"It was," writes Dr. Marcus Dods, "certainly no hopeful task which Mohammed undertook when he proposed by the influence of religion to combine into one nation tribes so incapable of being deeply influenced by any religion, and so irreconcilably opposed to one another; to abolish customs which had the sanction of immemorial usage; and to root out an idolatry, which, if it had no profound hold upon the spiritual nature, was at least bound up with old family traditions and well-understood tribal interests."[127]
The sacrifices made to, and the requirements essential to Islam, its numerous positive prohibitions, the immediate repudiation of old prejudices, the renunciation of all sorts of idolatry and superstition, the throwing aside of favourite idols and the abandoning of licentious rites and customs, the total abstinence from much-relished vices, the demand for producing practical effect on the will and character, and the reaping of material fruits from holy and religious life—were barriers insurmountable for the speedy progress of Islam.
Notwithstanding these impediments Mohammad succeeded, by the influence of his religion, in combining into one nation the wild and independent tribes, and putting a stop to their internecine wars; in abolishing the custom which had the sanction of immemorial usage; and in rooting out the national idolatry of indigenous growth, without compromising his inflexible principles of truth and sincerity and honesty; and without adopting the superstitions and vices of the people.
Dr. Mosheim thinks that, "the causes of this new religion's rapid progress are not difficult to be discovered: Mahomet's law itself was admirably fitted to the natural disposition of man, but especially to the manners, opinions and vices prevalent among the people of the East; for it was extremely simple proposing few things to be believed; nor did it enjoin many and difficult duties to be performed, or such as laid severe restraints on the propensities."[128]
It is manifest from the history of religions that the people generally try their best to obtain religion's sanction for the vices prevalent among them. But there is no doubt in this that Mohammad never sanctioned the idolatries and superstitions of the Arabs, nor he framed his doctrines according to the opinions and fancies of the people. He preached vehemently against everything he found blamable in the people; he spared not their dear idols and beloved gods and the dreaded genii, nor accommodated his preaching and reform to indulge them in their evil practices; nor did he adopt any of the vices current among the people into his system.
Mohammad certainly did lay stress on the propensities of the mind and made the actions of the heart answerable to God, and preferred inward holiness to outside form.
53. "The heart is prone to evils."—Sura XII.
38. "The hearing and the sight and the heart, each of these shall be inquired of."—Sura XVI.
225. "God will not punish you for a mistake in your oaths; but He will punish you for that which your hearts have assented to. God is gracious, merciful."
284. "Whatever is in the Heavens and in the Earth is God's, and whether ye disclose what is in your minds or conceal it, God will reckon with you for it; and whom He pleaseth will He forgive, and whom he pleaseth will He punish; for God is All-powerful."—Sura II.