defiance of the warnings of their prophets. . 30-32.” 1 “ The Jews and the Christians say. is the apostle of God and His word. is heard the voice of hope. 18. al-Masih. exceed not the just bounds in your religion. speak the truth. al-Maslh . for their adoration of Jesus and his mother. We are the children of God. and for their exaggerated reverence for the memory of Ezra the Christians. and say not. that had burned in the bosoms and Jeremiah. and the Zoroastrians. neither say of God otherwise than the truth. after ye have believed. . . 171. Produce your proof if ye . The Korin severely censures the Jews for their " worship of false gods and idols.” the teraphim before referred to. none shall enter paradise except those who are Jews or Christians. How infatuated they are They ! take their priests and their monks for their lords besides God. 106. ” They say. doth not proudly disdain to be a servant unto God. Verily. was rekindled in the breast of Isaiah of another and far greater man. . ye shall find it with God. and doth that which is right. 4 The Jews.” 6 " O ye who have received the Scriptures. . . their mouths.” 1 “ The Jews say.” * “ Many of those unto whom the Scriptures have been given * desire to render you again unbelievers. * Sura ix. and give alms and what good ye have . Nay. He denounces but above . . . •Sura iv. ' Sura v.” . . Be constant in prayer. They seek to extinguish the light of God with . . he shall have his reward with his Lord. There are three Gods forbear this al-Masih . Say. The fire of religious zeal.” • “ It 1 Sura iv. the wail. but he who directeth towards God.

Yet none disputed like those to whom the Book had been sent O people for they were filled with jealousy of each other. be torn open.studied ” deep. Verily there is none in heaven or on earth but shall approach the Merciful as His servant. 91-94. the savage wars of Nestorian and Monophysite. beseemeth not a man. 78. and have. But the inspired Preacher whose mission it is to proclaim the Truth does not confound the good with the bad "Yet : they are not all alike there are of those who have received . and worship they believe in God . * Sura xix. grievous thing and it wanted but little that the heaven should . and the wisdom.” 2 . and the day and command that which is just last .” “ of the Book. and God sent them prophets of warning and glad tidings. . and that the earth cleave asunder. ever and anon bring down denuncia- tions like the following : “ To Jesus and other apostles we gave manifest signs and . 152 THE SPIRIT OF ISLAM IX. and that then he should say to his followers. in. . that God should give him the Scriptures. as well ‘ as of God.’ but rather. He encompasseth them. Be ye perfect in things pertaining 1 to God. since ve know the Scriptures. Be ye worshippers of me. their followers would not have fallen into these disputes. if God had pleased. the meaningless wrangle of the sects. The mutual and burning hatred of Jew and Christian. * Sura iii. and the mountains fall down. forbid that which is unjust. 113. But God doeth what He will ” “ Mankind ! was but one people. the Scriptures. . upright people^ they meditate on the signs of God in the night season. for that they attribute children unto the Merciful whereas it is not meet for God to have children. . the heartless and heart-rending logomachy of the Byzantine clergy. and the gift of prophecy. wrangle about Abraham ? Why contend why about that whereof ye know nothing ? ” The primary aim of the new Dispensation was to infuse or 1 Sura iii. . and the Book of Truth to settle all disputes. and zealously strive to excel in good works these are of the righteous. and .’ The following passage shows the feeling with which such religious conceptions were regarded “ They say the God of : mercy hath gotten to himself a son 1 Now have ye uttered a .” 3 .

bestowed their food on the poor and the orphan and the captive [saying].e. * Sura xcii. though longing for it themselves. the reward of their deeds and ye shall have the meed of . Ishmael. 12-17. blood-vengeance. and . is like a 1 1 . the kindred. and be united “ as one flesh. nor friend- ship.” Do thy alms openly or in secret.I. orphans and the poor speak righteously to men.” " Be of those who enjoin steadfastness and compassion on others . 4 Sura xc. but only as seeking the approval of his Lord the .” " Blessed is he who giveth away his substance that he may become pure.” “ Verily. pray. and who offereth not favours to any one for the sake of recom- pense . even as they brought me up when I was helpless. be merciful to them.” Give of that which hath been given you before the day cometh when there shall be no trafficking. those people 1 have now passed away they have .” “ Defer humbly to your parents with humility . and child-murder.” 6 “ Woe to them that make show of piety.” " He who spendeth his substance to be seen of men. 20. and tenderness say. 4 Sura lxxvi.’ ” 4 “ Worship God alone be kind to kindred and servants. . nor intercession. Abraham. " The moral ideal of the new gospel. and God will burden none beyond its power. . * Sura ii. THE IDEAL OF ISLAM 153 revive in the heart of humanity a living perception of truth in the common relations of life. “ was set in the common sense of duty and the familiar instances of love. for both are well. to feed the hungry. and refuse help to the needy. . Most High. and the tribes." to use the phraseology of an eminent writer. O Lord.” “Make not your alms void by reproaches or injury. We feed you for the sake of God ‘ we seek : from you neither recompense nor thanks. the orphan. and Isaac.” ” Wouldst thou be taught the steep [path] ? It is to ransom the captive. soul shall bear the good and the evil for which it has laboured .” 3 " They are the blest who.” ” Abandon usury." “ Abandon the old barbarities. yours of their doings ye shall not be questioned. pay alms. and him whose mouth is in the dust. 8.” " Forgiveness and kind speech are better than favours with annoyance. 9.” 2 “ Every . 18. 128.

“ Touch not the goods of the orphan 2 Perform your covenant. shall be rewarded for what they shall have gained. 8. “ Kill not your children for fear of want for them and for you will : We provide. 121.” .” 1 “ Covet not another’s gifts from God. 33. . Verily the killing them is a great wickedness.” . yet is there a dew. .” “ The birth of a daughter brings dark shadows on a man’s face.” . give alms.” 1 1 2 2 Sura xxxviii. 37. lest they cause thee to err from the way of God. if the rain doth not fall. 32. 25.” " Reverence the wombs that bear you.” “ There is no piety in turning the face east or west. and walk not proudly on the earth..154 THE SPIRIT OF ISLAM h. are like a garden on a hill." * " God hath given you wives that ye may put love and tender- ness between you.” “ Commit not 8 ” . or else pardon from God and His peace. display of ornaments. believer restrain his eyes from lust let women make no.” 8 " Show kindness to your parents. Sura xvii. rock with thin soil over it. whereon the rain falleth and leaveth it hard. offer prayers. save to their own kindred. take refuge in God. on which the rain falleth and it yieldeth its fruits twofold and even .” 6 “ Those who abstain from vanities and the indulgence of their passions. In the next life is severe chastisement. whether one or both of them attain to old age with thee and : say not to them Fie ‘ neither reproach them ! ’ but speak to . 5 Sura vi. Sura xvii. rejoicing the husbandman. 23. But they who expend their substance to please God and establish their souls. these shall be the heirs of eternal happiness.Let the adultery for it is a foul thing and an evil way. then turn yellow and wither away. whose only acquirement is iniquity..” ” Know ye that this world’s life is a cheat. and tend well their trusts and their covenants. but in believing in God only and doing good. enjoin justice and avoid the foolish and if Satan stir thee to evil. verily. and follow not thy passions. them both with respectful speech and tender affection .” “ Make the best of all things . • Sura xxiii.” “ Abandon the semblance of wickedness and wickedness itself. 4 Sura xvii. 1 Sura xvii. They. the multiplying of riches and children is like the plants that spring up after rain.” " Judge between men with truth.

THE IDEAL OF ISLAM 155 " And to him who is of kin render his due. I will hearken unto saith. ' you. and the righteous deed will He exalt. for all sins doth ” 8 ” God forgive. in my offspring for to Thee am I turned. despair not of God’s mercy. 10.” 4 “ Just balances will We set up for the day of the Resurrection. he saith. u Sura vii. of a grain of mustard seed. whether open or and iniquity. O my Lord stir me up to be grateful for Thy ‘ ! favours wherewith Thou hast favoured me and my parents. Gracious. xl. in their ignorance.” * : “ And your Lord Call upon me. 29. loving.’ ” 12 “ For them is a dwelling of peace with their Lord and in recompense for their works shall He be their . have foolishly slain their children. 55-58.” 9 ” Truly my Lord hath forbidden filthy actions. and am resigned to : Thy will. neither shall any soul be wronged in aught though were a work but the weight . 26.” 7 “ Say O my servants who have transgressed to : your own injury. and to good works which shall please Thee and prosper me . * Sura xvii. * Sura xi. yet waste not wastefuUy. 7 Sura * Sura xxxix. and unjust violence.” 3 " Turn aside evil with that which is better. * Sura xxxv.” “ And not thy hand be tied up to thy neck let nor yet . “ Sura vii. on Him with fear and longing desire Verily the mercy of God : is nigh unto the righteous. open it with all openness. 33. 96 * Sura xxi. 28.” 5 “ Seek pardon of your Lord and be turned unto Him verily. and . With pain his mother beareth him with pain she bringeth him forth . 90. “ Call upon your Lord with lowliness and in secret. We would bring it forth to be weighed : and Our reckoning will suffice. merciful is He The good ! word riseth up to Him. 17 Sura xlvi. my Lord is merciful.i. And commit not disorders on the well-ordered earth after it hath been well ordered and call . 15. protector.” 2 Enjoin my servants to speak in kindly sort. 53. lest thou sit thee down in rebuke in “ beggary. 60. for He loveth not transgressors. 4 Sura xxiii. and also to the poor 1 and to the wayfarer .” 10 secret. and have forbidden that which I Sura xvii. We have enjoined on man to show kindness to his parents. 53.” 11 “ Moreover. . 47. * Sura xvii.” 13 " Lost are they who. II Sura vi.

and hide ! away from us our evil deeds.” “ God will not burden any soul beyond its power.” 10 “ Be good to parents.] “ O our Lord forgive us then our sin. . the lowly and the charitable. * Sura iii. and cause us to die with the righteous ” 6 : " And their Lord answereth them. 9 Sura iii. 261-263. It shall enjoy the good which it hath acquired.” 8 “ The patient and the truthful. shall have their reward with their Lord no fear shall come upon them. alike in prosperity and in success. 32. 9 Sura iv. s Sura ii. * Sura ii. 141. their Lord.. or fall into sin. . and never follow what they have laid out with reproaches or harm. 286. 128. A kind speech and forgiveness is better than alms followed by injury. and to kindred. and shall bear the evil for the acquirement of which it laboured. 22. rightly guided. .” . and to orphans. * Sura iii.” 1 “ The likeness of those who expend their wealth for the cause of God. 0 our Lord And lay not on us that for ! which we have not strength but blot out our sins and forgive : us and have pity on us. be put to grief. x. in whose name ye ask favours of each other and respect women.. and forgive others ! God loveth the doers of good ” 5 [theirs a goodly home with . O our Lord and ! lay not on us a load like that which Thou hast laid on those who have been before us. and who master their anger. God hath given them for food. neither shall they . * Sura ' iv. 7 Sura iii. 192. I ‘ will not suffer the work of him among you that worketh. and an evil way.” 8 — “ And marry not women whom your fathers have married : for this is a shame. and 1 Sura vi. to be lost. is that of a grain of corn which produceth seven ears. devising an untruth against God Now have they erred and they were not ! 2 . wealth for the cause of God. “ O Lord ! punish us not if we forget.156 THE SPIRIT OF ISLAM ii. . and hateful. whether of male or female.’ ” 7 “ And fear ye God. they who seek pardon at each daybreak “ Who give alms. 10 Sura iv. and in each ear a hundred grains they who expend their . the one of you is the issue of the other. 194.” 9 “ Covet not the gifts by which God hath raised some of you above others. 16.

I passed through a wood and heard the voice of the young of birds. and let ” “ their mother be with them. And the Prophet said : ‘ Do you wonder at the affection of the mother towards her young ? I swear by Him who has sent me. Verily. Ever and again he announces that the path which leads to God is the helping of the orphan. addressing a larger world and a more advanced humanity. be ridden. Verily.” 3 Do the preachings of this desert-bom Prophet. and the holy. the vain boaster.’ And the Prophet said Put them down : ‘ and when he had put them ’ . down the mother joined the young. Return them to the place from which ye took them.” the unfortunate being bereft in early life of parental care.I. there are * Sura iv. 36. whether kinsman or new- comer. the humble dweller of the earth “ with his mouth in the dust. and their mother came fluttering round my head. “ A man once came to him with a bundle. when ye bear witness ! before God. And God keepeth watch over everything. in the nobility of their love. the pure. lest ye swerve from truth. or your parents or your kindred. 85. and I took them and put them in my carpet. Therefore follow not passion.” 2 “ O ye Moslems stand fast to justice." 1 " He who shall mediate between men good purpose shall be the gainer by it. His pity and love were not confined to his fellow-beings. and the ransoming of the captive. * Sura iv. and to the slaves whom your right hands hold verily. whether the party be rich or poor. and to the wayfarer. though it be against yourselves. and to a fellow-traveller. God is more loving to His servants than the mother to these young birds. fall short of the warnings of Isaiah or “ the tender appeals of Jesus ? ” The poor and the orphan. the relieving of the poor. are ever the objects of his tenderest solicitude.” said Mohammed " ride them when they are fit to . . not the proud. THE IDEAL OF ISLAM 157 to the poor. God is nearer than you to both. in their strivings and yearnings for the true. the brute creation shared with them his sympathy and tenderness. * Sura iv. 135. God loveth . and get off when they are tired.’ Fear God with regard to animals. and to a neighbour. and said O : ' Prophet. for a But he who mediate with an evil mediation shall reap shall the fruit of it.

. " There is no beast on earth.” says the Koran. Mohammed proclaimed in impressive words the duty of mankind towards their dumb and humble servitors. Long before the Christian nations ever dreamt of extending towards animals tenderness and humanity.158 THE SPIRIT OF ISLAM II. animal life stands on the same footing as human life in the sight of the Cieator. " nor bird which fiieth with its wings. These precepts of tenderness so lovingly embalmed in the creed are faithfully rendered into a common duty of everyday life in the world of Islam. rewards for our doing good to dumb animals.” It took centuries for Christendom to awaken to a sense of duty towards the animal creation. — but the same is a people like unto you unto the Lord shall they return. and giving them water to drink.” In the Koran.

C * 7 * *' • 'C c ' "O - ^. his sense of .ai .* /* * fc * (**^1 > r r> xf*- > * J**I «/' ^ / J r* *s l W** ^ • wu^-J • c& c"o* ^ ' o • * '. (2) and (4) pilgrimage.* >* ' ' ** t ' *«•*' «. » C > ' » *w.nMi yu.«o. . I ' . all-pervading Power his helplessness in the eternal conflict of nature . attached to his precepts certain practical duties.lf U-aTS * dtf Ji O' 'O * 5 * o' 'ft w 'v. 't. of which the following are the principal (i) prayer. . ^ 1ft ^ O ^O " * o' O' * iLkj Jh* ^tAJ l 1 ** * ' • • •-/ ^ *s + * </* * J. CHAPTER II THE RELIGIOUS SPIRIT OF ISLAM O-LiM. Jl *-. ^ ' ' * O * .^fe u ^pa.• 'o.* '* (di * <11 ->v* J . a r Ri I ]a-~£Jt> ^ Ui^t «- # J <•/<•. . <. : Man’s consciousness of a supreme. i r i.* 6 . £ ^ b .<• * ^Jo * ^j*seiRj II aJlJ y Cl . ' ' 4< U * 'O o ' 'O'O o'*'" * C-^»j o. Jj • w li.*<. w " iia.. Mohammed F fasting. / * x ? *-? *jSjA* ^ ^a» ^ Jjl ^Ra> *# ' 5/ <* o" 'o' t « * O O 4* S. * viSiT* ll> 3* ) Ijloeli 1 61 J 'fc^/ * ^XLvJ 4j r C»j i OR the conservation of a true religious spirit. O.ydi y ij -o' O' o '«*•' ' v'*ft' o '* ^ . 0 * i - U J« ''(-5 o' ' * jL. (3) alms-giving. ^ ^ . i ' ' " 'ft '' .

however. The smallest mistake undid the efficacy of the observances. the efficacy of prayer. The former had only to believe in the efficacy of the rite and be in a state of legal purity at the time. The early Hindu worship consisted of two sets of acts oblations and sacrifice accompanied with invocations. without religious feeling or in enthusiasm. The sacrifice could be performed only by the priest according to rigid and unalterable formulae whilst he recited the mantras and went through the . With the development of religious conceptions. the moral idea is entirely wanting. resorts to the castigation of his fetish. The savage. strengthened on the minds of the masses. or repentance and solicitation. the value of which depended not so much upon the moral conduct of the individual worshipper as upon the qualification of the officiating priest. or the Bhagavad Gita could not have been composed. But for the people as a whole. But as the hold of the priestly caste. — all lead him to pour out the overflowing senti- ments of his heart in words of gratitude and love. — 160 THE SPIRIT OF ISLAM ii. . All these emotions. a passive spectator of the worship which was performed on his behalf. axe the result of a superior development. however. The devotional spirit. which claimed the posses- sion of a “ secret virtue ” transmissible only through the blood. But every religious system possessing any organic element has recognised. it is probable that. to One who is every-wakeful and merciful. and thus whilst man needs material benefits. the significance attached to oblations and sacrifice underwent considerable modification. could not have been entirely wanting. In most. Brahmanism crystal- lised into a literally sacrificial cult. the theurgic character predominates over the moral in some. In the infancy of religious thought the gods are supposed to possess the same appetites and passions as human beings . however. if supplications do not answer his purpose. rites a mechanical spirit. This idea often finds expression in the old hymns of the Rig Veda. in some shape. Prayers are only the utterance of the sentiments which fill the human heart. among at least the more advanced or thoughtful minds. the gods require offerings and propitiation. . their worship had become a vast system of sacrifice. benefaction. the worshipper stood by.

it is a book of liturgies. THE RELIGIOUS SPIRIT OF ISLAM 161 1 The Mago-Zoroastrian and the Sabaean lived in an atmos- phere of prayer. other exoteric. began to be understood. Clarke. etc. p. and Homa or Haoma by the Zend races. “ even as He had sworn unto their fathers. Tradition and custom. The barriers of special holiness which divided the priesthood from the laity. ii. nine. shut out the latter from all spiritual enjoyments of a nobler type. part i Shahristani. were often to be repeated as many as twelve hundred times. a people of prayer 6 Three hours daily were consecrated . when the father of the house. in default of any express regulation by the law. especially the moon-plant and beasts. with the rise of a more spiritual idea of the Deity among the people and the teachers. when he cut his nails or hair. The Zoroastrian prayed when he sneezed. while preparing meals. was there a prescribed formula of a prayer and acknowledgment. * Dellinger. at the lighting of lamps. p. like the Ophici. twelve. Dissertationes Miscellantz. Ten Great Religions. to a multitude of deities. and three o’clock. The formulae . or rather. xxvi. and the domestic solemnity of the presentation of the firstlings. viz. earth. only on the payment of tithes to the priests. 372. to devotional exercises. 4 Deut. supplicated blessings from Jehovah on Israel. 398. and the decline of an uncompro- mising anthropomorphism. day and night.. among whom Ormuzd ranks In fact. etc. however pure with the few. But even the sort of spiritual life enjoyed by exceptional minds wais monopolised by the ministers of religion.II. * DOllinger. in which alone the vulgar could participate. The Gentile and the Jew. especiadly reserved for thQ priestly classes the . 12-15. Comp. and then not only heaven. as Dollinger says.* The moral idea. The necessity. i. made the Jews at last. vol. pp. vol. hymns. first. the elements and stars. for the service of priests.* The Mosaic law contained no ordinances respecting prayers .” 4 But. however. p 191 . as the medium of intercommunication between God and man. The Magians. 187. invocations. 202 * Reland. but trees. had two forms of worsliip. Ormuzd was first invoked. The Zend Avesta itself is a grand repertory of prayers. the real nature of prayer. two modes of understanding the objects of worship : one esoteric. would be perfectly eliminated from the minds of the common people. . combined 1 Called Soma by the Sanscritic. on the strength of his having obediently performed the behests of the law.

i. in the majority of cases. and the terminology of prayers. who monopolised the office of regulating the number. 1-4. he impressed that disciplinary character on the observance of prayer which keeps the thoughts from wandering into the regions of the material 5 The formulae. In instituting prayers. . vol. All these evils had culminated to a point in the seventh century. worship of droning monks. length. liturgies. The early disciples. and under subjection to the priests. He consecrated the practice by his own example . ” came to regard himself as “ the Lord of the spiritual heritage bequeathed by Jesus. merely mechanical. 99 et seq.Eph. 4 Mosheim. and convocations to settle articles of faithand matters of conscience hence also. with the absence of any positive precedent coming down2 from the Lawgiver himself. representing a later development of the religious faculty in man. Des Effete de la Religion de Mohammed. the mechanical . 18 . in process of time. ’ E. and by making the practice of devotion periodic.” 1 The teachings of Jesus. vi. merely a “servant” at first 4 . example and practice. consecrated by his . * Luke ix. left them completely adrift in all that regarded the practice of devotion. 12 el seq. whilst sparing the Islamic world the evils of contests regarding liturgies. and the hebdomadal flocking into churches and chapels on one day in the week to make up for the deficiency of spiritual food during the other six hence . recognised the true character of prayer. Mohammed recognised the yearning of the human soul to pour out its love and gratitude to God.162 THE SPIRIT OF ISLAM n. Oelsner. 1 Sura ii 42. Phylacteries were in use in the time of Jesus. i. 6. Hence missals. 6 Comp. p. Col. leave to the individual worshipper the amplest scope for the most heartfelt outpouring of devotion and humility before the Almighty Presence.g.” who. when the Prophet of Arabia began to preach a re- formed religion. and the Koran reproaches the Jews in bitter terms for " selling the signs of God.* But the want of some definite rule for the guidance of the masses. councils. tended to make prayer. also the “presbyter. in the spirit of their Master. laid great stresson the habit of devotion and thanksgiving to God.

. 1 of God is surely a most sacred duty. * Mishkdt.” 8 Another traditional prayer. the Cherisher. from that vice which Thou knowest. grant to me the love of Thee grant that I . the Ever-existing. and will exist after all that is living has 1 Koran xxix 45. called the prayer of David. the True Sovereign whose mercy and might overshadow the universe the Regulator of the world. p. and for that virtue which Thou knowest and I pray Thee to defend me. runs thus “ O Lord. and be constant at prayer. bk. and only to be . 288. and have mercy on me for verily Thou art the forgiver of . The two following prayers of Ali (the Caliph) evince the highest devotional spirit. for prayer preserveth from crimes and from that which is blameable and the remembering . which shall not incline to wicked- ness . evince the beauty of the moral element in the teachings of Islam : “ O Lord supplicate Thee for firmness in faith and direction 1 towards rectitude. offences and the bestower of blessings on Thy servants.” 8 self. 18.” The forms of the supplicatory hymns. and in in worshipping Thee with the excess of my strength. to Him belongs all worship . O my Defender assist ! me remembering Thee and being grateful to Thee. chap. that may win Thy love make Thy love to be dearer to me . may love those that love Thee grant that I may do the deeds . and for forgiveness of those faults which Thou knowest. adored. • TasJstr-JalAli. and I supplicate Thee for a true tongue. THE RELIGIOUS SPIRIT OF ISLAM 163 The value of prayer as the means of moral elevation and the purification of the heart. O Lord I ! have injured my own soul. and Light of the creation. the Eternal. " Thanks be to my Lord He the Adorable. . iv. His is our worship . . and no one can pardon the faults of Thy servants but Thou forgive me out of Thy loving-kindness. He existed before all things. part* 2. than family or than wealth. My Lord. 3. and to assist me in being grateful to Thee. . and in adoring Thee in every good way and I supplicate : Thee for an innocent heart. has been clearly set forth in the Koran : “ Rehearse that which hath been revealed unto thee of the Book. 1 li. consecrated by the example of the Prophet.

He forgiveth in His mercy our greatest sins. to the truth of His Messenger’s message. Thou art the Helper of the afflicted. O my Lord. .” 1 1 Sahtfai-K&mila. .. the All- knowing. art the Forgiver. my Lord. Thy knowledge ingrained in every mind. on whom Thou pleasest him whom Thou hast exalted none . the Eternal thanks . Thou art the Friend of the poor and bereaved my Lord.” “ He is bears no similitude. Fortress . the Ever-near. true. All-wise Sovereign Mighty Thy knowledge knows everything Thy . and let me approach . has no equal. the Creator of all. in every soul. . Thou every heart. Fulfiller of all our needs. Thou art my a Castle for all who seek Thy help. Ever-existing. all knowledge and the most hidden secret of the heart. Bestower of all blessings. O my Lord. art the Eternal. am only Thy servant Thou art the Helper. Thee. Thou. Thou. Bestow. O my Lord. I am only created Thou art my Sovereign. — 164 THE SPIRIT OF ISLAM ii. my Lord. He never slumbers. the Consoler of the broken- hearted Thou art present everywhere to help Thy servants. Thou art the Ever-present. All-loving . Thou the Ever-praised. all Thy knowledge and love and mercy forgive my sins. my Helper. . . can lower and him whom Thou hast lowered none can exalt. Thou art the Refuge of the weak the Helper of the pure and . and love. loveth all creation. To Him belong the beginning and the end. I am groping in the dark I seek Thy knowledge . All-knowing. One. 0 my Lord. Thou art my Supporter. the Helper of all who seek Thy help. art the adored. the Loving and ForgivingThou bestowest power and might . all-pervad- livest in ing . the Eternal. the Reliever of all distress. my Lord art my Refuge Thou . the Ever-just. art the Merciful. all thoughts. Thou my Lord Thou art the Master. who provides for even those who deny Him. I . be to the Lord whose mercy extends to every sinner. I am the sinner Thou. I testify to the goodness of my Lord. my Lord. . art present in assembly. I am the beseecher . blessings on him and his descendants and his companions. . . the Ever-wakeful. Thou art the Creator. my Lord. all-embracing. ceased. beneficence is all-pervading Thy forgiveness and mercy are .. ." “ O my Lord. Thou knowest all every secrets.

records how the Prophet wept during his prayers with the fervour of his emotions how his noble cousin and . with the patient ” but nothing is said regarding the manner . . xvii.* The intensity of the devotional spirit embalmed in the church of Mohammed has hardly been realised by Christendom. the theme of which is always self-humiliation.. God is . son-in-law became so absorbed in his devotions that his body grew benumbed. 179. etc. 204. p. is needed to bring the anxious heart nearer to its Comforter. The Moslem. prayer. etc. THE RELIGIOUS SPIRIT OF ISLAM 165 " It is one of the glories of Islam. 3 no ceremonial.” 1 Every place in which the Almighty is faithfully worshipped is equally pure. but the ritual of the Koran is astonishing in its simplicity and soberness. etc. fasting. no one man is higher than the other. No sacrifice. with its witnesses. 1 See the Kitab ul-Mustatraf. Verily. and that its ceremonies can be performed anywhere upon God’s earth or under His heaven. Each soul rises to its Creator without the intervention of priest or hierophant. Each human being is his own priest in the Islam of Mohammed . 239. the recital of the creed. and reliance on His mercy. “ that its temples are not made with hands. Tradition. in which the prayers should be offered. the glorification of the Giver of all good. “ Observe the prayers and the mid-day prayer. that hundred corroborative faithful chronicler of the past. his attention is not wearied by the length of his prayers. 130. invented by vested interests. 205. vii. when the hour of prayer arrives. xx.” says an English writer. and pilgrimage. allows no monopoly of spiritual knowledge or special holiness to intervene between man and his God. 17. xxx. 79. The Islam of Mohammed recognises no caste of priesthood. pours forth his soul in a brief but earnest supplicatory address . and stand ye at tent before God seek aid from patience and prayer. “ The annual sacrifice at the Hajj and the Bairam is a mere memorial observance. Our Indian Musalmans. It includes the necessary acts of faith.H. Sura ii 127. European rationalists have complained of the complex character of the Moslem prayers. whether he be at home or abroad. 16. “ When ye journey 1 Hunter. but lays down scarcely any rules as to how they are to be performed. almsgiving.

“ that ye turn your faces in prayer towards the east or the west but righteousness is of him who believeth . . and unto orphans. about the earth.” says the Koran. even the 1 Sura xxii. 37. and those who ask. and in times of violence : are true. God pardons everything except associating aught with Him. and the stranger. and the needy. and that God’s words which were addressed to all mankind and not to one people. chap.66 THE SPIRIT OF ISLAM II. i. at prayers and giveth alms and of those who perform their .” con- tinues the Koran. al-Ghazzali * has pronounced that in reading the sacred took 6 heart and intelligence must work together the lips only utter . inGod who giveth money for God’s sake unto his kindred. 7 From Muaz ibn Jabal.” It is said the Prophet. however. attached certain rites and ceremonies to the due observance of prayers. xx. At the same time it is pointed out in unmistakeable terms that it is mind the Searcher of the spirit to the devotional state of the looks : " It not the flesh or the blood of that which ye is sacrifice which is acceptable to God 3 it is your piety which is : acceptable to the Lord. * Sura ii. • The Kitdh ul-Mustatraf. should be studied with the heart and lips in absolute accord.7. not a sixth nor a tenth of a man’s devotion. chap. . duty 6 “ . themselves patiently in hardship and adversity. * See post. the words intelligence helps in the due apprehension of their . 177.” 1 " It is not righteousness. And the Caliph Ali held that devotion offered without understanding was useless and brought no blessing The celebrated Imam . .” 'The practice of the Prophet has. .” 2 these are they who . covenant. . s The Koran. reported by Abfl Dafid and Nisii. “it is no crime to you that ye come short in prayer if ye fear that those that disbelieve will set upon you. . . but only such portion thereof as he offers with understanding and true 7 devotional spirit. It was declared that prayer without " the presence of the heart ” was of no avail. meaning the heart. “ which is acceptable to God. in paying obedience to the dictates of . * Ghurrar wa'd Durrar.” The practice of baptism in the Christian Church. when they have covenanted and who behave . and for the redemption of captives who is constant .

and. by his example. 144. Mohammed directed that during prayers the Moslem should turn his face towards Mecca.n. but nowhere lays it down the details of the WuzA. or rather physical. derived from the practice of the Prophet. He required cleanliness as a necessary preliminary to the worship and adoration of God At the same time. It carries the Moslem back to the cradle of his faith. perceived the consolidating effect of fixing a central spot round which. The Koran. In order to keep alive in the Moslem world the memory of the birthplace of Islam. or the hierophants of the heathen religions in the East and the West. but where water is not available allows any cleansing substitute for lavation. purity does not imply true devotion. the manner of performing the lavations or ablutions. “ Mecca is to the Moslem what Jerusalem is to the Jew. of the overthrow of the idols. as the glorious centre which saw the first glimmerings of the light of regenerated truth 4 With the true instinct of a prophet he . THE RELIGIOUS SPIRIT OF ISLAM 167 lustrations. etc. * Compare the Kitdb ul-Mustatraf. 139. Mohammed. it reminds him of the struggle between the old faith and the new. 6. as against those solicitous about external purifications. As usual. show the peculiar sanctity which was attached to external purifications. and the establishment of the worship of the one 1 Sura v. the childhood of his Prophet. through all time. 1. conse- crated this ancient and beneficent custom. throughout the world the Moslem should pray looking towards the Kaaba. 1 that mere external. sec. should gather the religious feelings of his followers and he accordingly ordained that everywhere . in its universality. * Sura ii. 206. It bears with it all the influence of centuries of associations. chap. have their hearts full of pride and hypocrisy. has given rise to considerable discussions and difference among the theologians. . and the mind from all vicious ideas. the Jews. that the Prophet of God declared the most important purification to be the cleansing of the heart from all blameable inclinations and frailties.* Imam who are only al-Ghazzali expressly says. i. speaks o£ ablutions. 1 Sura vii. and from all thoughts which distract attention from God 3 . required as preliminary to the performance of devotional or religious exercises.which the Egyptians. He distinctly laid down that the Almighty can only be approached in purity and humility of spirit. he especially inculcated .

by diurnal abstinence for a limited and definite 1 Stanley Lane Poole. * See ante. the idea of imitating Christ. probably derived this idea." And. most of all. but the tendency of such mortifications has invariably been the destruction of mental and bodily energies. pp. united . The institution of fasting has existed more or less among all nations. as frequent in the Christian Church as in other Churches . 166. vol. Church Hist. and the fosteiing of a morbid asceticism. united with prayers. to the Selections from the Koran. . The Essenians (from their connection with the Pythagoreans. the crucified and risen Saviour. from them. by one faith. it bids him remember that all his ..nd partially. and of appeasing the anger of an offended deity.1 68 THE SPIRIT OF ISLAM a. is evident from the passage of the Koran quoted above 5 . has the legitimate object of restraining the passions. But the predominating idea in Christianity. The example of Jesus consecrated the custom in the Church. with the asceticism of the further East) were the first among the Jews to grasp this moral element in the principle of fasting and Jesus . reverencing the same things. Even in Judaism the notion of fasting as an exercise of self-castigation or self-abnegation was of later growth. Introd. 409. — . like other conceptions. But it may be said that throughout the ancient world the idea attached to it was. again. without exception. i. on the contrary. more of penit- ence than of abstinence. and. 4 “ The weekly and yearly festivals of the Christians. a militia Christi such fasts. brother Moslems are worshipping towards the same sacred spot that he is one of a great company of believers. with respect to fasts generally. through them. i. were named stationes. * Mosheim. worshipping the same God. of precedent 4 Voluntary corporal mortifications have been . 131. Mosheim distinctly says that fasting came early to be regarded " as the most effectual means of repelling the force. " originated in the same fundamental idea. Mohammed showed his knowledge of the religious emotions in man when he preserved the sanctity of the temple of Islam. 1 God and. and dis- concerting the stratagems of evil spirits. p." says Neander. is one of penitence or expiation 3 p. .” Vol. " by the Christians who were fond of comparing their calling to a warfare. p. 408. The institution of fasting in Islam. .” But that this rule is not an essential requisite for devotion. . p. filled with the same hopes. as if they constituted the watches — " of the soldiers of Christ (the milites Christi) Neander. lxxxv. i p. vol. 398.

and the pre-Islamite Arabs. the sickly. and women in their ailments. is bound. nay. the orphan. ye comprehend God willeth that which is easy for you. Useless and unnecessary mortification of the flesh is discounte- nanced. In the true spirit of the Teacher. during the fast. their influence. sec. No religion of the world prior to Islam had consecrated charity. . the student (who is engaged in the pursuit of — knowledge the Jihad-ul-Akbar). to refresh the system by partaking in moderation of food and drink. For the weak. the Persians. Mark the wisdom of the rule as given in the Koran “ O : ye that have believed. abstinence of mind from all base thoughts is as incumbent as the abstinence of the body 2 . . the Moslem is allowed. from all the gratifications of the senses. in the intervals of prayer and devotion. or on a journey. This rule of abstinence is restricted to the day in the night. chap. will appreciate the value of the regulation. the legists invari- ably laid down the rule that. Fasting is prescribed to the able- bodied and the strong.especially among semi- civilised races. perhaps indeed. condemned. to keep it (and do not). the traveller. as a means of chastening the spirit by imposing a restraint on the body. and otherwise enjoying himself lawfully. i. But he among you who shall be ailing. a fast is ordained to you that ye . . 2 The Kit&b ul-Mutialraf. the Romans. the soldier doing God’s battle against the assailants of the faith. a fast of a computed number of days. or feasts of charity among the early Christians. may practise piety. 1 Sura ii. . by enrolling its principles among the positive enactments of the system. it is Those who bear in mind the disallowed. and the helpless poor. . The agapce. and directing the overflow of the animal spirits into a healthy channel. . it will be better for you if . THE RELIGIOUS SPIRIT OF ISLAM 169 period. therefore. depended on the will of individuals . . the support of the widow. gluttony of the Greeks. and comprehend how wonderfully adapted it is for keeping in check the animal propensities of man. shall make atonement by maintaining a poor man. .n. But if ye fast. (shall fast) an equal number of other days and they that are able . their excesses in their pleasures as well as their vices. . 183*4. .” 1 . 4.

etc. Mosheim. in order to claim the benefits of charity. xxv. in The support of the widow. p. But even this divine charity taught by Jesus received an impress of exclusiveness from the disciples. p. a measure of wheat. I do not mean 450 et seq. ix. vol. dates. The widow. on the value of all goods. who wish to buy .170 1 THE SPIRIT OF ISLAM n. to have brought up children. or the value of the same. their freedom and have not the means for so doing (4) debtors. 35. no alms are due from a man unless he own twenty camels. But the glory of Islam consists in having embodied 6 the beautiful sentiment of Jesus into definite laws. on profits of trade. . Compare throughout Blunt’s History of the Christian Church.” etc. raisins. to say that this was the only form which Christian chanty expressed itself. are (i) the poor and the indigent (2) those who help in the collection and distri- . 56. 270. . 27 et seq. each head of a family has to give away in alms. for him- self and for every member of his household. etc. But alms are due only when the property7 amounts to a certain value. barley. It is a matter of history that this very irregularity led to the suppression of the “ feasts of charity or love-feasts ” only a short time after their introduction. vol. By the laws of Islam every individual is bound to contribute a certain part of his substance towards the help and assistance of his poorer neighbours. 60. . or any other grain. as pointed out by the practice of Mohammed and his disciples. who cannot pay their debts (5) travellers and strangers. or per cent. and on the day of the Id-ul- Fitr. * Sura ii. 36.* and has4 been in the possession of a person for one whole year . also the Mabsui. . . p. bution of the obligatory alms (3) slaves. at the end of the month of 'Ramazdn (the month of fasting). chattels. 267. i. 271.. Droit Musulman. * Jdmaa ut-Tirmizi. was required to be “ threescore years of age. in whose hands he left his work. This portion is usually one part of forty. nor are any due from cattle employed in agriculture or in the carrying of burdens. could only be irregular and spasmodic. ii. Besides. 3 General charity is inculcated by the Koran in the most forcible terms. the festival which celebrates the close of the Moslem Lent. 1 Neander. 4 Matt. to have been the wife of one man. The rightful recipients of the alms. . and orphan was as much insisted upon in Christianity as in Islam. and for each guest who breaks his fast and sleeps in his house during the month. * For example. chapter on " Alms-giving ” Jdmaa Abbdsi Querry. the poor. emble- ments. rice. etc. Comp. mercantile business.

almost Brahminical in their strictness. vol.* and the strangled. again. “ That which dieth of itself. Owing to the minute regulations.” 8 " Say. pilgrim’s family during his absence (5) the possibility and . “ I find not in what hath been revealed to me aught forbidden to the eater to eat. " And eat of what God hath given you for food that which is lawful and wholesome and fear God. in the conditions neces- sary to make the injunction obligatory : — (1) ripeness of intelligence and discernment . or swine’s flesh. and the killed by a blow or by a fall. Droit Musulman. 4 The idolatrous Arabs had different savage methods ol killing animals. This prohibition has reference to the brutal processes employed by them. for that is an abomination. or by goring. with certain exceptions. . and meat which has been slain in the name of other than God [idols]. THE RELIGIOUS SPIRIT OF ISLAM 171 The wisdom which incorporated into Isl&m the time-honoured custom of annual pilgrimage to Mecca and to the shrine of the Kaaba. practicability of the voyage. used to consecrate it by invoking the names ol their gods and goddesses. and swine’s flesh. in force among the heathen Arabs regarding the lawful or unlawful character of various kinds of food. * Sura v. in whom ye believe. i. (3) possession of the means of transport and subsistence during the journey (4) possession of means sufficient to support the . and blood. which is also directed against various savage and idolatrous practices of the pagan Arabs. or blood poured forth. The 1 eyes of the whole Moslem world fixed on that central spot. 1 Radd-ul-muht&r chapter on Haji . keep alive in the bosom of each some spark of the celestial fire which lighted up the earth in that century of darkness. the Teacher of Islam had frequently to admonish his followers that. Here. . and all that hath been sacrificed under the invocation of any other name than that of God. the wisdom of the inspired Lawgiver shines forth in the negative part of the enactment. the : MabsHt.” This is amplified in the fifth sura. all food was lawful. except it be that winch dieth of itself. {2) perfect freedom and liberty . IX. 98.” : says the Koran. * The heathen Arabs. Querry.* and that which hath been eaten by beasts of prey. has breathed into Mohammed’s religion a freemasonry and brotherhood of faith in spite of sectarian divisions. when killing any animal lor food.

that Moslems should not partake of food with Christians. of the particular civilisation. the need for these laws has also disappeared. * Sura v.” 3 Intoxication and gambling. and opposed to the precept contained in the following passage of the Koran (sura v. traduits par M. therefore. 13. “ God wishes to make things easy for you. the nature.172 THE SPIRIT OF ISLAM ii. Nothing can be simpler or more in accord with the advance of the human intellect than the teachings of the Arabian Prophet. and excesses of all kinds. 3. The idea prevalent in India.” 2 ” Eat ye of the good things wherewith we have provided you and give thanks to God. so necessary in certain stages of society . if we are not to judge of the wants which occurred in distant times by those which are occurring under our eyes. the fundamental principles of the art of government. ' Things by nature abhorrent to man. Ibn Khaldun's words are. even. were rigorously prohibited. and that which hath been sacrificed on the blocks of stone 1 is forbidden to . it must be remembered that they were called forth by the temporary cir- cumstances of the times and people. that every Islamic precept is necessarily immutable. in this connection. or to remove or correct patent evils. In fact. . and prohibitions of Mohammed. is entirely fallacious. snakes. precepts. for. the curse of Christian com- munities. " man was created weak. To suppose. if we were merely to satisfy ourselves by reproducing the records transmitted by tradition without consulting the rules furnished by experience. de Slane. The few rules for religious ceremonial which he prescribed were chiefly with the object of maintaining discipline and uniformity. borrowed from the Hindus. is impiety in you. but they were by no means of an inflexible character. unless ve give the death-stroke yourselves. is to do an injustice to history and the development of the human intellect. and guard ourselves against errors and mistakes. p.” The legal principles which he enunciated were either delivered as answers to questions put to him as the Chief Magistrate of Medina." With regard to the sumptuary regulations. PremUre Partie. if we are not to compare the past with the present we dan hardly escape from falling into errors and losing the way of truth/' Proligomencs d'Ibn Khaldoun. deserving of our serious consideration : " It is only by an attentive examination and well-sustained application that we can discover the truth.” says the Koran. He allowed them to be broken in cases of illness or other causes. etc required no specific prohibition. as your meats are to them. and the meats of those who have received the Scriptures are allowed to you. you : and to make division of the slain by consulting the arrows. The Prophet’s Islam recognised no 1 Sacrificial stones placed round the Kaaba or at the entrance of houses over which the offerings were made to the idols. 5) : " This day things healthful are legalised to you. birds of prey. With the disappearance of such circumstances. or the circumstances which characterise the human society . and the bane of all uncultured and inferior natures. . such as the flesh of carnivorous animals.

“ Blessed are they who believe and humbly offer their thanks-giving to their Lord who are constant in their charity. in fact. just. 124.” to use the words of the Christian historian. This fundamental defect in Christianity has been. “ are not incompatible with external rites . But one thing is certain.and positive institutions.” “ Faith and charity. . . and who . vol. baptism and the “ Holy Supper.” 1 And again. had he lived longer. then. though it be the affair of a kinsman. unless by right . and w ho observe their trust and covenants r . he would have placed his teachings on a more systematic basis. The work of Jesus was left unfinished. Mohammed had attached a few rites to his teachings in order to give a more tangible conception to the generality of mankind. humanity. .” * And. he would have added more. The ethical code of Islim is thus summarised in the fourth Sura “ Come. . that had a longer career been -vouchsafed to him. follow it. Jesus himself had instituted two rites. It was reserved for another Teacher to systematise the laws of morality. ye come not near to pollutions. which. . what He hath ordained to you. THE RELIGIOUS SPIRIT OF ISLAM 173 ritual likely to distract the mind from the thought of the one God no law to keep enchained the conscience of advancing . save so . . and He forbids you to sin and to do wrong and oppress. And God’s compact fulfil ye that is. are necessary in this imperfect state to keep alive a sense of religion in the common mass.II. i. to your parents and that ye slay not your children because . Verily. p. 1 Sura iv. * Ibid . Verily. I will rehearse what your Lord hath enjoined : — on you that ye assign not to Him a partner that ye be good . as to better it and when ye pronounce judgment then be . of poverty for them and for you will We provide : and that . accordingly. indeed. . guard their chastity. and give to . outward or inward and that . which snap asunder at every slight tension of reason and free thought. the real cause of the assembling of councils and convocations for the establishment of articles and dogmas. * Mosheim. ye slay not a soul whom God hath forbidden. and draw not nigh to the wealth of the orphan.” 8 Probably. God bids you do justice and good. kindred their due . this is my right way . 155 st seq.

” He condemned in scathing language the foulness of impurity. It is the distinctive character- istic of Islam. the meanness of hypocrisy.. xxii. It is not merely a system of positive moral rules. that it combines within itself the grandest and the most prominent features in all ethnic and catholic 1 religions compatible with the reason and moral intuition of man. xv. Our relations with our Creator are matters of conscience our relations with our fellow-beings must be matters of positive rules . " How do you think God will know you whein you are in His — presence by your love of your children. do unto them what you wish to be done unto you. universal love and brotherhood as the emblem of the love borne towards God. based on a true conception of human progress. — .” The Teacher of Islam preached. as taught by Mohammed. i. therefore. chaps. to the All-Perfect — that religion. the enforcement of certain dispositions. love for them what you love yourself. Ten Great Religions. of your neighbours. 70. Kastal&ni’s Commentary on the Sahih of BukhM. •Comp. has the greatest claim to our consideration and respect.” or as some strange theory for the peculiar gratification of dreamy minds. and xvi. ’ Mishk&t. . r -pt. bks. but it is also “ the establishment of certain principles. 174 THE SPIRIT OF ISLAM ii. regulating social obligations and human duties. we say. Religion ought to mean the rule of life its chief object ought to be the elevation of human- . — and what higher sanction to use a legal expression can be attached to the enforcement of the relative duties of man to man than the sanction of religion. 1 For the use of these words see Clarke. which brings us nearer and nearer.” 8 “ Do you wish to approach the Lord ? love His creatures. i. xxiii. the cultivation of a certain temper of mind. ity towards that perfection which is the end of our existence. The religion. which the conscience is to apply to the ever- varying exigencies of time and place. Religion is not to be regarded merely as a subject for unctuous declamations by “ select preachers. and the ungodliness of self-deceit. chap. in a thousand varied ways. by its compatibility with the highest development of intellect. of your kin. p. reject for them what you reject for yourself. of your fellow-creatures ? ” * " Do you love your Creator ? love your fellow -beings first. which places on a systematic basis the fundamental principles of morality.

Those who have ignored the historic significance of some of its precepts have deemed that their seeming harshness. THE RELIGIOUS SPIRIT OF ISLAM 175 He proclaimed. or wilfully concealed by the bigotry of rival religions. whoever hath faith inGod and the last day (future existence). or Sabaeans.and brotherly love. . neither . 69. 46. " Verily. •Sura v. “ those who believe (the Moslems). and its charity towards all moral creeds. . The catholicity of Islam. xxxii. . or unadaptability to present modes of thought ought to exclude it from any claim to universality. — H. the absence of all mysterious doctrines to cast a shade of sentimental ignorance round the primal truths implanted in — the human breast. in unmistakable terms. perverted. the preciousness of truth. And . that He might try you in that which He hath severally given unto you wherefore press forward in good works. and He will tell you that concerning which ye disagree. xxxix.” 2 Of all the religions of the world that have ruled the conscience 1 Sura v. has been utterly mistaken. all prove that Islam represents the latest development of the religious faculties of our being. if God had He would have made you all (all mankind) pleased. 41. one people (people of one religion). But a little inquiry into the historic value of laws and precepts. for them shall be the reward with their Lord there will come no fear on them . 13. Compare the spirit of these teachings with that of the Athanasian Creed. xl. Compare also xxix. 48.” says the Koran. Hie wonderful adaptability of Islamic precepts to all ages and nations their entire concordance with the light of reason . Christians. . and those who are Jews. would evince the temporary character of such rules as may appear scarcely consonant with the requirements or prejudices of modem times. charity. etc. and worketh — that which is right and good. its expansiveness. Unto : God shall ye return. shallthey be grieved. 24.” 1 The same sentiment is repeated in similar words in the fifth Sura and a hundred other passages prove that Islam does not . But He hath done other- wise. 23. confine “ salvation ” to the followers of Mohammed alone : “ To every one have we given a law and a way. a little more fairness in the exam- ination of facts.

love. The belief that man will be judged by his work solely. throws the Moslem on the practice of self-denial and universal charity the belief . and omnipotence of God. so valued m the ancient philosophies. and partaking so much of the dreamy vagueness of enthusiasts. • Compare M.” 1 patience. We do not look to exceptional minds to recognise the nature of a religion. 484. In Islam is joined a lofty idealism with the most rationalistic practicality. xxxix. •Compare the first Apologue in the AkhWt (Ethics) of Husain Wiii on Ihhlis. he Chrisiiamsme et see Origines. — 176 THE SPIRIT OF ISLAM ii. p. its abiding influence on the common relations of mankind. We search among the masses to understand its true Does it exercise deep power over them ? character. so dear to the Christian apologist. in Divine Providence. are the true criteria for judging of its universality. leads him to self-humiliation before the Almighty. of mankind. in the affairs of everyday life. an Almighty and All-Inving Power in the conflict between good and evil. Ten Great Religions. religion. It did not ignore human nature it never entangled itself in the . as to become in the real battles of life simply useless 8 The practical character of a . to distrust his own and to rely upon the assistance of strength. the Isl&m of Mohammed alone combines both the conceptions which have in different ages furnished the main- — spring of human conduct. resignation. tortuous pathways which lie outside the domains of the actual 1 Clarke. improve or degrade them ? are the questions we naturally ask. to study with scrupulous care the motives that actuate him 2 . the consciousness of human dignity. and firmness in the trials of life. does it elevate them ? does it regulate their conception of rights and duties ? does it. Pref. In some religions the precepts which inculcated duties have been so utterly devoid of practicability. and to the practice of those heroic virtues which have given rise to the charge that the virtues of Islam are stoical. if carried to the South Sea islander. or preached to the Caffrarians. It leads him to interrogate his conscience with nervous anxiety. so completely wanting in a knowledge of human nature. and the sense of human sinfulness. Ernest Havet’s remarks in his valuable and learned work. p. in the mercy. . its power on the masses.

L'Hisl. The slave proceeded. many examples of patience under suffering exhibited by the followers of other creeds. for evil : — " Who speaketh better. “ for God loveth the beneficent. 33 3 Koran. of Husain. must always be borne in mind. that Mohammed allowed the punishment of the wilful wrong doer for the purpose of preventing enormous evils. who bridle their anger.” answered Husain. Thonissen's remark.” replied Husain. evil shall not be held equal. S." The slave. du Drotl Criminal des Peuples Anciens. it says. “ and for those who forgive men. 1 it words and varied strains.” “ I give you your liberty and four hundred pieces of silver. like that of other systems. in this existence. sura xln." " I forgive you.” The lie enshrined practice of these noble precepts does not in the limbo of false sentimentalism.I. for God 3 loveth the beneficent. “ Paradise is for those who bridle their anger. 39. finished the verse. “ than he who inviteth unto God. 67. speaking of paradise. sura xli 33. THE RELIGIOUS SPIRIT OF ISLAM 177 and the real. when we have no power to punish the than in prosperity. 37. " It is prepared for the godly. Its object. It is related evil-doer.” " I am not angry. but it attained. how- ever. adding. — II. in fervid and the return of good practice of forgiveness and benevolence. If it did not say. p. sura xxii. and worketh good ? Good and . Turn away evil with that which is better. who give alms in prosperity and adversity. But the practice of the virtue of patient forgiveness is easier in adversity. that a slave having once thrown the contents of a scalding dish over him as he sat at dinner. by mistake. . . and also by Gibbon but both have. the noble martyr of Kerbela. the also taught. and forgive men . . 4 1 Koran. of the wanton wrong-doer to the extent of the injury he had done. * Koran. for the admiration of wondering posterity. turn thou the other also to him ” if it allowed the punishment . or tries to attain.” 2 And again. vol ii. 4 This anecdote has been told by Sale in a note to the third chapter ot his translation of the Koran. fell on his knees and repeated the verse of the Koran. was the elevation of humanity towards the absolute ideal of perfection . 40. With the true follower of the Prophet they form the active principles of life. History has preserved.” says the Koran. imperfect. “ If thy brother smite thee on one cheek. this object by grasping the truth that the nature of man is. M .

are neither profuse nor niggardly. in his Service of Man. It is not “ a mere creed . applied the episode to Hasan. . : . and make us examples unto the pious. can anything be more beautiful than the following “ The servants of the Merciful are they : that walk upon the earth softly and when the ignorant .’ — these shall be the rewarded. bk iv. our Lord. and resting : those that. founded on divine love. xxxvi ) in the Mustatraf. for that they persevered . speak unto them. p. the religion which enshrines righteousness and " justification by work ” * deserves the recognition of the lovers of humanity. See the Tafstr- Husaini. 178 the spirit of ISLAM II- The author of the Kashshdf thus sums up the essence of the Isl&mic teachings : “ Seek again him who drivesyou away . they reply. Oh. chap. the brother of Husain.. p. but take a middle course those that invoke not with God : . ." * In the purity of its aspiration. grant us of our wives and children such as ‘ shall be a comfort unto us. and they shall be accosted in paradise with welcome and salutation ” : — For ever therein. i. Mishkdt. 280. universal charity. and right -speaking. pardon him who injures you 1 for God loveth that you should : cast into the depth of your soul the roots of His perfections. 8 Koran. Ed. part ii. and slay not a soul that God hath forbidden otherwise than by right and commit not fornication . 4 Mr.— a fair abode and resting- 3 place ! This is the Islam of Mohammed. * Zamakhshari (the Kashshdf). sura xxv. when they spend. it is a life to be lived in the present ” a religion of right-doing. they pass it by with dignity who : say. However much the modem professors of Islam may have dimmed the glory of their Prophet (and a volume might also be written on the defects of modem Mohammedanism). give to him who takes away from you . part i. 1 Compare this with the precept of Mohammed reported by Abh Dardh. igg. Egypt. . they pass by vain sport. and the equality of man in the sight of the Lord. any other God. they who bear not witness to that which is false and when . 63-76. calls the other doctrine the most disastrous to human morality. — right-thinking. prostrate. Cotter Morrison. and standing. . . and the whole chapter on " Forgiveness” (chap. Mira t Ed. Peace they that spend the night ! worshipping their Lord.

y )' " Thou partakest of the nature of the beast as well as the angel Leave the nature of the beast. idolatry of the Arabs. in that he accepts the ministry of Jesus. to strive with all energy to approach the perfection of the All-Perfect. arrested in its progress towards the East by a man of cultured but bizarre character.” The present life was the seed-ground of the future. and act righteously. though a Jew by birth. gave . II. Christianity. Islam.1 ud-din Rfimi says." JalS. To work in all humility of spirit for the human good. there is no fundamental difference between Christianity and Islam. that thou mayest surpass the angel.> f* fi'-tf! C li . Christianity.1'^. was by education an Alexandrian Greek. In their essence they are one and the same both are the . «/ — fJLm. preached among a more settled and civilised people subject to an organised government. ^ “ Wishest thou to approach God ? Live purely. preached among warring tribes and clans. One was a protest against the heartless materialism of the Jews and the Romans the other a revolt against the degrading . »-&*'• )} <i *jr J . was carried to Greece and Rome. Why should not the true Christian do honour to the Preacher who put the finishing stroke to the work of the earlier Masters ? Did not he call back the wandering forces of the world into the channel of progress ? Excepting for the conception of the sonship of Jesus. The true Moslem is a true Christian. \ . their ferocious customs and usages. had to contend with comparatively milder evils. — V J . had to fight against all the instincts of self-interest and ancient superstition. who. THE RELIGIOUS SPIRIT OF ISLAM 179 f. and tries to work out the moral preached by him. outcome of the same spiritual forces working in humanity. is the essential principle of Islam. . and there gathering up the pagan civilisation of centuries.

It became the religion of Paul. and this conception imbedded itself in Pauline Christianity. San&i. birth to new ideas and doctrines. the divine purity ol Fatima. which is more a philosophy than a positive religion. the piety and patience of Musa. Farid ud-din (the Attar). and a host of others.Khaldun. Islam was preached among a people. suiely contains every element of hopefulness. Jalal ud-din Rumi. Christianity ceased to be Christian the moment was transplanted from the home of it its birth. Islam. A has to be eminently positive in its " command- religion ments and prohibitions ” to exercise an abiding salutary influence on the ignorant and uncultured. They are 1 The faith which could give birth to the heroic devotion of Ali. it has 1 idealised religion . is the product of centuries of pre-Christian and post-Christian civilisation. Greek and Alexandrian philosophy had prepared the Roman world for the recognition of an incarnate God — demiurgus. among conditions social and moral. like lbn-Sina. The higher and more spiritualised minds are often able to forge on the anvils of their own hearts. its progress and its character would have presented a totally different aspect from what it now offers to the observer among the less cultured Moslem communities. . Al-Beiruni. the saintliness of Rabia the religion which could produce men . are hardly in any sense Christians. wholly divergent. Modem idealistic Christianity. wherever it has found its way among culturable and progressive nations. a 180 THE SPIRIT OF ISLAM n. There exists a wide gulf between them and the leaders of modern Christian thought. the lower strata of Christian nations. Like rivers flowing through varied tracts. Ibn. has shown itself in complete accord with progressive tendencies. The Mexican who castigates himself with cactus leaves. the gentle- ness of Ja'far (the Sadik). the idol-worshipping South American. Ibrahim Adham. both these creeds have produced results in accordance with the nature of the soil through which they have found tlicir course. and ceased to be that of Jesus. lines of duty in relation to their fellow creatures without reference to outside directions. Had it broken down the barrier which was raised against it by a degraded Christianity. an Aion born in the bosom of eternity. and made its way among the higher races of the earth. The pantheons of ancient paganism were tottering to their fall. it has assisted civilisation.

to whom words were of far greater importance than practice. they are apt to forget.II. justice and equality as the commandments of God. They require definite prescriptions to regulate not only their relations towards their fellow-beings but also towards their Creator whom. rapid and marvellous diffusion over the surface and its of the globe. temperance. sunk either in ignorance To or barbarism. To a world of wrangling sects and creeds. THE RELIGIOUS SPIRIT OF ISLAM 181 in commune with God and are guided by the consciousness of right and wrong. were due to the fact that it recognised this essential need of human nature. The success of Islam in the seventh century of the Christian era. their daily conduct or their lives. for the uncultured and the sodden. They too had heard the voice of God. it aimed at the integration of the worship of a Personal Will. It taught them sobriety. Its affirmation of the principle of equality of man and man and its almost socialistic tendency represented the same phase of thought that had found expression on the shores of Galilee. however. it spoke in terms of positive command from an Absolute Source. in the absence of such rules. of truth and purity which had grown up with their being. Amidst the moral and social wreck in which it found its birth. spoke to the world of the highest principles of morality in as distinct terms as the great prophets. Plato and Aristotle. philosophical conceptions exercise no influence on their minds. They are swayed far more by authority and precedent than by sermons on abstract principles. the mass of mankind. and thereby to recall humanity to the observance of duty which alone pointed to the path of spiritual development. charity. The ethical side of a religion does not appeal to their feelings or sentiments and . who had never received the light of the Semitic revelations. But even in his most exalted mood the great Teacher of Islam did not forget the . moral enuncia- tions convey no meaning unless they are addressed in a positive form and formulated with the precision of enactments surrounded with definite sanctions. And by its success in lifting up the lower races to a higher level of social morality it proved to the world the need of a positive system. and were liftedup to Him by their own thoughts.

imprint on the heart orders. the man who proclaimed that the universe was governed and guided by law and order. and regulations enunciated for the common exigencies of the day in an infant society. crystallise the passing incidents of a chequered career. earnestness in right-doing and right-thinking. . and devotion to God and His Prophet are meaningless words. instead of " striving to excel in good works. Instead of living up to the ideal preached by the Master. Enthusiasm has died out. is doing an injustice to the Prophet of Islam. and that the law of nature meant progressive development. is absent. and for the sake of His love loving His creatures.” “ of being righteous ” instead of loving . and the evils which have followed in his Church from the confusion of the two 1 . Alas for the latter-day professors of Islam The blight of ! patristicism has ruined the blossom of true religion and a true devotional spirit. cere- monialism has taken the place of earnest and faithful work. The earnestness without which human existence is no better than that of the brute creation. limitations imposed on individual capacity which occasion economic inequalities. — 182 THE SPIRIT OF ISLAM n. But to suppose that the greatest Reformer the world has ever produced. What has happened in Christianity has happened in Isl&m. ever con- templated that even those injunctions which were called forth by the passing necessities of a semi-civilised people should become immutable to the end of the world. Practice has given way to the mockery of profession. The Moslems of the present day have ignored the spirit in a hopeless love for the letter. the greatest upholder of the sovereignty of Reason. rules. they — have made themselves the slaves of opportunism an£t outward observance. No one had a keener perception than he of the necessities of this world of progress with its ever-changing social and moral 1 Professor Momerie in his Defects of Modern Christianity . God. and for the love of God. It was natural that in their reverence and admiration for the Teacher his early disciples should stereotype his ordinary mode of life. doing good to mankind for the sake of doing good. A Christian preacher has pointed out with great force the distinction between religion and theology.

“ But if you find no direction therein ? ” “ Then I will act according to the example of the Prophet. that the right to the exercise of private judgment ceased with . ' <• c f ' t.yl j 9 ' / * f b ^ . " in which. ' t. y* (•&! (*L* j iyy . he was asked by the Prophet by what rule he would be guided in his administra- tion of that province. ®i“ ' . " By the law of the Koran.*. . 0 ^ ^ t iy oL.” he declared. £ <.. who was fully conscious of the exigencies of his own times. nor of the likelihood that the revelations vouch- safed to him might not meet all possible contingencies.” 1 . When Muaz was appointed as governor of Yemen. <• .S'. perceived.” “ But if that ” " Then I will exercise my own judgment. with his keen insight and breadth of views. • . “Ye are in an age. that a time would come when the accidental and temporary regulations would have to be differ- entiated from the permanent and general. ' ' *' ' j ' c * . and the requirements of the people with whom — he had to deal. . the blight which has fallen on Musulman nations is not due to the teachings of the Master. or more in conformity with the progressive demands of humanity.” fails ? The Prophet approved highly of the answer of his disciple. and one may say foretold.” said Muaz. and commended it to the other delegates. THE RELIGIOUS SPIRIT OF ISLAM 163 phenomena.the early legists. No contained greater promise of development. 1 This authentic tradition is given in the J&ma' ut-Tirtnizi and is to be found also in the Mishkdt. a time will come when he who shall observe one-tenth of what is now ordered will be redeemed. The present stagnation of the Musulman communities is principally due to the notion which has fixed itself on the minds of the generality of Moslems. people sunk in a slough of social and moral — despond. no religion faith was purer. ye will be ruined. ' II. ft. . if ye abandon one-tenth of what is ordered. * The great Teacher. is? *f oUs jyr jjjUy yb pj *> ic jZfi « ^Jjj * 0 .>’ As we have already observed. After this.

it is the common belief that since the four Imams. devoid of his inspiration. so among Moslems. 1 no doctor has arisen qualified to interpret the laws of the Prophet. and Ibn Hanbal. each according to his light. from the pinnacle of his genius. that its exercise in modem times is sinful. Like many of the ecclesiastics of Christendom. they observed only their immediate surroundings. they forgot that the Prophet. They mixed up the temporary with the permanent. Canons were invented. clusions at which these learned legists arrived several centuries ago are held -to be equally applicable to the present day. .184 THE SPIRIT OF ISLAM n.” The Prophet had consecrated reason as the highest and noblest function of the human intellect. No account is taken of the altered circuifistances in which Moslems are now placed the con. As among Christians. Oblivious of the universality of the Master’s teachings. The lives and conduct of a large number of Moslems at the present day are governed less by the precepts and teachings of the Master. had spoken to all humanity. and. Like men in a crowd listening to a preacher who from a lofty position addresses a large multitude and from his vantage ground overlooks a vast area. unassisted by his spirit. adapted his utterances to their own limited notions of human needs and human progress. and glosses 1 Ab<j Hanlfa. the Akhbari will not allow his judgment to travel beyond the dictates of " the expounders of the law. Among the Sunnis. and more by the theories and opinions of the mujtahids and imdms who have tried. to construe the revelations vouchsafed to the Teacher. and could have no conception of the necessities of the twentieth. without comprehending the wider meaning of his words or the nature of the audience whom he addressed. . M<ilik. Our schoolmen and their servile followers have made its exercise a sin and a crime. not a few were the servants of sovereigns and despots whose demands were not consistent with the precepts of the Master. and that a Moslem in order to be regarded as an orthodox follower of Mohammed should belong to one or the other of the schools established by the schoolmen of Islam. traditions discovered. Sh«lfe‘i. the universal with the particular. theories started. and abandon his judgment absolutely to the interpretations of men who lived in the ninth century. Among the Shiahs.

in their liberal and liberalising tendencies. that decided questions of orthodoxy and in the present day. if he refers to a document at all.” justly observes an English writer. and if development is now stopped. churchman usually derive his creed from a personal investiga- tion of the teaching of Christ in the Gospels ? Probably. “ that any Mohammedan if asked what was the text-book of his religion. each school contains germs of improve- ment. would answer anything but the Koran ‘ but we do mean that practically it is not ' . 1 In the Western world. But the servile Akhbari follows the latter in preference to the former. of the Thirty-nine Articles will resolve all doubts. “Just as the Hebrews deposed their Pentateuch in favour of the Talmud. and would not confess to the medium through which it was filtered. and even of those of the fathers of the Church.” he adds most pertinently. Yet he too would say his religion was drawn from the Gospels. It is due to a want of apprehension of the spirit of the Master’s enunciations. the Church Catechism contents him or if he be of a peculiarly inquiring disposition. In the Middle Ages of Christendom it was not the New Testament.” " We do not mean to say. does the orthodox . And hence it is that most of the rules and regulations which govern now the conscience of so many professors of the faith are hardly derived from any express and positive declarations of the Koran. are far above those of the narrow-minded self-opinionated Mohak- kik. the Koran that guides his belief or practice. but for the most part from the lego-religious books with which the Islamic world was flooded in the later centuries. and a what Moslems now believe and practise large part of is not to be found in the Koran at all. The opinions of Shaikh Murtaza. a perusal . n. but the Summa Theologica of Thomas Aquinas. it is not even the fault of the lawyers. the Reformation was ushered in by the Renaissance and the progress of Europe commenced when 1 The Radd ul-Muhtdr of Mohammed Amfn the Syrian. THE RELIGIOUS SPIRIT OF ISLAM 185 put upon his words utterly at variance with their spirit. .” And yet each system. and the Majma' ul-Anhir of thg Shaikh Zad eh are as much in advance of the Multeka and the Hediya as the views of an Eldon or Mansfield upon those of a Coke or Black- stone. In precisely the same way modem Mohammedanism is constructed. " so the Moslems have abolished the Koran in favour of the traditions and decisions of the learned.

whom Ali had saved from a lion. expressly permitted others to recite the Koran in their respective dialects and had declared that it was regaled in seven . it threw off the shackles of Ecclesiasticism. The formalism that does not appeal to the heart of the worshipper must be abandoned externals must be subordinated to the . The disciples of Abfi Hanifa. Durr ul-Mukhtdr. however. ’ This is construed by the Ulemas of the present day to mean. in the principles of duty taught by the Prophet of Islam. before there can be . when the worshipper is unable to pronounce Arabic words I The absurdity of the explanation is obvious. The commentator of the Durr ul-Mukht&r also recognises the validity of reciting prayers in Persian. was a consensus of opinion In the earliest ages of Islam there that devotion without understanding was useless. Imam Abfi Hanifa considered the recitation of the namdz and also of the Khutba or sermon. on the plastic mind then alone can we hope for that enthusiasm . •*' languages. was the first to whom this permission was granted. i86 THE SPIRIT OF ISLAM Ii. the mind must first escape from the bondage which centuries of literal interpretation and the doctrine of " conformity ” have imposed upon it. There is. They hold that when a person does not know Arabic. Not because it was the language of the Prophet. have accepted the doctrine of their master with a certain variation. a renovation of religious life. he may validly offer his devotions in any other language 8 . one great and cogent reason why the practice of reciting prayers in Arabic should be maintained wherever it is possible and practicable. enlightenment must precede reform and.m and maintains the unity of sentiment 1 Salmon the Persian. In I slim also. Abfi Yusuf and Mohammed. This view is also given in the Tajnts. Bib us-Salit (Chapter on Prayer). * Jawihir ul-Akhliti . The Prophet himself had allowed his foreign disciples to say their prayers in their own tongue 1 He had . but because it has become the language of Isl§. . inner feelings and the lessons of ethics must be impressed2 . Tahtawi states that the Im&m’s opinion is authoritative and should be followed. lawful and valid in any language . The reformation of Islam will begin when once it is recognised that divine words rendered into any language retain their divine character and that devotions offered in any tongue are accept- able to God.

They were called forth in part by the peculiar semi-barbarous epicureanism which was coming into fashion among the Arabs from their intercourse with the demoralised Syrians and Persians. The prohibition against excess in eating and drinking and others of the like import belong to the latter class. as is evident. And wherein lies more strength than in unity ? Note I. . The sumptuary prohibitions of Mohammed may be divided intQ two classes. The absolute prohibition of swine’s flesh. which may be classed under the head of qualitative prohibitions. and in part by circumstances of which only glimpses are afforded us in the Koran. THE RELIGIOUS SPIRIT OF ISLAM 187 throughout the Islamic world. qualitative and quantitative. The prohibition against dancing was directed against the orgiastic dances with which the heathen Arabs used to celebrate the Syro-Phoenician worship of their Ashtoreth. Moloch and Baal.II. from hygienic reasons and this prohibition must remain unchanged as long as the nature of the animal and the diseases engendered by the eating of the flesh remain as at present. arose.

connected with the infancy of races and tribes. his hopes and aspirations are bounded no more by an earthly death he now anticipates . * ijl j * .yjij* iu-tfl. that it has led to the belief that it must be one of the first elementary constituents of our being. Then comes a later stage when man has passed out of his savage state. The wild savage has scarcely any idea of a life separate and distinct from that which he enjoys on earth. ^ fc * G 1 G C f (. CHAPTER III THE IDEA OF FUTURE LIFE IN ISLAM • tt. Life after death is a mere continuation of life on earth.. i__5o. J1 . another course of existence after the course here has been fulfilled.! • i — jadaJI j—aiJI tpbb b C. leads us to the conclusion that the conception of a future existence is also the result of the natural development of the human mind. But even in this stage the conception of immortality does not rise out of the groove of daily life. He looks upon death as the end of existence. This idea of a continued fife beyond the grave must have been developed from the yet unconscious longing of the human soul for a more extended 1 See translation at end of this chapter. A more careful examination of facts. however.•»&._*» ^LjU HE — T of idea of a future existence of an existence after the separation of the living principle of our nature — from the mortal part is so generally shared by races men. J . otherwise utterly distinct from each other. ..

and as accomplishing the same pilgrimages. or. THE IDEA OF FUTURE LIFE IN ISLAM 189 sphere. so painful to both savage and civilised man. should end in reunion. Now we have reached a principle and' a law. Lenormant Ancient History of East vol. . whose field of vision was restricted to this life alone. 319-322 the . He is only treading in the footsteps of our savage ancestor. p. . from a subjective point of view. The deceased were judged by Osiris and his forty-two assessors. and as the companions of Osiris. and Alger. 1 With an idea of metempsychosis they joined an idea of future recompense and punishment. the be-all and end-all of his existence that there will be another life. were fed by him with delicious food. entered into perfect happiness. of human conduct on such a doctrine. p. exist simultaneously not only among different nations but even in the same nation. All bodies descended into the lower world. The next stage is soon reached man comes to believe that . It is a well-authenticated fact. the self-existent cause of all. The mind man goes no further towards developing the of idea of future existence. accord- ing to the individual development. in different combinations. The soul of man was considered immortal like the sun. that all those ideas which represent the various stages. i pp. 2 We might naturally expect that the long stay of the Israelites in Egypt would introduce among them some conception of a 1 Rawlinson’s History of Ancient Egypt. to base the principles life. The righteous. present happiness and misery are not. After his resurrection he entered on a new life. Man descended into the tomb only to rise again. The Egyptians are said to have been the first to recognise the doctrine of a future at least. but they were not all assured of resurrection. vol. 102 et seq. Annihilation was often believed to be the lot of those adjudged guilty. however. purified from venial faults.hi. where the separation of dear friends. The nihilistic philosopher makes no discovery. where he will be happy or miserable in proportion to his deserts. there is another life after death. asserts no new position. or that . History of the Doctrine of a Future Life. the principle of generation. ii. in company with the sun. cannot be. 423 ! Comp.

lethargic. History of the . equally of the just and unjust. on the Hebraic race in a double way. History of the Doctrine of a Future Life. . it took the shape either of an eternal metempsychosis. knowing nothing of those who were dear to them on earth. The doctrine of a resurrection. is evidently a fruit of foreign growth derived from Zoroastrian sources. pp.190 THE SPIRIT OF ISLAM Ii. History of Christianity. or of the horrors of the damned 4 Zoroastrianism thus acted . itself a product of Chaldas ism.® It was. * Job xiv. 157 . however. p. 75. do not seem of true Hebraic origin. etc. Comp. i. i. a ceaseless whirl of births and deaths. but later Mago-Zoroastrianism.® But later Judaism is full of the strongest faith in a future life. 151. DOllinger. A'ger. p. pp. ii. In Sheol man can no longer praise God or remember His loving-kindness. comfortless existence . which appear in comparatively early writings. the common sojourn of departed beings. 242. * See Milman. 1 future life with its concomitant idea of rewards and punish- ments. 22. In one branch of the Aryan family. vi. among the Aryan nations of the East that the doctrine of a future life after visible death was distinctly and vividly recognised. a Jewish counterpart of the heathen Hades. 389 and Alger. or endless unfathomable space. But pure Mosaism (or the teachings which pass under that name) does not recognise a state of existence differing from the present. Tradition revels in the descriptions of the abodes of bliss. 165 el seq.The vitality of the laws is confined within a very small compass. also Milman’s Christianity. 21. in which the souls lead a sad. vol. * Ps. 1 Comp. notes. 152 et seq. which appears in later Judaism. p. with the ideas arising from it. * See the chapter of Alger.® It is a shadow-realm. 25. or of utter absorption after a prolonged probation in absolute infinity. strongly coloured the Rabbinical beliefs with materialistic ideas of punishments and rewards hereafter. Even the descriptions of Sheol. vol. especially — — in the writings of Daniel and Ezekiel. vol. mourning only over their own condition. p. Doctrine of a Future Life. The pivot on which the entire system of Mosaic legislation turns consists of tangible earthly rewards and punishments . It not only developed in them a purer and more spiritual conception of a future existence. tracing the influence of the Persian system on later Judaism. 5.

Souls that in their lifetime have yielded to the seductions of evil cannot pass the terrible bridge Chinevad. to which they are conducted on the day following the third night after their death. join Ormuzd and the Amshaspands in their abode. the Persians had a strong and developed conception of future life.III. they enjoy the society of beautiful fairies (Hoordn-i- Behisht) and all manner The wicked fall over the of delights. if not derived from Hebrews. and some are redeemed by the prayers and intercessions of their friends. Izad). The extreme repugnance with which the Mago-Zoroastrians regarded corpses is no reason for discarding this conclusion. The duration of this punishment is fixed by Ormuzd. believes that this notion was not really Zoroastric. Towards the end of the world a prophet is to arise. 409. Apropos of the repugnance with which the Persians in Mohammed’s time looked upon corpses. p. entering the realms of bliss. 1 In the other branch. The Arabic scholar is referred to the appreciative account of the Buddhistic doctrines (not so much regarding future life as generally) in Shahristdni. who is to rid the earth of injustice 1 And yet the Brahmanical priests painted the horrors of heli and the pleasures of heaven with the vividness of a thoroughly morbid imagination. yet on the third day consciousness returns. Whether the Mago- Zoroastrians from the beginning believed in a corporeal resur- rection is a question on which scholars are divided. p. with Bumouf and others. Dollinger. The. Zoroastrianism of the Vendidad and the Bunde- hesh. where seated on thrones of gold. enlarging upon the beliefs of the Avesta. in the sense in which human accountability is understood by the modern Christian or Moslem. The good successfully pass it. this doctrine was clothed in the shape of a graduated scale of rewards and punishments. . about the time of the Prophet of Arabia. and that it is of later growth. consult Ddllinger. 446. 2 However this be. bridge or are dragged down Duzakh where they into the gulf of are tormented by the Dcevas. vol. as most probably this repugnance arose under Manichaean influences see Alger. ii. p. holds that after a man’s death the demons take possession of his body. The remains of the Zend-Avesta which have come down to us expressly recognise a belief in future rewards and punish- ments. . conducted by the Yazatas (in modern Persian. * Alger has furnished us with strong reasons for supposing that the early Zoroastrians believed in a bodily resurrection. 138 et seq. and. THE IDEA OF FUTURE LIFE IN ISLAM 191 or nothing.

by triumphant and revived Mago-Zoroastrianism. that because the Jews looked- forward to the reappearance of Elijah or some other prophet among them for these national purposes. and all mankind will live in the enjoyment of ineffable delights. will ignite the world. called Oscheder Band and Osch&dermah (Dbllinger v. checked in the East. will pass through this glowing flood. became more and more inspired with the hope that some heaven-commissioned ministrant. De Sacy calls him Pashoutan ( Sur Div. and individuality. like Gideon or Maccabeus. the Phoenicians and Assyrians had passed away. would restore their original glory. A blazing comet. we must conclude that they believed in trans- migration. and come out purified. 188) . and especially the eclectic faith of Mohammed. colours by all their patriotic seers. a universal resurrection will take place. but according to Western authors his name is said to be Sosiosch. All mankind. The hellenised Roman ruled the world. and wickedness. good and bad alike. A miserable sycophant occupied the throne of David. ii. p. The torments of the unrighteous will be fearful. p 401). Ani. Such is the summary of a religion which has influenced the Semitic faiths in an unmistakable manner. Ahriman will run up and down Chinevad overwhelmed with anguish. who is to be preceded by two other prophets. as Alger supposes. * It is not necessary. however.192 THE SPIRIT OF ISLAM 11. the Jews. A mightier power than that of the Seleucidae kept in subjection his spirit of unruliness. About the time when Jesus of Nazareth made his appearance. 95). After this. and enable them to plant their foot on the necks of their many oppressors 2 The appearance of a Messiah portrayed in vivid . and usher in a reign of happiness the — Zoroastrian millennium. After the joys of recognition there will follow a separation of the good from the bad. Ormuzd’s kingdom of heaven 1 . creed. p. and friends and relatives will meet again. falling on the earth. Evil thenceforth will be annihilated. The Jew had lost his independence for ever. Like every nation animated by a fierce love of their country. Mountains will melt and flow together like liquid metal. as their fate grew darker and darker. Even Ahriman will be changed and Duzakh purified. de la Perse. was — founded on one grand aspiration the restoration of the 1 ShahristanI calls this prophet Ushlzerbeka (Cureton’s ed. the Jewish bards. .

The traditions which record the sayings of Jesus have gone 1 Milman. arose among the Persians also when — labouring under a foreign yoke whether of the Semitic Assyrians or the Greek Macedonians it is difficult to say. the hopes of eternal life and future bliss were strangely mingled. as an escape from the galling yoke of brute force the other looks forward to the same or cognate . but would be confined to the righteous of their race. 76. whatever its prophetic significance. according to De Sacy. descend from the line of David he was to assemble all the .ill. would take place. and the Messianic conception among the Jews. a reign of peace and law under divine agency. But I am strongly disposed to think that the idea of a Sosiosch. wonderful. and the Grecian schools of philosophy in the West. especially to the " Land of the Sun. sect of Christadelphians. as Milman beautifully observes. The extremes of despair and enthusiastic expectation of external relief always tend to the development of such a state of mind among the people. p. ' Like the modern. is. . and to expel and destroy Under the Messiah a resurrection their hateful alien enemies. scattered descendants of the tribes. One section appears to look forward to an unearthly kingdom. THE IDEA OF FUTURE LIFE IN ISLAM 193 kingdom of Israel. But. vol. it is certain. though obscure. i. The Jews. vivid terms. derived this concep- tion from the Zoroastrians and in their misfortunes developed it in more . the belief in a personal Messiah was either faint and indistinct. the Palestinian Jews had about this time moulded out of various elements a splendid though confused vision of the appearance of the Messiah. The very country in which the scene of his appearance is laid — Kangu6dez in Khoraskn. means for securing the kingdom of heaven by the blood of aliens and heathens 3 . and the reign of Messiah upon earth. All these events were to take place at once.* Amidst all this enthusiasm and these vague aspirations. — Cansoya. in their misfortunes. or a mere echo from the vulgar masses. the resurrection of the dead. History of Christianity. Under the influences of the Mago-Zoro- astrians and Chaldaeans in the East.” for assistance and deliverance. the simultaneous regeneration of all things. according to Dflllinger's authorities shows that the Persians. to say the least. or to follow close upon each other 1 The Messiah was to . looked to the East. among some classes of society (especially among those whom the hellenising tendencies of Herod had withdrawn from the bosom of Israel). ’The similarity between the Zoroastrian idea of a deliverer and restorer of religion and order on earth.

they looked upon defective external evidence as complete . seems more authentic. for " woe ” is denounced in awful terms against the rich and the well-fed. must. In Matthew “ the poor in spirit " are mentioned. the kingdom of God is at hand such is the burden of every hopeful . with every allowance for exaggeration. Sometimes. the ancient collectors and modellers of the Christian Gospels. through such a process of elimination and selection. to the sayings and doings of Jesus. x. " If a narrative or scripture was. or as Milman regards them. Necessarily. 126). therefore.* This kingdom was to replace the society and govern- ment which the Prophet of Nazareth found so imperfect and evil. and on the same footing as we regard other religious documents (without ignoring their real spirit. i. which were floating about among the Christian communities. yet without trying to find mysterious meanings like the faithful believer). 7. lxxxi. though unconsciously. the realm of God is understood to mean the literal fulfilment of the apocalyptic visions or dreams connected with the appearance of the Messiah. 27).194 THE SPIRIT OF ISLAM IX. and the approaching deliverance is merely a spiritual deliverance from the bondage 1 Milman himself admits that thetraditions regarding the acts and sayings of Jesus. the kingdom of God is a realm of souls. * Matt. They must have decided every- thing on dogmatic grounds.” Hence a great many additions were made. * Luke vii. the most sufficient was explained away as a misunderstanding. that it is hardly possible at the present moment to say which are really his own words and which are not 1 But taking them as they . " of a kingdom of heaven. stand. But the simpler statement of Luke. iv. ii. p. word." is so predominant in the mind of Jesus as to over- shadow all other ideas. Muir in Canon III. rude and simple historians.” and would con- stitute the predominating element. (Life of Mahomet). 17. rigime these alone would be " the blessed. vol. agreeable to their (preconceived) views. etc. At times his words led the disciples to conclude that the new Teacher was born to lead only the poor and the famished to glory and happiness that under the hoped-for theocratic . i. if it was not agreeable. in its tone and substance. On this point the testimony of Celsus. from a comparison of all the circum- stances. And this on the principle laid down by Sir W. were not cast into their present shape till almost the close of the first half of the second century (History of Christianity. we see that throughout these traditional records the notion of an immediate advent of a new order of things. The Son of Man has appeared. . Celsus. p. 20 et seq. must be regarded as conclusive when he says the Christians were in the habit of coining and remodelling their traditional accounts ( Origin c. vol.* At other times.have exercised a discretionary latitude in the reception of the traditions. however.

1. 28. xxiv. THE IDEA OF FUTURE LIFE IN ISLAM 195 of this mundane existence. I am a better bunch. another bunch shall cry out. hopes and aspirations of a brighter future took possession of the heart. where they would partake of banquets presided over by the father of the race of 7 Israel. and revel in the most orgeous fantasies. There can be no doubt that Jesus himself believed in a corporeal resur- rection. and every one of these gTapes being pressed shall yield two hundred and seventy-five gallons of wine . * Matt. • Matt. that the time of the regeneration of mankind was at hand. All these conceptions appear at one period to have existed in the mind of Jesus simultaneously. " Days shall come in which there shall be vines. 41. The angels would be the executors of his sentence. As every hope5 of present amelioration died away. « Luke xiii. In puerility even the Christian traditionists do not fall short of the followers of other creeds. 1 III. xxii. 23. . and in tangible rewards and punishments in a future life. * Matt.® 1 Renan. The chosen. 13. xxvi. * Matt. and when a man shall take hold of one of these sacred bunches. owing to careful pruning. But the fierceness and bigotry of the dominant party and the power of the Roman eagle made any immediate social change impossible. p. and the prophets. 282. xxi. xxv. Vie de Jesus. and every one of these branches shall have ten thousand twigs. But whilst in the early traditions passing under the name of the four apostles. Jesus felt the present state could not last long . take me. 18. the accounts. which shall have each ten thousand branches. surrounded by angels and his chosen disciples. 27. 29. not numerically large* would be taken into an illuminated mansion. later traditionists enlarge upon the descriptions of paradise and hell. He often spoke of " the blessed " in his kingdom eating and drinking at his table. Compare these notions with the Zoroastrian belief. and in every one of these clusters there shall be ten thousand grapes. 4 Rev. 11 . Luke xiii. xvi. the patriarchs. The tradition handed down by Irenaeus on the authority of John declares Jesus to have said. vili. and bless the Lord by me. are meagre enough. xxv. T Matt. 2). and in which Jesus himself will share. 8 The dead would from their rise graves. seated on a throne. and the unrighteous into “ everlasting fire prepared for the devil and his angels. 31 et seq. clothed in divine garments. and every one of these twigs shall have ten thousand clusters of grapes.® when he himself would appear in the clouds of heaven. 12. f -21.” etc. xix. 30. He would send the elect to a delightful abode prepared from the beginning of the world.” where there would be weeping and gnashing of teeth. which go under the name of revelations (vide Rev. etc. 31. 30. xxii. xx. 4 and the Messiah would sit in judgment. and every one of these branches shall have ten thousand lesser branches.

23 . who looked upon Jesus and his mother as the counterparts of their own Odin and Freya worshipped in their primeval homes. Matt. however. * Mark tbe bitter term which Jesus applies to his generation. also Milman’s History of Christianity. . taken either a spiritual shape or utterly faded away from the mind. Comp. i. derives its character from the surroundings of the individual believers. with a vividness of expectation hardly surpassed in the annals of human beliefs. Luke xiii. p. But ever and anon the Christian world has been agitated in moments of convulsions and disasters by the millenary excite- ment and fierce expectation of the apocalyptic appearance of the great Prophet of Nazareth. The idea. to the literal fulfilment of the prophecies concerning the millennium. and the Christian all believed in a bodily resurrection.” *’ It is only when the Christian Church becomes a regular organisation that the followers of Jesus expand their views beyond the restricted horizon of the Judaic world.* had sunk deep into the hearts of his disciples. Mark xiii. vol. is apparent from the words of the Master himself. and. where it has been retained. acting in unison with the state ofmind engendered by the circumstances of the age. vi. 378. the Mago-Zoroastrian. they pass into the Greek and Roman system. viii. Vie de Jesus. with the lapse of ages and the progress of thought. and the utter futility of every provision for the occupations and exigencies of the present 1 life . The Jew. 30 . of the realm of God has. 22. 25-34. * Renan. 287. The words of the Teacher. x. or. and that the great * revelation of Christ was to happen soon. for- getting their millenarian dream. " If the first generation of the Christians had a profound and constant belief. when he impressed upon his hearers the approach of the kingdom of God. iq6 THE SPIRIT OF ISLAM ii. and all looked forward. That the inauguration of the new rigime with the second advent of Jesus and the resurrection of the human race was considered not to be distant. and extend the empire of their creed over untold legions of barbarians fresh from their forests. 35 . it was that the world was approaching its end. The crude notions of primitive Mosaism had made way for more definite ideas derived chiefly 1 Matt. . p.

The hooris are creatures of Zoroastrian origin. THE IDEA OF FUTURE LIFE IN ISLAM 197 from the ChaJdaeo-Zoroastrian doctrines. the simple teachings of the early teachers.” can hardly be said to represent sensual pleasures ! The chief and predominating idea in Islam respecting a future life is founded upon the belief that. or any of his followers. Sabaean. fostered by ecclesiasticism that Mohammed denied souls to women. It is a sign alike of ignorance and ancient bigotry. how Chaldaean philo- sophy had permeated Mago-Zoroastrianism to its innermost core. Jew. had imbibed notions from Chaldsean. . The popular Christian notion. they are sensual. had grown. and when it was necessary to formulate in language intelligible to the common folk of the desert. in some places almost sensuous but to say that . we believe. is a calumny. astrian. arid then comes the real essence — the adoration of God in humility and love. more or less. is by this time. immediate advent of the material kingdom of Christ. The wine “ that does not inebriate ” and the attendants " thatcome not nigh. and a graduated scale of delights. Christian. We know how among the Persians the old worship of the mountains. so is paradise. 1 whilst hell in the severity of its punishment is Talmudic. But the idea that the Arabian Prophet promised his followers a sensual paradise with hooris. the realistic descriptions of heaven and borrowed from the floating fancies of Zoro- hell. under the magic wands of the Babylonian wizards. There is no doubt that in the Suras of the intermediate period. It was a calumny concocted to create an aversion against Islim. The descriptions are realistic. . firdous. or that Mohammed. in a state of existence here- after. Primitive with its vivid belief in the Christianity. before the mind of the Teacher had attained the full development of religious consciousness. and the Talmudical Jew. to material rewards and punishments in a future existence. in. and Alexandrian sources which had considerably altered the old conceptions. exploded. still lingers. into a complex system of — graduated rewards and punishments. even the ultra-literalists accepted them as such. Mago-Zoroastrian. and Zoroastrian all looked. every human being will have to render an account of his 1 In Persian. attract the attention as a side picture.

uneducated. Philosophy has wrangled over abstract expressions. This is the pivot on which the whole doctrine of future life in Islam turns. will always be necessary. we must bear in mind that these ideas have furnished to the moral teachers of the world the most powerful instrument for influencing the conduct of individuals and nations. or what more consonant to his ideas of paradise than . all have failed thoroughly to realise its nature as a continuous agency for the elevation of the masses. and this is the only doctrinal point one is required to believe and accept. in all ideas of a life-after death. not dressed in tangible phraseology. His mercy and grace are nevertheless unbounded. To turn now to the nature of these sanctions. what more grateful. All the other elements. who lived in the indefinable vagueness of their own thoughts. can only be grasped by minds of superior development for the average intellect. are mere accessories. and that the happiness or misery of individuals will depend upon the manner in which they have performed the behests of their Creator. or her actions on earth. But though every religion. Such expressions and conceptions have seen their day. it must be remembered that it is scarcely ever possible to Convey an idea of spiritual pleasure or spiritual pain to the apprehensions of the generality of mankind without clothing the expressions in the garb of tangible personalities. more or less. Mohammed was addressing himself not only to the advanced minds of a few idealistic thinkers who happened to be then living.198 THE SPIRIT OF ISLAM II. have flourished. contains the germ of this principle of future account- ability in another state. sanctions. but to the wide world around him engrossed in materialism of every type. or introducing sensible objects into the description of such pleasure or pain. we may say. more or less comprehensible. To the wild famished Arab. Setting aside from our consideration the .question of subjectivity involved in all ideas of future rewards and punishments. caught up and syncretised from the floating traditions of the races and peoples of the time. and will be bestowed alike upon His creatures. for its own sake. Virtue. He had to adapt himself to the comprehensions of all. and for the . and have died without making them- selves felt beyond a restricted circle of dreamers.

.” One day. “ God has prepared for His good people what no eye hath seen. lies a deeper meaning . • Koran Consult here Zamakhshart (the Kashshif).” said Mohammed. a felicity which the body. This is the contention of that portion of the Moslem world which. 17 . xxiii. bk. “ will be he who shall see his Lord’s face (glory) night and morning. x. Abfi Huraira. there is excellent reward and superabundant addition. * Koran iii. THE IDEA OF FUTURE LIFE IN ISLAM rivers of unsullied incorruptible watei. as the ocean surpasses will surpass all the pleasures of a drop of sweat. chap. when the veil which divides man from his Creator will be rent. p. i. or anything more acceptable than unlimited fruit. earthly habiliments. and heavenly glory revealed to the mind untrammelled by its corporeal. or of milk and honey . . xiii.” 4 1 Koran Mishklt. he said. this school of thinkers bases its convictions on the following passage of the inspired Book " It is He who hath sent down unto thee : ‘ the Book. pt. i. to which reference.. the Prophet said.in.e. xxxii. talking to his friend. nor ear heard. " The most favoured of God. inexhaustible fertility? He could conceive of no bliss unaccompanied with these sensuous pleasures. 5. Egyp. pt. luxuriant vegetation.” 1 Another tradition * reports that Mohammed declared the good will enjoy the beatific vision of God. and beautiful mansions with fairy attendants.' Some of the signs (verses) are firm (i.” 8 As to the parabolical nature of the Koranic expressions. and especially mentions the doctrines of the Mush- habbahis and the Jabarias.” and then recited the following. 26. In this they are upheld by the words of the Koran as well as the authentic sayings of the Prophet. 244 he gives the fullest references to the opinions ol the different theo- j logians and schools.verse of the Koran “No soul knoweth the joy which is secretly prepared : for it as a reward for that it may have wrought. " is made in the following verse of the Koran : And God inviteth unto the dwelling of peace For those who do good . and that the joy of joys is to consist in the beatific visions of the soul in the presence of the Almighty. per- — spicuous or clear to understand) these are the basis (or — fundamental part) of the book and others are figurative. * From Suhaib. rivers. nor hath it entered into the heart of anyone. like San&i and Ghazzali. . holds that behind the descriptions of material happiness portrayed in objects like trees. Ed.

New Life of Jesus (1865). i. Another. Without venturing to pass any opinion on these different notions. but also from the change of tone towards the non-Israelites. Another section looks upon the joys and pains of the Here- It holds that as extreme mental after as entirely subjective. How great this development was in Jeshs is apparent. 22-26. throughout Strauss. pain is far more agonising than physical pain. A careful study of the Koran makes it evident that the mind of Mohammed went through the same process of development which marked the religious consciousness of Jesus. and for this reason we take them together. will be mental and subjective. a deeper communion with the Creator of the Universe. physical death. 296 et seq. xxviii. etc. so is mental pleasure of the higher type far more rapturous than any sensuous pleasure that as. vol. * Matt. and by far perhaps the larger class.” to use the Koranic expression. believe in the literal fulfilment of all the word-paintings of the Koran. Thoroughly exclusive at first 1 with a more developed religious consciousness wider . after . But with a wider awakening of the soul. which bore a material 1 Matt. thoughts. to the Universal Soul. Mohammed himself believed in some or other of the traditions which floated around him. comp. all the joys and pains. however. the indi- vidual soul " returns. . xv.200 THE SPIRIT OF ISLAM M. The various chapters of the Koran which contain the ornate descriptions of paradise. Moham- med and Jesus are the only two historic Teachers of the world. . were delivered wholly or in part at Mecca. As with Jesus so with Mohammed. sympathies awaken in the heart 2 . Probably in the infancy of his religious consciousness. we may take this occasion to state our own belief with regard to the Koranic conception of future rewards and punishments. not only from the idealised conception towards the end of his earthly career regarding the Kingdom of Heaven. 19. This section includes within its bosom some of the greatest philosophers and mystics of the Moslem world. 5. portrayed in vivid colours by the inspired Teacher to enable the masses to grasp the truth. p. whether figurative or literal. x.

with peace and good-will in their hearts. 34. and they think they are encompassed therewith. 1 plentyand harmony. Comp. " who aTe pious shall dwell in gardens.* on couches . so agreeable to the famished denizen of the parched. But if a tem- pestuous wind overtake.” * What can be nobler or grander in its conception or imagery. professing unto Him sincere religion (saying) . 48. face to face. that ye go on board of ships. and We will declare unto you that which ye have done. and the productions of the earth. amidst fountains they shall say unto them. the likeness of this present life is not otherwise than the water which We send down from heaven . which sail on with them. and the waves come on them from every side. “ But those. then we will ever be indeed of the thankful. 17..e. But when We have rescued them. they call on God. with favourable breeze. THE IDEA OF FUTURE LIFE IN ISLAM 201 aspect at first. Hence. The gardens “ watered by rivers. bosoms . and waterless desert. and xiv. in the later suras we observe a merging of the material in the spiritual. also chaps. became spiritualised. . — these still form the groundwork of beautiful imageries but . * J.” says the Koran. than the following passage “ It is He who enableth you to travel by land and by sea so . but also with the progress pf his disciples in apprehending spiritual conceptions. or give a better idea of the belief in the Prophet’s mind when conveying his final message concerning the nature of the present and future life. 1 Koran xiii. 16.m. neither shall they be repelled thence for ever. at perpetual discord with himself and all around him. wouldst Thou but rescue us from this. xlvii. Enter ye therein in ‘ peace and security and all rancour will we remove from their ’ . O ! men verily the excesses ye commit to the injury of your own 1 souls are only for the enjoyment of this earthly life soon shall . Behold they commit unrighteous excesses on the earth. x. . shadeless.” perpetual shade. of the body in the soul. weariness shall not affect them therein. and they rejoice jtherein. The mind of the Teacher progressed not only with the march of time and the develop- ment of his religious consciousness. ix. of which men and cattle eat.. Verily. the happiness of the blessed is shown to consist in eternal peace and goodwill in the presence of their Creator. they shall sit as brethren. s Koran xv. ye return to Us.

But those who have wrought evil shall receive the reward of evil equal thereunto * and shame shall cover them (for there will . out of what We have bestowed on them and turn .’ Excellent ! is the reward in that abode ” 8 ! Enough has been said to show the utter falsehood of the theory that Mohammed's pictures of future life were all 1 Baiz&wi explains the expression " whom He pleaseth. * Observe the reward of virtue will not be confined to an exact measure of man's works . what can be purer in its aspirations than the following : “ Who the covenant of God and break not their com- fulfil pact and who join together what God hath bidden to be . and observe prayers and give alms. n. and who.” as " those who repent ” (p. (saying) Peace ‘ be with you because ye have endured with patience. gardens of eternal habitation. into which they shall enter. And God inviteth unto the abodes of peace. Thus do we make our signs clear unto those who consider. * Koran x. iv). . it will far exceed his deserts but the recompense of evil . and We make it as if it had been mown. 1. in secret and openly. and guideth whom He pleaseth into the right way 1 For those who do good is .'^ * Koran xiii. Compare throughout Zamakhsharl (the Kashsh&f). aside evil with good for them there is the recompense of that : abode. as though it had not teemed (with fertility) only yesterday. and their posterity and the .* are constant amid trials. Compare Zamakhshar! (the Kashsh&f). from a sincere desire to please their Lord. 4 This may also be translated as “ from a desire to see the face (glory) of their Lord. and they who inhabit it imagine they have power over it (But) Our behest cometh unto it ! by night or by day. 23-27.202 THE SPIRIT OF ISLAM tt. These are the inhabitants of paradise . angels shall go in unto them by every portal. joined and who fear their Lord and dread an ill-reckoning . chap. therein do they abide for ever. together with such as shall have acted rightly from among their fathers. blackness nor shame shall cover their faces. 20-24. . their wives. and is decked out. excellent reward and superabundant addition of it neither .” * Then again. be none to protect them against God) as though their faces were covered with a piece of the night of profound darkness. are mixed therewith. 67. will be strictly proportioned to what one has done. till the earth has received its beautiful raiment.

27-30.111. enter thou among my servants. pleased and pleasing Him. THE IDEA OF FUTURE LIFE IN ISLAM 203 sensuous. and the purity of the hopes and aspirations on which it bases its rule of life : "0 thou soul which art at rest." 1 1 Koran lxxxix. We will conclude this chapter with the following passage from the Koran to show the depth of spirituality in Islim. and enter thou my garden of felicity. return unto thy Lord. .

. Isl&.A^l ^*JI j aIHIj " . . J* W « / " * '</ t••<**'& 5 ^iysvj ^. 261. Its remarkable success and marvellous effect upon the minds of men have given rise to the charge that.xlc i> Isdl* ". " Let there be no compulsion in religion. . CHAPTER IV THE CHURCH MILITANT OF ISLAM 5 * o'. as a religion of the sword. 69 . For centuries Christianity had hidden itself in byways and corners not until it had largely . was it able to rear its head among the creeds of the world." Sura * v. found its way into the hearts of millions of people. see p. . The legions of the Caesars and the Chosroes. 175. And before a century was well over the voice of the Recluse of Hira had rolled across three continents. within thirty years of the death of its Teacher. absorbed and assimilated paganism. Compare this with the thunders of the Athanasian Creed .m.--^ A ij! " ' / <* " c 9 * o . r ' ' T HE extraordinary rapidity with which the religion of Arabian Prophet spread over the surface of the the globe is one of the most wonderful phenomena in the history of religions. not until a half-pagan monarch had come to its assistance with edicts and orders. Islam was propagated 1 Sura ii. who endeavoured to stop the onrush of the new democracy preached in Arabia. were shattered to pieces by the children of the desert.

were few and weak. tinction of Aus and Khazraj he comprehended the Jews and . with poison and with treachery. had just ended their strife by a hollow peace. We propose. whoever believed in God and future life and acted righteously. Christians in his little commonwealth. He at once set himself to the task of organising into a social entity the varied elements which had gathered round him as the minister of God. compact and united.IV. was not daunted when the existence of others depended on him. The surrounding tribes. There was every prospect of the war breaking out again with fiercer animosity.” To a people wedded to the worst type of heathenism. The Jews. headed by an influential chieftain. whose appearance was hourly expected. were arrayed in all their desert ferocity against Medina. to a race with 1 See ante. The Jews. carefully to examine the circumstances and facts connected with the rise of Isl&m. which did not fail when the Koreish threatened him with death. among whom the influence of the Koreish was supreme. . and now faced destitution and exile for their Master and the light which he had brought to their hearts. The moment Mohammed appeared among the Medinites the elements of danger which threatened the new religion became apparent. actuated by tribal jealousies. THE CHURCH MILITANT OF ISLAM 205 by the sword and upheld by the sword. Sabaean. p. were fast recovering their strength and were openly threatening their pagan compatriots with the vengeance of the Messiah. “ on him shall come no fear. The Meccan disciples who had braved death. opposed him in every direction. to see whether there is any truth in the statement. and planted germs of cordial relations among all believers he proclaimed that a Jew. An important faction. He substituted referees for the old tribal vendetta he abolished the dis- . therefore. the two tribes of Aus and Khazraj. But the heart. At the time of the Prophet’s advent into Medina. His Medinite followers were not many they were divided amongst . jealously and relentlessly. an aspirant to the throne of Medina. who after the onslaught of Jabala had accepted the clientage of the Medinite Arabs. worked in the city on the side of the heathens 1 . 57. . who had been engaged in deadly conflict for years. or Christian. themselves.

They had sworn his death and the extirpation of his creed.206 THE SPIRIT OF ISLAM n. Mohammed’s destiny had become intertwined with that of his people.” he said to them. purifying them from abominations. and love of one’s kind. self-restraint. so insistent on the common duties of love. charity. And it was not until their enemies were upon them that it was declared. and succeeded. 190.” 1 Whilst engaged in this divine work of humanising his people. in subduing their enemies. They chose the latter alter- native. to plant the germs of revolutionary doctrines. '* when one shall drop his right of retaliation. but the mediator for evil shall reap the fruit of his doing. defend yourself ” . " It shall be an expiation with God.” “ He who shall mediate between men for a good purpose shall be the gainer thereby. the whole of Arabia responding to the call of the Koreish. had betaken themselves to the rival city. he taught purity and truth. and benevolence. “ Defend yourself against your enemies . The apostates from the faith of their fathers.and again. From the moment of his entry into Medina. so exacting in His worship. they break their oaths of alliance. . United Arabia must annihi- late these crazy enthusiasts who had forsaken home and wealth for the sake of an unseen God. and of those who had invited and welcomed him into their midst. their repeated violations of 1 Sura iv. he is attacked by his enemies. 85. ruthless and un- tiring in their vengeance. after a long struggle. His destruction meant the destruction of the entire body of people who had gathered round the minister of God. * Sura ii. Surrounded by enemies and traitors. " The infidels regard not in a believer either ties of blood or covenant when . on purity of thought and deed.” * To : the Moslems self-defence had become a question of self- preservation. The bitter animosity of the Jews. but attack them not first God hateth the aggressor. charity. as the Koreish regarded Mohammed and his followers to be. the ancient servitors of the national gods marching to their slaughter. They must either submit to be massacred or fight when they were attacked. and attack you. whom the shedding of blood was a second nature. raising them from the abyss of degradation. his followers would have inevitably perished but for the swords in their hands.

Nor was he obliged to sacrifice himself and the entire community over which he was called to preside. and their frequent endeavours to betray the Moslems to the idolaters. We shall furnish reasons to show that such com- parisons are unfair.” while the non-employment of such means (perhaps from want of opportunity to use them) has been looked upon as establishing the divinity of the Prophet of Nazareth. more as a deterrent warning than as a vindictive punishment. the doctrine of humility and meekness. for the propagation of their respective faiths. Mohammed was bound to follow their example. preached by the Prophet of Nazareth. and even of the gentle Parsis. that because others have created in their brains an unrealised Utopia. in the present time.’ ' Let us compare the struggles of the Moslems in self-defence. The circumstances attending the lives of Jesus and Mohammed were wholly different. based as they are on what is not only false to history. In the case of the Jews. aggression and extirpation were sanctified by religion. From the moment Christianity — became a recognised force. and for self-preservation. We have no right to assume that because some of the great teachers who have from time to time appeared on earth have succumbed under the force of opposing circumstances and become martyrs.IV. the dominant faith of a community. was soon forgotten in the pride of power. that because dreamers have existed. would be called an Idea. and enthusiasts have suffered. Parallels have been drawn between Jesus and Mohammed by different writers. led naturally to severe chastisement. THE CHURCH MILITANT OF ISLAM 207 the most solemn engagements. In the case of the early Christians. for the sake of carrying out what. Those fully penetrated with the conviction of the godhead of Jesus have recognised in the " earthly ” means employed by the Arabian Prophet for the regeneration of his people the result of " Satanic suggestions. but false to human nature. and leave the world before he had fulfilled his mission. During his short ministry . It was essentially neces- sary for the safety of the weak and small community. They were cursed for sparing. — it became aggressive and persecuting. with the frightful wars of the Jews and the Christians. their constant seditiousness.

Drawn from among a people with settled laws. nor had the Teacher any need to frame rules of practical positive morality. But Mohammed appeared among a nation steeped in barbar- ous usages. He fell a victim 1 to the passions he had evoked by his scathing denunciations o* + he lifeless sacerdotalism of the priestly classes — — to the undying hatred of a relentless race before his followers had become either numerous or influential enough to require practical rules for their guidance.Platonic lore. either for purposes of spiritual teaching. scholars. the observance of which was guaranteed by the suzerain power. He. and then vengeful passions.208 the spirit of islAm II. the followers of Jesus had no occasion to constitute themselves into an organised body. there is as much historic probability on one side as the other. taken chiefly from the lower and uneducated ranks. His followers. was followed from the commence- ment of his career as a preacher and reformer by the hostility and opposition of his people. or before they could form an organisation. and had listened to the springs of the life within. a nation — far removed from the materialising. from the moment he was called upon to become their chief magistrate as well as 1 1 write according to the generally received opinion among Western. In spite of this so-called apocryphal Gnostic tradition being opposed to the general body of Christian traditions.versed in the Neo. increased in number and strength until at last the invitation of the Medinites crowned his glorious work with success. were few and insignificant. degrading influences of the Greeks and the Romans. At first his enunciations evoked scorn. in the beginning. there is no doubt. destroyed the individuality and simplicity of the teachings of the Master. The want was felt when the community became more extensive. His followers also. charity. that Mohammed. and love. He also was preceded by men who had shaken off the bondage of idolatry. well. yet likewise far from their humanising influences. Mohammed. in accordance with the traditions current in his time. too. preached gentleness. however. . the influence of Jesus remained confined to a small body of followers. or as a safeguard against the persecutions of the dominant creed. like Jesus. From the moment he accepted the asylum so nobly proffered. and the genius of a scholar. who looked upon war as the object of life. believed that Jesus miraculously disappeared.

I must say that almost all the great jurists of Rome were Semites. just as convenience dictated. .his fate became involved in theirs . * In justice to the Semitic races. and possessed of passions as burning as the sun of their desert. caused the persecuted Moslems to take up arms when attacked by their relentless enemies. 3 The 1 Luke xxii. the slavery of the innocent. pressure The same instinct of self-preservation which spoke so warmly within the bosom of the great Prophet of Nazareth. who took thirteen centuries to evolve a system of laws which was as comprehensive as it was elevated in con- ception. When nations or tribes made war upon each other. Syrians. 256. and plunder of the household penates. THE CHURCH MILITANT OF ISLAM 209 their spiritual teacher. throughout on this subject. The Romans. and then peace settled upon the land. by gentle kindness and energy. Where they succeeded. fragments of the Arabian tribes were brought together to the worship of the true God. or Carthaginians. energetic measures were often necessary to sustain the existence of the Moslem commonwealth. failed. When persuasion was required. all the disjointed Gradually. 1 when he advised his disciples to look to the instruments of defence. then as now vehement and impulsive by nature. The GenHle and the Jew. Born among a people the most fiery of the earth. A single city had to make head against the combined attacks of the multitudinous tribes of Arabia. At the time of Mohammed’s advent international obligations were unknown. The sacred- ness of treaties was unknown pacts were made and broken. — Phoenicians. They waged war for the sole purpose of subjugating the surrounding nations. * Compare Dellinger. the result usually was the massacre of the able-bodied. The liberty of other nations was never of the slightest importance in their estimation. Mohammed impressed on them habits of self-control and self-denial such as have never before been revealed in the pages of history.IV. from that time the hostilities of the idolaters and their allies required an unsleeping vigilance on the part of the Moslems. . they imposed their will on the people absolutely. Under these circum- stances. 2 could never realise the duties of international morality or of humanity.

have tried to justify it. Feb. which claims to regulate the ties of individual men. instead of admitting this to be a real deficiency in the Christian system. 1867. so nations compose humanity . for as individuals compose a nation. David Urquhart’s essay on the " Effects oi the Contempt of Inter- national Law.” Every act of violation was sanctified by the Church. or mutual laudation at debating societies. and of the fact that there is not one standard for individuals and another for nations . two convertible terms. and so left its followers groping in the dark. introduced in the Latin Christian world a certain degree of international responsibility. and the necessary augmentation of the power of the bishops of Rome. and. Modem thinkers. “ The name of religion served as the plea and justification of aggression upon weaker nations it led to . people were led into slavery without compunction on the part of the captors treaties were entered into and broken just as . Religion and morality. Christianity did not profess to deal with international morality. in case of extreme iniquity. that the rise of the Latin Church in the West. introduction of Christianity made little or no change in the views entertained by its professors concerning international obli- gations. what is right in the individual comes to be considered wrong in the nation. The basis of international obligations consists in the recogni- tion of nations as individuals. their spoliation and enslavement. True it is. and vice versd. A strange perversion of the human intellect ! Hence. or was occasion- ally extended as a favour to Greek Christianity. The rest of the world was unconditionally excluded from the benefits of such responsibility. 210 THE SPIRIT OF ISLAM ii. suited the purpose of some designing chieftain. War was as inhuman and as exterminating as before . are kept apart from the domain of law. Religion. albeit sometimes rising to the dignity of philosophical morality. natural to the unfinished state in which it was left. 1 Comp." reprinted from Tie East and West. . and the rights of nations and their obligations to each other in nowise differ from those existing between individuals 1 . ignores the reciprocal relations of the various aggregates of humanity. Religion is thus reduced into mere sentimentalism. an object of gushing effusion. But this was absolutely con- fined to the adherents of the Church of Rome.

and promulgated laws which. Mohammed preached those principles of equality which are only half- realised in other crfceds. in proportion as his reading becomes more expansive. * HaUam’s Const. to the massacre and enslavement of the unoffending races of America. 1 The rise of Protestantism made no difference. or from the Church of Rome. that which cools every honest man’s zeal for their cause. .” 1 Compare Milman. 62. Hist. p. the founder. and Farel wrote to express their warm approbation of the crime. The spirit of Isl&m. chap. When Calvin of England. acceptance of that religion conferred co-equal rights with the conquering body. "is the deadly original sin of the Reformed Church. of Rationalism. is opposed to isolation and exclusiveness. perhaps. History of Rationalism in Europe. vol. 352. says Lecky. however much the various new-born Churches disagreed among themselves. for their expansiveness and nobility of conception. on " Persecution. vol. • Grotius. Dissenters. In a comparatively rude age. Bullinger. regarding doctrinal and theological points. formally excepted the Moslems from all community of rights with the European nations. i. they were in perfect accord with each other in denying all community of interests and rights to nations outside the pale of Christendom 8 . vol. THE CHURCH MILITANT OF ISLAM 211 absolution paved the criminal's way to heaven. by all sections of Protestants. A study of the penal laws of England against the Catholics. chap. The wars and mutual persecutions of the several form religious factions a history in themselves. when the world was immersed in darkness. " Islam. with the full sanction of the Church.” says an able writer. Beza defended it in an elaborate treatise . moral and social. p. ii. " offered its religion. Lecky. of international law in Europe. there is an unbroken series of the infringement of international duties and the claims of humanity. "Persecution. and non-Conformists is enough to shock any candid mind." 2 But. From the firstslaughters of Charlemagne. p. ii. Hist. since the world existed up to the period of Mohammed. would bear com- parison with the records of any faith. his act was applauded. and emancipated the vanquished States from the conditions which every conqueror. Melanchthon. but never enforced it and the . burnt Servetus for his opinions regarding the Trinity. on the contrary.iv. had invariably imposed. Latin Christianity. and Lecky. 49.’’ says Hallam. i. This utter disregard of the first principles of charity led also to the persecution of those followers of Jesus who ventured to think differently from the Church .

not of a powerless enthusiast or philosophical dreamer paralysed by the weight of opposing forces. Const. as in politics. liberty of conscience and freedom of worship were allowed and guaranteed to the followers of every other creed under Moslem dominion. the Christian 1 Sura ii. By the laws of Isl&m. In religion. One of the greatest saints of the Church. do . Christianity was safe from molestation. . individuals and sects have preached toleration. p. With the accession of Constantine to the throne of the Caesars.” 1 testifies to the principle of toleration and charity inculcated by Isl&m. " If thy Lord had pleased. iii. the general principle of coercion was admitted and acted on.” says Lecky. chap. verily all who are in the world would have believed together. " Let there be no compulsion in religion. i. 1 Comp Hallam. and pagans. tolerance gives way to persecution. of England. and insisted upon its practice only so long as they have been powerless and feeble. Let it be remembered that these are the utterances. of the head of a sufficiently strong and well-organised State. were burnt at a slow-consuming fire to enable them to think of the charity and humanity of the church of Christ. good to every one that does ill to you ” these are the precepts : of a Teacher who has been accused of fanaticism and intolerance. both against the Jews. The moment they have acquired strength enough to battle with the forces which they wish to supersede. Buit from that period commenced a system of religious persecution in its atrocity paralleled only by that of the Jews. These are the utterances of a man in the plenitude of his power. Except during the titanic struggles in Europe at the beginning of the nineteenth century. able to enforce his doctrines with the edge of his reputed sword. Father after father wrote about the holiness of persecution.” a They were tortured with every refinement of cruelty they . The passage in the Koran. 98. “ a saint of the most tender and exquisite piety ” — supplied arguments for the most atrocious persecution. " From the very moment. the heretics. 257 (a Medina sura). “ the Church obtained civil power under Con- stantine.” ” Wilt thou then force men to believe when can come only from God ? belief ” " Adhere — to those who forsake you speak truth to your own heart . vol.212 THE SPIRIT OF ISLAM ir. Hist.

IV. He will tell you . Once the tax or tribute was agreed upon. in which all the great nations of Christendom were engaged. it was not in wrath or religious rage. These had no claims on Christian humanity or the law of nations . Mohammed did not merely preach toleration he embodied . THE CHURCH MILITANT OF ISLAM 213 church.” We must now return to our examination of the wars of the Prophet. To all conquered nations he offered liberty of worship. nor have the poor black races now In the fifteenth century. and wrangling over creeds his abhorrence. in the name of religion and " the glory of Christ. “ Why wrangle over that which you know not try to excel in . the ministers of religion on both sides took vehement part in fostering the warlike spirit. good works when you shall return to God. darkness departeth. about that in which you have differed. 1 or to give its sanction. that he — said “ Truth is come. every inter- ference with their religion or the liberty of conscience was regarded as a direct contravention of the laws of Islam. — has never hesitated to encourage war. * See chapter on The Political Spirit of I slim. when the Arabian Prophet entered the old shrine of Mecca and broke down the idols. and freeing fugitive slaves. commanding protection to the weak and poor. And all the atrocious doctriijes relating to persecution and the treatment of non-Christians are unjustly based upon the words of Jesus himself Did not the Master ! say. A nominal tribute was the only compensation they were required to pay for the observance and enjoyment of their faith.” to exter- minating enterprises against heretics and heathens. purporting to derive its authority from the Apostles. ! the Pope granted a special charter by which the non-Christian world was allotted to the Portuguese and Spaniards in equal shares with absolute power to convert the inhabitants in any way they chose History records how liberally they construed ! the permission. but in pity. Repeatedly he exclaims. " Compel them to come in ” ? In the hour of his greatest triumph. We have seen that the various conflicts of the 1 In the colossal and devastating struggle of the twentieth century. . 2 Could so much be said of other creeds ? Proselytism by the sword was wholly contrary to the instincts of Mohammed. it into a law.” announcing — amnesty almost universal.

and compelled the Moslems to punish him. But these wars have been invariably dynastic. The persecution of the descendants of Mohammed. have divided the world into two regions the D&r — 1 See Urquhart's Islim as a Political System. The Moslem casuists. the children of Ali and F&tima. a pretext for the gratification of ambition. Hence the career once entered upon. Probably we should not have heard of the promulgation of I slim by the sword had the Moslems not punished the eastern Christians for this murder. for the most part. and after becoming aware of the weakness of the surrounding nations. from the same cause. Moslems under Mohammed with the surrounding tribes were occasioned by the aggressive and unrelenting hostility of the idolaters. The persecutions to which certain sects have been subjected have arisen also. they should still retain their moderation. Besides. but his successors did not forget it. as I shall show hereafter. . It was hardly possible. by the Ommeyyades. The extent of the Greek empire brought the Moslems into a state of belligerency with the greatest portion of Christendom. the anomalous position occupied by the governors of the provinces under the waning suzerainty of the Byzantine emperors rendered it impossible for the Moslem Chiefs to put an end to this condition of affairs by means of treaty-stipula- tions with any one of them. among Moslems as among Christians. arose out of the assassination of an envoy by the Greeks. and a heavy penalty was exacted. left this international crime unpunished during the lifetime of the Prophet . and the campaign of Tabfik. that after the unprecedented progress they had made against their enemies and assailants. the earliest demonstrations against a foreign State. found its origin in the old hatred of the Koreish to Mohammed and the H&ahimis. Nor do I shut my eyes to the fact that there have been wars among the followers of Moham- med perhaps as cruelly waged as among the Christians. Before one could be subdued and brought to terms another committed some act of hostility. like the Christian jurists and divines. It would be showing extreme ignorance of human nature to make such an assertion. 1 do not mean to assert that the Moslems were never actuated by the spirit of aggression or by cupidity. which was entirely defensive in its nature (being undertaken to repulse the gathering of the forces of Heraclius). The battle of Mflta was indecisive. and keep within the bounds of the law. The battle of Mfita and the campaign of Tablik. Religion has often furnished to designing chieftains. they were placed in just warfare with nearly the whole of Christendom 1 . and were necessary for self-defence. 224 THE SPIRIT OF ISLAM n.

were exempt from taxation and enjoyed other privileges. But once he receives the amdn or guarantee of safety from even the poorest Moslem. An examination. your rights or adopt our religion. Ddr ul-Harb thus includes countries .system “ And fight for the : religion of God against those who fight against you but . the mustdmin's . and we shall be faithful to you or pay tribute. THE CHURCH MILITANT OE ISLAM 215 ul-Harb and the Ddr ul-Isldm. differentiate between the condition of belligerency and that of peace. It is only in recent times. however. shows a far greater degree of liberality than has been evinced by Christian writers on international law.1 of the principles upon which the relations of Moslem states with non-Moslem countries were based. the counterparts of Heathendom and Christendom. Lit. is an alien. he is perfectly secure from molestation for the space of one year. On the expiration of that period. and we will secure and protect you in all .” The Moslem jurists. were always ready to say to their enemies. * These A mins formed the origin of the Capitulations which have proved the ruin of Turkish resources. “ their power. and you shall enjoy every . The inhabitant of the Ddr ul-Amdn is a must&min. 8 The mustdmins were governed by their own laws.” The Mohammed. and be our allies. which they are at peace are the Ddr ul-Amdn * The harbi. the inhabitants of the Ddr ul-Harb. show the wisdom and humanity which animated the Islamic. in the plenitude of . The expression. pure and simple. The amdn may be for ever or for a limited duration but so long as it lasts. Cease all hostility to us. with which the Moslems are at war whilst the States with . He has no right to enter Islamic States without express permis- sion. The spirit of aggression never breathed itself into that code which formally incorporated the Law of Nations with the religion and the followers of Mohammed. privilege we ourselves possess. treatment is regulated in strict accordance with the terms of the treaty with his country. on the other hand. . on which the Moslem principal directions of laws of war are founded. 1 The country of war. he is bound to depart. and under stress of circum- stances that non-Christian states have been admitted into the “ comity of nations. * The country of peace.IV.

the capital of the Persian empire. A Moslem army marched upon Hira the marzbdn . except against the ungodly. if they attack you. engaged in predatory raids on the neighbouring tribes. The Munzirs. though politically hostile. compare ver. as impatient of control then as their descendants now. and almost reaching the pasturage of the Ghassanide Arabs. but the jealousy of the Chosroes associated a marzb&n. the Persian general brought an imposing force to bear on the Moslems. but . or satrap. signalised by revolting murders and atrocities. with the successor of the Munzirs. a dynasty of semi-Arab kings who reigned under the shadow of the Persian monarchy. if they desist. The conquest of Hira brought the Moslems to the threshold of the dominions of the Chosroes. The great Omar who now ruled at Medina. whose power had become doubly consolidated after the suppression of the revolts of the nomads on the death of the Prophet. for God loveth not the transgressors . transgress not (by attacking them first). . A strong government under the guidance of a single ruler. slay them . The position of Hira under the Persians was similar to that of Judaea under Augustus or Tiberias.216 the spirit of islAm «.” 1 In turning their arms against Persia the Moslems were led on by circumstances. was little inclined to brook quietly the insults of the petty dependency of a tottering empire. almost without a struggle. The first conflicts of the Moslems with the Greeks naturally re-acted on the Hirites. . and became involved in hostilities with the Moslems. who owned allegiance to the Byzantines. the subjects of the Munzirs. About the time of the Moslem conquest a Persian nominee ruled this principality . overlapping the desert of Irak. Persia had. Under the directions of this sovereign. to the Moslems under Khalid bin-Walid. before 1 Sura ii. from the banks of the Euphrates west- ward. were allied to the Byzantines by ties of faith and community of interests. . whose subjects. 257. after a long period of internecine conflict. let there be no hostility. The Hirite territories comprehended a large tract of country. succeeded in obtaining an energetic ruler. i86. in the person of Yezdjard. and the Arab chief submitted. fled to Madain (Ctesiphon).

After the conquest of Madfhn (Ctesiphon). were cut off. * Yezdjard. evils. like Darius. offered to Yezdjard. Every trace of religious life was extinct among the people the masses were ground down by the worst of all . whose interest it was to keep up the reign of disorder and oppression. many of his nobles and the chiefs of the priesthood. which meant the reform of the political abuses that had brought the Sasanian empire so low the reduction of all those heavy taxes and . equal in the eye of the law. and z$ per cent. and he himself became a fugitive like another Darius. perquisites 1 which sucked out the life-blood of the nation . the Saracenic empires. in the blindness of bigotry. the distribution of which would have been left to himself and his officers. The alternative offer was the payment of tribute in return for protection. Upon this basis a peace was concluded. which held all men. without distinction of rank or office. the Caliph promulgated peremptory orders that under no circum- stance should the Moslems cross the Tigris towards the East. But. a degenerate priesthood and a licentious oligarchy. through his deputies. the usual terms by which war might be avoided. THE CHURCH MILITANT OF ISLAM 217 taking up the challenge. p. 2 to the Elburz and from the Elburz to Transoxiana was not different from that of the British in India and due to similar causes. Persians led to Neh&vend. and the administration of justice by the code of Mohammed. The Kesri’s power was irretrievably shattered . 32. The nation at large hailed the Moslems as their deliverers The advance of the Saracens from the Tigris . 1921). was assassinated by his own people. the profession of Islhm.IV. These terms were. even scholars forget the circumstances under which the Moslems entered the country. . These terms were disdain- fully refused by monarch and the days of Kadesia the Persian followed. See The Short History of the Saracens (Macmillan. The general conversion of the Persians to the religion of Mohammed is often taken as a proof of the intolerant character of Islhm. and that that river should for ever form the boundary between the Persian and. . The Mazdakian and Manichaean heresies had loosened every rivet 1 Save the tenth on landed property. of every man's means for the poor. But Iran chafed under the loss of Mesopotamia and the successive breaches of faith by the .

An now be able to judge for impartial analyst of facts will himself how much truth there is in the following remark of Muir "It was essential to the permanence of Islim that its : aggressive course should be continuously pursued. 97.* Islim seized the sword in self-defence. that he did not think Mohammed was a bad man. 251.4x8 THE SPIRIT OF ISLAM ii. or exterminating heresy. never persecuted. never established an Inquisition. when it pretended to be most infallible. The consequence was. been aggressive. •Muir. was no less cruel. it is stated. • Compare Niebuhr's remarks in his Description de l' Arabic. 1 in the social fabric. . 4 In the seventeenth century a young man was hanged for having said. or strangling the human conscience. a general con- version took place. that as soon as the Moslems entered the country as the precursors of law and order. has. iii. See also Suyfitf. by force. No one who has a com- petent knowledge of history can deny that the Church of Christ. to an universal supremacy." Decline and Fall of the Roman Empire vol. the cattle. v. might have instructed — the philosophers of every age . Kesri Andshirvin had only postponed for a time the general disruption of society. and held it in self- defence. and Persia became for ever attached to Islam. vol. “ shed more innocent blood than any other institution that has ever existed among mankind ” whilst the fate of the man or woman who . death and confisca- tion of propertywas decreed by Charles V. p. or that it has been more aggressive than other religions. should be enforced at the point of the sword. and this monument. from the tendencies of its professors. forsook the Church. . It neyer invented the rack or the stake for stifling difference of opinion. or. and tearing out and twisting of tongues 1 As a testimony to the spirit which animated the Moslems.* In 1521. But Islim never interfered with the dogmas of any moral faith. as it will ever do. which attests the vigilance of the Caliphs. must be entirely denied. Burnings and hangings. and the fruits of the earth . and that its claim to an universal acceptance. in some stage of its career. Such also has been the case with Islam but that it ever aims at proselytism . against all heretics. Life of Mahomet. p. at the least. or even expressed a preference for any other creed. T Arikh ul-KhulafA (History of the Caliph s).” * Every religion. we quote the following from Gibbon " The administration of Persia was regulated by an : actual survey of the people.

the Presbyterians. in newspaper attacks. The Teacher . were in perfect accord. displays itself in writings. — Islim afforded them both shelter and protection. the Moslems were burnt. the old spirit of exclusiveness and intolerance. councillors of the empire. The not dead in Christianity spirit of persecution is it is lying .” were null and void. Every secular office was open to them along with the Moslems. mutilated. orthodox and un-orthodox. In Scotland. dormant. in private conversations. in fact prohibited under terrible and revolting penalties. Let us turn from this picture to the world of Isl&m. wherever scientific thought has not infused a new soul. Anabaptists and Arians were burnt alive. in the boots. and Christians and “ infidels. Whilst Christian Europe was burning witches and heretics. the old ecclesiastical hatred of Islam. were branded with hot irons their fingers were wrenched . THE CHURCH MILITANT OF ISLAM 219 were the usual penalties of refusal to adopt the orthodox communion. and exposed in the pillory. Musulmans and Jews were beyond the pale of Christendom. the Jews were tortured and hanged. and massacring Jews and " infidels. Women were scourged publicly through the streets. in public speeches. were imprisoned. Whilst orthodox Christianity persecuted with equal ferocity the Jews — and Nestorians. they were hunted like criminals over the mountains their ears were tom from the roots . Even now. they . Catholics and Protestants. To this day.iv. The Catholics were tortured and hanged. They were the trusted subjects of the State.” the Moslem sovereigns were treating their non-Moslem subjects with consideration and tolerance. after it became Protestant. scourged. In Spain. Marriages between Christians and Jews. branded. the descendants of the men who were sup- posed to have crucified its Incarnate God. ready to burst into flame at the touch of the first bigot. In England. and the men who refused to adore his mother. But as regards non-Christians. In England. through a long succession of reigns. asunder by thumbkins the bones of their legs were shattered . Christian America burns alive a Christian negro marrying a Christian white woman Such hag been the ! effect produced by Christianity. wherever true culture has not gained a foothold.

under colour of imitating my example. At the hour of prayer. again. were pitched over the battlements men were roasted at fires . the Paulicians. there is an uninterrupted chain of intolerance. men and women from the frightful slaughters of the Arians.’ But in the capture by the Crusaders. in which he chanced to be. himself had declared it lawful for a Moslem to intermarry with a Christian. Moslem Turkey and Persia entrust their foreign interests to the charge of their Christian subjects. “ When the Khalif Omar took Jeru- salem. . conversing with him on its antiquities.” From the massacres. “ a difference of religion was indeed a ground for war. he declined to perform his devotions in the Church of the Resurrection. in the name of religion. of the Saxons. the conduct of the Christian Crusaders with that of the Moslems. of religion. or Zoroastrian. the Albigenses and the Huguenots. bigotry. the brains of young children were dashed out against the wadis infants •.” . and there burnt a . to the Patriarch. Can anything be more heart-rending than the wholesale extermination of the unoffending races of America in the name of Christ ? It has been said that a warlike spirit was infused into mediaeval Christianity by aggressive Isl&m ! The massacres of Justinian and the fearful wars of Christian Clovis in the name time of Mohammed. down to the cruel persecutions of Calvinistic Scotland and Lutheran England. he rode into the city by the side of the Patriarch Sophronius. had I done so. . but prayed on the steps of the Church of Constantine for. some were ripped up. massacre of nearly 70. a.220 THE SPIRIT OF ISLAM n. from the horrors of the sacks of Magdeburg and Rome.d. In Christendom. Jews were driven into their synagogue. “ To Christians. The converse was not allowed. for obvious political reasons. to see if they had swallowed gold the . and that not merely in dark times and amongst fanatics. said he .000 persons took place and the pope’s . says Urquhart. occurred long before the Compare. . the Frisians and other Germanic tribes by Charle- magne from the burning to death of the thousands of innocent . and fanaticism. from the san- guinary scenes of the Thirty Years’ War. the Musulmans in a future ‘ age might have infringed the treaty. difference of faith has been a crime in Isl&m it is an accident. 637. Hebrew.

grasped it in order to stifle freedom of thought and liberty of belief. THE CHURCH MILITANT OF ISLAM 221 legate was seen partaking in the triumph ! ’’ 1 When Saladin recaptured the city. History of the Intellectual Development of Europe. gave them money and food.IV. p. With the conversion of Constantine. and allowed them to depart with a safe-conduct. ii. moment it obtained the mastery. —on condition of the acceptance of Islam * Draper. Christianity had become the dominant religion of the Western world. vol. The Moslems. see The Short History of the Saracens. * For a lull account. .® Isl&m “ grasped the sword ” in self-defence Christianity . tribute in return for protection. 356. Wherever Christianity pre- vailed. It had thenceforth nothing to fear from its enemies but from the . no other religion could be followed without molestation. or perfect equality. 22. on the other hand. he released all Christians. required from others a simple guarantee of peace and amity. p. it developed its true character of isolation and exclusiveness. — the possession of equal rights and privileges.

Its practice by royalty. polygyny. In later times. and Persians. prevailed from the earliest times. polygamy was a recognised institution. the Karaites 1 " Paradise is at the foot of the mother . apparently. or more properly speaking. There was. existed among the Israelites before the Polygamy time of Moses. that a man should not take more than four wives. as among the ancient Medes. combined with the absolute power possessed by the chiefs. the numerical superiority of women. is privileged to marry as many wives as he chooses. polygamy. polygamy. *' the Prophet. — is an unavoidable circumstance. sanctified its observance to the people. which every- where bore the insignia of divinity. Among all Eastern nations of antiquity. Assyrians. . who continued the institution without imposing any limit on the number of marriages which a Hebrew husband might contract. no restriction as to the number of wives a man might have. Babylonians. The frequent tribal wars and the consequent decimation of the male population. originated the custom which. the Talmud of Jerusalem restricted the number by the ability of the husband to main- tain the wives properly and though the Rabbins counselled . A high caste Brahman. CHAPTER V THE STATUS OF WOMEN IN ISLAM 1 oa! ivsdl N certain stages of social development. in our advanced times. in both its aspects. is justly regarded as an unendurable evil. —the union of one man with I several women. Among the Hindus. even in modem times.

vi. the very existence of the tradition testifies to the causes which helped to form the primitive laws of the Romans on the subject of matrimony. 406. people of three classes of women. the women could have. polygamy was degraded into bestiality. vol. • Encyclopedia Universelle. ii. 24. 4 DOllinger. " Manage " Dellinger. '233-238.* Among the Thracians. or destroyed. 233. Whatever the historical truth of the Rape of the Sabines. vol. The Gentile and the . indispensable for the ordering of a household and procreation of children. and the Pelasgian races settled in various parts of Europe and Western Asia. p. two of which furnished the legal and semi-legal wives. The Gentile and the Jew. to have more than one wife. with the other 1 Dellinger. She was regarded in the light of an evil. . * Lev.v. more than one husband. In the surrounding states generally. 136. for centuries. Jew. History of Greece.® The peculiar circumstances under which the Roman State was originally constituted probably prevented the introduction of legal polygamy at the commencement of its existence. art. pp. ‘ Grote. vol. and dwarfs all comparison with the practice prevailing elsewhere. the custom of plurality of marriages prevailed to an inordinate extent. and especially among the Etruscans. the most civilised and most cultured of all the nations of antiquity. xviii. conquered. though the men were not allowed. and a subject of testa- mentary disposition. The contact. To the Persians. 3 religion offered a premium on the plurality of wives. pp. the wife was a mere chattel marketable and transferable to others. and did not recognise the validity of any limitation. Lydians. Among the Syro-Phoenician races. and almost always had. ii. whom the Israelites dis- placed. plurality of marriage was a privileged custom. 1 Among the Spartans. p. The Gentile and the Jew. An Athenian was allowed to have any number of wives and Demosthenes gloried in the possession by his . 405. unless under especial circumstances. 1 THE STATUS OF WOMEN IN ISLAM 223 differed from them. Among the Athenians.

at last resulted in making the sanctity of marriage a mere by-word amongst the Romans. condemned by the opinion of modern society. But the prohibition civil law effected no change in the moral ideas contained in the and polygamy continued to be practised until of the people. but " after the Punic triumphs the matrons of Rome aspired to the common benefits of a free and opulent republic. and treated as outcasts from society. Decline and Fall of the Roman Empire. the frequency with which wives were changed or transferred. only under a different name. the wars and conquests of ages. with the exception of the one first married. until very recent 1 Gibbon. Their children were stigmatised as bastards. ao6. vol. without any of the safe- guards which the law threw around the favoured first one. laboured under severe disabilities. Even the clergy. and their wishes were gratified by the indulgence of fathers and lovers. nations of Italy. In the meantime.Without rights. the doctrines of primitive Christianity preached on the shores of Galilee began to irradiate the whole Roman world. had led the Prophet of Nazareth to depreciate matrimony in general. they were the slaves of every caprice and whim of their husbands. The wives. the looseness of the tie which bound them to men. History proves conclusively that. Polygamy was not indeed legalised.” 1 Marriage soon became a simple practice of pro- miscuous concubinage. The influence of the Essenes. although he never interdicted or expressly forbade its practice in any shape. combined with an earnest anticipation of the Kingdom of Heaven. Morganatic and left-handed marriages were not confined to the aristocracy. Polygamy flourished in a more or less pronounced form until forbidden by the laws of Justinian.224 THE SPIRIT OF ISLAM ii. . contractedmore than one legal or illegal union. frequently forgetting their vows of celibacy. combined with the luxurious habits which success engendered. precluded from all share in the inheritance of their father. The freedom of women. which is reflected visibly in the teachings of Jesus. Concubinage recognised by the laws of the State acquired the force of a privileged institution. betoken in fact the prevalence of polygamy. ii. p.

whilst admitting that there is no intrinsic immorality in a plurality of wives. it is evident that in the latter days of the republic and the commencement of the empire. How far the Pratorian Edict succeeded in remedying the evil. or divert- ing the current of public opinion. cont. It was a distinct attack upon the licentiousness of hisown people. and that Jesus did not absolutely or expressly forbid the custom. ii. s. and its practice recognised. Augustine himself seems to have observed in it no intrinsic immorality or sinfulness. as Hallam points out. The German reformers. arose from the engrafting of either Germanic or Hellenic- Roman notions on Christianity The latter view is distinctly . admitted the validity of a second or a third marriage contemporaneously with the first. p . in default of issue and other similar causes. and declared that polygamy was not a crime where it was the4 legal institution of a country. in one sense general throughout Europe. Hellenic and Roman sources. and. polygamy must have been accepted as an institution. Manage. supposing that Tacitus is right. lib. even so late as the sixteenth century. Again. St. by contrasting the laxity of the Romans with the imaginary virtues of barbarians. at least. not regarded as illegal. of all men the most untrustworthy witnesses to facts when it was to their interest to suppress them. polygamy was not considered so reprehensible as it is now. or. Faust. to what cause should we ascribe the poly- gamous habits of the higher classes of the Germans. hold that the present monogamous practice. Some scholars. * Comp. the proof of their monogamous habits and customs rests upon the uncorroborated testimony of one or two Romans. Its existence is assumed. As regards the Germans. xlvii. THE STATUS OF WOMEN IN ISLAM 225 times. art. 1 V. Encyclopidi* Universells. Barthelemy St. we must remember the object with which Tacitus wrote his Manners of the Germans. even up to the nineteenth century ? 8 Whatever may have been the custom of the Romans in early times. ch. Augustine.i. was intended to introduce better ideas into Rome. opposed to fact and history and deserves no credit. Besides. appears from the rescript of 1 St. * M. Hilaire appears to hold the opinion that monogamy was engrafted upon Christianity from. by the edict which interfered with its universality.

and the practice of Constantine and his son. Comp. and note . the tremendous upheaval of the barbarians. in spite of the recommendation to . Encyclopidit Universelle. Hallam’s Constitutional History of England. by an edict. The greatest adviser of Justinian was an atheist and a pagan. In the western parts of Europe. 626. j * Like the laws of Theodoric. Middle Ages. * For polygamy among the Merovingian and Carlovingian sovereigns. when the concentrated wisdom and experience of thirteen centuries of progress and development in the arts of life resulted in the proclamation of the laws which have shed a factitious lustre on his infamous reign. But these laws owed little to Christianity. The Emperor Valentinian II. p. influence was confined to a few thinkers. Manage and Davenport. polygamy. nor does it appear from the ecclesiastical history of those times that the bishops and the heads of the Christian Churches made any objection to this law 1 Far from it. . ed. at least directly. Even the prohibition of polygamy by Justinian failed to check the tendency of the age. the intermingling of their moral ideas with those of the people among whom they settled. Apology /(?» Mahomet. 2 was stronger than precept. see The Short History of the Saracens. and the people generally were not remiss in following their example. if they pleased. perpetual celibacy held out to them by the Church. 353 (1 vol. to marry several wives . tended to degrade the relations between man and wife. were quickly imitated by the people 3 Even the clergy. of the Some barbaric codes attempted to deal with polygamy but example . art. but to the mass it was a perfectly dead letter. This state of the laws continued until the time of Justinian. The law represented the advancement of thought its . ‘Comp. allowed all the subjects of the empire. 226 THE SPIRIT OF ISLAM n. the Emperors Honorius and Arcadius towards the end of the fourth century. 1 .. p.}. both of whom had several wives. p. 87. But they were based on advanced Byzantine ^notions. availed themselves of the custom of keeping several left-handed wives by a simple licence obtained from the bishop or the head of their diocese 4 . vol. setting the fashion of plurality of wives. and the monarchs. all the succeeding emperors practised . i.

In case of his death. * Num. Tlie old idea of his having introduced it. as well as by many of the learned in Christen- dom. adopted and legalised the custom is still maintained by the common masses. except when there were no male heirs 1 . but without avail. 406. i. as well as temporary contracts of marriage. The Gentile and the Jew. The corruptness of morals in Persia about the time of the Prophet was deplorable. even in her father’s house. Among the settled pagan Arabs. . There was no recognised law of marriage. the Persians indulged in a multitude of regular matrimonial connections. laboured under severe disabilities. The Hebrew maiden. it The laws had indeed tried to correct of the Christian empire the evil.a sign only of the ignorance of those who entertained that notion. the custom of entering into conditional. In the absence of any fixed rule in the Zend-Avesta as to the number of wives a man might possess. stood in the position of a servant her . 17. Both among the Jews and/' the non-nomadic Arabs the condition of women was degraded in the extreme. but amongst the people of the neighbouring countries. besides having a number of concubines 1 . p. the sons could dispose of her at their will and pleasure. and the wretched women. The reforms instituted by Mohammed effected a vast and marked improvement in the position of women. Mohammed found polygamy practised. The daughter inherited nothing. who were mostly influenced 1 Dellinger. besides the system of plurality of wives. not only among his own people. These loose notions of morality exercised a disastrous influence on the constitution of society within the peninsula. if any existed. father could sell her if a minor. selected according to priority of time. No ^belief can be more false. with the exception of the first wife. Among the ancient Arabs and the Jews there existed. is by this time exploded but the opinion that he . it was completely ignored.V. xxx. Polygamy continued to flourish unchecked. THE STATUS OF WOMEN IN ISLAM 227 The greatest aild most reprehensible mistake committed by Christian writers is to suppose thatMohammed either adopted or legalised polygamy. where assumed some of its most degrading aspects. vol. or.

” And his followers. along with the inhuman practice. many of their female children. was denounced in burning terms by Mohammed and was prohibited under severe penalties. when the cry had gone forth that all the older systems had been weighed in the scale of experience and found wanting. and the widows of a man descended to his son or sons by right of inheritance. preached against them and denounced their enormities. of the East. This fearful custom. —of all that is pure and true and holy in her sex. that Mohammed introduced his reforms. a woman was considered a mere chattel she formed . forgetting that the evils they perceived in women were the reflections of their own jaundiced minds. ii. which was most prevalent among the tribes of Koreish and Kindah. proclaimed her “ the Lady of Paradise.” as the representative of her sex. —the noblest ideal of human conception. as any other portion of his patrimony. The Prophet of Islam enforced as one of the essential teach- ings of his creed. in common with other nations of antiquity. Fanatical enthusiasts. by the corrupt and effete civilisation of the neighbouring empires. which they. when subsequently forbidden by Islam. who have 1 Lenormant. vol. Fdtima' t-az-xahrd. half-Sabaean tribes of Yemen. Hence the frequent unions between step-sons and step-mothers which. were branded under the name of Nik&h ul-Mikt (" shameful or odious marriages ”). " respect for women. women occupied a very low position in the social scale. the Persian and the Byzantine. " Our Lady of Light ” a is the embodiment of all that is divine in womanhood. And she has been followed by a long succession of women. in their love and reverence for his celebrated daughter.228 THE SPIRIT OF ISLAM n. 1 The pre-Islamite Arabs carried their aversion to women so far as to destroy. observed. by burying alive. when all that had hitherto kept it together was giving way. when the social fabric was falling to pieces on all sides. of sacri- ficing children to their gods. * Kh&tdn-i-jinnat. In both the empires. . p. an integral part of the estate of her husband or her father . Ancient History. It was at this time. whom Christendom in later times canonised as saints. 318. Even polyandry was practised by the half-Jewish.

clothing and lodgment. has not been lost sight of by the great thinkers of the Moslem world. but our masters differ from this view and confine it to equal treatment in the matter of nafhah.” The subsequent lines declare. bearing especially in mind the meaning which is attached to the word ” equity ” (‘adl) in the Koranic teachings. - v. but not more. which iu the language of law. He restrained polygamy by limiting the maximum number of contempor- aneous marriages. " You may marry two.” The extreme importance of this proviso. He placed them on a footing of perfect equality with men in the exercise of all legal powers and functions. who have expounded that view. in his system. rights which they had not before possessed he allowed them privileges the ." . I cannot all help considering that it was put forward to suit the tastes of the times. “ but if you cannot deal equitably and justly with all. or four wives. value of which will be more fully appreciated as time advances. As absolute justice in matters of feeling is impossible. In many of their doctrines one cannot fail to perceive the influence of personal inclinations. affection and esteem. and by making absolute equity towards all obligatory on the man. three. signifies food. the first . and though at temporary marriages were tacitly allowed. 'Adl signifies not merely equality of treatment in the matter of lodgment. you shall marry only one. the Koranic prescription amounted in reality to a prohibition. Mohammed secured to women. section of the Shiahs But with deference to the Mujtahids. in first the third year of the Hegira even these were forbidden 1 . It is worthy of note that the clause in the Koran which contains the permission to contract four contemporaneous marriages. This view was propounded as early as the third century of the Hegira 2 In the reign of al-Mamun. Mu'tazilite doctors taught that the developed Koranic laws 1 A still regard temporary marriages as lawful. * The Raid ul-Muht&r distinctly says " some doctors [the Mu'tazila] hold that 'adl includes equality in love and afiection. clothing and other domestic requisites. THE STATUS OF WOMEN IN ISLAM 229 consecrated their sex by their virtues. is immediately followed by a sentence which cuts down the significance of the preceding passage to its normal and legitimate dimensions. The passage runs thus. Who has not heard of the saintly R&bi'a and a thousand others her equals ? In the laws which the Arabian Prophet promulgated he strictly prohibited the custom of conditional marriages. but also complete equity in love. or of the sovereigns under whom these lawyers flourished.

And this is the merit of the Koranic provision. in advanced communities.230 THE SPIRIT OF ISLAM n. Certain times. the total extinction of polygamy will be a task of considerable difficulty. But it must be remembered that the elasticity of laws is the greatest test of their beneficence and usefulness. where themeans which. polygamy must necessarily continue to exist. society are different. 1 The fact must be borne in mind. With the progress of thought. Abb6 Hue and in the "West arises Lady Duff Gordon have both remarked that in the generality of cases sheer force of circumstances drives people to polygamy in the East. the greatest proportion of the mass of immorality prevalent in the centres of civilisation from absolute destitution. make its practice absolutely needful. that in those Moslem countries where the circumstances which made itb existence at first necessary are disappearing. in alladvanced Moslem communities. inculcated monogamy. Mutawakkil. certain conditions of society. that the existence of poly- gamy depends on circumstances. prevented the general diffusion of their teachings. that polygamy is as much opposed to the teachings of Mohammed as it is to the general progress of civilised society and true culture. And though the cruel persecution of the mad bigot. plurality of wives has come to be regarded as an evil. It is adapted alike for the acceptance 1 Compare the remarks on this subject of Moulvi Chir&gh AH in his able work called Are Reforms possible in Mohammedan Stales ? . with the ever-changing con- ditions of this world. which deserves the serious con- sideration of all Moslems desirous of freeing the Islamic teachings from the blame which has hitherto been attached to them. And hence it is. the necessity for polygamy disappears. enable women to help themselves are absent or wanting. the conviction is gradually forcing itself on all sides. that as the freedom of construction leaves room for casuistical distinctions. for the preservation of women from starvation or utter destitution. and of moving with advancing civilisation. and as an institution opposed to the teachings of the Prophet while in those countries where the conditions of . We admit the force of this objection. Perhaps the objection may be raised. If reports and statistics speak true. and its practice is tacitly abandoned or expressly forbidden.

The blight that has fallen on the Moslem nations is due to the patristic doctrine which has prohibited the exercise of indi- vidual judgment (Ijtihdd). is not so difficult as is imagined. by an authoritative dictum. the mischiefs resulting from polygamy are better appreciated. Their moral ideas have become lax . hedged by all the safeguards imposed by the Prophet. however. or the capricious dictates of Caliphs and Sultans. with patience and sympathy. polygamy within that State. or will soon disappear. Among unadvanced communities. Polygamy is disappearing. the compatibility of Mohammed’s system with every stage of progress shows their Founder’s wisdom. THE STATUS OF WOMEN IN ISLAM 231 of the most cultured society and the requirements of the least civilised. under the new light in which his words are being studied. At least it is preferable to those polyandrous customs and habits and modes of life which betoken an utter abandonment of all moral self-restraint. It ignoresnot the needs of progressive humanity. ought to watch.V. As culture advances. the efforts of regenerated Islim to free itself from patristic bondage. The task of abolishing polygamy. Europe has gone through the same process herself. We are by no means prepared to say that the Musulmans of India have benefited greatly by their inter- mixture with the Brahmanical races. and instead of hurling anathemas at the Church of Mohammed. nor forgets that there are races and communities on the earth among whom monogamy may prove a dire evil. the conception of human dignity and spiritual purity has . whose obsequious servants they were. is by no means an evil to be deplored. The day is not far distant when an appeal to the Teacher's own words will settle the question whether the Moslems will follow Mohammed or the Fathers of the Church. polygamy. When once the freedom from the enthralment of old ideas is achieved. and the meaning of the prohibition better comprehended. who have misused the Master’s name to satisfy their own whimsicalities. and a proper under- standing of the Prophet's teachings. it will be easy for the jurists of each particular Moslem State to abolish. among whom prostitution was a legalised custom. As remarked already. But such a consummation can only result from a general progress in the conception of facts.

The Mu'tazila is. according to Col. which lit up Arabia in the seventh century. Macgregor. versed in the history of their ancestors. the feeling against polygamy is becoming a strong social. the circumstances which rendered it permissible in primitive times having either passed away or not existing in the present day. become degraded the class of hetairai has become as popular . only a small fraction of the population enjoy the questionable luxury of plurality of wives 1 . or not honest enough to appreciate them. It is earnestly to be hoped that. conviction. In Persia. As a matter of fact.hope that God’s light. and able to compare it with the records of other nations. and many extraneous circumstances in combination with this growing feeling. Among the Indian Musulmans ninety-five men out of every hundred are at the present moment. before long. seem to offer a fair ground of reproach against the Prophet of Islam. if not a moral. In other words. a strict monogamist according .” Even among the archaic sects. And yet there are signs visible which bid us. among them as among their non-Moslem neighbours. His Christian 1 Only two per cent. are tending to root out the custom from among the Indian Musul- mans. to him the law forbids a second union during the subsistence of a prior contract. like slavery. We now turn to the subject of Mohammed’s marriages. either by conviction or necessity. is abhorrent to the laws of Isl&m. the custom is regarded with disapprobation. will fall on their hearts and bring them out of the darkness in which they are now plunged. which to many minds not cognisant of the facts. monogamists. by which the intending husband formally renounces his supposed right to contract a second union during the continuance of the first marriage. a Mu'tazila marriage fulfils inevery respect the requirements of an essentially monogamous marriage as a " voluntary union for life of one man and one woman to the exclusion of all others. a large and influential body hold polygamy to be unlawful. Among the educated classes.232 THE SPIRIT OF ISLAM ii. It has been customary among all classes of the com- munity to insert in the marriage-deed a clause. . by conviction. a general synod of Moslem doctors will authoritatively declare that polygamy.

marriage was the only means by which the Teacher could protect and help the widow of his faithful disciple. and left his wife utterly destitute. when he undertook the burden of supporting the women whom he married in strict accordance with the old patriarchal institution. . Truer knowledge of history. much his senior in years. Every principle of generosity and humanity would impel Mohammed to offer her his hand. His enemies cannot deny. the widow of one Sakran. helpless and persecuted. that during the whole of this long period they find not a single flaw in his moral character. Khadija was his sole companion and helper.During the lifetime of Khadija. he married Khadija. At the time of Khadija’s death Mohammed was in the fifty-first year of his age. For twenty-five years his life with her was an uninterrupted sunshine of faithfulness and happiness. Her husband had given his life in the cause of the new religion he had left home and country for the sake of his . but are forced to admit. According to the customs of the country. through every persecution. from Tayef. notwithstanding that public opinion among his people would have allowed him to do so had he chosen Several months after Khadija’s death and on his return.” When Mohammed was only twenty-five years of age. his wife had shared his exile. As the only means of assisting the poor . who had embraced Islam. faith . and a more correct appreciation of facts. instead of proving him to be a self-indulgent libertine. V. and now had returned to Mecca destitute. poor and without resource himself. he married Sauda. in the prime of life. . the Prophet married no other wife. would conclusively establish that the man. THE STATUS OF WOMEN IN ISLAM 233 assailants maintain that in his own person by frequent marriages he assumed a privilege not granted by the laws. and that he displayed in this manner a weakness of character little compatible with the office of Prophet. and had been forced to fly into Abyssinia to escape the persecution of the idolaters.Sakran had died in exile. was undergoing a self-sacrifice of no light a character. Through every contumely and outrage heaped on him by the idolaters. And we believe that a thorough analysis of motives from the stand- point of humanity will demonstrate the falsehood and un- charitableness of the charges levelled at “ the Great Arabian.

though straitened for the very means of daily subsistence. known afterwards in history as AbfiBakr. and a vindictiveness of — wonderful force and patience ” will be able to appreciate the full bearing of the story. the little maiden became the wife of the Prophet. by giving Mohammed his daughter in marriage. Some time after the arrival of the fugitives at Medina there occurred an incident which throws considerable light on the conditions of among the Arabs of the time. in order to get rid of the scandal. be settled in his favour. He also met the offer with a refusal. upon his declining the honour. This was little less than a direct insult. Mohammed. woman. and being blessed with a temper as fiery as that of her father.” says Burton. and it was the desire of his life to cement the attachment which existed between himself and the Prophet. The child was only seven years of age. “ which suffice to cause a blood-feud amongst Bedouins. At the earnest solicitation of the disciple. had remained ever since without a husband. Abfi Bakr. and Omar proceeded in a towering rage to Mohammed to lay his complaint before the Prophet.” Omar Ibn ul-Khattab. This good lady had lost her husband at the battle of Badr. Those who know the life peculiarities of the — Arab character “ pride. but the manners of the country recognised such alliances. and. But neither Abfi Bakr nor Osman would undertake the burden of Hafsa’s . The point of honour must. the son of Osman Abu Kuhifa. anyhow. Abdullah. had a daughter of the name of Hafsa. was one of the most devoted followers of Mohammed. a peculiar point of honour. who afterwards became the second Caliph of Islam. and in his sincere. pugnacity.234 THE SPIRIT OF ISLAM II. Even now “ words often pass lightly between individuals. The disciples bent upon matrimony fought shy of her. married Sauda. to Osman. It was almost a reflection on the father . who had led him out from the darkness of scep- ticism. had a little daughter named Ayesha. earnest and unvary- ing attachment to Mohammed he might almost be compared with Ali. offered his daughter’s hand to Abu Bakr. He was one of the earliest converts to the faith of the Prophet . and Omar. as by anticipation we may well call him.

seeking to please thy wives ? — (Zamakhshar! * " Mother of the poor. A tradition. refeis. con- cerning Mary. descended from two of the noblest families of Arabia. Mohammed had married his devoted friend and freedman. and they succeeded in inducing him to vow he would never touch it. The verse in the Koran which has been supposed to refer to this story. and then came the verse. when he tended the flocks of his uncle. and Zainab Umm uI-Masikin 8 three other wives of the Prophet. Hafsa and Ayesha set to work to make him give up honey. " O Prophet. in his boyhood. But after he had made the vow to her came the thought that he was making something unlawful in which there was nothing unlawful. to a wholly different circumstance. ludicrous in its origin from our point of view. Umm Habiba. Probably this disgust on the husband’s part was enhanced by the frequent repetition. had also been . which is repudiated by all the respectable commentators of the Koran. founded on the weakest authority. and Osborn. why holdest tbou that to be prohibited which God has made lawful. and upon seeing Zainab’s unveiled face. of the domestic squabble between Hafsa and Mohammed. He had occasion to visit the house of Zaid. had acquired a fondness for honey. to a high-born lady of the name of Zainab. widows." so called from her charity and benevolence. in a manner which women only know how to adopt. Sprenger. And public opinion not only approved. were often 1 The story told by Muir. but was jubilant over it . the Coptic girl presented to the Prophet’s household by the Negus. . and whom their relations were either unable or unwilling to support. in truth. is absolutely false and malicious. In this extremity the chief of the Moslems appeased the enraged father by marrying the daughter. but sufficiently serious then to throw into commotion the small body of the Faithful. ) v. 1 Hind UmmSalma. His conscience smote him as to his weakness. Zaid. which was often supplied by Zainab. as a Moslem would say at the present day when admiring a beautiful picture or ” statue. whom the animosity of the idolaters had bereft of their natural protectors. and perhaps also of her beauty. uttered in natural admiration. simply to please his wives. and which must have been invented in the time of some Ommeyyade or Abbasside sensualist. of a few words which had fallen from the lips of Mohammed on once seeing Zainab. the ruler of hearts ! The words. with some amount of gloating. THE STATUS OF WOMEN IN ISLAM 235 — temper : a dispute. has been seized with avidity by these critics for the vilification of the Prophet. Proud of her birth. Mohammed. " Praise be to God. her marriage with a freedman rankled in her breast. had exclaimed. Mutual aversion at last culminated in disgust.

treat her well and fear God. and we must treat them as such. and was not satisfied until she had won for herself the honour of being one of the wives of the Prophet 1 . As soon as the Moslems heard of this alliance. she commenced importuning Mohammed to marry her. repeated by Zainab to her husband to show how even the Prophet praised her beauty. which destroyed the pagan custom of forbidding or making sacred the person of a wife or husband. they said amongst themselves the Band Mustalik are now con- nections of the Prophet. She petitioned Mohammed for the amount. and with this determination he went to the Prophet and expressed his intention of being divorced. whilst marrying their step-mothers and mothers-in-law. and they were married. for God has said Take care of ‘ your wives. and in gratitude for her liberty. One of the greatest tests of the Prophet's purity is tnat Zaid never swerved from his devotion to his master. She had made an agreement with her captor to purchase her freedom for a stipulated sum. and in spite of the command of the Prophet he divorced Zainab. In recognition of this kindness. To disabuse the people of the notion that adoption creates any such tie as real consanguinity. " Why. 58. This marriage created a sensation amongst the idolaters. father. were delivered. " Go and guard thy wife .236 THE SPIRIT OF ISLAM n. or brother much less by her or him being first allied to an adopted son or daughter.” replied Zaid. and fear the Lord ” But Zaid was not moved ! ’ from his purpose. by merely calling he r — mother. thus ‘Tabari (Zotenberg's translation). and a hundred families. who. looked upon the marriage o 1 the divorced wife of an adopted son (as Zaid at one time was regarded by Mohammed) by the adoptive father as culpable. Mohammed was grieved at the conduct of Zaid. which he immediately gave her. She was the daughter of Harith. more especially as it was he who had arranged the marriage of these two uncongenial spirits. After Zainab had succeeded in obtaining a divorce from Zaid. vol. Each victor thereupon hastened to release the captives he had made in the expedition. some verses of chap. sister. the chief of the Bani Mustalik. or intended wife or husband.” The Prophet then peremptorily said.” ” demanded Mohammed. At last he came to the decision not to live any longer with her. and naturally added to his displeasure. xxxiii. " hast thou found any fault in her ? “ No. Another wife of Mohammed was called Juwairiya. and was taken prisoner by a Moslem in an expedition undertaken to repress their revolt. iii. . p. she offered her hand to Mohammed. " but I can no longer live with her.

and the women and children reduced to slavery. liarly unfortunate. cviii. connected various rival families and 1 Ibn-Hish&m. Such was the nature of the marriages of Mohammed. also. but failing to abolish it. Hence the bitter word applied to the Prophet Koran. and was already above fifty. a male issue was regarded as the continuation of the blessings of the gods and the man who left no male issue behind was looked upon as pecu- . and bring them into some degree of harmony. With savage bitterness the enemies of the Prophet applied to him the * nickname of M-dbtar on the death of his last son. which Mohammed denounced and repre- hended in burning terms . Some of them may possibly have arisen from a desire for male off- spring. Mohammed generously liberated. too. blessed the marriage of Juwairiya with Mohammed . we see that even these marriages tended in their results to unite the warring tribes. and elevated to the position of his wife at her request. He may have wished also to escape from the nickname which the bitterness of his enemies attached to him. p. without its blood-feud. chap. (see the Kashshdf). as among the Hindoos. This word literally means " one whose tail has been Cut off. had legalised it by the institution of sanctuaries. with a deeper conception of the remedies to be applied. and in later times the conqueror of the Greeks. for he was not a god. The among the heathen practice of Thdr (vendetta) prevailed Arabs . comp. THE STATUS OF WOMEN IN ISLAM 237 regaining their liberty. a Jewess.* But taking the facts as they stand. There was not a family blood-feuds decimated tribes.v. 729. was his in kinswoman. besides providing for a poor relation the means of support. the leader of the Koreish cavalry in the disastrous battle of Ohod. Ibn-AbMs and Khalid bin-Walid. 34. etc. Her. Koran xvii. . Hence. and may have felt the natural wish to leave sons behind him.” Among the ancient Arabs. had by a Moslem also been taken prisoner in the expedition against Khaibar. Moses had found the practice of Thdr existing among his people (as it exists among all people in a certain stage of development) . Her marriage with Mohammed. . 1 Safiya. gained over to the cause of Islam two famous men. whom Mohammed married Mecca. the idolatrous Arabs used to bury alive their female offspring. in which the men were frequently murdered. Mohammed. Maimdna.

and that he ought to have forbidden it absolutely. We cannot perhaps allow their practice or con- duct to pass unquestioned. By taking them into his family. But in the case of the Prophet of Arabia. it may be made by the State. But this custom. and so provide helpless or widowed women with subsistence in the lack of all other means. Evil is a relative term. seems the culmination of legalised immorality. usages and customs depend on the progress of ideas. in process of time. Mohammed provided for them in the only way which the circumstances of the age and the people rendered possible. in spite of the sanctity which time- honoured legend has cast around them. to our modem ideas. powerful tribes to each other and . " the spirit of the time ” — is a fact much ignored by superficial thinkers. under the sanction of the great patriarchs of ancient times. led Mohammed to have a plurality of wives. People in the West are apt to regard polygamy as intrinsically evil. illegal. but progress of ideas and changes in the condition of a people may make it evil in its tendency. but the result of licentious- mess and immorality. is not absolutely evil. The malevolence of unfair and uncandid enemies has distorted the motives which. and. and are good or evil according to circumstances. or as they are or are — not in accordance with conscience.to himself by marriage ties. it is essential we should bear in mind the historic value and significance of the acts. That ideas are progressive is a truism but that . An act or usage may be primarily quite in accordance with the moral conceptions of societies and individuals . One of the most remarkable features in the history of early . Jesus having overlooked it. like many others. practised polygamy to an extent which. Probably it will be said that no necessity should have induced the Prophet either to practise or to allow such an evil custom as polygamy. Towards the close of his mission. he proclaimed that from that time all blood-feuds should cease. They forget that the great patriarchs of the Hebraic race. who are regarded by the followers of all Semitic creeds as exemplars of moral grandeur. standing on the Mount of Arafat. and its practice not only illegal. They forget that all such institutions are the offspring of the circumstances and necessities of the times.238 THE SPIRIT OF ISLAM n.

himself an Essene. all explain his depreciation of matrimony. The ash-covered Yogis of India. This morbid feature was partly due to the example of the Master. his vivid anticipation of the immediate advent of a kingdom of God. the comparison or contrast which is so falsely instituted between Jesus and ." Celibacy passed into Christianity through many hands from Eastern Gnosticism and Asceticism. the priests of Buddha. Monasticism had withdrawn from the world the most vigorous minds the lay-clergy were either not allowed to . marry. where all social relations would be at an end. and we may add. His association with the Baptist. Marriage was regarded as having for its sole object the procreation of children and the gratification of " man's carnal lusts." and the marriage services of most of the Christian Churches bear to this day the impress of this primitive notion. Matrimony was regarded as a condition of inferiority. and infinity impossible of realisation without leading a life of singleness. throws light upon the history of a short but most pathetic life. the idea engrafted itself upon Christianity. which still retains its hold where not displaced by humanitarian science. To our mind. perhaps. or to marry but once. The " sinlessness ” of Jesus has been regarded by some as a proof of his divinity. and the early cessation of his ministry.V. The Nazarene Prophet’s intimate connection with the Essene ascetics. were celibates. and the birth of children an evil. Accord- ing to them. that a person who has never married is a far superior being to one who has contaminated himself by marriage. The strong and inexplicable antipathy of Paul towards the female sex. by others as an indication of his immeasurable superiority over the rest of the teachers of the world. joined to the words of the Master. and partly the resultant of a variety of circumstances which pressed upon the early Christian organisation. “ knowledge was unattainable without sundering all the loving ties of home and family. strengthened in the Church the Essenic conception that the union of man and woman in the holiest of ties was an act of sinfulness. an evil to be avoided as far as possible. his never entering the married state. THE STATUS OF WOMEN IN ISLAM 239 Christianity is its depreciation of marriage. the matted-locked ascetics of the East generally. It was under these influences.

” . But if it be not so. unpractical dreamer. Mohammed contented himself. who fulfilled the work of Jesus ? Is it because he married more wives than one ? We have shown what these marriages meant we have at least en- . the achievements of the others. A perfect would then imply a life total abandonment of all domestic Surely this view relations. then why this disparagement of the Prophet. Why did Moses marry more than one wife ? Was he a moral. the dervishes are perfect. and the lives of the others were so objectionable from the twentieth century point of view P In both cases we would be entirely wrong the aspirations of the one. Our ideals do not lose their greatness or their sublimity by having acted truthfully and hpnestly up to the standard of their age. work out their abolition. But let us look for a moment at his marriages from an abstract point of view. in his most exalted mood. It is the truest mark of the Prophet that. because the mind of one was filled with vague imaginings of expected sovereignty. in accord with their times. and founded upon a wrong estimate of moral ideals. . Mohammed appears wholly misconceived. to meet the requirements of the moment. and end in disastrous con- sequences to humanity. the hermits. Would we be justified in calling Jesus a vain. were all historical facts. " the man after God’s heart. or Moses' and David sanguinary sensualists. then all the ascetics. except where ordinances were necessary. or obliterate all national and political institu- tions. and we must not judge of the past by the standard of the present. or a sensual man for doing so ? Why did David. What is suited for one time is not suited for the other. Neither Jesus nor Mohammed could at once efface existing society.” indulge in unlimited — polygamy ? The answer is plain each age has its own stan- dard. “ with planting principles in the hearts of his followers which would. when the time was ripe for it. In his person he represents the growth and development of humanity. 240 the SPIRIT OF ISLAM II. he was undergoing a sacrifice. If never marrying con- stitutes a man an ideal being. Like Jesus. deavoured to show that in those very deeds which have been used to calumniate him. ambitious. he does not lose sight of the living in his anticipation of the yet unborn. would be a perversion of nature.

The limitation on polygamy was enunciated at Medina some years after the exile . nor could he marry any other. Was this the assumption of a " privilege ” or was it . which. Under the ancient Hebraic Law. instead of being a privilege assumed by a libertine. — not a humane provision for those already allied to him and to himself. a husband could divorce his wife for any cause which made her disagreeable to him. he could neither put away any of his wives.M 241 As regards the statement that Mohammed assumed to himself a privilege which he denied to his followers. the power of divorce has been regarded as a necessary corollary to the law of marriage . too. acquired a qualified right of divorce. which they were never backward in exercising freely. V. they still exercised. was a burden consciously imposed on . Whilst his followers were free (subject to-* the conditions imposed by the law). but this right. whose support he had undertaken. and by the use of the power of divorce. could enter into fresh alliances. was exclusively reserved for the benefit of the stronger sex .1. a self-conscious. a . THE STATUS OF WOMEN IN ISLA.” Among all the nations of antiquity. the wife was under no circumstance entitled to claim a divorce: The progress of civilisation and the advancement of ideas led to a partial amelioration in the condition of women. that it is founded on a misconception resulting from ignorance. and there were few or no checks to an arbitrary and capricious use 8. All his marriages were contracted before the revelation came restricting polygamy . the Koranic laws concerning the treatment of women in divorce are of " better humanity and regard for justice than those of any other scripture. a revelation of perfect self-abnegation in his prophetic task ? The subject of divorce has proved a fruitful source of mis- conception and controversy but there can be no question that . and the provision regarding himself. only thus much need be said. to marry to the limit of four. with a few exceptions. self-examining soul. They. and with that came the other which took away from him all privileges. until the facility with which marriages were contracted and dissolved under the Roman emperors passed into a bye-word. in spite of the Prophet's denunciations.

the Shammaites. This was the result of the advancement of human ideas. and the consequence of the rapid depravation of morals. vol. the frequency of divorce was at once the sign. The laws of the Romans regarding divorce were marked by a progressive spirit. The laws of the Twelve Tables admitted divorce. but the school of Hillel upheld the law in its primitive strictness. And if the Romans. her . vol. in loco. 340 . and Selden’s Uxor Hebraica. But the wife had no right to sue for a divorce 2 and if she solicited separation. 235. " The ambiguous word which contains the precept of Jesus is flexible to any interpretation that the wisdom of the legislator 1 Ex xxi. tending to the melioration of the condition of women. did not take advantage of this law until five hundred years after the foundation of their city. We have selected the two most prominent nations of antiquity whose modes of thought have acted powerfully on modern ways of thinking and modern life and manners. temerity made her liable to punishment. In later times. 2. to some extent.242 THE SPIRIT OF ISLAM 11 . and the substitution of a spurious child. p. Romans. ii. as much as of any extraneous cause. The Gentile and the Jew. the legality of the practice of divorce was recognised from the earliest times. At the time of the Prophet’s appearance. the Hillelite doctrines were chiefly in force among the Jewish tribes of Arabia. and repudiations by the husbands were as common among them as among the pagan Arabs. But in the later Republic. modified the custom of divorce by imposing certain restrictions on its exercise. as is stated by their admirers. . the cause. ii pp 339. s Ddllinger. The Gentile and the Jew. 14. Women were not allowed to demand a divorce from their husbands for any reason whatsoever 1 . it was not because they were more exemplary than other nations. but because the husband possessed the power of summarily putting his wife to death for acts like poisoning. Among the Athenians the husband’s right to repudiate the wife was as unrestricted as among the ancient Israelites. and to their elevation to an equality with men. Deut xxi. xxiv 1 Compare also Dollinger. Among the. of his power. drinking.

9. Gibbon. If the traditions recorded by these two Gospels be considered of higher authority than those passing undei the name of Matthew. 8 But the “ wisdom ” of subsequent legislators has not confined itself to a blind adherence to a rule laid down probably to suit the requirement of an embryonic community. whilst preaching noble sentiments. which makes fornication 2 (using the translated word) the only ground of valid divorce. let not man put asunder. (2nd Ed. however. 1 1 Matt. vol. 4 He repeatedly declared that nothing pleased God more than the emancipation of slaves. xxix. the power of divorce possessed by the husband was unlimited. nor had he any other idea than that of stem- ming the rising tide of immorality and irrcligion. did not intend his words should be considered as an immutable and positive law. The custom was not an unmixed evil . and nothing more displeased Him than divorce. 18). It was impossible.” 1 We may well suppose that at the time Jesus uttered the words. iv. n v. 226. They recognised no rule of humanity or justice in the treatment of their wives. and he did not stop to consider the ultimate tendency of his words. of moral depravity. Compare .) p. and inculcating high principles of morality. then our contention is that Jesus. 209. .” he had no other idea than that of stemming the torrent. vol. * Two of the Christian Gospels make no mention of the reason for which Jesus allowed his followers " to put away ” their wives (Mark x. Decline and Fall of the Roman Empire. Uxor Hcbraica.) p 209 4 Koran. 28. 31. (2nd Ed. He was to mould the mind of an uncultured and semi-barbarous community to a higher development so that in the fulness of time his spiritual lessons might blossom in the hearts of mankind. sura ii. 1 iii c. Jesus wanted to avoid giving offence either to the school of Shammai or that of Hillel. shows abundantly that Jesus was alive to the emergency. 11 and Luke xvi. Among the Arabs. under the existing conditions of society to abolish the custom entirely. " What God has joined. and regarded its practice as calculated to undermine the founda- tions of society. iv. Gibbon's valuable note on the interpretation of the Greek word rr f„ 6 a i " . and delivered verbally. Mohammed looked upon the custom of divorcewith extreme disapproval. 18-22. THE STATUS OF WOMEN IN ISLAM 243 can demand. rendered fornication " in the English version. the typical law of divorce is sufficiently controverted by the multitudinous provisions of successive ages in Christian countries. Selden thinks that by an evasive answer. The rule may be regarded as incul- cating a noble sentiment but that it should be considered as . The subsequent rule.

He pronounced “ tal&k to be the most detestable before God of all permitted things. therefore. but subject to formalities which allowed (and. in the Koran though it gave a certain countenance to the old customs. i.244 THE SPIRIT OF ISLAM II. 85. vol. and accordingly he allowed the exercise of the power of divorce to husbands under certain conditions.” for it prevented Conjugal happiness and interfered with the proper bringing up of children. great divergence exists among the various schools regarding the exercise of the power of divorce by the husband of his own motion and without the intervention of the judge. has to be read with the light of the Lawgiver’s own enunciations.” The reforms Mohammed marked a new departure in the of history of Eastern legislation. S^dillot. right of obtaining a separation on reasonable grounds and . has the following passage on the subject : " Divorce was permitted. M. Three successive declarations. He permitted to divorced parties three distinct and separate periods within which they might endeavour to become reconciled and resume their conjugal relationship but should all attempts at recon- . p. When it is borne in mind how intimately law and religion are connected in the Islamic system. a revocation of a hurried or not well-considered resolution. at a month’s interval. supervened. ciliation prove unsuccessful. A large and influential body of jurists regard tal&k emanating from the husband as really prohibited. Sfedillot. In case of conjugal disputes. recommended). towards the end of his he went so far as practically to life forbid its exercise by the men without the intervention of arbiters or a judge. Another section. except for necessity.. The permission. then the third period in which the final separation was declared to have arrived. we will add. than whom no Western writer has analysed the laws of Mohammed better. it will be easy to understand the bearing of his words on the institution of divorce. such as the adultery of the wife. Naturally. he advised settlement by means of arbiters chosen by the two disputants. consisting 1 Histoire des Arabes. He restrained the power of divorce possessed by the husbands he gave to the women the . . were necessary in order to 1 make it irrevocable.

prior to the husband and wife coming together again. and sensitive race like the Arabs. proceeds to say. in his dislike towards Mohammed. 306). " no doubt. she lost her " settlement ” or dowry. * M. that. Sir W. SMillot also speaks of the condition which (according to the Sunnite doctrines) requires that in such cases of complete separation. In every case. 369. after stating the arguments against the proposition that taldk is unlawful. jealous.* According to the legists. in support of their doctrine. though they regard the exercise of the power without any cause to be unlawful." Although " the Fathers of the Church " have taken up the temporary permission as the positive rule. demanding the separation.They hold that any such case as may justify separation and remove taldk from the category of being forbidden. pp. Muir forgot that this condition was intended as a check on that other . among a proud. but it becomes mubdh (permitted) for certain outside reasons. and ignored many of the principles of equity inculcatedby the Mastei. The Raid ul-Muhtdr.® 1 See post. Muir censures Mohammed for making such a condition necessary (vol. should be tested by an unbiased judge and. 1 consider taldk as not permissible or lawful without the sanction of the Hdkim ush-shara'. The Hanafls. they . i. iii. the latter should marry another — and be divorced anew. the M&likls. he had to give up to her everything he settled upon her at her marriage. such a condition was one of the strongest antidotes for the evil.V. and this is the meaning of those jurists who hold that it is really forbidden. He ignores. THE STATUS OF WOMEN IN ISLAM 245 chiefly of the Mu'tazilas . vol. and to his direction that in case of disputes between the married parties. when the divorce originated with the husband (except in cases of open infidelity). 368. causes but unless she showed very good and solid grounds for . the wife also is entitled to demand a separation on the ground of want of proper maintenance. arbiters should be oppointed for the settlement of their differences. The very proverb he quotes ought to have shown the disgrace which was attached to the man who would make his wife go through such " a dis- gusting ordeal. and various other ill-usage. as a very wise measure which rendered separation more rare." I am afraid. it is forbidden. p. refer to the words of the Prophet already cited. * Milrn an's Latin Christianity. the rules laiddown by the legists are far more humane and just towards women than those of the most perfect Roman law developed in the bosom of the Chinch. the Shlfe'is and the bulk of the Shiahs hold taldk to be permitted.

at every outburst of senseless passion or caprice. even though you fain wanted to do so * yet yield . vol ii. by acting on the strongest feeling of their nature. This check was intended to control one of the most sensitive nations of the earth. 1 The Arabic expression implies " it will be commendable. sura iv. God is knowing and apprised of all. 35. Muir also forgot that many of the Shiite doctors do not recognise the obligation or validity of the wife's being married to a third person. namely. 134). . 129. which requires the intervention of a third person. The sanctity attached to the institution of marriage in the Islamic system has either not been apprehended or sufficiently appreciated by outsiders. This furnishes another argument against those Mohammedans who hold * that the developed laws of Islam allow plurality of wives. prior to her being taken back (compare Malcolm. then send a judge chosen from his family and a judge chosen from her family if they desire a reconciliation. " When ye divorce women.246 THE SPIRIT OF ISLAM n. verily." etc. 241. we must naturally infer that the Legislator had in view the merging of the lower in the higher prin- ciple. in loco). 1 Koran. piously.” 3 _ And. God is . Preliminary Discourse. History of Persia. not to your inclinations ever so much as to leave her in sus- pense and if ye agree and act piously. in a preceding verse. And ye will not have it at all in your power to treat your wives alike with equity. it is declared : “ And if ye fear a breach between them (man and wife). I believe in the correctness of the construction. (Men’s) souls are prone to avarice but if ye act kindly and deal . forgiving and merciful. send them away with generosity but retain them not . and the MabsHt. For my part. It being declared that " equity " is beyond human power to observe. The frequent admonitions in the Koran against separations. "is an institution ordained for the protection of " revolting ” practice rife both among the Jews and the heathen Arabs. sura iv. for reconciliation {or agreement) is best.” * . and the abolition of a custom which though necessary in some state of society. that the verse which says. and the time for sending them away is come. then. the sense of honour (compare Sale.” says the Ashbdh w’an- Nazair. and by example also amopg the Christians. Sir W. " Marriage. verily God is well acquainted with what ye do. them to agree verily. again. of repudiating a wife on every slight occasion. 128. the repeated recommendation to heal quarrels by private reconciliation. God will cause . it fear ill-usage or aversion shall not be blameable in them 1 if they agree with mutual agreement. by constraint so as to be unjust towards them ” abrogates the preceding verse. p. show the extreme sacredness of the marriage tie in the eyes of the Arab Legislator : " If a woman from her husband. p. is opposed to the later development of thought and morals. * Koran.

. has given rise to some of the strongest animadversions of rival religionists. . “ Whoso among you hath not the means to marry a free believing woman.” “ Marriage is a sacrament. Concubinage.” 1 Compare the spirit of the first part of this commandment with the exclusiveness of Christian ecclesiasticism. when you have provided them their portions. to take to them- selves any number of female slaves.” “ Marriage when treated as a contract is a per- manent relationship based on mutual consent on the part of a man and a woman between whom there is no bar to a lawful union.v.” . besides the four legitimate wives.” On this slender basis. it will be better for you. THE STATUS OF WOMEN IN ISLAM 247 society. existed among the Arabs. which 1 Sura v. and virtuous women of those who have been given the Scriptures before you. though opposed to the spirit of the Master’s precepts. and in order that human beings may guard themselves from foulness and unchastity. The Prophet did not in the beginning denounce the custom. 5. then let him marry such of your maid-servants whom your right hands possess and who are believers. This is allowed unto him among you who is afraid of committing sin but if ye abstain . And this. without the sanction of matrimony." It is instituted by divine command among members of the human species. living chastely with them without fornication. the Christian^ and all the neighbouring nations. for it preserves mankind free from pollution. and not taking concubines. the Jews. and perhaps on some temporary and accidental circumstances connected with the early rise of the Moslem commonwealth. insomuch that in this world it is an act of 'ibadat or worship.” It has been frequently said that Mohammed allowed his followers. A simple statement of the regulation on this point will show at once how opposed this notion is to the true precepts of Islam. but towards the end of his career he expressly forbade it. “ And you are permitted to marry virtuous women who are believers. have our legists based the usage of holding (jdrias) female slaves. the union of people standing to each other in the relation of master and slave. from allying yourself with slaves..

and rigorously watched over the ladies of Athens. have had the tendency to retard the advance- ment of Mohammedan nations. when it does not perceive the pure. The stake frequently was the lot of the " infidel ” who indulged in the temerity of marrying a Christian. Were it not for the extraordinary and almost inexplicable spectacle presented by the Byzantine empire and modem Europe and America. various members of whom played such an important part in Athenian history.248 THE SPIRIT OF ISLAM ii. like their Oriental counterpart. The enormity of the social canker eating into the heart and poisoning the life-blood of nations in modem times is due. The Baby- lonians. Among them the system of the seclusion of women is one. was founded upon reasons of policy and the neces- the early commonwealth. The gynaikonitis was a familiar institution among the Athenians . The gynaikonomoi. however. refused to recognise as valid or lawful the union of a Christian with a non-Christian. at all advanced in the arts of civilised life. The prohibition directed against Moslem women entering into marriage with non-Moslems. were the faithful warders of female privacy. or of an Indian household now. which has furnished a handle for attacks. Mohammed’s rule was a distinct advance in humanity. we should have said yiat in every society. the growth of the unhappy class of beings whose existence is alike a reproach tohumanity and a disgrace to civilisation. the Etruscans. It had been in practice among most of the nations of antiquity from the earliest times. the Athenians and the pre-Islamite Meccans furnish the best exemplification of this view in ancient times. “ the Days of Ignorance. was due to the withdrawal of women from the legitimate exercise of their ennobling. and humanising influence over the minds of men. purifying. The human mind. The seclusion of women naturally gave birth to the caste of Hetairai.” and which exist simply as so many survivals of an older growth. hankers after the impure. to the spread of a godless materialism covered . sities of It cannot be denied that several institutions which the Musulmans borrowed from the pre-Islimic period. and the inmates of an Athenian harem were as jealously guarded from the public gaze as the members of a Persian household then.

in freeing all Mohammedan countries ” where they are not overgrown by foreign excrescences " from — those professional outcasts who live by their own misery. The Koran itself affords no warrant for holding that the seclusion of women is a part of the new gospel. to which is and other Oriental ascribed the existence of the custom in . In Corea. he has succeeded. be it Christianity. in view of the widespread laxity of morals among all classes of people. that they let their wrappers fall . and it is possible that. " By his severe laws at first. But to suppose that he ever intended his recommendation should assume its present inelastic form. female seclusion is carried to the height of absurdity. The Prophet of Islam found it existing among the Persians and other Oriental communities .” to use the expressive language of Mr. are a standing reproach to every member of the society of which they form a part. which are not within the immediate ambit of the European social code. or any other form of creed. the Purdah is still observed. Bosworth Smith. and he took the most effective step suited to the age and the people to stamp out the evil. observed with pain and sorrow the depravity prevailing among the Meccans. and to a greater extent than has ever been the case elsewhere." The system of female seclusion undoubtedly possesses many advantages in the social well-being of unsettled and uncultured communities . among nations far removed from Moslem influences. Mohammed had. in early life. " and by the strong moral sentiment amused by these laws afterwards. be it Moham- medanism. and. " O Prophet speak to thy wives and to thy daughters. is wholly opposed to the spirit of his reforms. In China and among the Spanish colonies of South America. in forms more or less strict. or that he ever allowed or enjoined the seclusion of women. a modified form of seclusion is not absolutely to be deprecated.India countries. and even in countries. down to this very day. — v. THE STATUS OF WOMEN IN ISLAM 349 with a thin veneer of religion. he perceived its advantages. It prevails at the present moment. he recommended to the women-folk the observance of privacy. and ! to the wives of the Faithful. by their existence as a recognised class. where the diversity of culture and moral conceptions is great.

250 THE SPIRIT OF ISLAM n. the translator of the 11 eddy a. and their protec- tion from insult. the daughter of the Prophet. in his Travels. and the Javanese Mussulman women enjoy the same amount of freedom as their Dutch sisters. this seclusion is a tesult of jealousy or pride. and that they draw their kerchiefs over their bosoms. under God’s Guid- — ance.” Fatima. says: “The Arab settlers in Java never observed the custom. It is remarkable. 4 It is a mistake. the improvement of their dress and demeanour. and must be considered chiefly in the light of a treatise upon propriety and decorum. even in thought. ‘Ayesha. In fact.” . Zainab the sister of Husain. Considerable light is thrown on the Lawgiver's recommendation for female privacy. ‘ Hamilton. often took part in the discussions regarding the succession to the Caliphate. therefore. merciful. She commanded her own troops at the famous " Battle of the Camel. who was married to Mohammed on Khadija’s death. and the avoidance of every act which may tend to violate it. to evolve order.” 1 “ And speak to the believing women. that this does not amount to that absolute seclusion of women supposed by some writers.” 2 Directions easy to understand 3 in the midst of the social and moral chaos from which he was endeavouring. that they refrain their looks and observe cohtinence and that they display not their . * Sura xxiv. 59. * Those who have travelled in Europeanised Egypt and in the Levant will understand how necessary these directions must have been in those times. wise and beneficent injunctions having for their object the promotion of decency among women. Thus will they more easily be known. . God is indulgent. ornaments except those which are external. The depravity of morals. to suppose there is anything in the law which tends to the perpetuation of the custom. in his preliminary discourse dealing with the Booh of Abominations has the following : "A subject which involves a vast variety of frivolous matter. however. the daughter of Abu Bakr. by the remarkable im- munity from restraint or seclusion which the members of his family always enjoyed. and not of any legal injunction. 31. personally conducted the insurrectionary movement against Ali.” Marsden. low. shielded her youthful nephew from the Ommeyyades after the butchery of Kerbela. Neither is it a custom universally prevalent in Moham- medan countries. as appears in this and.several other parts of the Hcd&ya. and they will not be affronted. The grand-daughter of Mohammed. which had sapped the foundations 1 Sura xxxiii. In it is particularly exhibited the scrupulous attention paid to female modesty. Her indomitable spirit awed equally the ferocious Obaidullah ibn Ziyad and the pitiless Yezid.

who is recognised as a saint of high merit.V. In the early ages. " among women he sought for chastity but found none. The degree of reverence which is accorded to women throughout higher Asia and Europe (among Mohammedan communities) is a matter capable of the clearest demonstration. as well as among the Jews and the Christians. and to prevent the diffusion among his followers of the custom of disguised polyandry. the other to Mediaeval chivalry. a desirable calamity. the less said the better. the ignorant and educated.” The idealisation of womanhood is a natural characteristic of all the highest natures. the Church of Christ had placed the sex under a ban. the destroyer of God’s image — man. a natural temptation. consisted only of the adoration of the mother of Jesus. existed among the pagan Arabs. urgently needed some correction.” The orthodox Church excluded women from the exercise of all religious functions excepting the lowliest. They were excluded absolutely from .” Another authority declared with a revolting cynicism. " interpreted the general opinion of the Fathers. Of Christianity. when the religion of the people. the unsealer of the forbidden tree.” Chrysostom. high and low. until then. the deserter of the divine law. '* the harem is a sanctuary it : isprohibited to strangers. a domestic peril.” says Lecky. THE STATUS OF WOMEN IN ISLAM 251 of society among the pre-Islamic Arabs. a painted ill. which had evidently. alleged to be the offspring of Teutonic institutions. their inconceivable malignity. not because women are considered unworthy of confidence. their evil tendencies. in its relation to womankind. Father after father had written upon the enormities of women.Tertullian represented the general feeling in a book in which he described women as “ the devil's gateway. According to von Hammer. The one attributes it to Mariolatry. The Prophet’s counsel regarding the privacy of women served undoubtedly to stem the tide of immorality. " when he pronounced women to be a necessary evil. but on account of the sacredness with which custom and manners invest them. But national pride and religious bigotry have given rise to two divergent theories regarding the social exaltation of women among the cultured classes in modern Christendom. a deadly fascination.

by introducing convents and nunneries. however. to improve the lot of women. served. his followers excluded her from justice. But the convents were not always the haunts of virtue. during this period. The Registrum Visitationem. be it noted. throws a . a period which has been described as one of “ rapine. from going to feasts or banquets. The other theory to which we have adverted is in vogue among the romanceurs of Europe. to observe silence. If they ever went out they were to be clothed from head to foot. tyranny. The age of chivalry is generally supposed to extend from the beginning of the eighth to the close of the fourteenth century — a period. to obey their husbands. In later times. in spite of the halo which poetry and romance have cast around the conditions of society. But. . Roland and Arthur were myths until the West came in contact with the civilisation and culture of the East. — 252 THE SPIRIT OF ISLAM ii. and violence. and the dissoluteness of morals was such as to defy description. and to apply themselves to weaving and spinning and cooking. This questionable amelioration. They were directed to remain in seclusion. Force and fraud were the distinguishing characteristics of the . they were prohibited from appearing in public. They have represented each historical figure in the Middle Ages to be a Bayard or a Crichton. in some respects.” Christianity. society . women were the frequent subjects of violence. Such was the position of women in Christianity when Mariolatry was recognised and practised by all classes.golden age of Christian chivalry. nor the inculcation of celibacy the surest safeguard of chastity. lust. was only suited for an age when the abduction of women was an everyday occurrence. The rise of Protestantism made no difference in the social conditions or in the conception of lawyers regarding the status of women. peculiar light upon the state of morality and the position of the sex during the most glorious epoch of the Age of Faith. and in the gloomy interval which elapsed between the overthrow of the Western empire and the rise of modem society in Europe. Jesus had treated woman with humanity . falsehood. almost synchronous with the Saracenic domination in Spain. or the diary of the pastoral visits of Archbishop Rigaud. Chivalry was not the product of the wilds of Scandinavia or of the gloomy forests of Germany .

Islam. his regulations breathe a more chivalrous spirit towards the sex than is to be found in the teachings of the older masters. was. had their origin in an insult offered to a young girl at one of the fairs of Ok&z. as we have already stated. His deeds translated into legends. With many directions.V. and exercised much influence over the fortunes of their tribes. the desert issued ‘Antar. the cry of distress never failed to bring the mailed knight to the succour of the helpless and suffering. degraded in the extreme. true chivalry is more intimately associated with true Islam than with any other form of positive faith or social institution. The caliph in his banqueting-hall puts down the half-tasted bowl on being told that an Arab maiden. Mohammed rendered a fitful custom into a permanent creed. the true disciple of the founder of the Hilf-ul-FuzM. and carried from the tent to the palace.” which lasted for forty years. they enjoyed great freedom. From the desert issued Moses. Among some of the nomads. THE STATUS OF WOMEN IN ISLAM 253 prophecy and chivalry alike were the children of the desert.” says Perron. " They were not. or lady-love. however. Persians. is different with different individuals and in different ages. have served to influence the prowess of succeeding ages. wife. and were put an end to by the Prophet. Jesus. like Christianity. and Mohammed from . as among the Greeks. and chastity that of the women. and Romans. The hero of Islam.” They accompanied the warriors to battle. but on the whole. . Hamza. which reflect the rude and patriarchal simplicity of the age. and embodied respect for women in his revelations. The “ Sacrilegious Wars. “ the creatures of misery. and inspired them to heroism the cavaliers rushed into . the fights singing the praises of sister. Valour and generosity were the greatest virtues of the men. was as ready with lance and sword to do battle with God’s enemies as to redress the wrongs of the weak and oppressed. An insult offered to a woman of a tribe would set in flame the desert tribes from end to end of the peninsula. who had adopted the loose notions of morality prevalent among the Syrians. and Ali. Whether on the plains of Irak or nearer home. The guerdon of their loves was the highest prize of their prowess. The condition of women among the Arabs settled in the cities and villages. carried into captivity by the Romans.

” he set the world the noblest example of chival- rous grandeur of character. “ without fear and with- . Humaida. on his march from the Jodhpur queen. were the immediate disciples of the romanceurs of Cordova. He abandons his own necessities. the wife of Faruk. overshadowed the Islamic world. and the minnesingers of Germany. almost until the extinction of the Saracenic empire in the East. and learned.” Ali was its beau-ideal— an impersonation of gallantry. retraces his steps.254 THE SPIRIT OF ISLAM ii ” had cried out. and then resumes his march. But the coarse habits and thoughts of the barbarian hordes of Europe communicated a character of grossness to pure chivalry. Granada. pure. who sang of love and honour in war. and at once came to her help. derived their inspiration from the Islamic fountain-head. The troubadours. and Malaga. A Mogul em- peror 1 sore pressed by relentless foes. is marching towards the . plays a conspicuous part in the history of the age. a pure reflection of that of the Master. the wife of Harun. to Cabul.out reproach. even Tasso and Chaucer. the trouveurs of Southern France. In the early centuries of Islam. Oelsner calls ‘Antar “ the father of chivalry. the bracelet I have mentioned two instances of Moslem chivalry. . gentle. Zubaida. and by her virtues. women continued to occupy as exalted a position as in modern society. and formed the animating genius of succeeding ages. and only when the maiden has attained her liberty is he freed from his vow. received. frontiers when he receives the bracelet of an alien queen the — token of brotherhood and call for succour. a 1 The Emperor Humayiln. His spirit. defeats her foes. of bravery. Petrarch and Boccaccio. leaves an honoured name to posterity. and opened its eyes to the magnificence and refinement of the Moslems but it was . which might be multiplied by hundreds. “ Why does not Abd ul-Malik come to my help ? — he vows that no wine or water shall wet his lips until he has released the maiden from bondage. of generosity . especially the influences of Mohammedan Andalusia on the neighbouring Christian provinces which led to the introduction of chivalry into Europe. The wars of the Crusades brought barbarian Europe into contact with the civilisation of the Islamic East. as well as by her accomplishments. pursued by the Afghans. Forthwith he marches his troops upon the Roman caitiffs.

Husain 8 and the grand-daughter of Ali. and poetry. have tended to place 1 F&rflk was away for twenty-seven years engaged in wars in Khor&san.” as Perron calls her. lectured publicly. the last Sasanian king of Persia. “ la dame des dames de son temps. corrupted into Zemma. but she would. Umm-ul-Fazl. see the article in the May number of the Nineteenth Century for 1899 and The Short History of the Saracens (Macmillan). — 1 v. were all famous for their scholar- ship. His son's name is RSlbya-ar-Ray. In the fifth century of the Hegira. or Sakina. fought side by side with the bravest knights . No falser calumny has been levelled at the great Prophet. she prized the converse of learned and pious people. la plus gracieuse. Umm ul-Habib. Possibly she would not have been torn to pieces by enthusiastic Christians. married to the eighth Imam of the house of Ali. to large audiences on literature. She occupies in the annals of Islam a position of equality with the most dis- tinguished ‘ulama. What would have befallen this lady had she flourished among the fellow-religionists of St. and their strength of character. most accomplished. rhetoric. at the Cathedral Mosque of Bagdad. Mamun’s daughter. Buran. Mamun's sister. Herself no mean scholar. . was the most brilliant. and most virtuous woman of her time. their virtues. Cyril can be judged by the fate of Hypatia. The ladies of the Prophet’s family were noted for 3 their learning. * Husain was married to one of the daughters of Yezdjard. under the most favourable racial and climatic conditions. . the daughter of . the wife of the Caliph Mamun. The improvement effected in the position of women by the Prophet of Arabia has been acknowledged by all unprejudiced writers. left for many years the sole guardian of her minor son. designated Fakhr un-nisa ("the glory of women”). THE STATUS OF WOMEN IN ISLAM 255 Medinite citizen. la plus brillante de qualites. la plus belle. have been burnt as a witch. Zat ul-Hemma. 3 For a full account of the distinguished women who have flourished in Islim. to a certainty. the Sheikha Shuhda. “ the lion-heart. Nineteen centuries of progressive development working with the legacy of a prior civilization. though it is still the fashion with bigoted contro- versialists to say the Islamic system lowered the status of women. educates him to become one of the most distinguished jurisconsults of the day Sukaina.” the heroine of many battles.

Even under the laws as they stand at present in the pages of the legists. and though the proportion is different. however. the law vests in her all the rights which belong to her as an independent human being. If the Moslem woman does not attain in another hundred years. As soon. no system. who. A woman who is sui juris can under no circumstances be married without her own express consent. the social position of her European sister.256 THE SPIRIT OF ISLAM ii. She does not cease to be a separate member of society. there will be time enough to declaim against Islam as a system and a dispensation. on a higher social in level — than the men. 1 Centuries after the principle was laid down by the Moslem jurists. We have dealt in another place at length with this subject. even in England. no community gave any right to woman. As long as she is unmarried she remains under the parental roof. “ not even by the sultan. most countries of Christendom. the legal position of Moslem females may be said to compare favourably with that of European women.” 1 On her marriage she does not lose her individuality. in a country where the birth of a daughter was considered a calamity. women. as she is of age. under the control of the father or his repre- sentative. a married woman possessed no rights independently of her husband. to some extent. secured to the sex rights which are only unwillingly and under pressure being conceded to them by the civilised nations in the twentieth century. She is entitled to share in the inheritance of her parents along with her brothers. . We shall do no more here than glance at the provisions of the Moslem codes relating to women. But what is their legal position even in the most advanced communities of Christendom ? Until very recently. the distinction is founded on the relative position of brother and sister. deserves the gratitude of humanity. at least ostensibly. his claim to be a bene- factor of mankind would have been indisputable. the sovereigns and chiefs of Christendom were in the habit of forcibly marrying women to their subjects. But the Teacher who in an age when no country. mother or wife. recognises the right of women to higher social respect. and until she attains her majority she is. If Mohammed had done nothing more. have given birth to a code of etiquette which. maidenor married.

and none whatever upon her goods and property. She continues to exercise. after she has passed from her father’s house into her husband’s home. rather than of any special feature in the laws of the fathers. THE STATUS OF WOMEN IN ISLAM 257 An by the husband in favour of the ante-nuptial settlement wife a necessary condition. her status is not more unfavourable than that of many European women. whilst in many respects she occupies a decidedly better position. . not by the courtesies which " come and go. in all matters which relate to herself and her property in her own individual right. requiring no ceremonial. needing no priest. all the rights which the law gives to men. Taken as a whole. Her comparatively backward condition is the result of a want of culture among the community generally. She acts. A Moslem marriage is a civil act. All the privileges which belong to her as a woman and a wife arfe secured to her.” but by the actual text in the book of law.V. without the necessity of joining a next friend. or under cover of her husband’s name. if sui juris. Her rights as a mother do not depend for their recognition upon the idiosyncrasies of individual judges. The contract of marriage gives the man no power over the woman’s person. and on his failure to make a is settlement the law presumes one in accordance with the social position of the wife. without the intervention of husband or father. beyond what the law defines. Her earnings acquired by her own exertions cannot be wasted by a prodigal husband. nor can she be ill-treated with impunity by one who is brutal. She can sue her debtors in the open courts.

when the will of the strong is the rule of life and the guide of — conduct then the necessary inequality. physical. and a system springs into existence which allows absolute power to the superior over the inferior 1 This complete subserviency of the weak to the . or of the few. In the early stages. “ to use the bodily powers of another person as the means of ministering to one’s 1 Comp. But unlike polygamy. Paris.” says the author of Ancient Law. . throughout L' Influence des Croisades sur l’ Licit des Peuples de V Europe. — CHAPTER VI BONDAGE (SLAVERY) " And as to your slaves. social. Like polygamy it was the natural product of passion and pride so strongly marked in certain phases of the communal and individual development. strong has helped the latter to escape from the legendary curse laid on man — “ In the sweat of thy face shalt thou eat bread till thou return to the ground. " The simple wish. Like polygamy. it has existed among all nations. LAVERY in some has been aptly compared of its features S with polygamy. see that ye feed them as ye feed yourselves and clothe them as ye clothe yourselves. invari- ably takes the form of slavery. by Maxime de Choiseul D’Aillecourt. engendered by nature among the human race. for the many . 1809.” The Prophet. or mental. laws are the mandates of one. and has died away with the progress of human thought and the growth of a sense of justice among mankind. when humanity has not risen to the full appreciation of the reciprocal rights and duties of man when . it bears from its outset the curse of inherent injustice.” and allowed them to employ the leisure thus acquired in congenial pursuits.

whether belonging to the people whom the Israelites had reduced into absolute helotage by a merciless system of warfare. 2. Christianity enjoined 1 Maine. . and it continued to flourish even when the progress of material had done away with its necessity. the Romans. Its germs were developed in a savage state of society. *Cisar (De Bell. The law allowed the former his liberty after six years of servitude. Among Hebrews. 2 — people whose legal and social institutions have most affected — modern manners and customs. apad Germ. as a system and a creed. Ancient Law. lib. 1. the teachings of Jesus. 44. Z4. civilisation The Jews. two forms of slavery were practised. given into bondage as a punishment for crime or for the payment of a debt. 104. recognised and practised both kinds of slavery. an arrangement made in a spirit of national partiality and characteristic isolation. they lived a life of perpetual drudgery in the service of pitiless masters. Historically. 23). lib. and as old as human nature. * 1 Tim. praedial servitude as well as household slavery. Helots of the ^oil or slaves of the house. raised no protest against slavery. inculcated no principle for the mitigation of the evil. unless he refused to avail himself of his right.” 1 The practice of slavery is co-eval with human existence. cap. i. The Israelite slave. hated and despised at the same time. 4 and a general advice to masters to give servants their due. vi). its traces are visible in every age and in every nation.VI. contained nothing expressive of dis- approval of bondage. xxv. from the commencement of their the existence as a nation. 45.* The lot of these bondsmen and bondswomen was one unmitigated of hardship. Excepting a few remarks on the disobedience of slaves. Servor. But the foreign slaves. is doubtless the foundation of slavery. p. the Greeks. On the contrary. BONDAGE (SLAVERY) 259 own ease or pleasure. * Lev. Tacitus {De Moribus German.) all testify to the extreme severity of German servitude. or whether acquired in treacherous forays or by purchase. Gall. enforced no rule. and the ancient Germans. Christianity. and Potbier {De Stat. iv. were entirely excluded from the benefits of this arrangement. as portrayed in the Christian traditions. occupied a higher position than a slave of alien birth.

as much and in as varied shapes as under the pagan domination. did not fail to introduce some amelioration in the condition of the slaves. p. slavery flourished . if a free woman married a siave. pronounced slavery a constitution of the law of nature and the Code fixed . whether of native or of foreign birth. The introduction of the religion of Jesus into Europe affected human chattelhood only in its relation to the priesthood. ii. vol. the maximum price of slaves according to the professions for which they were intended. In spite.* Such was slavery under the most advanced system of laws known to the ancient world. . concubinage. . Latin Christianity. Comp. * Comp. and between the slave and the free were prohibited under severe penalties 2 The natural result was unrestrained . or to improve the status of slaves. 26o THE SPIRIT OF ISLAM ii. Latin Christianity vol. the splendid though apologetic chapter of Milman on the subject. and also Du Cange. The Digest. she was to be put to death and the slave burnt alive. * One of the punishments was. if not claimed within three years 1 But in other respects. whether acquired by war or purchase. who were tortured and subjected to lashings for the most trivial of faults. Milman. ii. on the slave absolute submission to the will of his or her pro- prietor. Each magnate of the empire possessed thousands of slaves. These laws reflected the wisdom of thirteen centuries. The slaves. vol. 369 . 358. Slavery had flourished among the Romans from the earliest times. They remained so under the Christian domination. which even the clergy recognised and practised. Latin Christianity. were regarded simply as chattels. Milman. Under the civil law. Concubina . Their masters possessed the power of life and death over them. But that gradual improve- ment which had raised the archaic laws of the Twelve Tables to the comprehensive code of Hadrian. the person of the slave was absolutely subject to the will of the master. Marriages between slaves were not legal. i. of the changes which the humanity or the wisdom of the emperors had effected in the old laws. mitigate its baneful character. compiled under a Christian emperor. p. or to promote its gradual abolition. It found slavery a recognised institution of the empire it adopted the system without any endeavour to . A slave couldbecome free by adopting monachism. slaves were mere chattels. however. and towards the close of their develop- 1 Comp.

. Christianity had abolishing slavery or failed utterly in alleviating its evils. chap. and known by the name of Borough English. The least trace of the blood of an inferior race. The white Christian could never legitimatise the issue of his illicitconnection with his negro slave-women. territorial servitude scarcely Romans. With the establishment of the Western and Northern bar- barians on the ruins of the Roman empire. was afforded to the slave. Civ. 4. De Statu Servorum . De Jure Bell. 1 Comp. vi. held slaves. it was chiefly as the property of his master. 10 TJlricus Huberus. who alone. bk.The barbaric codes. . and have insisted upon its. 1.. besides personal slavery.VI. besides the State. With her he could never contract a legal union. rights possessed by the lords over their vassals and serfs exhibited a revolting picture of moral depravity and degrada- tion 1 .* And it was under the same influences that the highly cultured Christians of the Southern States of North America practised the cruellest inhumanities upon the unfortunate beings whom they held as slaves. 1. BONDAGE (SLAVERY) 261 ment had engrafted upon themselves some faint offshoots of the teachings of one of the greatest moral preceptors of the world. 5. Praelect Jur. sub- jected the unfortunate being to all the penalties of slavery. The mother of his illegitimate children and her descendants. like the Roman. c. Law of Nature and Nations. and also consult on this subject the comprehensive chapter of Stephen's Commentaries on the Laws of England. i. Under its influence the greatest civilians of Europe had upheld slavery. 3. This custom. ii. gave rise to the law of inheritance. which was afterwards commuted into a fine. however imperceptible. and shed torrents of blood for the main- tenance of the curse of slavery in their midst. and recog- The Church itself nised in explicit terms the lawfulness of this baneful institution. as has been correctly supposed. i. De Choiseul. ii. tit. many — of their — own kith. s. bk ii pt. 3. s. . and Grotras. had the power of life and death over him. One of the miserable and disgusting privileges possessed by the lord was designated in Britain the custom of culiage. 27. prevalent in some English counties. regarded slavery as an ordinary condition of mankind and if any protection . * Pufendorff. known to the became general in all the The various newly settled countries. c. however remote. usefulness as preventing the increase of pauperism and theft. 6 Pothier.

white. negative as well as positive. they mix without reserve and without con- tempt. in the tent or in the palace. were. citizens or soldiers. . and even in the hopse of God a strict separation is observed. would have been completely extinguished as soon as the generation which then practised it had passed away It has been justly cqntended that. but in practice. but the pride of race and colour acknowledges no equality. a larger humanity with torrents of blood may force him to give his black brother civic rights. at first. The first Muezzin of Islam. The Islamic teachings dealt a blow at the institution of slavery which. To the white Christian. perhaps. which was morally and economically impossible. The law may compel him. were accordingly introduced in order to promote and accomplish a gradual enfranchisement. they are perfectly equal. it is naturally to be expected many of the pre- Islamic. could be sold by his legitimate white issue at any time. had it not been for the deep root it had taken among the surrounding nations and the natural obliquity of the human mind. either tacitly permitted or expressly recognised 1 In one . precepts. Chris- tianity failed to grasp the spirit of its Master’s teachings in regard to the equality of man in the sight of God. was a negro slave. 118. a devoted adherent and an esteemed disciple. Islam recognises no distinction of race or colour black or . in the mosque or in the market. A contrary policy would have produced an utter collapse of the infant commonwealth. Numberless provisions. The evil was intertwined with the inmost relations of the people among whom Mohammed flourished. The Prophet exhorted his followers repeatedly in the name l Tahetb ul-AkhlAk (15th Rajab. but certainly not in the kingdom of this world in the . reign of Christ. 1288). rulers or subjects. Its extinction was only to be achieved by the continued agency of wise and humane laws.262 THE SPIRIT OF ISLAM n. and teachings of Islam extended over twenty years. which were eventually abolished. not in theory only. In the field or in the guest-chamber. his black fellow-religionist may be his equal in the kingdom of heaven. but not in the reign of Christianity. as the promulgation of the laws. institutions. of these categories stood the usage of slavery. p. and not by the sudden and entire emancipation of the existing slaves.

and fellow-travellers. The masters were forbidden to exact more work than was just and proper. prohibited sensual uses of a master’s power over the slave. In certain contingencies. was construed most favourably in the interests of the slave. The whole tenor of Mohammed’s teaching made " permanent chattelhood ” or caste impossible and it is . The Lawgiver ordained. 1 He also provided that sums should be advanced to the slaves from the public treasury to purchase their liberty. manumission to the freest extent. unfortunate beings had no present means of gain. they should be allowed to leave their masters on an agreement to that effect. etc. and that a part of the poor-tax should be devoted to the ransom of those held in bondage. and wayfarers ” encouraged . To free a slave is the expiation for ignorantly slaying a believer. They were ordered never to address their male or female slaves by that degrading appellation. and for certain forms of untruth. the child of a slave woman should follow the condition of the father. in the English sense. to any status known to the legislation of Islam. BONDAGE (SLAVERY) 263 of God to enfranchise slaves. He ordered that slaves should be allowed to purchase their liberty by the wages of their service and that in case the . " than which there was not an act more acceptable to God. and wanted to earn in some other employment enough for that purpose. The contract or agreement in which the least doubt was discovered. . it was provided that the slave should become enfranchised without the interference and even against the will of his master. 33. He placed the duty of kindness towards the slave on the same footing with the claims of " kindred and neighbours. simply “ an abuse of words ” to apply the word slavery. and the slightest promise on the part of the master was made obligatory for the purposes of enfranchisement. but by the more affectionate 1 Koran xxiv. and therewith the gift of “ a portion of that wealth which God hath given you ” and .” He ruled that for certain sins of omission the penalty should be the manumission of slaves.VI. with the promise of divine mercy to the wronged. the slave should be able to contract with his master for his emancipation . while the mother should become free at his death that . that a fugitive fleeing to the territories of Islam should at once become enfranchised ^that .

as in the civil law and patristic Christianity. first of the Musulman empire in India. the Sahih of Bukhari. iii.264 THE SPIRIT OF ISLAM ii. and become the head of the family. . his master’s daughter. He may marry. 8 See Col. as humane an account of her treatment of slaves as this ? From all that we have said it is abundantly clear that the Legislator himself looked upon the custom as temporary in its 1 I see no need of quoting authorities on these points. was a slave. without discredit. as those the strong owe to the weak. nor brother from brother. the Arabian Teacher did not prescribe the reciprocal duties of master and slave in the one-sided manner so often visible in other creeds. 1 In the mora rules laid down for the treatment of those then 1 in bondage. nor one relative from another. fed exactly as their masters and mistresses. nor father from son. and the noblest captains served under him without demur and his son ‘Osama was honoured with the leadership . The latter contains the noblest monument of generosity and charity practised by the Prophet’s immediate descendants. the freedman of the Prophet. But I may refer the curious reader to the traditions collected in the Mishk&t. The father of Mahmud of Ghazni was a slave. in the pages of history. nothing in common with that which was in vogue in Christendom until recent times. 1 Tim. therefore. clothed. Slaves have ruled kingdoms and founded dynasties. nor husband from wife.” or " my it was young maid ” . The slavery which was allowed in Islam had.” Zaid. and the true founder. was often entrusted with the command of troops. enjoined that all and slaves should be dressed. and the Bih&r ul-Anw&r. Can Christianity point to such records as these ? Can Christianity show. of the expedition sent by Abu Bakr against the Greeks. 1. as they are admitted facts. and not. in fact. name of " my young man. he saw that it was not so needful to lay down the duties the weak owe to the strong. In Islam the slave of to-day is the grand vizier of to-morrow. vi. 22 . as clear. 2 With a deeper and truer knowledge of human nature. or with American slavery until the holy war of 1865 put an end to that curse. it was ordered that in no case should the mother be separated from her child. In Islam no discredit is attached to the status of slavery. the king of Delhi. Above all. Kutb ud-din. It is an accident. “ a constitution of nature.

men and women. Mohammed found this custom existing among his people. p. . Among all barbarous nations the captives are spared from a motive of selfishness alone 1 in order to add to the wealth of the individual captor. 9 After the massacre of Drogheda by Cromwell. pre-Islamic period spared the lives of his captives for the sake of profiting by them. he laid down strict rules for their guidance. de Servitude). iii. The ancient jurists based the right of enslaving the captive on the prior right of killing him. were utterly reprobated and con- demned. and held that its extinction was sure to be achieved by the progress of ideas and change of circumstances.” indicating thus the only means of acquisition of bondsmen or bondswomen. in fact. Milman. was the first to deny this mythical right of killing a captive. ii. It was forbidden in absolute terms to reduce Moslems to slavery. vol. But even when these means failed. 9 Comp. And this the author of the Spirit of Laws denied. because of his freedom from the thraldom of the Church. an appeal to the pious feelings of the Moslem. enjoin- ing that those only may be held in bond who were taken in bond fide legal war until they were ransomed. was often enough to secure the eventual enfranchisement of the latter. Grotius. It recognised. combined with the onerous responsibilities attached to the possession of a slave. . or the captive bought his or her own liberty by the wages of service. by their sale-money or by their labour 2 Like other nations of antiquity. and other places. and Pufendorfl. The Koran always speaks of slaves as " those whom your right hands have acquired. Slave- lifting and slave-dealing. or of the collective nation. 387. 48. p. vol. or for self- preservation. cap. Enfranchisement 4 of slaves was pro- nounced to be a noble act of virtue. unless in case of absolute necessity. the Arab of the .Hist. To the lasting disgrace of a large number of professed Moslems it must 1 Comp. BONDAGE (SLAVERY) 265 nature. indeed. In this they are followed by Albericus Gentilis (De Jur. Pennsylvania. Gent. patronised by dominant Christianity. or dealing in vague platitudes. of the Jews. Instead of theorising. The same was done after Monmouth’s rebellion. the English Protestants sold the Irish.vi. and the suppression of the insurrection in Ireland. Jihad-i-Shara‘i. Milman.* and sanctified by Judaism. Latin Christ. only one — kind of slavery the servitude of men made captives in bond fide lawful warfare. wholesale to the colonists in Virginia. The man who dealt in slaves was declared the outcast of humanity. * According to an authentic and well-known tradition from Im&m Ja'far as-S4dik ( Bihdr ul-Anwdr). Montesquieu.

” It will be seen. they have utterly ignored the spirit of the Teacher’s precepts. at least among the nations which claim to be civilised. and its permission was a guarantee for the safety and preservation of the captives. or trying to observe the letter.266 THE SPIRIT OF ISLAM ii. in self-defence. the Turkoman (himself a violent Sunni) forced his captive (whether a Sunni or a Shiah) to acknowledge himself a heretic. the institu- . many Moslems.” His account of " the peaceful and unassuming agencies ” by which Islam has been spread in Western Africa and Central Soudan deserves the attention of every reader. full of the fire and energy of its early days. 1887. But the wild Turkoman. was conditional on a bond fide struggle. on the pagan negroes. be said. of Christianity 1 Like polygamy. did not " consecrate slavery. " Here. that. like the Christians and the Jews. that the spread of Mahommedanism would have meant the concomitant suppression of the slave trade. " we have Islfim as a living. And the African Arab calls his murderous razzias. The possession of a slave. and for the strongest of all reasons. Mr Joseph Thompson. active force. from the animosity of the surrounding tribes and nations. has. recognised slavery. who glories in slave-lifting. or from the fact that the baneful institution was deeply rooted among all classes of society. outlived the necessities which induced its practice. whilst observing. who revels on the savage prairies of South America. that Islam.” . against unbelieving and idolatrous aggressors. and the wild races of the North. proselytizing too with much of the mar- vellous success which characterized its early days. and to some extent do so even now. the well-knowu African traveller. that if the slave trade thrives it is because Islam has not been introduced in these regions. therefore. prevalent universally among mankind at some stage or other of their growth. •However. and allowed slavery to flourish (in direct contraven- tion of the injunctions of the Prophet) by purchase and other means. whether from contact with the demoralised nations of the East and the West. and I speak from a wider experience of Eastern Central Africa than any of your correspondents possess. is no more a representative of Islam than is the barbarous Guacho.” he says. and must sooner or later become extinct. The cessation of the state of war in which the Moslem com- munity was at first involved. thus writes on the subject of slavery in East Africa : " I unhesitatingly affirm. in a letter to the London Times of the 14th of November. tion of slavery. as has been maliciously affirmed. by the Koranic laws. Jthdds. or the African Arab. however. would have brought about the — extinction of slavery by a natural process the stoppage of future acquisition and the enfranchisement of those in bondage. but provided in every 1 In order not to break the letter of his Prophet’s Commandments.

in whatever shape or under whatever denomination it may be disguised. But with the accession of the usurping house of Ommeyya a change came over the spirit of Islam. Slavery by purchase was unknown during the reigns of the first four Caliphs. which would have only been productive of evil in a world not then ripe for that con- summation of human liberty. The mutilation of the human body was also explicitly forbidden by Mohammed. During the reigns of the early Abbassides. It remains for the Moslems to show the falseness of the aspersions cast on the memory of the great and noble Prophet. Muawiyah was the first Musulman sovereign who introduced into the Moslem world the practice of acquiring slaves by purchase. moral and intellectual. The day is come when the voice which proclaimed liberty. and universal brotherhood among all mankind should be heard with the fresh vigour acquired from the spiritual existence and spiritual pervasion of fourteen centuries. enfranchise the men and women already in bondage. The Moslems honour of their great Prophet. and the institution which flourished both in the Persian and the Byzantine empires was denounced in severe terms. . BONDAGE (SLAVERY) 267 way for its abolition and extinction by circumscribing the means of possession within the narrowest limits. Islam did not deal capriciously with this important question. He was also the first to adopt the Byzantine custom of guarding his women by eunuchs. for the should try to efface that dark page from their history a page — which would never have been written but for their contra- vention of the spirit of his laws. The time is now arrived when humanity at large should raise its voice against the practice of servitude. regardless of consequences. especially.VI. equality. by proclaiming in explicit terms that slavery is reprobated by their faith and discountenanced by their code. it did not. the Shiah Imam Ja'far as-Sadik preached against slavery. Whilst proclaiming in the most emphatic terms the natural equality of human beings. There is at least no authentic record of any slave having been acquired by purchase during their tenure of the office. however bright it may appear by the side of the ghastly scrolls on which the deeds of the professors of the rival creeds are recorded.

or of the sacerdotal classes. the clergy and the great magnates. the condition of the masses was so miserable as to defy description. These were the monopoly of the rich and the powerful. enjoyed all power and influence. the rich and the poor. In the Byzan- tine Empire. In Sasanide Persia. CHAPTER VII THE POLITICAL SPIRIT OF ISLAM “ The blood of the Zimmi is like the blood of the Moslem n —Ali. The peasantry and the poorer classes generally were ground to the earth under a lawless despotism. A beautiful life was ended before the ministry had barely commenced. the priests and the landed proprietors. and God’s children. and the wealth of the country was centred in their hands. the great and the lowly. We now propose to examine the influence of — Islam on collective humanity on nations. we have considered the teachings of the Arabian Prophet solely from one point of view as furnishing the rule of human conduct. the Dehkdns. The law was not the same for the weak and the strong. Seven centuries had passed since the Master of Nazareth had come with his message of the Kingdom of Heaven to the poor and the lowly. They possessed no civil rights or political privileges. And now unutterable desolation brooded over the empires and kingdoms of the earth. H ITHERTO. sunk in misery. . on the destiny of mankind in th!e aggregate. courtezans. as in the East. were anxiously waiting for the promised deliverance which was so long in coming. In the West. and not merely on the individual. and supplying the guide of man’s duty to his Creator and to his fellow- — creatures. in short.

they were laid on the ground and lashed until the skin was flayed and they were nearly dead. belonged to the lord of the soil. and their goods and chattels. Sir Thomas Smith in his Common- wealth speaks bitterly of the hypocrisy of the clergy. The people grovelled in the most abject misery. This ‘ ’ whip when it struck. and seize them to his own use. . They held.VII. who could deal with them at his own free will and pleasure 1 In later . linked together in a single chain which led from collar to collar. 1 The Church retained its slaves longest. Villeinage or serfdom was the ordinary status of the peasantry. their ankles ulcerated. might enter upon them. small portions of landby way of sustaining themselves and their families. the lord . wherever feudalism had established itself —by far the largest proportion of the population were either serfs or slaves. In the barbaric kingdoms—in fact. If any of the wretches flagged and fell. might be claimed and recovered by action. women. were the happy possessors of wealth. and housed worse than swine. Both classes of slaves. An iron collar round the neck was the badge of both praedial servitude and domestic slavery. times the serfs or villeins were either annexed to the manor. and children were thus dragged about the country with rags on their body. with which he encouraged the weary and flagging. and were transferable from one owner to another. fed like swine. or were pur- . with fettered feet and manacled hands. The slaves were driven from place to place in gangs. They could not leave their lord without his permission and if . THE POLITICAL SPIRIT OF ISLAM 269 and other nameless ministrants to the vices of C. influence and power. or were annexed to the person of the lord. The horrors of the Middle Passage. and that was frequently. A villein could acquire no property. with their families. like beasts or other chattels. indeed. Men. loined from him. either in land or goods but if he purchased either. their naked feet torn. and were bought and sold with the land to which they belonged. The trader in human flesh rode with a heavy knotted lash in his hands. oust the villein. At first there was little distinction between prsedial and domestic slavery.esar and proconsul. cut the flesh out of the body. who might dispossess them whenever he pleased.they ran away. but itwas at the mere will of the lord.

lapse of almost two thousand years we still of Christ’s reign. and they were bound. If they wanted to buy any. was no room for his poor body in consecrated ground he . They could not harvest their crops before the Church had first appropriated its tenth. . They could not take by succession any property until they had paid a heavy duty. 1 the sufferings of the poor negroes in the Southern States of North America before the War of Emancipation. give us some con- ception of the terrible sufferings of the slaves under Christian domination at the time when Islam was first promulgated. could only be smuggled away in the dead of night and buried in some unhallowed spot with a stake through his body as a warning to others. perdition for a felo-de-se was the unholiest of criminals. they were subject to the inhumanities of man dead. the servant of Christ. The treatment of the slaves in the colonies at the hands of " the Pilgrim Fathers ” and their descendants will not bear description. she must first submit to an infamous outrage — and not even the bishop. they must likewise pay a fine. They could not leave their homes without the leave of the lord. If they wanted to part with their lands. they must cheerfully pay their contributions. They could not grind their corn or make their bread without paying a share to the lord. Alter the suppression of the Duke of Monmouth’s rebellion all his followers were sold into slavery. 1 This was written before the fall of the Romanoffs. would waive the atrocious privilege of barbarism. Death even had no solace for these poor victims of barbarism. the courtiers their smaller shares. find Christians lashing to death helpless women. the cruelties practised by the Soudanese slave-lifters. they must pay a fine to the lord of the manor. The condition of the so-called freemen was nowise better than that of the ordinary serfs. But when the freeman’s daughter married. imprisoned for real orimaginary political offences by one of the most powerful empires of the civilised world 8 . and until the close of the fifteenth century And even after the . there . Living. when he happened to be the lord of themanor. at all times. the king his twentieth. If the lord's son or daughter married. 1 In the Parliamentary War both sides sold their opponents as slaves to the colonists.270 THE SPIRIT OF ISLAM 11. to render him gratuitous services. they were doomed to eternal .

“ The early Fathers ” had condemned resistance to the constituted authorities as a deadly sin. no outrages upon humanity were held to justify subjects in forcibly protecting themselves against the injustice of their rulers. the rich— and powerful tyrant. of Islam is to be found in the charter. the priest in his cloister. heretics. was the terrible misery which hung over the people ! But the baron in his hall. under Christian domination. a fitful existence. The Church afforded no help to the downtrodden and oppressed. He came with the same message which had been brought by his precursors and he fulfilled it. — not until he proclaimed the practical equality of mankind.vn. little recked they of the sufferings of the masses. and the notable message sent to the Christians of Najran and the neighbouring territories after .a lawful union was out of the question. at the will of the baron or bishop. enough if they were suffered to exist. nor dress like them. THE POLITICAL SPIRIT OF ISLAM 271 Such. their goods plundered. No tyranny. which was granted to the Jews by the Prophet after his arrival in Medina. Their children were liable to be torn from their arms. — he was burnt to death. If a Christian contracted an illicit union with a non- — Christian. or pagans—enjoyed.— did the chains which had held in bond the nations of the earth fall to pieces. The clouds of night had gathered over the fairest portion of Europe and Africa. and emancipated labour. Its teachings were opposed to the enfranchisement of the human race from the rule of brute force. Everywhere the will of the strongest was the measure of law and right. barons and princes. Rights they had none . no oppression. They had associated themselves with feudalism. the bishop in his palace. The Jews might not eat or drink or sit at the same table with the Christians. The essence of the political character. — The non-Christians Jews. not until he abolished every privilege of caste. and enjoyed all its privileges as lords of the soil. or a frenzied populace. Not until the Recluse of Hira sounded the note of freedom. It was a matter of chance whether they would be massacred or reduced to slavery.. And this state of things lasted until the close of the seventeenth century. The servants of Jesus had made common cause with those whom he had denounced.

it was incumbent upon the Teacher 1 Comp. “ Reasons2 of State ” have led a sovereign here and there to display a certain degree of intolerance. for the most part. reference is made not only to the narrow views of the later canonists and lawyers of Islam. in order to show that the Prophet did not view non-Moslems with favour. . If we separate the political necessity which has often spoken and acted in the name of religion. this subject. If they are required to pay a special tax. we must not forget the stress and strain of the life-and-death struggle in which Islam was involved when those verses were promulgated. This latter document has. * In the Isl&mic system the non-Moslem subjects of Moslem States are called " Ahl-uz-zimmah or Zimmis. but the system itself has ever maintained the most complete tolerance.” * See Sell's Essays on Isl&m. but also to certain verses of the Koran. furnished the guiding principle to all Moslem rulers in their mode of dealing with their non- Moslem subjects and if they have departed from it in any instance the cause is to be found in the character of the par- ticular sovereign. as a rule. to corrupt and seduce the Moslems from the new Faith. and did not encourage friendly relations between them and his followers 8 In dealing with . have never been molested in the exercise of their religion. Les Religions et les Philosophies dans I’Asie Cenirale. At such a time. Gobineau. Islam had fully established itself in the Peninsula. the cause is to be found in the passions of the ruler or the population. If at any time they were treated with harshness. as well as the Jews and the Christians.e people living under guarantees. it is in lieu of military service. but in practice the law was equally liberal. no faith is more tolerant than Islam to the followers of other creeds 1 . and the treacherous means that were often employed by the heathens. or to insist upon a certain uniformity of faith .272 THE SPIRIT OF ISLAM 11. and it is but right that those who enjoy the protection of the State should contribute in some shape to the public burdens. i. Towards the idolaters there was greater strictness in theory. or constrained to change their faith. In support of the time-worn thesis that the non-Moslem subjects of Islamic States labour under severe disabilities. The religious element was used only as a pretext. Christians and Jews.

they shall not oppress or be oppressed cross shall be destroyed . see the Kitdb ul-Khardj.” After the subjugation of Hira. * A piece of wood used in Eastern Christian churches in place of a bell. Khalid bin-Walid issued a pro- clamation by which he guaranteed the lives. p. m Abfi Yusuf. any priest from his priesthood. the security of God and the pledge of His Prophet are extended for their lives. * Abu Bakr 6 Consisting of Omar. and they shall continue to enjoy every thing great ind small as heretofore no image or . change in their rights or privileges no bishop shall be removed . them nor shall they be required to furnish provisions for the 1 troops. Osman and Ali and the other leading Companions of the Prophet . VII. . Has any conquering race or Faith given to its subject nationalities a better guarantee than is to be found in the following words of the Prophet ? “To [the Christians of] Najran and the neighbouring territories. Muir gives this guarantee of the Prophet in an abridged form. vol. the Caliph * and his council.l. and declared that “ they shall not be prevented from beating their nakds 2 and taking out their crosses on occasions of festivals.” says Imam Abu-Yusuf “ was approved of and sanctioned by . s. . S . nor . . 3 their religion.e. and their property 5 to the present as well as— the absent and others besides there shall be no interference . they shall not practise the rights of blood-vengeance as in the Days of Ignorance no tithes shall be levied from . THE POLITICAL SPIRIT OF ISLAM 273 to warn and insidious designs of his followers against the wiles hostile creeds. from his bishopric nor any monk from his monastery. liberty and property of the Christians.” “ And this declaration. * The Chief K 4 zi of Hdrfm ar-Rash!d.” 1 . p. p. . 299 see Appendix. 65 Kit&b-ul-Khar&j of Im 4 . 84. nor shall troops be quartered on them 1 Futdh ul-Buld&n (Bal&zuri). and as soon as the people had taken the oath of allegiance. ii. we find it marked by a large-hearted tolerance and sympathy. But when we come to look at his general treatment of non-Moslem sub- jects. with [the practice of] their faith or their observances nor any . And no student of comparative history can blame him for trying to safeguard his little commonwealth against the treachery of enemies and aliens.

pp. " Their blood. eleven besides hundreds of synagogues and fire-temples within the empire. they respect our God and our Saints. that after the conquest of Egypt the Caliph Omar scrupulously preserved intact the property dedicated to the Christian churches and continued the allowances made by the former government for the support of the priests 3 .” said Ali the Caliph. Sabaeans and Zoroastrians whilst . the Christian Patriarch ofMerv addressed the Bishop of Fars. 492. named Simeon. — 274 THE SPIRIT OF ISLAM n. we must abide by our contract with them. and bestow gifts on our churches and monasteries. no Moslem was allowed to acquire the land of a zimmi even by purchase. 499. “ was like our blood. * Makrizi. in a town solely inhabited by Moslems but in other places .” said Abdullah bin Abbas 1 “ can be erected . who has been represented as ” a bitter enemy ” of the Christians. It is a notable fact. in the following terms “ The Arabs who have been given by God the : kingdom (of the earth) do not attack the Christian faith on . The best testimony to the toleration of the early Moslem government is furnished by the Christians themselves.” The Moslems and the zimmis were absolutely equal in the eye of the law.” In order to avoid the least semblance of high-handedness. . This enlightened monarch. we hear ofthousand Christian churches. the contrary they help us in our religion . In the reign of Mamun. included in his Council the representatives of all the communities under his sway. In the reign of Osman (the third Caliph). p 88. the rights and privileges of the Christian hierarchy were carefully regulated and guaranteed. The non-Moslem subjects were not precluded from building new churches or temples. * Kxtdb ul-Khar&j.” 2 In practice. with few parallels even in modern history. not excepting 1 A cousin of the Prophet and a jurist of recognised authority. where there are already Zimmis inhabiting from before. Jews. how- ever. Christians. " Neither the Imam nor the Sultan could dis- possess a zimmi of his property. Only in places exclusively inhabited by Moslems a rule of this kind existed in theory. “ No new Church or temple. the prohibition was totally disregarded.” Many modem governments. Moslems.

Delhi edition A similar case is reported in the reign of Omar bin Abdul Aziz. excluded non-Moslems. In their anxiety for the welfare of the non-Moslem subjects. The Caliph ordered that “ the killer should be surrendered to the heirs of the killed ” The culprit was made over to Honain. p. THE POLITICAL SPIRIT OF ISLAM 275 some of the most may take the Moslem administration civilised. Kdtib-ul-Jihbdzeh in . the latter is liable to the same penalty as in the reverse case 1 . Islam’s law is that if a zimmi is killed by a Moslem. on the other for brute mastery. . And when a non-Moslem of worth and merit died. The head of this department was called. In the pnnishment of crimes there was no difference between the rulers and the ruled. that the bigoted views of the later canonists were never carried into practice and . the Moslems attended his funeral in a body. the Caliphs of Bagdad. p. there occur no doubt passages which give colour to the allegation that in Islam zimmis are subject to humiliation. 1 Zail i in his T akhrtj-uTHedaya mentions a case which occurred in the Caliphate of Omar. like their rivals of Cordova. In the beginning military commands. created a special department charged with the protection of the zimmis and the safeguarding of their interests. 573. written whilst the great struggle was proceeding between Islam and Christendom. It must be added. as he excluded the Moslem Rationalists. see The Short History of the Saracens. who put him to death. for their model. In the later works of law. A Moslem of the name of Bakr bin Wdil killed a Christian named Hairut. for obvious reasons. * With a Zal . But no warrant for this statement will be found in the rules inculcated by the Teacher. Kdtib-uz-Zimdm . 338. who rased to the ground the mausoleum of the martyr Husain and forbade pilgrimages to the consecrated spot. or his immediate disciples or suc- cessors. however. on one side for life.VII. often filled the office of rectors of Moslem universities and educational institutions. from the employment of the State and subjected them to many disabilities. Mutawakkil. Ilairfit’s heir. a Spain. the toleration and generosity with which the non-Moslems were treated are evidenced by the fact that zimmis could be nominated as executors 'to the wills of Moslems that they . in Bagdad. and of curators of Moslem endow- ments so long as they did not perform any religious functions.

So long as the central doctrine of the unity of God and the message of the Prophet is recognised and accepted. Under the Mogul Emperors of Delhi. The Abbasides. was the signal of deliverance to the bulk of the Persians. Hindus commanded armies. Islam brought to them practical equality in the eye of the law. it was by the priesthood and the aristocracy. who were . If the treatment of non-Moslems in Islamic countries is compared with that of non-Christians under European Govern- ments. Jews and Magians. were not entrusted to non-Moslems. The Jews. which threw Persia into the hands of the Moslems. with rare exceptions. and fixity of taxation. And the dynasties that succeeded them in power scrupulously followed their example. inclines in favour of Isl&m. and the Egyptians. is any distinction made of creed. for from the first century of the Hegira we find important offices of state held by Christians. Even at the present time can it be said that in no European empire. the Christians. The masses and the working classes in general. as the battles of Yermuk and Ajnadin were to the Syrians. The battle of Kadesia. Islam allows the widest latitude to the human conscience. it would be found that the balance of humanity and generosity. The people everywhere received the Moslems as their liberators.276 THE SPIRIT OF ISLAM ii. but all other posts of emolument and trust were open to them equally with Moslems. whom they hunted from place to place. This equality was not merely theoretical. generally speaking. whom the Zoroastrians had massacred from time to time. Wherever any resistance was offered. the Greeks. Consequently. he was hailed by the down-trodden masses and the persecuted heretics as the harbinger of freedom and emancipation from a galling bondage. breathed freely under the authority of the Prophet. ruling over mixed nationalities and faiths. administered provinces and sat in the councils of the sovereign. wherever the Moslem missionary-soldier made his appearance. the watchword of whose faith was the brotherhood of man. recognised no distinction among their subjects on the score of religion. colour or race ? That which Islam had almost exclusively in view was to inculcate among mankind the principle of divine unity and human equality preached by the Prophet.

combined. By an irony of fate. who had been terribly oppressed by a lawless soldiery and a still more lawless priesthood. Spirit of the East. a law based upon religious sanction and moral obligations. whose animosity towards the Prophet very nearly wrought the destruction of the Islamic commonwealth. ranged themselves with the conquerors. gave value to the rest and all . xxviii.” 1 1 Urquhart. It conferred on the State a flexible constitution. . p. though in the hands of a popula- of a tion. the people — at large.VII. it spread over a greater extent than the dominions of Rome. it made men equal in the eye of the law. A simple confession of an everlasting truth placed them on the same footing as their Moslem emancipators. the Jews. honours.” says Gobineau. and local influence. It established a control over the sovereign power by rendering the executive authority — subordinate to the law. Islam gave to the people a code which." The conquest of Africa and Spain was attended with the same result. endowed the system which they formed with a force and energy exceeding those of any other political system. it was irresistible.” they found that refuge in Islam. and other heretics hitherto the victims of orthodox fury and hatred. The feudal chiefs of the tribes and villages retained all their privileges. ignorant. Introd. The Arians. i. Within the lifetime man. “ for the oppressions and persecutions of the Musulmans have been greatly exaggerated. which was ruthlessly denied to them in Christendom. vol. " more than we — believe. plundered. which almost induces a belief in the Nemesis of the ancients. " The excellence and effectiveness of each of these principles. however archaic in its simplicity.and insignificant. hated and despised by all Christian nations. wild. — found peace and security under Islam.” says Urquhart " (each capable of immortalising its founder). based on a just appreciation of human rights and human duty. It limited taxation. While it retained its primitive character. it consecrated the principles of self-government. " Insulted. the Pelagians. was capable of the greatest development in accordance with the progress of material civilisation. THE POLITICAL SPIRIT OF ISLAM 277 under the ban of Zoroastrianism. found in the Moslems their best protectors. that protection from inhumanity.

Even the usurpers. The prerogatives of the head of the State were confined to admini- strative and executive matters. But he could never act in contravention of the recognised law. were restrained by the sentence of the general body of jurisconsults. The law was the same for the poor as for the rich. The quality of ashab carried with it a character of sanctity and nobleness. control of the army. Their decisions were supreme and the early Caliphs could not . by treachery and murder seized the reins of government. 278 THE SPIRIT OF ISLAM ii. for the man inpower as for the labourer in the field. The consideration attached to the title of “ Companion of the Prophet ” was as great in the camp as in the city. the crowd flocked to his side and . An examination of the political condition of the Moslems under the early Caliphs brings into view a popular government administered by an elective chief with limited powers. In the early times. And the rulers of the later dynasties. who. The power- ful influence which they possessed increased with the conquests of the Moslems. which in all Musulman States serves as a constitutional check on the ” sovereign. observed more or less the outward semblance of law-abiding executive heads of a representative government. such as the regulation of the police. assume the power of pardoning those whom the regular tribunals had condemned. But with the — — reign of Omar a truly great man commenced that sleepless care for the welfare of the subject nations which characterised the early Moslem governments. however. The tribunals were not dependent on the government. The short government of Abu Bakr was too fully occupied with the labour of pacifying the desert tribes to afford time for any systematic regulation of the provinces. etc. when they overstepped the bounds. transaction of foreign affairs. disbursement of the finances. As time advances the stringency of the system is relaxed but the form is always maintained. often unlimited. When a person bearing this title was in an action. of arbitrary power. the “ Companions of the Master formed as it were an effective Council of State. and who in their persons represented the pagan oligarchy which had been displaced by the teachings of Islam. without right.

and who had battled in defence of the Faith at Badr and Ohod those who .’ “ King or no king. were charged with any work by him and those who had talked with him. In the first degree were those who had — accompanied the Prophet from Mecca the Exiles.. I accorded the delay. both of you are Musulmans and both of you are equal in the eye of the law. and has now joined the Christian dog. having embraced the Faith. a humble pilgrim engaged in the same sacred duties accidentally dropped a piece of his pilgrim’s dress over the royal shoulders. In the last rank came those who had served under any of the sahdba. “ and prayed for redress I sent . The rest of this episode must be told in the memorable words of Omar himself to Abu Obaidah. I answered that his words added to the gravity of his offence. and the Ansir who had received him with devotion.’ He asked that the penalty might be delayed until the next day and. com- manding the Moslem troops in Syria.” This letter was read by Abd Obaidah at the head of his 1 Such was the designation usually given to the Byzantine emperors by the early Moslems. THE POLITICAL SPIRIT OF ISLAM 279 followed his lead. He answered that the man had insulted him. 1 But God will grant thee victory over him and the like of them . on the consent of . and been received with much consideration. Whilst performing the tawaf. Jabala replied. He had entered the city with great pomp and ceremony. Jabala turned round furiously and struck him a blow which knocked out the poor man’s teeth. and that unless he obtained the pardon of the injured man he would have to submit to the usual penalty of the law. . seen him. the injured. and that were it not for the sanctity of the place he would have killed him on the spot. and thus came indirectly within the magic influence of the Master. An incident which occurred during the Caliphate of Omar shows the absolute equality of all men in Islam. had proceeded to Medina to pay his homage to the Commander of the Faithful. “ The poor man came to me.. and the other is only a common man.” writes the Caliph. king of the Ghassanides. or circumambulation of the Kaaba. for Jabala. In the night Jabala escaped. or heard him. 'lama king. Jabala.VII. and when he came before me I asked him why he had so ill-treated a brother-Moslem.

without pomp or ceremony. troops. Omar travelled to Syria to receive the capitulation of Jerusalem. Every Friday after divine service. they ruled the hearts of men by the force of their character.2 &> THE SPIRIT OF ISLAM ir. of clothes. Their conduct might furnish to many of the civilised governments of modem times the noblest example of 1 The first sentence of a court of justice which was not carried into execution was under Mu'&wiyah. and the austere simplicity of their lives. they maintained intact the civil rights of their subjects. was not hedged round by any divinity. It was the reign of democracy in its best form. They accorded to all the conquered nations the completest religious toleration. They preached and prayed in the mosque like the Prophet received in their homes the poor . were in strict accordance with the example of the Master. Without cortege. accompanied by a Abti Bakr on his death-bed left only a suit single slave. who the tempered and held i