Part 2

Next to the unity of God, Islam enjoins five daily prayers upon its followers. It is curious that the Qur´an lays down no rule as to the manner in which the prayer should be offered. Apparently, as Mr. Ameer Ali[17] points out, the practice of the prophet has associated certain rights and ceremonies to the due observance of prayers. In the Mohamedan prayer we observe the Jewish practice of standing erect, the Christian of prostration and a third of inclination.[18] Originally the prophet instituted three daily prayers.[19] Their extension to five was an innovation of the late Meccan period; the details of the purity legislation appear to have still later. “Yet the theory,” says Prof. Margoliouth, “that God should be approached only by persons in a state of purity was known in South Arabia before Mohamed’s time, whence it is probable that his earliest converts were instructed therein.”

Prayers are to be performed five times in course of every day: between daybreak and sunrise, between noon and the “asr” (which later period is about mid-time between noon and nightfall) between the ‘asr’ and sunset, between sunset and the “asha” (or the period when the darkness of night commences) and at, or after the “asha.” It is considered more meritorious to take part in the public _salat_ of the community conducted by a leader (Imam) than to discharge the _salat_ by oneself.[20] Von Kremer has rightly emphasised the importance of the Muslim prayer by recognizing the mosque as the drill ground for the warlike believers of early Islam. In stern discipline, in unconditional obedience, says Von Kremer, the author of the _Culturgeschichte des orients_, lay the greatest achievement of Mohamed and the real secret of the strength of Islam.[21] The five daily prayers where the leader (the Imam) stood before the community, closely arrayed behind him, and where every movement of his was imitated with military preciseness, by the hundreds of the faithful assembled in the mosque, served, among the Muslims, in those times, the purpose of that what is known now as the drill ground: a school where the people learnt to assemble, to move in a body and to follow the Commander.

In the Qur´an[22] the command to pay the poor-tax (zakat) directly follows the command to pray: perform the prayers and pay the poor-tax. This tax had a strong communistic complexion which is evidenced by the following tradition: “The prophet sent Ma´dh to Yaman and told him: summon them to accept the confession of faith namely, there is no God but Allah and I that am his prophet; if they listen to it; teach them further that God has ordained five daily prayers; if they are also agreeable to this; teach them further that God has enjoined the poor-tax (sadakah) payable by the wealthy upon their property for distribution among the poor.”[23] This tax was annually payable upon camels, oxen (bulls and cows) and buffalos, sheep and goats, horses and mules and asses and gold and silver (whether in money or ornaments, etc.,) provided the property was of a certain amount; as five camels, thirty oxen, forty sheep, five horses, two hundred dirhams, or twenty dinars.[24] The proportion is generally one-fortieth, which is to be paid in kind or in money or other equivalent.

The third most important obligation enjoined by Islam is fasting in the month of _Ramadhan_. The Muslim must abstain from eating and drinking and from every indulgence of the senses, every day during the month of _Ramadhan_, from the first appearance of daybreak until sunset, unless physically incapacitated. The last but not least is the pilgrimage to Mecca and mount Arafat, which the Muslim must perform at least once in his life.

These then; namely, the unity of God, the belief in the Divine mission of the prophet, five daily prayers, fasting in the month of _Ramadhan_ and the pilgrimage, are the essentials of Islam. The one supreme mission of the prophet was to create and to maintain an absolute brotherhood in faith. All Muslims were declared equal, irrespective of birth, rank or profession; and the world has never seen, perhaps, a more perfect democracy than the one called into being by the prophet. Truly, the most worthy of honour in the sight of God, says the Qur´an, is he who feareth Him most; for the faithful are brethren; whereupon make peace between your brethren. A similar refrain runs through the parting sermon of the prophet; “O men! God has taken away from you the arrogance and pride of ancestry of heathen days. An Arab has no excellence or superiority over a barbarian than that which is secured to him by his God-fearing and righteousness. Ye are all the progeny of Adam, and Adam himself is of the Earth.”

No caste and no priestcraft does Islam recognise. Every Muslim is his own priest and every spot of land is his _mosque_ to pray and to worship _Allah_. For no other purpose than to keep alive the sense of corporate unity of the Muslims did the prophet declare the superiority of the public prayer over prayer by oneself and establish the institution of pilgrimage.

Year after year, from all parts of the Islamic world, streamed to Mekka, Muslims in thousands and tens of thousands, to worship Allah at the Ka´bah and to perform the _Hajj_. There, at Mekka, year after year, Muslims of divers nationalities recognised and realised the potent spell of their faith and felt more deeply and keenly than ever the tie which bound them together. Moreover, as Von Kremer points out, there did the Muslims obtain an opportunity of listening to the lectures of far-famed professors and men of letters who attracted, year by year, an ever-increasing audience. There indeed, did Islam shine forth in its full lustre; attracting and alluring, enthralling and captivating its followers, as it could do nowhere else. Every spot, associated with some historical incident; every place, connected with some important event or other of the life of the teacher, awakened the love and fired the enthusiasm of Muslims for the son of Abdullah, the maker of Arabia and the founder of Islam.

In his fascinating book, _The Life and Teachings of Mohamed_, Mr. Ameer Ali has admirably summed up the Islamic teachings:--“Nothing can be simpler or more in accord with the advance of the human intellect than the teachings of the Arabian prophet. The few rules for religious ceremonial which he prescribed were chiefly with the object of maintaining discipline and uniformity, so necessary in certain stages of society, but they were by no means of an inflexible character. He allowed them to be broken in cases of illness or other causes. ‘God wishes to make things easy for you, for’ says the Qur´an ‘man was created weak.’ The legal principles which he enunciated were either delivered as answers to questions put to him as the Chief Magistrate of Medina or to remove or correct patent evils. The prophet’s Islam recognized no ritual likely to distract the mind from the thought of the one God, no law to keep enchained the conscience of advancing humanity.”

Nothing was more distant from the prophet’s thought than to fetter the mind or to lay down fixed, immutable, unchanging laws for his followers. The Qur´an is a book of guidance to the faithful and not, to be sure, an obstacle in the path of their social, moral, legal and intellectual progress. The requirements of Islam are at once easy and simple and leave scope to Muslims to take part in their duties as subjects or citizens; to attend to their religious obligations without sacrificing their worldly prosperity and to adopt, whatever is good, in any community or civilisation, without any interference on the part of their religion.

FOOTNOTES:

[14] _Life and Teachings of Mohamed_ p. 226 Prof. Hirschfeld p. 14.

[15] Gibbon, Bury’s Ed. Vol. V. p. 339.

[16] Goldziher, _Muhammedanische Studien_. Vol. I. The chapter on Muruwwa und Din; Nicholson, _Literary History of the Arabs_ pp. 177-179; Browne _Literary History of Persia_ pp. 189 et Seq.

[17] _Life and Teachings of Mohamed_ p. 263.

[18] Margoliouth _Life of Mohamed_ p. 102.

[19] Ibn Sad, Vol. IV. Part I. p. 159.

[20] In Lane’s _Arabian Society in the Middle Ages_ the reader will find a detailed account of religious institutions of Islam pp. 1-24.

[21] Vol. I. p. 10.

[22] Surah. II. 3, 43, 83, 110, 177, 277, etc.

[23] Von Kremer, Vol. I. p. 50.

[24] Lane, _Arabian Society_ p. 14.

IV.

I shall now make a few general observations on the religion of the prophet of Arabia. Whatever Islam may have become through pharisaic artificiality and theological subtlety, its leading principles are as broad as the starriest heavens and as enduring as the everlasting hills. It contains, in common with other great religions, those eternal truths which are only too liable to be forgotten in blind zeal, in warmth of controversy, in sectarian narrow-mindedness, in religious fanaticism but which our education and culture teach us to discover and appreciate, wherever we find them. The governing principle of all religions is the same. In the language of the apostle James: “Pure religion and undefiled before God and the Father is this; to visit the fatherless and widows in their affliction and to keep oneself unspotted from the world.” This is the burden of all religions and this the burden of Islam.

The kernel and doctrine of Islam, Goethe has found in the second _surah_ which begins as follows:--“This is the Book. There is no doubt in the same. A guidance to the righteous, who believe in the unseen, who observe the prayer and who give alms of that which we have vouchsafed unto them. And who believe in that which has been sent down unto thee--(the Revelation) which had been sent down to those before thee, and who believe in the life to come. They walk in the guidance of their Lord, and they are the blessed. As to them who believe not--it is indifferent to them whether thou exhortest them or not exhortest them. They will not believe. Sealed hath Allah their hearts and their ears and over their eye is darkness and theirs will be a great punishment.--” “And in this wise,” Goethe continues, “we have _surah_ after _surah_. Belief and unbelief are divided into higher and lower. Heaven and hell await the believers or deniers. Detailed inductions of things allowed and forbidden, legendary stories of Jewish and Christian religion, amplifications of all kinds, boundless tautologies and repetitions, form the body of this sacred volume, which, to us, as often as we approach it, is repellent anew, next attracts us ever anew and fills us with admiration, and finally forces us into veneration.”

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.

Where do you seek shelter? House of God or house of idols? Oh, the house-wrecker there, which one is your house? More holes on the roof will not give you more suns And you, the diverged-minded, say house of God or house of idols?[26]

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.

FOOTNOTES:

[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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Transcriber’s Note

Archaic, obsolete and unusual words have been left in the text. Obvious errors have been fixed as detailed below.

Details of the changes:

Page 1:

_The Table of Contents was inserted by the transcriber._

Page 4:

Originally: of Islam, no longer willing to tolerate idolatorous In this book: of Islam, no longer willing to tolerate idolatrous

Footnote 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 on

Page 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._

Page 8:

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:

Originally: of inclination.[18] Orginally the prophet instituted In this book: of inclination.[18] Originally the prophet instituted

Page 11:

Originally: of the _Culturgeschichite des orients_, lay the In this book: of the _Culturgeschichte des orients_, lay the

Page 11:

_The footnote anchors for 20 and 21 were not clearly marked. I placed them where they seemed most appropriate to me._

Footnote 20:

Originally: _in the Middle Ages_ the reader will find a datailed In this book: _in the Middle Ages_ the reader will find a detailed

Footnote 22: Originally: Surah 2. 40. (_What does this mean? There are many references to zakat in Surah II., but not in ayat 40. And there is no refence to zakat in Surah XL._) In this book: Surah II. 3, 43, 83, 110, 177, 277, etc.

Footnote 23:

Originally: Von Kremer, VoI. p. 50. In this book: Von Kremer, Vol. I. p. 50.

Page 16:

Originally: can weaken or destory. It carries within it germs of In this book: can weaken or destroy. It carries within it germs of

Footnote 26:

_In the original text, these lines of a ghazal by Saib Tabrizi (1592-1676) were included in Farsi with no attribution. In a book intended for an English speaking audience that generally does not read Farsi, it is better to include the translation. The original Farsi text was lines one and three (two hemistiches per line) of his Ghazal 2135. Due to line length considerations, I have split the hemistiches to separate lines in the translation in the text, and also in the Farsi and transliteration below._

_The translation was provided by Intercombase (www.intercombase.com)._

The original Farsi: (_Depending on your software, the words may appear in inverse order._)

مأوای تو از کعبه و بتخانه کدام است؟ ای خانه برانداز، ترا خانه کدام است؟ از کثرت روزن نشود مهر مکرر ای کج نظران کعبه و بتخانه کدام است؟

Transliteration:

maʾvā-yi tū az masjid u maykhāna kudām ast? ay khāna-barandāz tu-rā khāna kudām ast? az ḵasrat-i rawzan nashavad mihr mukarrar ay kaj-naẓarān kaʿba u butkhāna kudām ast?

Page 18:

Originally: writers from every race and sections. This is why we In this book: writers from every race and section. This is why we

Page 18:

Originally: Foregin, 10 shillings. In this book: Foreign, 10 shillings.

End of Project Gutenberg's The Islam of Mohamed, by Salahuddin Khuda Bukhsh