# The Mohammedan System of Theology/Chapter 8

CHAPTER VIII.
THE INCIDENTAL BLESSINGS CONFERRED BY CHRISTIANITY URGED AS A PRESUMPTIVE PROOF OF ITS DIVINE ORIGINAL.
THE knowledge of God and his attributes, with which revelation has favoured us, fairly authorizes the inference that a dispensation emanating from himself, would bear strong, distinctive marks of its divine Author in its general outlines, and that while promoting glory to God in the highest, peace on earth and good-will towards men, would characterize its ulterior provisions. This was the case both as regards Judaism and Christianity: Judaism was good in its place as ​paving the way and conducting to a more finished revelation, of which the Prophets spake, and having effected its purpose, it became, as it were, absorbed in the superior glory of Christianity, which has more fully displayed the divine perfections, and benefited the nations. This is confirmed by actual reference to the condition, moral and political, as well as religious, of the countries where Christianity has penetrated. In proportion as its pure doctrines have been undebased by human mixtures, so much the more strikingly perceptible are its beneficial results: but the reverse is the case with Islamism, which has subsisted more than twelve centuries with an injurious and stationary effect wherever it has obtained ascendency. Contrast the two systems as to their relative influence on knowledge and civilization, and this position will be fully verified.
The superior intelligence in Christian coun​tries is obvious to the most superficial observer: it is the character of revelation, while enlightening the mind on subjects professedly beyond its reach, to address itself to the reason and understanding: whenever prevalent, it encourages and promotes the growth and expansion of the intellectual faculties. What surpasses reason is avowedly grounded on the authority of God, but the evidence which accompanies it, and the Scriptures by which the whole is to be weighed, are recommended to frequent attentive perusal. "Search the Scriptures," says Christ, "for they testify of me:" the great Apostle to the Gentiles also applies the epithet noble to the Bereans for this very circumstance: "These were more noble than those in Thessalonica, because they searched the Scriptures daily, whether these things were so; therefore many of them believed."
This spirit of investigation candidly pursued, and after proper objects, is highly con​ducive to a state of mental and intellectual superiority. Its benefits are not restricted to religion, but habits of close thought and reasoning are produced, favourable to the advancement of knowledge generally: the mind is strengthened and enlarged by the exercise, more correct views are acquired, the judgment is convinced, and reason acts as a useful ally to revelation: they mutually illustrate and receive support, and truth is benefited by the friendly association.
The genius of Mohammedanism is directly opposed to Christianity in this respect: because, if the faith of the Moslems, be as they pretend, perfect with all its attendant circumstances, if nothing remain but implicit assent, there is an end to every mental effort and all solicitude on the subject. To doubt or attempt improvement or correction in any point, must be accounted an act of sacrilege or impiety—the melancholy con​sequence of which is, that man is degraded from a rational being to a necessary agent. Knowledge must be held in light estimation in countries so situated, and a contempt for every thing exists, save the Koran and its expositions.
The conflagration of the library at Alexandria by the Caliph Omar, shews the early existence of such fanaticism and bigotry among the followers of the Arabian Prophet! The precepts of the Koran are unfavourable to sculpture or the kindred art of painting, from their liability to be perverted to pur​poses of idolatry; and also to their improvement in physic and anatomy, from the foolish superstition respecting the examination of the sepulchre. At one period of their history there flourished among them poets, astronomers, historians, orators, and physicians, Al-hazen improved optics, and Mahomet Mose is said to have discovered algebra. During the reign of Al-mamon, which may be termed their Augustan age, the learning of the Greeks was transfused into the Arabian language, learned foreigners were invited, schools and colleges founded, whilst Europe comparatively was in ignorance, and to their translations we are indebted for the recovery of several ​works of the ancients; but this does not affect our general position, being a partial exception super-induced by peculiar circumstances; but even then their particular tenets counteracted the benefit that might have been reaped from the great masters of antiquity: the precepts of liberty inculcated by the orators and historians found no congenial echo in the breasts of men inured to despotism; and the finest tights of poetry connected with heathen mythology, were at complete variance with their principles and prejudices; so that generally speaking, as nations, those under the Mohammedan yoke, must be allowed far inferior in march of mind and civilization, and even centuries behind them in improvements. The system does not keep pace with the increased and growing information of the times, perhaps it may have nearly reached the grand climacteric, for it may be truly said,
"Vix ultra quo jam progrediatur habet."
The Christian religion has benefited mankind by diffusing more widely the spirit of benevolence; under its mild influence, slavery and persecution are gradually receding in Christian states. The asperities between rival countries are mitigated: though they have not yet turned their spears into plough-shares or their swords into pruning-hooks, yet it may be reasonably anticipated, in proportion as the spirit of Christianity becomes more and more influential in the world, that there will be a diminution of the evils of this scourge, until prophecy shall be fulfilled, and the nations learn war no more.
History and experience concur in establish​ing the fact, that states can be happy only in proportion as they are virtuous ; and whatever imposes a restraint on private life contributes to the general welfare. Here Christianity has decidedly the advantage over all systems. The perfect code of morals, and the self-denying virtues inculcated by it, act as a noble check on the irregular passions of mankind, and form the best safeguard of virtue and happiness. Besides laying the only sure foundation, it asserts dominion over the thoughts and intents of the heart, a spiritual sovereignty, beneath whose silent, yet irresistible, influence moral evils are gradually receding, and the earnest or dawn of a bright day is opening to the benighted regions of the earth.
But, lastly, apart from other considerations, Christianity is entitled to the lasting gratitude of the world by propounding and enforcing moral and political duties, without alarming jealousy by interfering with merely ​secular institutions. The legislator and statesman must on political grounds reverence and esteem Christianity: not that we would lay any undue stress on this argument, or view it in any other light than "one of the incidental blessings:" without servility to any, it consults the good of all; for while it strongly inculcates obedience to authorities, on sound principles, not merely for wrath but for conscience sake; it reminds those who possess power of the solemn account which they must one day give; thus tending both among rulers and their subjects, to cement more closely the bonds of civil society, and promote private and public happiness. Christianity has now existed more than eighteen centuries, and its practical operation or tendency has been sensibly felt and acknowledged. Experience is a test of truth, and in ascertaining the most happy and flourishing empires, we should not search amongst the abodes of pa​ganism, under its various appellations; nor should we fix on Turkey, Persia, or the empire of the great Mogul, but where Christianity, by diffusing its light and blessings, has given birth to a well-ordered state of things, utterly unknown in the despotic dynasties of the East. And these blessings are likely to prove permanent; because if society be as happy as the nature of things will allow in this probationary state, there can be no desire of change, or fear of revolution: for in proportion to the increase of knowledge and spread of information, so much the greater will be the attachment and harmony of the different members who compose the body politic, and consequently every prospect of security and permanence which can be obtained "amidst the changes and chances of this transitory life."
* ↑ "Mahometans are at all times ready to acknowledge our superiority in every thing connected with manufactures and arts. This concession, indeed, could not well be withheld, as most articles of a finer quality are imported from Europe into the East, and the greater portion of them from England. Nevertheless, it is surprising that a people so bigoted to their own superiority in most respects, have allowed us a pre-eminence even in this. They reconcile it however to their vanity, by observing that we, as infidels, have our enjoyments in this life, while theirs, as true Believers, will be in a world to come. In short, that we are as superior to them, as the children of this world are, in their generation, wiser than the children of light."—Keppel's Narrative, vol. i. p. 6, &c.
* ↑ Al-mamon, the seventh Caliph of the family of the Abassides, who flourished about the year 820, has the honour of being the founder of the modern Arabian learning, Almanzor, about fifty years before Al-mamon, commenced the literary reform, when he moved the imperial seat from Damascus to Bagdad, and extended the Arabian literature, which had been confined to medicine, and a few other branches, to sciences of every denomination, Al-mamon completed the work which Almanzor begun.
* ↑ Gibbon.