# A Critical Exposition of the Popular 'Jihád'/Introduction/33

[Sidenote: Mohammad was not favoured with circumstances round him.]
33. It was not an easy task for Mohammad to have converted the Arabs from their national idolatry to a religion of pure and strict monotheism. The aspect of Arabia was strictly conservative, and there were no prospects of hopeful changes. The indigenous idolatry and deep-rooted superstition, the worship of visible and material objects of devotion,—idols and unshaped stones,—something that the eyes can see and the hands can handle,—and the dread of invisible genii and other evil spirits, held the Arab mind in a rigorous and undisputed thraldom. Arabia was obstinately fixed in the profession of idolatry which the Peninsula being thickly overspread, widely diffused and thoroughly organized, was supported by national pride and latterly by the sword.
    "It was," writes Dr. Marcus Dods, "certainly no hopeful task which Mohammed undertook when he proposed by the influence of religion to combine into one nation tribes so incapable of being deeply influenced by any religion, and so irreconcilably opposed to one another; to abolish customs which had the sanction of immemorial usage; and to root out an idolatry, which, if it had no profound hold upon the spiritual nature, was at least bound up with old family traditions and well-understood tribal interests."
The sacrifices made to, and the requirements essential to Islam, its numerous positive prohibitions, the immediate repudiation of old prejudices, the renunciation of all sorts of idolatry and superstition, the throwing aside of favourite idols and the abandoning of licentious rites and customs, the total abstinence from much-relished vices, the demand for producing practical effect on the will and character, and the reaping of material fruits from holy and religious life—were barriers insurmountable for the speedy progress of Islam.
Notwithstanding these impediments Mohammad succeeded, by the influence of his religion, in combining into one nation the wild and independent tribes, and putting a stop to their internecine wars; in abolishing the custom which had the sanction of immemorial usage; and in rooting out the national idolatry of indigenous growth, without compromising his inflexible principles of truth and sincerity and honesty; and without adopting the superstitions and vices of the people.
    Dr. Mosheim thinks that, "the causes of this new religion's rapid progress are not difficult to be discovered: Mahomet's law itself was admirably fitted to the natural disposition of man, but especially to the manners, opinions and vices prevalent among the people of the East; for it was extremely simple proposing few things to be believed; nor did it enjoin many and difficult duties to be performed, or such as laid severe restraints on the propensities."
It is manifest from the history of religions that the people generally try their best to obtain religion's sanction for the vices prevalent among them. But there is no doubt in this that Mohammad never sanctioned the idolatries and superstitions of the Arabs, nor he framed his doctrines according to the opinions and fancies of the people. He preached vehemently against everything he found blamable in the people; he spared not their dear idols and beloved gods and the dreaded genii, nor accommodated his preaching and reform to indulge them in their evil practices; nor did he adopt any of the vices current among the people into his system.
Mohammad certainly did lay stress on the propensities of the mind and made the actions of the heart answerable to God, and preferred inward holiness to outside form.
    53. "The heart is prone to evils."—Sura XII.
    38. "The hearing and the sight and the heart, each of these shall be inquired of."—Sura XVI.
    225. "God will not punish you for a mistake in your oaths; but He will punish you for that which your hearts have assented to. God is gracious, merciful."
    284. "Whatever is in the Heavens and in the Earth is God's, and whether ye disclose what is in your minds or conceal it, God will reckon with you for it; and whom He pleaseth will He forgive, and whom he pleaseth will He punish; for God is All-powerful."—Sura II.
    5. "And unless made with intent of heart, mistakes in this matter shall be no crimes in you."—Sura XXXIII.
The teachings of the Koran make our natural inclination subject to regulation. It lays stress upon the heart of men. Note the following injunctions regarding internal purity:
    120. "Abandon the outside iniquity and its inside."—Sura VI.
    152. "Come not near the pollutions outside or inward."—Ibid.
    31. "Say: Truly my Lord hath forbidden filthy actions whether open or secret, and iniquity and unjust violence."—Sura VIII.
Referring to Dr. Mosheim's cause of the spread of Islam, I will quote Henry Hallam's opinion regarding the causes of the success of Islam.
Henry Hallam, after enumerating the three important causes of the success of Islam, the first of which is "those just and elevated notions of the divine nature and of moral duties, the gold-ore that pervades the dross of the Koran, which were calculated to strike a serious and reflecting people," and explaining the two others which are not against us, he says:—
    "It may be expected that I should add to this what is commonly considered as a distinguishing mark of Mohammedanism,—its indulgence to voluptuousness. But this appears to be greatly exaggerated. Although the character of its founder may have been tainted by sensuality as ferociousness, I do not think that he relied upon inducements of the former kind for the diffusion of his system. We are not to judge of this by rules of Christian purity, or of European practice. If polygamy was a prevailing usage in Arabia, as is not questioned, its permission gave no additional license to the proselytes of Mohammed, who will be found rather to have narrowed the unbounded liberty of oriental manners in this respect; while his decided condemnation of adultery and of incestuous connections, so frequent among barbarous nations, does not argue a very lax and accommodating morality. A devout Mussulman exhibits much more of the stoical than the epicurean character. Nor can any one read the Koran without being sensible that it breathes an austere and scrupulous spirit. And in fact, the founder of a new religion or sect is little likely to obtain permanent success by indulging the vices or luxuries of mankind. I should rather be disposed to reckon the severity of Mohammed's discipline among the causes of its influence. Precepts of ritual observance, being always definite and unequivocal, are less likely to be neglected, after their obligation has been acknowledged than those of moral virtue. Thus the long fasting, the pilgrimages, and regular prayers and ablutions, the constant almsgiving, the abstinence from stimulating liquors, enjoined by the Koran, created a visible standard of practice among its followers, and preserved a continual recollection of their law.
    "But the prevalence of Islam in the lifetime of its Prophet, and during the first ages of its existence, was chiefly owing to the spirit of martial energy that he infused into it. The religion of Mohammed is as essentially a military system as the institution of chivalry in the west of Europe. The people of Arabia, a race of strong passions and sanguinary temper, inured to habits of pillage and murder, found in the law of their native prophet not a license, but a command, to desolate the world, and the promise of all that their glowing imaginations could anticipate of Paradise annexed to all in which they most delighted upon earth."
This is sufficient to refute the opinion of Dr. Mosheim. But what Hallam says regarding the prevalence of Islam in the lifetime of the Prophet, and during the first ages of its existence, that "the people of Arabia, a race of strong passions and sanguinary temper, inured to habits of pillage and murder, found in the law of their native prophet not a license, but a command, to desolate the world," is untenable. There was neither a command nor a license to desolate the world, nor was any person or tribe converted to Islam with that object in view. All the teachings of the Koran and the history of the early spread of Islam falsify such an idea.

## Footnotes

* ↑ Mohammed, Buddha and Christ, by Marcus Dods, D.D., page 83.
* ↑ Mosheim's Ecclesiastical History, Book II, Chap. III, page 73.
* ↑ Hallam's Middle Ages, Vol. II, pp. 118-9.