A Critical Exposition of the Popular 'Jihád'/Chapter 12/120
[Sidenote: 120. Major Osborn quoted.]
Major Osborn has drawn a very dark picture of what he calls "The Doctrine of Jehad," in his Islam under the Arabs.[1] The defensive wars of Mohammad are explained by him as "means of livelihood congenial to the Arab mind, and carrying with it no stain of disgrace or immorality. This was robbery. Why should not the faithful eke out their scanty means by adopting this lucrative and honourable profession, which was open to everyone who had a sword and knew how to use it?... Surely, to despoil these infidels and employ their property to feed the hungry and clothe the naked among the people of God, would be a work well pleasing in His sight.... And thus was the first advance made in the conversion of the religion of Islam with the religion of the sword" (pages 46-47). After this the Major writes again: "The ninth Sura is that which contains the Prophet's proclamation of war against the votaries of all creeds other than that of Islam" (page 52). Then he quotes several verses, some of them half sentences, violently distorted, from the eighth and ninth Suras, in a consecutive form, without giving the numbers. These are Sura IX, 20, 34, 35, 82, 121; Sura VIII, 67; Sura IX, 36, 5, 29, 19; Sura XLVII, 4; Sura IX, 5; and Sura VIII, 42. Lastly, the learned Major concludes by saying,—"Such was the character of the Sacred War enjoined upon the Faithful. It is Muhammad's greatest achievement and his worst. When subjected himself to the pains of persecution he had learned to perceive how powerless were torments applied to the body to work a change of conviction in the mind. 'Let there be no violence in religion' had then been one of the maxims he had laid down. 'Unto every one of you,' he had said in former days, speaking of Jews and Christians, 'have we given a law, and an open path; and if God had pleased He had surely made you one people; but He hath thought fit to give you different laws, that he might try you in that which He hath given you respectively. Therefore, strive to excel each other in good works; unto God shall ye all return, and then will He declare unto you that concerning which ye have disagreed.' But the intoxication of success had long ago stilled the voice of his better self. The aged Prophet standing on the brink of the grave, and leaving as his last legacy a mandate of universal war, irresistibly recalls, by force of contrast, the parting words to his disciples of another religious teacher that they should go forth and preach a gospel of peace to all nations. Nor less striking in their contrast is the response to either mandate;—the Arab, with the Koran in one hand and the sword in the other, spreading his creed amid the glare of burning cities, and the shrieks of violated homes, and the Apostles of Christ working in the moral darkness of the Roman world with the gentle but irresistible power of light, laying anew the foundations of society, and cleansing at their source the polluted springs of domestic and national life."
Footnotes[edit]
- ↑ London: Longmans, Green & Co., 1876, pp. 46-54.