The Islam of Mohamed, Salahuddin Khuda Bukhsh [black female authors .txt] 📗
- Author: Salahuddin Khuda Bukhsh
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This passage, indeed, is as good a summary as any other, but there is one, and in this same chapter, still more explicit, illustrating the catholicity of the prophet’s mind and his discerning judgment. When Mohamed, says Deutsch[25], told his adherents at Medina no longer to turn in prayer towards Jerusalem but towards the Ka´bah at Mekka, to which their fathers had turned, and he was blamed for this innovation he replied:—“That is not righteousness: whether ye turn your faces towards east or west, God’s is the east as well as the west. But verily righteousness is his who believes in God, in the day of judgment, in the angels, in the book and the prophets; who bestows his wealth for God’s sake, upon kindred, and orphans, and the poor, and the homeless, and all those who ask; and also upon delivering the captives; he who is steadfast in prayer, giveth alms, who stands firmly by his covenants, when he has once entered into them; and who is patient in adversity, in hardship and in times of trial. These are the righteous, and these are the God-fearing.” What a noble idea of life and religion do we find here. It is not merely the recitation of prayers which constitutes righteousness but in solemnly acting the religion we profess; in tender regard for the poor and the orphan, the forlorn and the suffering; in relieving the miseries of the captives, in holding by the promises made, in enduring with calm fortitude the trials and reverses of fortune. Here, in this passage, we have the key to Islam, nay, I would go further and say a key to all religions. It is only the clouded vision which sees difference between one religion and the other; to one who has the eyes to see and the heart to feel, all religions appear as but a reflection of one and the same light.
This was the spirit of the prophet’s religion which he preached in the Qur´an in every accent of pleading and warning, of pathos and hope, of repentance and forgiveness. He stood firm by his faith unshaken by threats and persuasion. His success, indeed, marks the ascent of the soul, of the higher and nobler nature of man from the darkness to the light. Nor was it a different light to that which had appeared to humanity “at sundry times and in divers manners.” His preaching fell on the Arabs, still in the spring tide of their national life, and laid a tremendous hold upon their mind and their imagination; changing and transforming them and giving them as it were, a new existence. It taught them firmness of resolve, contempt of death, singleness of purpose, unity and fraternity, and it gave them that intensity of religious fervour which became the most valued asset of their national life. Above all, says Dr. Nöldeke, Islam gave and gives, to those who profess it a feeling of confidence such as is imparted by hardly any other faith.[27] And, indeed, it was this, again, which made them great warriors and conquerors of the world.[28]
Islam possesses an inherent force and vitality which nothing can weaken or destroy. It carries within it germs of progress and development and has great powers of adaptability to changing circumstances. There is nothing in its teachings which conflicts with or militates against modern civilisation, and the moment Muslims realise this truth their future will be assured and their greatness only a question of time. Modern Islam, with its hierarchy of priesthood, gross fanaticism, appalling ignorance and superstitious practices, is, indeed, a discredit to the Islam of the prophet Mohamed. Instead of unity we have Islam torn into factions, instead of culture we have indifference to learning; instead of liberal-minded toleration we have gross bigotry. But this intellectual darkness must necessarily be followed by intellectual dawn and we trust, that it is not now far distant or too long to come.
An impartial consideration of the life of the prophet and his teachings cannot fail to awaken the warmest admiration for the man and his mission. Whatever may be the defects in the Qur´an, even non-Muslims must concede that it is a noble testimony to the unity of God and whatever may be the blemishes in the life of the prophet, none, but a perverse mind, will regard him as anything but sincere in his conviction, honest in his purpose and unshaken in his resolve. Mohamedan civilisation was the outcome of Mohamedan faith and nothing but Islam alone can again give to the Mohamedans what they have lost: their civilisation, their culture, and their empire.
The City Press, Allahabad.
[25] Literary Remains, p. 128.
[26] See Transcriber’s Note.
[27] Sketches from Eastern History, p. 27.
[28] Von Kremer, vol. I. p. 92.
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Archaic, obsolete and unusual words have been left in the text. Obvious errors have been fixed as detailed below. The changes have been marked in the text like this. Hover the mouse over the marked word for an explanation. The cover page was produced by the transcriber and is hereby placed in the public domain.
Details of the changes:
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The Table of Contents was inserted by the transcriber.
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Originally: of Islam, no longer willing to tolerate idolatorous In this book: of Islam, no longer willing to tolerate idolatrousFootnote 3:
Originally: Von per, Culturgeschichtliche Streifzuge (my translation, p. 49.) In this book: Von Kremer, Culturgeschichtliche Streifzüge (my translation, p. 49.)Page 5:
Originally: any warmth of conviction or sincerety of zeal, but on In this book: any warmth of conviction or sincerity of zeal, but onPage 7:
In the original book, there were two footnote anchors pointing to footnote 11. I inserted footnote 12 with the first anchor pointing to 11 and the second to 12.
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Originally: “The Bedwins say: (XLIX. 14) we believe,” Speak! you shall not “believe” (only) but say we practice Islam (Aslamna). In this book: “The Bedwins say: ‘we believe,’ Speak! you shall not ‘believe’ (only) but say we practice Islam (Aslamna).” (XLIX. 14)Page 10:
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