MUHAMMADANS.

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CHAPTER XXVIII.

THE PEOPLE AMONG WHOM WE LABOUR.

MUHAMMADANS.

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LL over Northern India-I may say all over India -we find the followers of Muhammad. They are very unequally distributed. In some districts they form the majority, in others their number is very small, while in the cities they abound. There is among them all the variety of station which might be expected in a community composed of millions, ranging from princes, wealthy landholders, and great merchants, down to labourers and beggars. There is among them all variety of culture, from profound learning in a narrower or wider groove, down to utter illiteracy and gross ignorance. There is also variety of character, many leading notoriously wicked lives, while others are noted for goodness, and are honourable and useful members of society.

Looking at the Quran and the Bible, one might suppose there is a close accord between them, as both assert the unity and sovereignty of God, both condemn idolatry, and in both the same names continually meet us, such as Abraham, Jacob, Joseph, David, Solomon, and our Lord Jesus Christ. In fact, however, in India, as elsewhere, Muhammadanism has shown itself intensely

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hostile to the Gospel. The reason is apparent. I think it is difficult for any one to read with candour the Quran on the one hand, and the Bible, especially the New Testament, on the other, without perceiving the marked contrariety between them, notwithstanding their agreement on some points.

A true follower of Jesus Christ, one imbued with the spirit of His teaching and bent on the imitation of His example, cannot fail to cultivate holiness of heart and life, to cherish a humble, lowly temper, to look on all with love, however unworthy of love their character and conduct may be, and to promote their good in every way within his power. A follower of Muhammad, so far as he is imbued with his teaching, regards God with profound reverence as the Sovereign of the universe, deems homage to Him most due, looks with indignation on the worship of idols, attaches immense importance to outward rites and services, glories in Islam, pays comparatively little attention to inward excellence, and sees no need for a change of heart. As a worshipper and servant of Allah, following the precepts of the Prophet of the later age, he deems himself the spiritual aristocrat of the race, and looks down with scorn on all outside the pale of his community, whom he is in some cases bound to put to death, and in all cases to subject to degrading conditions, so far as he has the power. However wicked his conduct may be, as a worshipper of Allah he is sure of more tender treatment in another world than that which awaits Christians and idolaters. Thus the typical Muhammadan is one who scrupulously observes the laws of Islam, goes through his devotions with all the regularity of a soldier on drill, fasts at the appointed season, gives alms to the poor, attends to all prescribed rites, and at

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least once in his life goes on pilgrimage to Mecca and Medina. Outward religiousness, pride and self-righteousness, are his distinguishing characteristics.

Much has been said about the sensuality of Muhammadans. The sanction given by Muhammad to polygamy and extreme facility of divorce has borne bitter fruit. His own example has had a depraving influence. He alleged, indeed, a special Divine sanction for the dissoluteness of his later life, but this has not deterred his followers from thinking they could not go far wrong in imitating him. In addition to these facilities for a life of sensual enjoyment, the teaching of the Prophet in reference to female slaves has had a most depraving effect on family life. The Hindustanee expression for libertine, profligate-luchcha-is, I think, more frequently applied to Muhammadans in Northern India than to any other class of the community. It must be confessed, however, there is so much licentiousness among other classes-not only among Hindus, but I am grieved to say among many from our own land, soldiers and others -that I can scarcely join in declaring Muhammadans sinners in this respect above all others. There is this difference between the licentiousness of so-called Christians and Muhammadans, that in the teachings of the Gospel, while no unnatural restraint is laid on those who accept it, the strongest motives are brought to bear on them in favour of purity of heart and in opposition to licentiousness of life; while in the teachings of the Quran, amidst severe condemnation of the gratification of unlawful desire in some forms, there is much, if not to encourage, at least to give every facility for a life fatal to personal and domestic purity, a facility of which the adherents of Islam have largely availed themselves.

While agreeing with the views generally held by Christians regarding the teaching of the Quran and its influence in the formation of character, I cannot join in the sweeping condemnation of the Muhammadans which I have sometimes heard, as if they were one mass of corruption. In the middle and lower classes in Northern India we are told, by those whose testimony can be trusted, monogamy is the rule. Many lead a quiet, orderly life, with the domestic affections in full play which beautify and gladden the home. A Muhammadan writer, who may be supposed to know his own people, tells us that polygamy is getting out of favour, and that a strong feeling has set in in favour of a man having only one woman to wife. Among them there are undoubtedly persons of high character, whose bearing would do honour to the adherents of a far higher creed. I have conversed with some who seemed to me set on knowing and doing the will of God, who showed, so far as I could obtain an insight into their character, a reverent, earnest, humble temper, as if they had come under the power of the few passages, occurring here and there in the Quran, which inculcate spirituality of mind and love to all men, and as if they had in a measure escaped from the externalism so prominent in that book, and from its hard, fierce, bitter tone towards all who refuse to receive it as a revelation from heaven. With two Muhammadans I was for years on as friendly terms as I could be with any whose belief and practice differed so widely from my own. As to courteous, kindly demeanour, they were all that could be desired. I had many an earnest talk with them on the highest subjects, and I was struck with the apparent candour with which they listened to all I had to say. They read with evident interest books I

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gave them, and in the case of one such an impression was made that I hoped he was coming to the acknowledgment of Christ as his Lord and Saviour; but after going to his Moulvies he kept to Muhammad, though with manifest misgiving.

While I cannot join in the sweeping condemnation of Muhammadans, I must acknowledge my experience. accords with that of my missionary brethren regarding those with whom I have come ordinarily into contact. When I have been speaking to a company of Hindus, and have apparently secured their attention, I have been sorry to see a Mussulman coming up, as past experience had prepared me for the immediate introduction of such questions as the Trinity, the Sonship of Christ, His propitiatory sacrifice, and not infrequently the eating of pork. I have done my best to stave off such untimely discussion, and to keep to the subject I was teaching, but in not a few instances my audience has been broken up by the new-comer insisting on being heard. During my long missionary career I have had many discussions with Muhammadans in public and in private, in some cases conducted with a calmness and fairness which promised. good results; but in still more numerous cases with a readiness on their part to resort to the veriest sophistry, and fly from one point to another, and with a love of disputation which led to wrangling, and could accomplish no good. The controversy between Christianity and Muhammadanism has been carried on by the press as well as by oral discussion. In this department the late Dr. Pffander, Sir William Muir, and Mr. Hughes of Peshawur, have done excellent service.

It might be supposed that as Muhammadanism is so near to Christianity that it may almost be called a