EUROPE’S DEBT TO ISLAM: ETHNIC SPHERES OF INFLUENCE
But apart from all these weighty considerations, the attitude of Europe
towards Islam should be one of eternal gratitude, instead of base
ingratitude and forgetfulness. Never to this day has Europe acknowledged
in an honest and whole-hearted manner the great and everlasting debt she
owes to Islamic culture and civilization. Only in a lukewarm and
perfunctory way has she recognized that when, during the Dark Ages, her
people were sunk in feudalism and ignorance, Moslem civilization under
the Arabs reached a high standard of social and scientific splendour,
that kept alive the flickering embers of European society from utter
decadence.
Do not we, who now consider ourselves on the topmost pinnacle ever
reached by culture and civilization, recognize that had it not been for
the high culture, the civilization and intellectual as well as social
splendour of the Arabs, and to the soundness of their school system,
Europe would to this day have remained sunk in the darkness of
ignorance? Have we forgotten that the Mohammedan maxim was that, “the
real learning of a man is of more public importance than any particular
religious opinions he may entertain”--that Moslem liberality was in
striking contrast with the then intolerant state of Europe? Have we
forgotten that the Khalifate arose in the most degenerate period of Rome
and Persia, also that the greater part of Europe lay under the dark
cloud of barbarism? Does the magnificent valour of the Arabs, inspired
as it was by a theism as lofty as it was pure, not appeal to us? Does
not the moderation and comparative toleration shown by them to the
conquered, notwithstanding the fierce and burning ardour to regenerate
mankind that impelled them onwards to conquest, also appeal to us? Does
it not all the more appeal to us, when we contrast this with the
bitterness of the attitude of the Christian sects towards one another?
Especially when we consider that in Christendom as it was then
constituted, extortion, tyranny and imperial centralization, combining
with ecclesiastical despotism and persecution, had practically
extinguished patriotism, by substituting in its place a schismatic and
degenerate church.
Is it not obvious that in her outlook on Islam, Europe has overlooked
her own Dark Ages--that awful period of intellectual oblivion which
commenced with the decline of classical learning subsequent to the
establishment of the barbarians in Europe in the fifth century, and
continued down to the Renaissance, i.e. towards the end of the
fourteenth century? Is it too not evident that she has lost all
recollection of the torn and disturbed state of Christendom even in the
middle of the fifteenth century when the Renaissance was in full swing,
or had at least run half its course? How few Europeans there are who
know the name of Æneas Sylvius--fewer still who can remember the
striking and vivid picture he has drawn of the state of Europe in those
days of dawning intelligence! Yet this prelate, afterward Pope Pius II,
sums up the then European situation in a curious but concise and
explicit document--a species of state paper dated 1454. Possessing as he
did a personal knowledge of Europe, and being a man of great natural
shrewdness and power of observation, Æneas Sylvius was of all men then
living the best qualified to describe the state of affairs at this
period. So that his observations are not only significant, but entitled
to weight and consideration.
Discussing the prospects of the projected crusade, he praises warmly
Philip of Burgundy for his readiness in the matter, then gives his
reason for concluding that the Diet at Frankfort must be a failure. For
there is no real unity in Christendom; neither Pope nor Cæsar is duly
reverenced or believed in; they are but feigned names or painted
effigies--each state has its own king: there is a prince to every house.
Italy is disturbed, Genoa being at feud with Aragon; nay, worse, Venice
has actually a treaty with the Turk. In Spain are many kings, all
differing in power, government, aims and opinions. There is even war too
there about Granada. France is still looking uneasily across the Channel
at England, her old foe, and England watches France. The Germans are
divided, without coherence; their cities quarrel with their princes;
their princes fight among themselves. Luxemburg is a cause of dispute
between the King of Bohemia and the Duke of Burgundy.
Is it possible that Europe is unmindful of, and has the ingratitude to
ignore, the splendid services of the scientists and philosophers of
Arabia? Are the names of Assamh, Abu Othman, Alberuni, Albeithar, Abu
Ali Ibn Sina (Avicenna), the great physician and philosopher, Ibn Rushd
(Averroes) of Cordova, the chief commentator on Aristotle, Ibn Bajja
(Avempace) besides a host of others, but dead letters? Is the great work
that they have done, and the fame they have left behind them in their
books, to be consigned to the limbo of oblivion, by an ungrateful
because antipathetic Europe? Does the work of Alhazen, author of optical
treatises, who understood the weight of air, corrected the Greek
misconception or theory of vision, and determined the function of the
retina, count for nothing? Do we owe no tribute to a great thinker such
as Ghazali, who in speaking of his attempts to detach himself from his
youthful opinions says: “I said to myself, my aim is simply to know the
truth of things, consequently it is indispensable for me to ascertain
what is knowledge”? It cannot be that already we have lost sight of the
amazing intellectual activity of the Moslem world, during the earlier
part of the “Abbasid” period more especially? It cannot be that we have
quite forgotten the irrecoverable loss that was inflicted on Arabian
literature and on the world at large by the wanton destruction of
thousands of books that was prompted by Christian bigotry and
fanaticism? It cannot surely be said of Christian Europe that for
centuries now she has done her best to hide her obligation to the Arabs?
Yet most assuredly obligations such as these are far too sacred to lie
much longer hidden! Let Europe--Christendom rather--confess and
acknowledge her fault. Let her proclaim aloud to her own ignorant
masses, and to the world at large, the ingratitude she has displayed,
and the eternal debt she owes to the Islam she no longer despises. Open
confession is good for the soul, and only a confession such as this can
wipe off the black stain which has for so long besmirched her fair fame.
Let Christendom once and for all recognize that the greatest of all
faults is to be conscious of none--that acknowledging a fault is saying,
only in other words, we are wiser to-day than we were yesterday. Only
through magnanimity such as this can she claim redemption. For she must
surely know that “injustice founded on religious rancour and national
conceit cannot be perpetrated for ever.”
Let me endeavour to make my meaning somewhat clearer, by means of two
simple illustrations--the one belonging to the eighteenth century, the
other to the twentieth. “How many great men do you reckon?” Buffon was
asked one day. “Five,” answered he at once; “Newton, Bacon, Leibnitz,
Montesquieu, and myself.”
Some five to six years ago, the present German Emperor, in giving his
views on divine revelation and manifestation, is said to have expressed
himself as follows: “To promote man’s development God has revealed
Himself in man, whether he be priest or king, whether heathen, Jew, or
Christian. So in Moses, Abraham, Homer, Charlemagne, Luther,
Shakespeare, Goethe, Kant, and the Emperor William the Great, whom God
thus sought out to achieve imperishable results. His grandfather often
said that he was an instrument in God’s hands.”
Comment on my part of any kind would be but an insult to the intelligent
or sympathetic reader. But the way in which Islam is studiously ignored
in both cases is surely significant and luminous. These are but two mere
examples taken at random, but they are typical of European arrogance,
egotism, and her general attitude of supercilious apathy towards the
Moslem world. After all--even when an enlightened emperor is
concerned--it is but a step, and a short quick step, from the sublime to
the ridiculous.
In Europe’s own interest it would in the end repay her statesmen to
treat the world of Islam with greater sympathy and toleration, also with
but ordinary justice. These remarks apply more forcibly of course to
Great Britain and France. From the standpoint of the highest
statesmanship, these two states should utilize the power they possess
towards the attainment of this wise and politic object. Instead of
permitting any such impolitic measures (as e.g. those made by Christian
missionaries to proselytize) they should, by every means that lies
within their power, advance, encourage, and stimulate the work of Islam
in its own proper and legitimate sphere of influence. Reflection will
remind them that intolerance or persecution in any form, as the history
of Christianity itself proves, always aided, but never deterred, the
development of any creed. These facts alone ought to recommend the study
of Islam to all British statesman. But in addition, I would point out to
them one feature that is worth looking into. This is, that the same
blend of materialism and spirit, the same desire for unity, cohesion and
construction, which characterized Mohammed’s efforts, have operated also
in the building up of the British Empire. It is practically out of these
forces, but under different aspects and conditions of social and
physical environment, that England has expanded into Greater Britain.
Given the same conditions and environment, and the same vigorous people,
and there is no knowing what the true spirit and fervour of Islam might
not have effected. Remember that the soul of Islam, as the Prophet left
it, did not lack in spiritual stamina. The lack of it has been in her
disciples, who have found it difficult to live up to the rigid standard
that was set them by their Lord and Master. In a great international or
rather intercreedal question such as this, it is highly impolitic to
make comparisons, more especially when the creeds in question represent
a sphere of thought and a sociological system so widely divergent as
Islam and Christendom. All the same, there are facts that the latter
should be reminded of. Throughout its great and growing history,
particularly its earlier career when fanaticism was excusable, militant
and violent as she has been, Islam never descended to so hateful a
system as the diabolical Inquisition, never stained the great soul of
her Faith by ruthless and bloody massacres such as those of the
Albigenses, Waldenses, and St. Bartholomew. On the contrary, she showed
a spirit of religious toleration that was as rational as it was
remarkable. Indeed under the Ommiades of Spain (755-1031) this was in
every sense greater, higher and wider than that which prevails at
present in modern Spain. It is true of course that Ma’mun, one of the
Abbasid Caliphs, established in 833 A.D. a mihna or Inquisition, in
order to uphold the rationalism of the Mu’tazilite doctrine against
orthodoxy. But it was shortlived. For soon after his successor W’athik
is said to have officially abandoned rationalism; and in fourteen years
from its initiation, the cruel and bigoted Mutawakkil sternly put his
foot on it, and with it the Inquisition. This, however, was not an
Inquisition such as that of the Romish Church. In reality it was but a
council established with the object only of introducing rationalism
into the empire and to keep out reactionaries from the State Service. In
other words, it was but a “Test,” which was promulgated and administered
on the same lines and principles as the Test Act in England. Is it wise
then for the statesmen of Europe to ignore such weighty facts? Would it
not be more politic on their part to take cognizance of them? It is on
facts such as these that European policy in its relationship to Islam
should be based. It is only by making the study of universal history a
science that the politician can ever hope to become a statesman. This
means a thorough and comprehensive grasp of ancient as well as modern
history. Such a grasp alone will enable him to look into the future and
shape his policy. But to do so without a complete knowledge of Islam’s
history in the past, and the manifest part she has yet to play in the
history of the future, is to show an utter ignorance of statecraft, but
especially of that wider sphere of “welt politik” which bears the same
analogy to the former as, in military parlance, strategy does to
tactics. These shapers of the destinies of their various nations must
remember that Islam has done for the East, or rather for the world of
polygamy, what Christendom has done for the West or world of monogamy.
She has uplifted millions upon millions of human beings from a much
lower to a far higher scale of civilization. In Africa and in Asia she
has purified the primitive cults of their sacrificial abominations, has
introduced a better and humaner legislation, has encouraged commerce and
industries and established a more stable form of government. Finally,
she has exalted the supreme God, whose worship had practically fallen
into abeyance, to a pinnacle of solitary grandeur, and in this way
uplifted the people into a far higher moral and spiritual atmosphere. To
quote Stanley Lane Poole, she has given them “a form of pure theism,
simpler and more austere than the theism of most forms of Christianity,
lofty in its conception of the relation of man to God, and noble in its
doctrine of the duty of man to man, and of man to the lower creation.”
Islam, in fact, has done a great work. She has left a mark on the pages
of human history which is indelible, that can never be effaced--that
only when the world grows wiser will be acknowledged in full--in other
words, when the sun of knowledge shall have dispelled the black clouds
of ignorance. But Islam is still doing, and will continue to do, the
great work that her founder initiated. This is a work that Christianity
can never do. Islam too has a mission. But her mission is in quite
another sphere to that of Christendom. It is (and has for some time
been) the preconceived opinion in Europe that the power and influence
of Islam since the waning of her conquests have come to a standstill.
That morally and spiritually her influence is demoralizing and
corruptive--the bane, in a word, of those nations that she is
proselytizing. But this is not so. Never was a greater and more
unpardonable mistake made than this. An error rather than a mistake. The
wish but prompts the thought. There is still much moral and spiritual
vitality in Islam, therefore elasticity and power of expansion. In
Africa especially, among all the Bantu and negroid tribes whose
sociology is patriarchal, there is a great work for her to do. These
peoples by their whole social system and in every moral sense belong to
the sphere of Islam and not of Christendom.
To judge or even criticize Islam from a European standpoint is uneven.
To get her proper measure, Islam must be weighed from the aspect of the
ethnic basis upon which she rests. To compare one system by the standard
of another, it is only possible to arrive at a distorted or unequal
result. Islam can no more be judged by modern commonplace methods than
Europe can be judged on the same lines by Islam, or than Mohammed
himself whose splendid concept it was. The manners and morals of his own
time must also be taken into consideration. The two creeds of Islam and
Christendom have been built on different bases, and constructed out of
different material. The God of one is the God of universal nature. The
God of the other is a triform Being--a metaphysical trinity in unity.
Socially the Moslem is a polygamist, religiously he is an unitarian. The
European is just the opposite to this. Socially he is a monogamist,
religiously he is a trinitarian. In a word, the system of these two
great human divisions differ as much from each other as their foot gear.
That of the Moslem again conforms to nature. That is, his shoe is made
to fit the foot, which narrows at the heel, and splays out at the toes.
In Europe, on the contrary, the foot is made to fit the shoe, which,
wide at the heel, narrows into a point at the toes. How is it possible
then for two such widely divergent systems to agree?
But at least they can agree to differ. At least there is one broad base
upon which they can meet. On the grounds of a common humanity, on the
grounds of a common sympathy, by a common birth and a common death they
are equal. It is not for Christendom to hang back. Islam is quite ready
to meet her more than half-way. From the superior vantage ground of her
position, it is for her to hold out the right hand of fellowship. It is
for her to recognize the real worth of Islam. It is for her to respect
not to contemn her great coadjutor. For her to regard Islam, not as a
foe or even a rival, so much as a great and worthy co-partner with her,
in the work of civilization. From this reasonable and rational
standpoint the sphere of Islam’s influence should be wisely left alone.
For the enforcement of Christianity on races such as those of Africa,
for instance, whose system is patriarchal, can only end, as it has
already done, in their utter denationalization and hybridization. To
Europeanize and turn into Christians these sons of nature merely for the
motive of gaining converts is impolitic, if not immoral. It but makes
human mules of them. Wiser far to let them remain as they are. As well
try to turn camelopards into crocodiles or pythons into hippos, as
convert Africans into Europeans. Islam attempts nothing unnatural of
this kind--nothing that is opposed to ethnic conditions and sociological
usages. In her case she but develops the lama into the camel.
It is impossible, fatuous in fact, to ignore or even overlook the basic
importance of physical environment. Even science in this respect has
been backward, and very slowly recognized that geography is obviously
and essentially the basis of all history--i.e. of all human action and
development. The importance of climate and climatic changes on the
habits, customs, temperament and character of races, has never been
clearly and thoroughly realized. Not until this has been estimated and
appreciated at its true value, will it be possible for reason to
override the dogmas and bigotries of short-sighted and prejudiced
theology. But the day is fast approaching when this fact must be
acknowledged as a universal truth. Then only will Islam and other creeds
be appraised from an even and rational standpoint.
Even admitting that Islam has receded from Mohammed’s moral and
spiritual high water mark, this is all the more reason why the statesmen
of Europe should stretch out a helping hand to assist in raising her to
her former level. All the more reason why they should encourage and
stimulate her to higher aims and endeavours. This assuredly would be a
more dignified and statesmanlike proceeding than that which, if it does
not sanction, at all events permits the good name and fame of Islam to
be smirched with contumely, and to be held up before the world as a
standing menace to civilization. A course such as I have suggested, is
much more likely to bring about a better understanding and preparation
towards any possible fusion. On the other hand, the present propaganda
of active theological aggression and political indifference, is bound to
make the breach wider than ever with the ultimate certainty of
disruption. In face of such a climax there is but this one remedy. As a
moral and spiritual factor in the regeneration of humanity, Islam is
indispensable. In her own sphere she must not be interfered with. The
good of humanity is a higher cause to work for than the mere
glorification of creed and sect. The cause of humanity strikes wider,
deeper and higher than that of any creed or denomination. By working
towards this end, by sinking denominational differences in the common
stock-pot of humanity, the world at large and civilization in particular
will in the end gain ever so much more.
In speaking of Islam and of Moslems as I have done, I have spoken of
them as I have found them. Apart from a careful study of the Koran, my
knowledge of both is based on personal facts and experiences as varied
as they are extensive. In every clime and under a variety of conditions,
I have been in touch with Moslems of all classes and shades, and have
always found them animated by the same spirit--for race or colour makes
no difference to the spirit of Islam. Always consistent and devout,
always God-fearing and sincere as regards their Faith. Before all things
religious, their cult, the creed of Mohammed--i.e. El Islam or
self-surrender. Afghan, Arab, Baluchi, Hindustani, Somali, Turk,
Egyptian, Hadendowa, Berber, Senegalese, Fulani, Hausa, Yoruba,
Mandingo, Malay, I have found them in the main Islamic to the very
core. In peace or war, in camp and cantonment, working and fighting with
or against them, my experience of their moral consistency and spiritual
stamina has been the same. Brave to a fault, endowed with the reckless
courage of the Fatalist, fearless and contemptuous of death, their
fidelity to their Faith, their belief in the greatness of Mohammed, and
their veneration of God, is a something that once it is rightly
understood, can only be respected and appreciated at its true value. For
my part, seeing as I have their splendid heroism in their own cause, and
their touching devotion to those whose salt they have eaten, my feelings
towards them is not only one of unmixed admiration and respect, but also
of deep esteem and regard. Such men are worthy of Islam, as Islam indeed
is worthy of them. Only the soul--the moral and spiritual essence--of
Islam could have made them what they are, could have turned out of the
dregs of barbarism a human material so truly splendid.
With experience and facts such as these before me, I for one find it
impossible to forget, and only natural to acknowledge with candour, the
great and magnificent part that Islam has occupied in the history of the
world. In the intellectual strife of heroes who have wrestled and fought
for the truth and who for many centuries led the world, in the arena of
battle and of conquest where warriors have led the van, the sons of
Islam stand on a pedestal of their own making, that as the world grows
older and more enlightened, will stand out in all the greater
prominence. Stand out as men who have taken as great and heroic though
not so sustained a part on the stage of universal history as the giants
and heroes of Christendom.
Even in a study of this length it is in reality impossible to deal
exhaustively with a question so wide and extensive as this, which
requires a large volume to itself. But I have said enough, I trust, to
show that the value of Islam as a moral and spiritual factor in the
civilization of the world is very considerable. I hope too that to all
who are reasonable and rational in their views, I have shown, as clearly
and as concisely as it is possible to do within such narrow limits, that
the so-called “_Moslem menace_” is but the wraith of an over-heated
imagination--the bogie conjured up by a hectoring and arrogant
theocracy, backed up, unfortunately, by an indiscreet and tactless
Press, ever ready to exaggerate any piece of cheap claptrap into the
sensation of the moment. Always eager to lift up even garbage such as
this to the higher level of dramatic denouements, by giving undue
prominence to the unreliable froth and effervescence of irresponsible
and excitable cranks. In a word, by a process of moral aggravation that
is unworthy a great and liberal Press.
Finally, I have endeavoured to make it clear, that apart from motives of
honour and high principles and consistent with the dignity of the great
Aryan family, Europe should adopt towards Islam a policy of conciliation
and co-operation: if for nothing else, to avoid being hoisted by her own
overcharged and explosive petard. If I have done but this, then at least
my labour shall not have been in vain.
[Decoration]
ISLAM--CORRIGENDA.
P. 8, Foreword. In lines 3 and 2 from bottom, _united_ should read
_suited_.
On p. 57, line just above quotation, _could be still:_ should read
_could be: still--_
P. 87. In line 3 from bottom, _an an alysis of_ should read _an analysis
of_.
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Transcriber’s Note
Italics are indicated by underscores, _like this_.
The corrigenda were originally inserted before the Foreword; they have
been implemented, and moved to the end of the text for reference.
The advertisements were originally printed on either side of the title
page; they have been moved to the end of the text.
The following sentence, which seems to be missing one or more words, has
been retained as printed:
Yet synchronous with this the man of ideas and ideals that he kept
to himself however; that he divulged to no one.
Both “half way” and “half-way” are used.
The following typographical errors and inconsistencies have been
corrected:
Title page:
_“Personal Law of the Mohammedans,” etc_
changed to
_“Personal Law of the Mohammedans,” etc._
Page 9:
South American Guacho is not
changed to
South American Gaucho is not
Page 9:
adapted for idealistic minds.
changed to
adapted for idealistic minds?
Page 27:
the orginator of a new
changed to
the originator of a new
Page 32:
(an under rather than an over-estimate)
changed to
(an under- rather than an over-estimate)
Page 33:
God’s omnipresence and omipotence had made
changed to
God’s omnipresence and omnipotence had made
Page 56:
each a mighty voice,
changed to
each a mighty voice,”
Page 56:
blackness that prevades the very soul
changed to
blackness that pervades the very soul
Page 57:
grandeur and appaling sameness
changed to
grandeur and appalling sameness
Page 66:
truths are only found in the depths of the thought.
changed to
truths are only found in the depths of the thought.”
Page 72:
were much in repute, when both,
changed to
were much in repute; when both,
Page 82:
secrets _of God_ neither do I say
changed to
secrets _of God_, neither do I say
Page 87:
to hurl inuendoes, anathemas
changed to
to hurl innuendoes, anathemas
Page 91:
known as Aeneas Sylvius (Pius Aeneas):
changed to
known as Æneas Sylvius (Pius Æneas):
Page 94:
the sacred reduit and rallying ground
changed to
the sacred réduit and rallying ground
Page 96:
awakening of the spirit of commerce
changed to
awakening of the spirit of commerce.
Page 103:
I also will wait it with you.
changed to
I also will wait it with you.”
Page 125:
Islam, in fact is above
changed to
Islam, in fact, is above
Page 130:
In a great measure pologamy is much more
changed to
In a great measure polygamy is much more
Page 134:
all the Mutalazite doctors
changed to
all the Mu’tazilite doctors
Page 135:
that of the Mutalazite doctors
changed to
that of the Mu’tazilite doctors
Page 139:
She is only too willing, all, in fact,
changed to
She is only too willing; all, in fact,
Page 146:
ascertain what is knowledge?”
changed to
ascertain what is knowledge”?
Page 147:
“Newton, Bacon, Liebnitz, Montesquieu, and myself.”
changed to
“Newton, Bacon, Leibnitz, Montesquieu, and myself.”
Page 156:
other creeds be apprised
changed to
other creeds be appraised
All other peculiarities and inconsistencies of spelling, punctuation and
capitalisation have been retained as printed.