Ancient Jain Temple.
Next among the religions of the East, whose outward observances so forcibly attract attention, comes that of the Moslem—“The marvellous reformation wrought by Mahomet and the Koran in the manners, morals, and religious feelings of so many millions.”
Mahomet, in truth, although “The False Prophet,” would appear to have been a considerable benefactor to his species. The Arabs, at the time of his birth, were sunk in idolatry and the worship of the stars, while their morals [[338]]were under no control either of law or religion. The Prophet’s aim appears, in the first instance, to have been, to secure a system of orderly government, and at the same time to gain, for his own family, a dignity which should be exalted beyond all fear of competition—the dignity of lordship over the holy city of Mecca. This was then held under no higher tenure than the sufferance and caprice of the Arab tribes. To perpetuate this lordship by assuming an hereditary and inviolable pontificate was Mahomet’s first idea, and at a banquet given to the whole of his kinsmen he revealed his scheme. They, however, rejected his appeal, and he then proclaimed himself as an apostle to all, and setting aside existing forms and traditions proceeded to a higher flight of ambition. For election by blood, he substituted election of God; and assuming a direct revelation from on high, he, by force of an ardent and ambitious will, carried out his project even at Mecca itself, where, to all who visited his shrine, he preached without distinction. From the powerful opposition brought against him, Mahomet was at last obliged to fly; but before doing so, and casting off the high position he held among his own tribe and kinsmen, he assembled his followers [[339]]together on a mountain near Mecca, and there, without distinction of blood or calling, he enrolled them as equal followers in one community, and entered with them into a solemn and binding agreement. “That night Mahomet fled from Mecca to Medina, and then took its rise a pontificate, an empire, and an era.” This hegira, or “flight,” is believed to have occurred on the 19th June, A.D. 622[5] but has been variously stated; it is, however, the era now in general use among no less than one hundred and sixty millions of people.
Although himself an undoubted impostor, and the Koran a manifest forgery, Mahomet would appear to deserve a larger share of appreciation, or at least of charitable judgment, than he usually receives.
“He was one richly furnished with natural endowments, showing liberality to the poor, courtesy to every one, fortitude in trial, and, above all, a high reverence for the name of God. He was a preacher of patience, charity, mercy, beneficence, gratitude, honouring of parents and superiors, and a frequent celebrator of Divine praise.” The great doctrine of the Koran is the Unity of God, and in this creed Mahomet [[340]]himself seems to have been a sincere believer. “Its design was to unite the professors of the three different religions then followed in Arabia—who for the most part were without guides, the greater number being idolaters, and the rest Jews and Christians, mostly of erroneous and heterodox belief—in the knowledge and worship of one eternal and invisible God, and to bring them to obedience of Mahomet as the only prophet and ambassador of the truth.” The “fatiha,” or opening chapter of the Koran, is said to contain the essence of the whole, and forms part of the daily prayers of all zealous Mussulmans. It commences with the formula pronounced at the beginning of their reading on all occasions whenever an animal is slaughtered for food, and upon the undertaking of all important actions whatever:
“In the name of God, the merciful, the compassionate. Praise be to God, the Lord of the Creation, the all-merciful, the all-compassionate! Ruler of the day of reckoning!
“Thee we worship, and Thee we invoke for help. Lead us in the straight path—the path of those upon whom thou hast been gracious, not of those that are the objects of wrath or that are in error.”
The Moslem faithful pray five times in the twenty-four hours: in the morning before sunrise, [[341]]at noon, before sunset, after sunset, and before the first watch of the night: and that these observances were not originally instituted merely that their prayers might be seen before men, would appear from the injunction which lays down that “what is principally to be regarded in the duty of prayer, is the inward disposition of the heart, which is its entire life and spirit, the most punctual observance being of no avail if performed without devotion, reverence, attention, and hope.”
Prayer was held by Mahomet to be the “pillar of religion” and the “key of paradise,” and in the performance of it, his disciples are enjoined to lay aside their ornaments and costly habits, and all that might savour of either pride or arrogance.
Its observance, however, at five stated times appears to be nowhere mentioned in the Koran, although the custom is now an essential part, and the most noticeable and characteristic feature of Mahomedanism.
Saints and sinners join equally in the form. A crime just committed, or one in immediate contemplation, in no way interferes with the “five-time prayers,” and the neglect of them amounts to an abnegation of the Faith. The [[342]]summons to prayer was originally only one sentence, “To public prayer.” Mahomet, however, afterwards bethought himself that a more elaborate and striking call would be an improvement, and the present “Azzan,” or call to prayer, was introduced.