Islam, Her Moral And Spiritual Value: A Rational And Pyschological Study

by Arthur Glyn Leonard

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.