A Critical Exposition of the Popular 'Jihad' Part 9

But after all we have here seen of the opinions of Dr. Marcus Dods and Sir W. Muir, let us turn to what the Rev. Stephens thinks of Mohammad:--

"The aim of Mahomet was to revive among his countrymen the Arabs, as Moses revived among his countrymen the Jews, the pure faith of their common forefather Abraham. In this he succeeded to a very great extent. For a confused heap of idolatrous superst.i.tions he subst.i.tuted a pure monotheistic faith; he abolished some of the most vicious practices of his countrymen, modified others; he generally raised the moral standard, improved the social condition of the people, and introduced a sober and rational ceremonial in wors.h.i.+p. Finally he welded by this means a number of wild independent tribes, mere floating atoms, into a compact body politic, as well prepared and as eager to subdue the kingdoms of the world to their rule and to their faith, as ever the Israelites had been to conquer the land of Canaan.

"The Koran also enjoins repeatedly and in very emphatic language the duty of showing kindness to the stranger and the orphan, and of treating slaves, if converted to the faith, with the consideration and respect due to believers. The duty even of mercy to the lower animals is not forgotten, and it is to be thankfully acknowledged that Mohammedanism as well as Buddhism shares with Christianity the honour of having given birth to hospitals and asylums for the insane and sick.

"The vices most prevalent in Arabia in the time of Mahomet which are most sternly denounced and absolutely forbidden in the Koran were drunkenness, unlimited concubinage and polygamy, the destruction of female infants, reckless gambling, extortionate usury, superst.i.tious arts of divination and magic. The abolition of some of these evil customs, and the mitigation of others, was a great advance in the morality of the Arabs, and is a wonderful and honourable testimony to the zeal and influence of the reformer. The total suppression of female infanticide and of drunkenness is the most signal triumph of his work."[136]

The reverend gentleman quoted above continues:

"First of all, it must be freely granted that to his own people Mahomet was a great benefactor. He was born in a country where political organization, and rational faith, and pure morals were unknown. He introduced all three. By a single stroke of masterly genius he simultaneously reformed the political condition, the religious creed, and the moral practice of his countrymen. In the place of many independent tribes he left a nation; for a superst.i.tious belief in G.o.ds many and lords many he established a reasonable belief in one Almighty yet beneficent Being; taught men to live under an abiding sense of this Being's superintending care, to look to Him as the rewarder, and to fear Him as the punisher of evil-doers. He vigorously attacked, and modified and suppressed many gross and revolting customs which had prevailed in Arabia down to his time. For an abandoned profligacy was subst.i.tuted a carefully regulated polygamy, and the practice of destroying female infants was effectually abolished.

"As Islam gradually extended its conquest beyond the boundaries of Arabia, many barbarous races whom it absorbed became in like manner partic.i.p.ators in its benefits. The Turk, the Indian, the Negro, and the Moor were compelled to cast away their idols, to abandon their licentious rites and customs, to turn to the wors.h.i.+p of one G.o.d, to a decent ceremonial and an orderly way of life. The faith even of the more enlightened Persian was purified: he learned that good and evil are not co-ordinate powers, but that just and unjust are alike under the sway of one All-wise and Holy Ruler, who ordereth all things in heaven and earth.

"For barbarous nations, then, especially--nations which were more or less in the condition of Arabia itself at the time of Mahomet--nations in the condition of Africa at the present day, with little or no civilisation, and without a reasonable religion--Islam certainly comes as a blessing, as a turning from darkness to light and from the power of satan unto G.o.d."[137]

[Footnote 133: The Life of Mahomet by Sir W. Muir, LL.D., Vol. II, pp.

269-71.]

[Footnote 134: The Life of Mahomet by Sir W. Muir, Vol. IV, pp. 320-21.]

[Footnote 135: Mohammed, Buddha and Christ, by Marcus Dods, D.D., pp.

17-19 & 119.]

[Footnote 136: Christianity and Islam: The Bible and the Koran, by Rev.

W.R.W. Stephens, pp. 94, 104, 112, London, 1877.]

[Footnote 137: Christianity and Islam: The Bible and the Koran, by the Rev. W.R.W. Stephens, pp. 129-30, London, 1877.]

[Sidenote: Indictment against Mohammad.]

36. What the opponents of Mohammad can possibly say against his mission is his alleged moral declension at Medina.[138] They accuse him of cruelty[139] and sensuality[140] during his sojourn in that city after he had pa.s.sed without any blame more than fifty-five years of his age, and had led a pious missionary life for upwards of fifteen years. These moral stains cannot be inconsistent with his office of being a prophet or reformer. It is no matter if a prophet morally degrades his character under certain circ.u.mstances, or morally degrades his character at the end of his age--after leading for upwards of fifty-five years a life of the highest moral principles, and as a paragon of temperance and high-toned living--while he has faithfully conveyed the message, and has sincerely and honestly preached religious reforms, and the sublimity of his preachings have in themselves the marks of divine truth.

If the said prophet defends his stains or immoral deeds by professed revelations, and justifies himself in his flagrant breaches of morality by producing messages from heaven, just and equally as he does when he teaches the purer theology and higher morality for which he is commissioned, then and from that time only we will consider him as an impostor, guilty of high blasphemy in forging the name of G.o.d for his licentious self indulgences.

But in the case of Mohammad, in the first place, the charges of cruelty and sensuality during a period of six or seven years towards the end of his life, excepting three years, are utterly false; and secondly, if proved to have taken place, it is not proved that Mohammad justified himself by alleging to have received a divine sanction or command to the alleged cruelties and flagrant breaches of morality. The charges of a.s.sa.s.sinations and cruelties to the prisoners of war and others, and of the alleged perfidy and craftiness enumerated by Sir W. Muir, have been examined and refuted by me in this book. _Vide_ pp. 60-73 and pp. 76-97.

The cases of Maria, a slave-girl, and Zeinab not coming directly under the object of this book have been treated separately in Appendix B, pp.

211-220 of this work.

Mohammad, in his alleged cruelties towards his enemies, is not represented by Sir W. Muir to have justified himself by special revelation or sanction from on high, yet the Rev. Mr. Hughes, whose work has been p.r.o.nounced as having "_the rare merit of being accurate_,"

makes him (Mohammad) to have done them under the sanction of G.o.d in the Koran.

"The best defenders of the Arabian Prophet[141] are obliged to admit that the matter of Zeinab, the wife of Zeid, and again of Mary, the Coptic slave, are 'an indelible stain' upon his memory; that he is untrue once or twice to the kind and forgiving disposition of his best nature; that he is once or twice unrelenting in the punishment of his personal enemies, and that he is guilty even more than once of conniving at the a.s.sa.s.sination of inveterate opponents; but they do not give any satisfactory explanation or apology for all this being done _under the supposed sanction_ of G.o.d in the Quran."[142]

Such is the rare accuracy of Mr. Hughes' work. It is needless for me to repeat here that none of these allegations are either true or facts, or alleged to have been committed under the sanction of G.o.d in the Koran.

The Rev. Marcus Dods writes regarding the character of Mohammad:--

"The knot of the matter lies not in his polygamy, nor even in his occasional licentiousness, but in the fact that he defended his conduct, when he created scandal, by professed revelations which are now embodied as parts of the Koran. When his wives murmured, and with justice, at his irregularities, he silenced them by a revelation giving him conjugal allowances which he had himself proscribed as unlawful. When he designed to contract an alliance with a woman forbidden to him by his own law, an inspired permission was forthcoming, encouraging him to the transgression."[143]

Both of these alleged instances given above are mere fabrications. There was no revelation giving Mohammad conjugal allowances which he had himself proscribed as unlawful, nor any permission was brought forward to sanction an alliance forbidden to him by his own law. This subject has been fully discussed by me in my work "Mohammad, the True Prophet,"

and the reader is referred to that work.[144] A few verses on the marital subject of Mohammad are greatly misunderstood by European writers on the subject, and Dr. Dods shares the generally wrong idea when he says:--

"He rather used his office as a t.i.tle to license from which ordinary men were restrained. Restricting his disciples to four wives, he retained to himself the liberty of taking as many as he pleased." (Page 23.)

This is altogether a gross misrepresentation of the real state of things. Mohammad never retained to himself the liberty of taking as many wives as he pleased. On the contrary, Sura x.x.xIII, 52, expressly forbade him all women except those he had already with him, giving him no option to marry in the case of the demise of some or all of them. This will show that he rather used his office as a restraint against himself of what was lawful for the people in general to enjoy. The only so-called privilege above the rest of the believers (Sura x.x.xIII, 49) was not "to retain to himself the liberty of taking as many wives as he pleased,"

but to retain the wives whom he had already married and whose number exceeded the limit of four under Sura IV, 3. Other believers having more wives than four as in the case of Kays, Ghailan, and Naofal, were requested to separate themselves from the number exceeding the limit prescribed for the first time. This was before polygamy was declared to have been virtually abolished, _i.e._, between the publication of _vv._ 3 and 128 of Sura IV. There was neither any breach of morality, nor anything licentious in his retaining the marriages lawfully contracted by him before the promulgation of Sara IV, 3. Even this privilege (Sura x.x.xIII, 49) was counterbalanced by _Ibid_, 52, which runs thus:--

"Women are not allowed thee hereafter, nor to change them for other women, though their beauty charm thee, except those already possessed by thee."

Mr. Stanley Lane Poole suffers under the same misrepresentation as other European writers[145] do when he says that:--

"The Prophet allowed his followers only four wives, he took more than a dozen himself."

He writes:--

"When, however, all has been said, when it has been shown that Mohammad was not the rapacious voluptuary some have taken him for, and that his violation of his own marriage-law may be due to motives reasonable and just from his point of view rather than to common sensuality."

"Did Mohammad believe he was speaking the words of G.o.d equally when he declared that permission was given him to take unto him more wives, as when he proclaimed, 'There is no G.o.d but G.o.d?'"[146]

Mohammad did not violate his own marriage-law, and never pretended that permission was given to him to take more wives than what was allowed for other people. All his marriages (which are wrongly considered to have been about a dozen) were contracted by him before he published the law unjustly said to have been violated by him. He retained these wives after the law was promulgated, and their number exceeded four, but he was interdicted to marry any other women in the place of these in case of their demise or divorce. Other believers were advised after the promulgation of the law to reduce the number of their wives exceeding four, but were at liberty to replace their wives within the limit a.s.signed in the case of their demise or divorce. Mohammad's case had no breach of morality or sensual license in it. It was very wise of Mohammad to retain all the wives he had married before Sura IV, 3, came into force, for the reason that the wives thus repudiated by him might have married some of the unbelievers, even some of his enemies, which would have been derogatory to the Prophet in the eyes of his contemporaries and a laughing-stock for his enemies.

[Footnote 138: "We may readily admit that at the first Mahomet did believe, or persuaded himself to believe, that his revelations were dictated by a divine agency. In the Meccan period of his life there certainly can be traced no personal ends or unworthy motives to belie this conclusion. The Prophet was there, what he professed to be, 'a simple Preacher and a Warner;' he was the despised and rejected teacher of a gainsaying people; and he had apparently no ulterior object but their reformation. Mahomet may have mistaken the right means to effect this end, but there is no sufficient reason for doubting that he used those means in good faith and with an honest purpose.

"But the scene altogether changes at Medina. There the acquisition of temporal power, aggrandis.e.m.e.nt, and self-glorification mingled with the grand object of the Prophet's previous life, and they were sought after and attained by precisely the same instrumentality. Messages from Heaven were freely brought forward to justify his political conduct, equally with his religious precepts. Battles were fought, wholesale executions inflicted, and territories annexed, under pretext of the Almighty's sanction. Nay, even baser actions were not only excused, but encouraged by the pretended divine approval or command. A special license was produced, allowing Mahomet a double number of wives; the discreditable affair of Mary the Coptic slave was justified in a separate Sura; and the pa.s.sion for the wife of his own adopted son and bosom friend was the subject of an inspired message in which the Prophet's scruples were rebuked by G.o.d; a divorce permitted, and marriage with the object of his unhallowed desires enjoined."--Muir's Life of Mahomet, Vol. IV, pp.

317-8.]

[Footnote 139: "But the darker shades of character as well as the brighter must be depicted by a faithful historian. Magnanimity or moderation are nowhere discernible as features in the conduct of Mahomet towards such of his enemies as failed to tender a timely allegiance.

Over the bodies of the Coreish who fell at Badr he exulted with savage satisfaction; and several prisoners, accused of no crime but that of scepticism and political opposition, were deliberately executed at his command. The prince of Kheibar, after being subjected to inhuman torture for the purpose of discovering the treasures of his tribe, was, with his cousin, put to death on the pretext of having treacherously concealed them; and his wife was led away captive to the tent of the conqueror.

Sentence of exile was enforced by Mahomet with rigorous severity on two whole Jewish tribes at Medina; and of a third like his neighbours, the women and children were sold into distant captivity, while the men amounting to several hundreds were butchered in cold blood before his eyes.

"In his youth Mahomet earned among his fellows the honourable t.i.tle of 'the Faithful.' But in later years, however much sincerity and good faith may have guided his conduct in respect of his friends, craft and deception were certainly not wanting towards his foes. The perfidious attack at Nakhla, where the first blood in the internecine war with the Coreish was shed, although at first disavowed by Mahomet, for its scandalous breach of the sacred usages of Arabia, was eventually justified by a pretended revelation. Abu Basir, the freebooter, was countenanced by the Prophet in a manner scarcely consistent with the letter, and certainly opposed to the spirit, of the truce of Hodeibia.

The surprise which secured the easy conquest of Mecca was designed with craftiness, if not with duplicity. The pretext on which the Bani Nadhir were besieged and expatriated (namely, that Gabriel had revealed their design against the prophet's life), was feeble and unworthy of an honest cause. When Medina was beleaguered by the confederate army, Mahomet sought the services of Nueim, a traitor, and employed him to sow distrust among the enemy by false and treacherous reports; 'for,' said he, 'what else is war but a game at deception?' In his prophetical career, political and personal ends were frequently compa.s.sed by the flagrant pretence of _Divine_ revelations, which a candid examination would have shewn him to be nothing more than the counterpart of his own wishes. The Jewish and Christian systems, at first adopted honestly as the basis of his own religion, had no sooner served the purpose of establis.h.i.+ng a firm authority, than they were ignored, if not disowned.

And what is perhaps worst of all, the dastardly a.s.sa.s.sination of political and religious opponents, countenanced and frequently directed as they were in all their cruel and perfidious details by Mahomet himself leaves a dark and indelible blot upon his character."--Muir's Life of Mahomet, Vol. IV, pp. 307-9.

"The reader will observe that simultaneously with the anxious desire to extinguish idolatry, and to promote religion and virtue in the world, there was nurtured by the Prophet in his own heart a licentious self-indulgence; till in the end, a.s.suming to be the favourite of Heaven, he justified himself by 'revelations' from G.o.d in the most flagrant breaches of morality. He will remark that while Mahomet cherished a kind and tender disposition, 'weeping with them that wept,'

and binding to his person the hearts of his followers by the ready and self-denying offices of love and friends.h.i.+p, he could yet take pleasure in cruel and perfidious a.s.sa.s.sination, could gloat over the ma.s.sacre of an entire tribe, and savagely consign the innocent babe to the fires of h.e.l.l."--Muir's Life of Mahomet, Vol. IV, pp. 322-3.]

[Footnote 140: "In domestic life the conduct of Mahomet with one grave exception was exemplary. As a husband his fondness and devotion was entire, bordering, however, at times upon jealousy. As a father he was loving and tender. In his youth he is said to have lived a virtuous life. At the age of twenty-five he married a widow forty years old; and for five and twenty years he was a faithful husband to her alone. Yet it is remarkable that during this period was composed most of those pa.s.sages of the Coran in which the black-eyed Houris, reserved for believers in Paradise, are depicted in such glowing colours. Shortly after the death of Khadija the Prophet married again; but it was not till the mature age of fifty-four that he made the dangerous trial of polygamy, by taking Ayesha, yet a child, as the rival of Sauda. Once the natural limits of restraint were overpa.s.sed, Mahomet fell an easy prey to his strong pa.s.sion for the s.e.x. In his fifty-sixth year he married Haphsa; and the following year, in two succeeding months, Zeinab bint Khozeima and Omm Salma. But his desires were not to be satisfied by the range of a harem already greater than was permitted to any of his followers; rather as age advanced, they were stimulated to seek for new and varied indulgence. A few months after his nuptials with Zeinab and Omm Salma, the charms of a second Zeinab were by accident discovered too fully before the Prophet's admiring gaze. She was the wife of Zeid, his adopted son and bosom friend; but he was unable to smother the flame she kindled in his breast; and, by _divine_ command, she was taken to his bed. In the same year he married a seventh wife, and also a concubine.

And at last, when he was full three score years of age, no fewer than three new wives, besides Mary the Coptic slave, were within the s.p.a.ce of seven months added to his already well-filled harem."--Muir's Life of Mahomet, Vol. IV, pp. 309-10.]

[Footnote 141: "_Vide_ Muhammad and Muhammadanism, by Mr. R. Bosworth Smith, M.A., an a.s.sistant Master of Harrow School."]

[Footnote 142: Notes on Muhammadanism, by the Rev. T.P. Hughes, Missionary to the Afghans, Peshawar; Second Edition, page 4, London, 1877.]