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The Historical Role of Islam by M N Roy: Chapter Five - An Essay on Islamic Culture

By MN Roy

Published: 1939

Transcription: Mohammad Basirul Haq Sinha

HTML Markup: RF for MIA, 2006 

Chapter Five: Mohammad and His Teachings

The founder of Islam has been characterized as "the man who, of all men, has exercised the greatest influence upon the human race." (Draper, "History of the Intellectual Development of Europe," Vol. I, p.329) There was, however, nothing very extraordinary about the man until he claimed the credit of divine revelation. The foundation of that dubious claim was no more or no less fictitious than in the case of the prophets, apostles and saints of all other religions. Christian arrogance called the Arabian Prophet an "Imposter". But it has been forgotten that he was given that name together with Moses and Jesus. The authorship of the famous book, anonymously published,—"Three Imposters"—which created sensation in Europe towards the close of the middle-ages, was attributed to the Christian King Frederic Barbarossa as well as to the Muslim philosopher Averroes.

If Mohammad was an "imposter", he did not take up that role any more consciously than others who appeared as instruments through which the fiction of divine revelation became a reality and carried conviction with the ignorant and superstitious masses. Having conceived the idea of national unity, Mohammad realized that it could not be made acceptable to the warring Arabian tribes unless it were backed up with a supernatural sanction. People enjoying the bliss of ignorance and thinking In terms of preconceived notions, could not be convinced with any other argument. The will of minor gods could be overwhelmed by the will of a greater and all-powerful God. The protection against the wrath of the former should be found in the mercy of the latter. The belief in the absolute sway of one supreme God can alone encourage people to revolt against the tyranny of a whole host of tribal deities. If the supreme God was not there he had to be invented. That was the chain of Mohammad's thoughts. There was no Imposture in it. Did not the rationalist Voltaire put forward the same argument more than a thousand years after it had found favour with the Arabian Prophet?

But in the latter case, the argument was put forward in defence of reaction; Voltaire advocated the necessity of inventing a God because that would be the only guarantee for the preservation of the decayed system of feudal monarchist society. At the time of Mohammad, and under the circumstances it was advanced, the argument served a positively revolutionary purpose. When man's mind is dominated by the belief in the supernatural, every progressive idea should be formulated in the terms of those beliefs if it were to secure popular support. Besides, the idea of One God was not the invention of Mohammad. The idea had grown out of social conditions described in the last chapter. Mohammad's mission was to discover evidence for the existence of the One God. And if you wish to convince people you must adduce only that kind of evidence which can carry conviction to them.

But Mohammad's search for God was not inspired by cynicism as in the case of Voltaire. It was an honest effort on the part of an ignorant man inspired by zeal. In quest of the God who alone could save the Arabian nation, he retired to the desert and gave himself up to meditation, fasting and prayer—those familiar practices adopted by the prejudiced seeking divine inspiration even in these days of the twentieth century. And the result was as usual in all such cases.

"He was visited by supernatural appearances, mysterious voices accosted him as the Prophet of God; even the stones and trees joined in the whispering." (Draper Ibid.) Such experiences always result from cerebral disorder which takes place whenever the prescribed practices are carried too far. Fixed ideas, however fantastic or imaginary, may appear to take concrete form if the mind is focused on them so as to exclude the consciousness of other sensations. A scientific study of the psychology of Seers reveals the fact that "inspiration" or any other "religious experience" is the result of a pathological state brought about either accidentally or purposely through prescribed practices.

Mohammad acted as all those of his kind had done before him, or did after him. But in his case, there was a fact which must go to his credit. He was too shrewd a man to be deluded by those psycho-pathological symptoms which are taken for the evidence of spiritual elevation. He was afraid that he was going mad; and might have abandoned his mission if his sagacious wife had not come to his aid in the nick of time. It was the rich merchant Khadija, mature with worldly wisdom, who was quick to appreciate the spiritual value of the mental aberrations of her husband. She persuaded him that his visions were not signs of insanity, but were messengers of God. Taking advantage of his psycho-pathological state of suggestibility, she could easily make him "see" an angel entering the room to deliver to him the Message of God. Undoubtedly, the drama could be enacted only in the setting of ignorance, superstition and prejudice main characters being played under delusion. But that is how all religions are born. There is no reason to think that Islam was an exception. It was an exception in the sense that, except for the Invention of a divine sanction, it contained less of religious dogmas and metaphysical speculation than sound political sense, progressive social principles and admirable codes of personal behavior. "He did not engage in vain metaphysics, but applied himself to improving the social condition of his people by regulations respecting personal cleanliness, sobriety, fasting, prayer, above all other works he esteemed almsgiving and charity. With a liberality to which the world had of late become a stranger, he admitted the salvation of men of any form of faith provided they were virtuous." (Draper, ibid.)

Composed by man of practically no education, the Koran, naturally, is not a work of any intellectual standard. It is full of crude Ideas and fantastic speculations. These obvious defects of the Koran, easily over-shadow its great merit even as the source of Inspiration of a great religion. Mohammad's religion was rigorously monotheistic; and as a Monotheism It was uncompromising, which outstanding characteristic won for it the distinction of the highest form of religion. The idea of God is the foundation of religion in the philosophical sense. That idea cannot be free of all fallacies unless it leads to the conception of creation out of nothing. The rationalism of ancient philosophers of Greece as well as of India—excluded the fantastic conception. Consequently, religions growing out of the background of that primitive rationalism could not conclusively establish the fundamental idea of God. The result was that all the great religions—Hinduism, Judaism and Christianity—eventually ended in some or other form of pantheism which logically liquidates religion as such. For pantheism identifying the phenomenal world with God puts the very Idea of God under doubt. It disposes of the Idea of creation and, consequently, the Idea of God must also go. If the world can exist, by itself, from eternity, it is not necessary to assume a creator. And, deprived of the function of creation, God becomes an unnecessary postulate.

Mohammad's religion cuts the Gordian knot. It frees the idea of God from the embarrassment of primitive rationalism by boldly asserting the highly irrational idea of creation out of nothing. The God stands out in all His glory. The ability to create not only the whole world but an endless series of worlds is the token of His all-powerfulness. To have thus established the Idea of God, albeit in a dogmatic and primitive manner, was the credit of Mohammad. For that credit he has gone down in history as the founder of the purest form of religion. Because Islam as a religion is irrationalism par excellence, it so easily triumphed over all other religions which, with all their metaphysical accomplishments, theological subtleties and philosophical pretensions, were defective as religion, being but pseudo-religions.

Monotheism, however, is a highly subversive theory. While being itself the highest form of religion, it strikes at the root the religious mode of thought. Placing God above and beyond the world, it opens up the possibility of doing without him altogether. Islam as the most rigorous monotheistic religion closed the chapter of human history dominated by the religious mode of thought, and by its very nature was open to unorthodox interpretations which eventually liquidated the religious mode of thought and laid down the foundation of modern rationalism. "We may compare the working of Monotheism to a mighty lake, which gathers the floods of science together, until they suddenly begin to break through the dam... The third of the great monotheistic religions, Mohammedanism, is more favorable to Materialism. This, the youngest of them, was also the first to develop, in connection with the brilliant outburst of Arabian civilization, a free philosophical spirit, which exercised a powerful influence primarily upon the Jews in the Middle Ages, and so indirectly upon the Christians of the West." (F.A. Lange "The History of Materialism," Vol. I, pp. 174 and 177). Being the most perfected form of Monotheism, Islam played that role. The crudities of the Koran did not prevent its basic idea from flourishing into all its revolutionary consequences.

His severe Monotheism contradicted Mohammad's claim to the sole Prophecy of God. While the Koran recognized Moses, Jesus and other Hebrew Prophets as apostles of God, Mohammad's claim, if not openly disputed in the beginning, was secretly doubted even among his associates. Divinity of its founder is not the fundamental creed of Islam. And that distinction results from its strict Monotheism. Immediately upon the death of Mohammad, his followers were divided on that crucial question. When the news of the Prophet's death reached the camp of the army setting out for the conquest of Syria, the devout Omar refused to believe that the Prophet could die, and threatened to strike off the head of messenger whom he suspected to be an infidel. Upon that, the venerable Abu Bakr admonished the impetuous younger man with the following words: "Is it Mohammad or the God of Mohammad that you worship? The God of Mohammad liveth forever; but the apostle was a mortal like ourselves, and according to his own prediction, he has experienced the common fate of mortality."

It should be noted that the immediate successor of Mohammad, at the moment of his disappearance, called him an apostle, instead of the Prophet. With the less ambitious designation of an apostle, Mohammad was placed by his followers on the level of other religious teachers and law-givers. Denial of the divinity of the Prophet made Islam the purest doctrine of Monotheism. Once divinity is conceded to a Prophet, before long, he assumes the attributes supposed to belong only to the Supreme Being. The unity of God or the absoluteness of the First Principle can no longer be maintained logically. Dubious theological devices endeavor to reconcile the contradiction. The original simplicity of faith is lost either in theological dogmatism or mystical self-deception. Without the severity of its theology, Islam could not claim the historic role as creditably as it did. When the Prophet is deprived of divinity, or his claim to it is not generally admitted, the scripture cannot command absolute and infallible authority. Consequently, a latitude is left for the mind of the faithful. The teaching of a mortal cannot have the majesty of eternal truth, and scriptural laws cannot claim immutability.

Until the twelfth century, Islam did not possess a homogenous body of dogmas. Subject to the belief in one God, the Mussulman had a practically unlimited latitude for his spiritual life. And history shows that the Arabian thinkers made free and full use of that flexibility of the new faith. In order to refute the Christian doctrines of Trinity, which they considered to be a vulgarization of the sublime idea of the Supreme God, Muslim theologists developed the fundamental idea of religion to the most abstract form ever conceived by human mind. (Vide Renan, "Averroes et Averroeism", p. 76). They could perform that unparalleled feat of theological ratiocination because "the Monotheism of Mohammad was the most absolute, and comparatively the freest from mythical adulterations." (F.A. Lange, "The History of Materialism," Vol. I, p. 184). The same authority testifies to the fact that the fundamental principles of religion laid down crudely by the founder of Islam were pregnant with the possibility of great development. And because of their rigid monotheistic nature, the development inevitably transcended the narrow limits of religious thought and culminated into a spiritual aflorescence which closed the age of faith. "Even before the communication of Greek philosophy to the Arabians, Islam had produced numerous sects and theological schools, some of which entertained so abstract a notion of God that no philosophical speculation could proceed farther in this direction, whilst others believed nothing but what could be understood and demonstrated... In the high school at Basra, there arose, under the protection of the Abbassides, a school of rationalists which sought to reconcile religion and faith." (Ibid., p. 177).

During the first five or six hundred years of its history, Islam produced not only scholars who occupied themselves more with heavenly bodies than with heavenly beings, who quietly set aside the Koran and placed greater spiritual value on the study of profane books, but revolutionary thinkers who ruthless\y sacrificed faith on the altar of reason. Not a few "Commanders of the Faithful" themselves—those who reigned at Baghdad, Kairo or Cordova until the eleventh century—attached greater value to positive knowledge than to revealed wisdom. The independent Empire of Bokhara preferred poets to the priests, doctors of medicine to doctors of divinity, and encouraged scientific research rather than the propagation of faith.

When we bear in mind that this line of intellectual development was opened up not only by the socio-political conditions created by the triumph of Islam, but originated in the central dogma of Mohammad's religion, neither the curiosities of the Koran nor the primitiveness of the Islamic faith should permit us to underestimate the historical role of Islam.

Chapter Four:  The Historical Role of Islam by M N Roy: Chapter Four - An Essay on Islamic Culture

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