The Mohammedan System of Theology/Preface

by William Henry Neale

PREFACE.

 

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At a period like the present, so distinguished by the improved state of knowledge and spirit of religious inquiry, it is hoped, that a succinct account of Mohammedanism, in a popular form, may prove a useful acquisition, and not undeserving the perusal of the friends of Revealed Religion.

Christianity and Mohammedanism constitute, at this day, the two great rival religions of the universe^[1], when viewed in connection with their relative influence and extent in the Western and Eastern hemispheres; but the comparison only holds good in that particular point, for when the systems are placed by the side of each other, and fairly examined in their history, doctrines, and evidences, all ideas of competition must be relinquished, and the futility and inconclusiveness of the arguments, by which Mohammedanism is attempted to be upheld, become strikingly apparent. The works which have appeared on Oriental topics^[2], though admirably adapted to their specific objects, are not more than equal to the reasonable expectations of the public, neither do they supersede or render further attempts at illustration superfluous. The same object may be viewed with advantage and effect, through a variety of medium: what is not found to engage attention, under one aspect or point of view, may by a change of scene, become attractive and awaken laudable curiosity: a compendium may prove a welcome companion where a formal treatise would be rejected. Since Prideaux's life of Mohammed, nothing has appeared among us in the shape of a manual. To obviate this inconvenience has given rise to the present attempt, which is an extension of his plan, entering into a wider field and more diversified details, than what comported with the design of his undertaking, Such a mode of survey has been adopted, as without fatiguing the attention, should comprise all essential information on the subject; such as the life of Mohammed, and the principal causes that contributed to his success, with suitable observations on the nature and character of that success; a comprehensive account or analysis of the Koran, with appropriate citations, including many of the most admired passages, designed to render the style, doctrines, and literary merits of that singular performance more familiar to the generality of readers: the defects both in external and internal evidence under which the system labours, are also noted, and the Scripture vindicated from the charge of corruption: several Mohammedan mis-statements and errors stated: the history of Jesus given in the words of the Koran, with notes, and contrasted with the accounts of the Evangelists; that the grossness of the delusion and its agreement with spurious and apocryphal pieces may at one view be detected, and how little of real Christianity entered into its original composition; the Christian scheme of redemption through a Mediator next follows, and the incidental blessings conferred by Christianity are considered as affording presumptive proof of its Divine origin; a brief notice is taken of the prophecies supposed to relate to the period of its dissolution; which topics, with the concluding observations, embrace intelligence sufficient for general purposes, and may be useful in aiding further researches.

 

In a compendium designed for the use of those who profess belief in revealed religion, it would be irrelevant to enlarge upon the necessity of a Revelation from heaven to guide and direct man in the right way, or the probability that God would vouchsafe such a boon to his erring creatures; these propositions, or arguments a priori, though fundamentally important, would be out of place here; because by admitting the claims of Judaism and Christianity to a divine original; and arrogating only superiority to itself, Mohammedanism recognises and concedes these as first principles, which are therefore taken for granted: the main contest consequently depends on a third proposition, viz., which of the systems, now under consideration, best supports the character and marks of a divine revelation. This involves various considerations respecting the genuineness and authenticity of what arc termed "the canonical Scriptures;" and whether they afford criteria by which the question may be tried. Respecting which, and similar topics, thus much may be premised, that as far as the subject partakes of a literary character, it must be dealt with accordingly, by reference to the testimony of cotemporancous writers, and this uniform consent or agreement transmitted from the earliest times to our days; while the sense of Scripture must be determined either from its positive declarations, or fair and legitimate inference. In enquiries of this nature, reason has a high and momentous duty to discharge, viz. to ponder well all the evidence of which the case is susceptible, and to decide impartially, No. intention exists of unduly exalting the intellectual faculties, or decrying the office of the Spirit in directing truth with saving power to the heart; all that is here contended for is, that reason should act in its proper sphere. Whatever is clearly revealed must be received on the authority of God himself, but the evidence by which it is accompanied, is open to fair discussion and enquiry. In this line the full exercise of all the powers of the mind is required, and its decisions must be regarded; because no system is worth contending for, the evidences of which will not abide this powerful and effective test!

 

The religion of Mohammed, has, like that of Jesus, its great and leading sects, which branch out into numerous subdivisions: the principal are the Turks, who are called Sonnites or Traditionists; and the Persians, who in consequence of rejecting the traditions, are termed Shiites or Sectaries; between these rival dissidents^[3] an implacable animosity prevails; but it would be incompatible with our plan to enter into mere differences of opinion, as involving a separate and distinct branch of argument, and withdrawing the attention too much from the main points on which the merits of the case depend. If the citadel be indefensible, the outworks must fall. The authorities here principally relied on are beyond fair exception, viz. Sale and Gibbon: the former of whom has been styled half a Musulman and the latter not half a Christian^[4]. Their references, it is well known, besides the best modern authors, include the names of Abul-feda^[5] and Abul-pharagius; to which maybe added, Beidawi, Elmacin, Jallaòddin, Jannabi, Zamacshari, and others of acknowledged celebrity in questions of this description; though, after all, it is remarkable, that they cannot appeal to any writers within the first century of the Hegira^[6].

 

After the expiration of two hundred years, the sonna or oral law was fixed and consecrated by the labours of Al-Bochari^[7]. But further, our acknowledgments are due to Prideaux, White's Bampton Lectures, Jones' New and full Method of Settling the Canonical Authority of the New Testament, Mills' History of Mohammedanism, Maltby's Illustrations, Collyer's Lectures on Scripture Comparison, and the Persian Controversies translated by Professor Lee; an invaluable acquisition, containing controversial tracts on Christianity and Mohammedanism, by the late Rev. Henry Martyn, and some of the most eminent writers in Persia, together with an original tract, and an extended account of a former controversy on the same subject. From these and other sources, assistance has been derived, but no facts are advanced which may not be confirmed by the authority of one or the other of the two first-mentioned authors,

After this expression of obligation, a few remarks may not be inapplicable respecting the conduct of the work. A strict regard has been paid to accuracy; the mistakes of former^[8] writers are carefully avoided, no exaggeration, or attempts at merely exciting ridicule or prejudice are here employed. Nothing therefore has been set down for the purpose of cavil or dispute only, or with other than feelings of sympathy, for those whose lot has not been (like our own) cast in a lightsome Goshen, but in a land of darkness and gross obscurity, where error and prejudice have grown with their growth, and increased with their strength, while the only means of counteracting their deleterious effects, have been limited in operation, and to the generality totally inaccessible. At the same time no doctrines are compromised, because such a mode of procedure would be derogatory to Christianity. The Musulmans entertain erroneous notions on many points, particularly the doctrine of the Trinity: the inferences they draw are such as are not warranted by the premises, and have been repeatedly disproved and disavowed. Here then we are at issue on a question which can be fairly decided by reason and argument; the doctrine itself rests on other grounds, and will maintain its title to veneration and respect, until something more than mere assertion or calumny shall be brought to bear against its credibility.

This compendious survey will satisfy the reader of the futility of the pretensions of Islamism, and excite to closer and more elaborate investigation of that matchless chain of evidence (to say nothing at present of the doctrines) by which Christianity is pre-eminently distinguished! As to minor matters, the orthography of Sale's Koran has been followed, except in quotations; and in regard to a few terms of frequent occurrence, the words Scriptures and Scripture, denote the books received by the Jews and Christians as the rule of faith: the Pentateuch means the five books of Moses, viz. Genesis, Exodus, Leviticus, Numbers, and Deuteronomy, from πεντε five and τεχος volume; though they stand as separate books in the private copies now in use, yet they were written by their author, Moses, as one continued work, and still remain in that form in the public copies read in the Jewish synagogues^[9]. The Koran is from an Arabic root signifying the book fit to be read. Islam or Islamism implies resignation both of body and soul to God, and is used in the same sense with Mohammedanism. Moslem or Musulman is a derivative of the same root, and signifies a follower of Islam or Islamism. In conformity with the practice now generally prevalent, Moslem or Musulman is considered as of the singular number, and Moslems or Musulmans as plural.

The work is submitted to the public with the hope that it may excite attention, and afford a few hours' rational entertainment on an interesting and important subject. It will be a source of heartfelt satisfaction, should the object in some degree be attained, of developing error and elucidating that faith which is most worthy of God, best suited to the nature and condition of man, and the only safe guide to happiness here and hereafter.

1. The inhabitants of the world may be supposed to amount, at the present time, to about 800,000,000, of whom we may suppose

   The Christians to be 200,000,000
   The Jews	4,000,000

    

   The Pagans	456,000,000
   The Mohammedans	140,000,000

   See Adams' Religious World displayed.

   "It is impossible to estimate, with any approach to accuracy, the number either of Musulmans or of Christians; but, considering for a moment, the subject of religion in a geographical sense, it may be generally remarked, that as Christianity has unlimited influence in Europe, so Islamism is the dominant religion in Asia; and that as the Christian faith has considerable weight in America, Mohammedanism has its proportionate sway in Africa."—See Mills' History, p. 414.

2. "England may well be proud of her scholars in Asiatic literature, Sale maintained her character which Edward Pococke had formed. The translation of the Koran into the English language, has received the approbation of every master of the Arabic. Mr. Sale's Preliminary Dissertation and Notes are admirable, All writers on this interesting topic gratefully acknowledge their obligations to them."—Mills' History, p. 287.
3. The deadly feuds of the Turks and Persians will remind the classical reader of an apt allusion, Juv. Sat. 15. v.33, &c.

   "Inter finitimos vetus atque antiqua simultas
   Immortale odium, et nunguam sanabile vulnus
   Ardet adhuc.”

   Abul-feda, Prince of Hama, by nation a Turk, an author of great repute in the East, for two books which he wrote—the first a general geography of the world, after the method of Ptolomy: the other an Epitome of the History of Nations. He died A.D. 1345, aged 72 years,

   Abul-pharagius, an author of eminent note, for his History written in the Arabic; and divided into dynasties. This celebrated work begins from the creation of the world, and reaches to the year of our Lord 1284, about which time he flourished.

   Bidawi, a famous Commentator of the Koran: he chiefly copied from Zamacshari: he died A.D. 1298.

   Elmacin, author of a History of the Saracens, or rather a Chronology of the Mohammedan empire, was born in Egypt about the middle of the thirteenth century. His history comes down from Mohammed to the year of the Hegira 512 (i, e.) A.D. 1118.

   Jallalo’ddin. The two Jalals wrote a Commentary on the Koran; the first began, and the second finished it, A.D. 1466. and was also author of a History called Mez-har,

   Jannabi, an historian of Jannaba, in Persia, author of a history which reaches to the year of our Lord 1556.

   Zamacshari wrote a large Commentary on the Koran, of the highest esteem amongst the Moslems, He died A.D. 1143. See Prideaux's Life of Mohammed.

4. See Maltby.
5. Gibbon, who is certainly entitled to the praise of sparing no pains to collect the earliest and most authentic materials, fairly allows, that both Abul-feda and Jannabi are modern historians, and that they cannot appeal to any writers of the first century of the Hegira,—See Maltby's Illustrations.
6. See Maltby.
7. See Gibbon.
8. The following are instances of mis-statement, now universally exploded,—that Mohammed was of obscure origin, whereas the contrary is the fact; the story of the tame pigeon, which whispered the commands of God in his ear; his being subject to epilepsy, and pretending that the attacks of the disorder were illapses of the Spirit, and that his mortal part strained to the height

   "In that celestial colloquy divine,
   Dazzled and spent, sunk down and sought repair."

   That he had difficulty in persuading his wife to embrace his Religion; that he attacked the Meccans merely under pretence of their having broken the treaty; that he forcibly despoiled some orphans of their house, to erect a mosque in Medina; that his coffin was suspended by magnets in the air at Mecca, &c.

9. See Bishop Tomline's Elements of Christian Theology.