A Critical Exposition of the Popular 'Jihád'/Introduction

by Moulavi Gerágh Ali

Introduction

• 1. Object of the book
• 2. Early wrongs of the Moslem; justification in taking up arms, if taken
• 3. Commencement of the war; the Koreish being public enemy were liable to be treated as such
• 4. But the Moslems could not take up arms to redress their wrongs under certain circumstances
• 5. Moslems otherwise engaged at Medina had no intention of suffering the horrors of war by taking the initiative, but were in imminent danger from the enemy
• 6. The Koreish first attacked the Moslems at Medina. They could not forbear the escape of the Moslems
• 7. Three battles waged by the Koreish against Mohammad—Badr, Ohad, and Ahzáb: these wars on the Moslem side were purely in defence, not waged even to redress their wrongs or re-establish their rights
• 8. The battle of Badr was defensive on the part of Mohammad. Reasons for the same
• 9. Mohammad at Medina, owing to the attacks, inroads, and threatening gatherings of the Koreish and other tribes, had hardly time to think of offensive measures
• 10. Armed opposition of the Koreish to the Moslem pilgrims from Medina in the vicinity of Mecca. The truce of Hodeibia
• 11. The Koreish again commit hostilities and violate their pledge. War declared against those who had violated the truce. War not carried out
• 12. War with foes other than Koreish
• 13. Expedition to Tabúk to check the advancing enemy. No war took place
• 14. Number of the wars of Mohammad much exaggerated: Ghazava defined; number of actual wars
• 15. The Revd. Mr. Green's remarks on the wars of Mohammad criticised
• 16. Another view of the wars of Mohammad
• 17. Caravans if waylaid were waylaid by way of reprisal
• 18. Intolerance; no compulsory conversion enjoined or took place during Mohammad's lifetime: Sir W. Muir quoted and refuted
• 19. A brief sketch of the propagation of Islam at Mecca: Islam at Mecca; Islam at Abyssinia; Conversions at Nakhla
• 20. Rapid stride of Islam at Medina
• 21. The increasing number of Moslem converts at Mecca after the Hegira
• 22. Disturbed state of the public peace among the tribes surrounding Medina. Internicine wars, an obstacle to the propagation of Islam
• 23. Sketch of the intertribal wars in Arabia during the lifetime of Mohammad
• 24. Spread of Islam in the surrounding tribes at Medina after the Hegira I—VI
• 25. Mecca a barrier against the conversion of the Southern tribes
• 26. Tribal conversions in the sixth year. Conversion among several other tribes of the North and North-east in A.H.
• 27. Surrender of Mecca, A.H.
• 28. Mecca not compelled to believe
• 29. The wholesale conversion of the remaining tribes, A.H. IX and
• 30. The various deputations in the 9th and 10th year of the Hegira
• 31. A list of the deputations of conversion received by Mohammad at Medina during A.H. IX and X
• 32. All conversions, individual and tribal, were without any compulsion
• 33. Mohammad was not favoured with circumstances round him. The difficulty Mohammad encountered in his work. Marcus Dods quoted: Dr. Mohseim's causes of the spread of Islam and Hallam quoted
• 34. Mohammad's unwavering belief in his own mission and his success show him to be a true prophet. Mohammad's efforts established monotheism in Arabia. His manly exertions, and his single handed perseverance. The business and office of a prophet described. Sir W. Muir and Stobart quoted
• 35. The reforms of Mohammad, his iconoclastic policy. The redemption of Arabia from venal debauchery and infatuated superstition. Muir, Marcus Dods, Stephens quoted
• 36. Indictment against Mohammad. His alleged cruelty and sensuality. Muir, Rev. Hughes, Marcus Dods, and Stanley Poole refuted
• 37. Objections to the (1) Finality of the social reforms of Mohammad, (2) positive precepts, (3) ceremonial law, (4) morality, (5) want of adaptability to the varying circumstances
• 38. All these objections apply rather to the teaching of the Mohammadan Common Law than to the Koran
• 39. (1) Finality of social reforms of Mohammad discussed. Intermediary not to be considered final
• 40. (2) Positive precepts and (3) ceremonial law, pilgrimage, Kibla, amount of alms, fasts, forms and attitude of prayer, &c.: pretentious prayers and ostentatious almsgiving
• 41. (4) The Koran, both abstract and concrete in morals
• 42. (5) Adaptability of the Koran to surrounding circumstances
• 43. Suitability of the Koran to all classes of humanity