It might be supposed that as Muhammadanism is so near to Christianity that it may almost be called a Christian heresy, and as we have in consequence much common ground, we might expect to find its adherents more accessible than Hindus to the Christian missionary. The opposite is the case, furnishing another illustration of the fact that no religionists are so antagonistic to each other as those who most nearly approximate. At the present time all over the world, Popery, under the conduct of the Jesuits, is far more hostile to Protestant missions than any form of heathenism.
It ought to be mentioned to the credit of Muhammadanism that it arose as a protest against polytheism and the worship of idols. This protest it has maintained down to our day. Not even a religious symbol is allowed to appear in their places of worship, and hence the marked contrast mosques present not only to Hindu temples, but to Christian churches.
Muhammadanism is a proselytizing religion as well as Christianity. During my Indian career I have heard of a convert now and then from Hinduism in the North-West, and very occasionally one from Christianity; but these accessions have been very few. In Bengal, on the other hand, it appears that during the last thirty or forty years a great number of low-caste people have been drawn into the Muhammadan ranks, many of them small farmers, who think that by belonging to a large and influential community they can the better contend with the landlords. It is said that the change is simply one of name and ritual.
The accessions from Muhammadanism to Christianity have been very few; but some of the best converts in the North-West belong to this class.
HINDUS AND MUHAMMADANS IN CONTACT.
For centuries Hindus and Muhammadans have been near neighbours in India. In the ordinary course of life they have had much intercourse with each other, and have exerted a strong mutual influence, the Muhammadans, especially of the lower class, having become in a measure Hinduized, while the Hindus of the lower class have become, if I may use such a word, in some degree Muhammadanized. I believe the stricter Muhammadans are of pure Mogul and Pathan descent, while the more lax are the many who at different times have been drawn or forced into Islam. Our Muhammadan servants speak continually of their caste, have many Hindu notions, and follow many Hindu practices. Low-caste Hindus, on the other hand, are prominent in some Muhammadan processions. Both Muhammadans and Hindus, as a rule, are satisfied with their respective position, as assigned to them by Allah or Fate, have no repugnance to each other, and no wish to disturb each other.
So far, however, as Muhammadans and Hindus are imbued with their respective systems they must be antagonistic; and their antagonism, though generally latent, every now and then breaks out into fierce strife, which but for the interposition of Government would lead to civil war. Early in this century there was in Benares a pitched battle between them, when they assailed each other with the utmost fury, and were separated by military force. All have heard of a recent conflict in Southern India, where blood was shed and property destroyed. About thirty years ago Oude was threatened with the outbreak of a war between the parties. There have been recently conflicts in Rohilkund on the occasion of processions, which but for prompt interference would have led to disastrous results.
MUHAMMADAN REFORMERS.
Of late years a reforming party has arisen among the Muhammadans with both political and religious ends in view. This party painfully realizes the loss incurred by their fellow-religionists on account of their neglect of the English language, and their failure to accommodate themselves to their new masters, thus allowing the Hindus to get in advance of them. They consequently discourage exclusive attention to Arabic and Persian literature, and advocate the cultivation of English. A few of this class have come to England to prosecute their studies, but for the many who must remain in their own land an institution has been opened at Allygurh, in the North-West, in which provision is made for imparting a liberal education. It cannot be expected that Indian Muhammadans can have a strong liking to the English Government, but this reforming party wishes to reconcile itself to the new order of things, and to identify itself with our rule so far as the Quran permits. In religious belief these reformers range from strict orthodoxy to rank rationalism. Their leader is an able and ardent advocate of Islam, though he has thrown off what he deems unauthorized and hurtful accretions, and many of his followers no doubt agree with him. A Bengalee Muhammadan, a graduate of Cambridge, has published a book entitled "The Life of Muhammad," which is saturated with rationalistic views. I cannot suppose he stands alone in his rationalism, but I have no means of knowing to what extent his views are shared by others. The whole party is the antipodes to the Wahabees, the extreme Puritans of Islam, who aim at following strictly the instructions of the Quran and the Traditions, and wage war to the knife against Christians and idolaters. Between the Wahabees and the reformers there is a very numerous party—it is supposed the great majority of Muhammadans—who have little sympathy with the strictness of the former, but as little with the looseness of the latter, who in their opinion are sacrificing Islam to their ambitious and selfish views. Between the reformers and those who cannot advance with them there has been sharp controversy, and there is no prospect of its coming to an end.
