The Faith of Islam | Page 2

has been done by able writers in England,
France and Germany. I could add nothing new to this portion of the
subject, nor throw new light upon it. The political growth of Muslim
nations has also been set forth in various ways.
It seems to me that the more important study at this time is that of the
religious system which has grown out of the Prophet's teaching, and of
its effect upon the individual and the community. What the Church in
her missionary enterprise has to deal with, what European
Governments in the political world have to do with is Islám as it is, and
as it now influences those who rule and those who are ruled under it.
I have, therefore, tried to show from authentic sources, and from a
practical knowledge of it, what the Faith of Islám really is, and how it
influences men and nations in the present day. I think that recent Fatvás
delivered by the 'Ulamá in Constantinople show how firmly a Muslim
State is bound in the fetters of an unchangeable Law, whilst the present
practice of orthodox Muslims all the world {x} over is a constant
carrying out of the precepts given in the Qurán and the Sunnat, and an
illustration of the principles I have shown to belong to Islám. On this
subject it is not too much to say that there is, except amongst Oriental
scholars, much misconception.
Again, much that is written on Islám is written either in ignorant
prejudice, or from an ideal standpoint. To understand it aright, one
should know its literature and live amongst its people. I have tried
faithfully to prove every statement I have made; and if, now and again,
I have quoted European authors, it is only by way of illustration. I rest
my case entirely upon Musalmán authorities themselves. Still more, I
have ascertained from living witnesses that the principles I have tried to
show as existing in Islám, are really at work now and are as potent as at
any previous period.
I have thus traced up from the very foundations the rise and
development of the system, seeking wherever possible to link the past
with the present. In order not to interfere with this unity of plan, I have

had to leave many subjects untouched, such as those connected with the
civil law, with slavery, divorce, jihád or religious wars, &c. A good
digest of Muhammadan Law[1] will give all necessary information on
these points. The basis of the Law which determines these questions is
what I have described in my first chapter. Ijtihád, for example, rules
quite as effectually in a question of domestic {xi} economy or political
jurisprudence as on points of dogma. It was not, therefore, necessary
for me to go into details on these points.
When I have drawn any conclusion from data which Muhammadan
literature, and the present practice of Muslims have afforded me, I have
striven to give what seems to me a just and right one. Still, I gladly take
this opportunity of stating that I have found many Muslims better than
their creed, men with whom it is a pleasure to associate, and whom I
respect for many virtues and esteem as friends. I judge the system, not
any individual in it.
In India, there are a number of enlightened Muhammadans, ornaments
to native society, useful servants of the State, men who show a laudable
zeal in all social reforms, so far as is consistent with a reputation for
orthodoxy. Their number is far too few, and they do not, in many cases,
represent orthodox Islám, nor do I believe their counterpart would be
found amongst the 'Ulamá of a Muslim State. The fact is that the wave
of scepticism which has passed over Europe has not left the East
untouched. Hindu and Muslim alike have felt its influence, but to judge
of either the one system or the other from the very liberal utterances of
a few men who expound their views before English audiences is to
yield oneself up to delusion on the subject.
Islám in India has also felt the influence of contact with other races and
creeds, though, theologically speaking, the Imán and the Dín, the faith
and the practice, are unchanged, and remain as I have {xii} described
them in chapters four and five. If Islám in India has lost some of its
original fierceness, it has also adopted many superstitious practices,
such as those against which the Wahhábís protest. The great mass of
the Musalmán people are quite as superstitious, if not more so, than
their heathen neighbours. Still the manliness, the suavity of manner, the

deep learning, after an oriental fashion, of many Indian Musalmáns
render them a very attractive people. It is true there is