Islam

A Concise Introduction

Huston Smith

• Verlag: HarperOne
• Jahr: 2008
• ISBN:
  9780061734601
• Thema: Théologie et religion
• Thema: Religion comparée

The world's premier authority on religious traditions presents a concise and timely guide to the history, teachings, and practice of Islam.

Drawn from his masterful presentation of Islam in the bestselling book The World's Religions (over two million copies sold), Huston Smith offers a revealing look into the heart of a tradition with more than one billion adherents worldwide. Dispelling narrow and distorted notions about the nature of Islam and featuring a new introduction by the author, this book compellingly conveys the profound appeal of Islam, while addressing such timely issues as the true meaning of jihad, the role of women in Islamic societies, and the remarkable growth of Islam in America.

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ISLAMIC BACKGROUND

“Around the name of the Arabs,” writes Philip Hitti, “gleams that halo which belongs to the world-conquerors. Within a century after their rise this people became the masters of an empire extending from the shores of the Atlantic Ocean to the confines of China, an empire greater than that of Rome at its zenith. In this period of unprecedented expansion, they assimilated to their creed, speech, and even physical type, more aliens than any stock before or since, not excepting the Hellenic, the Roman, the Anglo-Saxon, or the Russian.¹

Central in this Arab rise to greatness was their religion, Islam. If we ask how it came into being, the outsider’s answer points to socioreligious currents that were playing over Arabia in Muhammad’s day and uses them to explain what happened. The Muslims’ answer is different. Islam begins not with Muhammad in sixth-century Arabia, they say, but with God. “In the beginning God…” the book of Genesis tells us. The Koran agrees. It differs only in using the word Allah. Allah is formed by joining the definite article al (meaning “the”) with Ilah (God). Literally, Allah means “the God.” Not a god, for there is only one. The God. When the masculine plural ending im is dropped from the Hebrew word for God, Elohim, the two words sound much alike.

God created the world, and after it human beings. The name of the first man was Adam. The descendants of Adam led to Noah, who had a son named Shem. This is where the word Semite comes from; literally a Semite is a descendant of Shem. Like the Jews, the Arabs consider themselves a Semitic people. The descendants of Shem led to Abraham, and so far we are still in the tradition of Judaism and Christianity. Indeed, it was the submission of Abraham in his supreme test—would he be willing to sacrifice his son Ishmael?—that appears to have provided Islam with its name. Abraham married Sarah. Sarah had no son, so Abraham, wanting to continue his line, took Hagar for his second wife. Hagar bore him a son, Ishmael, whereupon Sarah conceived and likewise had a son, named Isaac. Sarah then demanded that Abraham banish Ishmael and Hagar from the tribe. Here we come to the first divergence between the koranic and biblical accounts. According to the Koran, Ishmael went to the place where Mecca was to rise. His descendants, flourishing in Arabia, became Muslims; whereas those of Isaac, who remained in Palestine, were Hebrews and became Jews.

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THE SEAL OF THE PROPHETS

Following Ishmael’s line in Arabia, we come in the latter half of the sixth century A.D. to Muhammad, the prophet through whom Islam reached its definitive form, Muslims believe. There had been authentic prophets of God before him, but he was their culmination; hence he is called “The Seal of the Prophets.” No valid prophets will follow him.

The world into which Muhammad was born is described by subsequent Muslims in a single word: ignorant. Life under the conditions of the desert had never been serene. People felt almost no obligation to anyone outside their tribes. Scarcity of material goods made brigandage a regional institution and the proof of virility. In the sixth century political deadlock and the collapse of the magistrate in the leading city of Mecca aggravated this generally chaotic situation. Drunken orgies were commonplace, and the gaming impulse uncontrolled. The prevailing religion watched from the sidelines, providing no check. Best described as an animistic polytheism, it peopled the sandy wastes with beastly sprites called jinn or demons. Fantastic personifications of desert terrors, they inspired neither exalted sentiments nor moral restraint. Conditions could hardly have been better calculated to produce a smoldering undercurrent, which erupted in sudden affrays and blood feuds, some of which extended for half a century. The times called for a deliverer.

He was born into the leading tribe of Mecca, the Koreish, in approximately A.D. 570, and was named Muhammad, “highly praised,” which name has since been borne by more male children than any other in the world. His early life was cradled in tragedy, for his father died a few days before he was born, his mother when he was six, and his grandfather, who cared for him after his mother’s death, when he was eight. Thereafter he was adopted into his uncle’s home. Though the latter’s declining fortunes forced the young orphan to work hard minding his uncle’s flocks, he was warmly received by his new family. The angels of God, we are told, had opened Muhammad’s heart and filled it with light.

The description epitomizes his early character as this comes down to us by tradition. Pure-hearted and beloved in his circle, he was, it is said, of sweet and gentle disposition. His bereavements having made him sensitive to human suffering in every form, he was always ready to help others, especially the poor and the weak. His sense of honor, duty, and fidelity won him, as he grew older, the high and enviable titles of “The True,” “The Upright,” “The Trustworthy One.” Yet despite his concern for others, he remained removed from them in outlook and ways, isolated in a corrupt and degenerate society. As he grew from childhood to youth and from youth to manhood, the lawless strife of his contemporaries, the repeated outbursts of pointless quarrels among tribes frequenting the Meccan fairs, and the general immorality and cynicism of his day combined to produce in the prophet-to-be a reaction of horror and disgust. Silently, broodingly, his thoughts were turning inward.

Upon reaching maturity he took up the caravan business, and at the age of twenty-five entered the service of a wealthy widow named Khadija. His prudence and integrity impressed her greatly, and gradually their relation deepened into affection, then love. Though she was fifteen years his senior, they were married and the match proved happy in every respect. During a long, desolate period that lay ahead, in which no one would believe in him, not even himself, Khadija was to remain steadfastly by his side, consoling him and tending hope’s thin flame. “God,” tradition was to record, “comforted him through her, for she made his burden light.”

Following his marriage were fifteen years of preparation before his ministry was to begin. A mountain on the outskirts of Mecca, known as Mount Hira, contained a cave, and Muhammad, needing solitude, began to frequent it. Peering into the mysteries of good and evil, unable to accept the crudeness, superstition, and fratricide that were accepted as normal, “this great fiery heart, seething, simmering like a great furnace of thoughts,” was reaching out for God.¹

The desert jinn were irrelevant to this quest, but one deity was not. Named Allah² he was worshiped by the Meccans not as the only God but as an impressive one nonetheless. Creator, supreme provider, and determiner of human destiny, he was capable of inspiring authentic religious feeling and genuine devotion. Certain contemplatives of the time, called hanifs, worshiped Allah exclusively, and Muhammad was one of their number. Through vigils, often lasting the entire night, Allah’s reality became for Muhammad increasingly evident and awesome. Fearful and wonderful, real as life, real as death, real as the universe he had ordained, Allah (Muhammad was convinced) was far greater than his countrymen supposed. This God, whose majesty overflowed a desert cave to fill all heaven and earth, was surely not a god or even the greatest of gods. He was what his name literally claimed: He was the God, One and only, One without rival. Soon from this mountain cave was to sound the greatest phrase of the Arabic language; the deep, electrifying cry that was to rally a people and explode their power to the limits of the known world: La ilaha illa ’llah! There is no god but God!

But first the prophet must receive, around 610, his commission. Gradually, as Muhammad’s visits to the cave became more compelling, the command that he later saw as predestined took form. It was the same command that had fallen earlier on Abraham, Moses, Samuel, Isaiah, and Jesus. Wherever, whenever, this call comes, its form may differ but its essence is the same. A voice falls from heaven saying, “You are the appointed one.” On the Night of Power, as a strange peace pervaded creation and all nature was turned toward its Lord, in the middle of that night, say the Muslims, the Book was opened to a ready soul. Some add that on the anniversary of that Night it is possible to hear the grass grow and the trees speak, and that those who do so become saints or sages, for on the annual return of that Night one can see through the fingers of God.³

On that first Night of Power, as Muhammad lay on the floor of the cave, his mind locked in deepest contemplation, there came to him an angel in the form of a man. The angel said to him: “Proclaim!”⁴ and he said: “I am not a proclaimer”; whereupon, as Muhammad was himself to report, “the Angel took me and whelmed me in his embrace until he had reached the limit of my endurance. Then he released me and said again, ‘Proclaim!’ Again I said: ‘I am not a proclaimer,’ and again he whelmed me in his embrace. When again he had reached the limit of my endurance he said ‘Proclaim!,’ and when I again protested, he whelmed me for a third time, this time saying:

Proclaim in the name of your Lord who created!

Created man from a clot of blood.

Proclaim: Your Lord is the Most Generous,

Who teaches by the pen;

Teaches man what he knew not.”

(Koran 96:1–3)

Arousing from his trance, Muhammad felt as if the words he had heard had been branded on his soul. Terrified, he rushed home and fell into paroxysms. Coming to himself, he told Khadija that he had become either a prophet or “one possessed—mad.” At first she resisted this disjunction, but on hearing his full story she became his first convert—which, Muslims often remark, in itself speaks well for his authenticity, for if anyone understands a man’s true character it is his wife. “Rejoice, O dear husband, and be of good cheer,” she said. “You will be the Prophet of this people.”

We can imagine the spiritual anguish, the mental doubts, the waves of misgivings that followed in the wake of the experience. Was the voice really God’s? Would it come again? Above all, what would it require?

It returned repeatedly, and its command was always the same—to proclaim. “O thou, inwrapped in thy mantle, arise and warn, and glorify thy Lord.” Muhammad’s life was no more his own. From that time forth it was given to God and to humanity, preaching with unswerving purpose in the face of relentless persecution, insult, and outrage, the words that God was to transmit for twenty-three years.

The content of the revelation will be reserved for later sections. Here we need only speak of the response it drew and note that its appeal throughout was to human reason as vectored by religious discernment.

In an age charged with supernaturalism, when miracles were accepted as the stock-in-trade of the most ordinary saint, Muhammad refused to pander to human credulity. To miracle-hungry idolaters seeking signs and portents, he cut the issue clean: “God has not sent me to work wonders; He has sent me to preach to you. My Lord; be praised! Am I more than a man sent as an apostle?”⁵ From first to last he resisted every impulse to inflate his own image. “I never said that God’s treasures are in my hand, that I knew the hidden things, or that I was an angel. I am only a preacher of God’s words, the bringer of God’s message to mankind.”⁶ If signs be sought, let them be not of Muhammad’s greatness but of God’s, and for these one need only open one’s eyes. The heavenly bodies holding their swift, silent course in the vault of heaven, the incredible order of the universe, the rain that falls to relieve the parched earth, palms bending with golden fruit, ships that glide across the seas laden with goodness—can these be the handiwork of gods of stone? What fools to cry for signs when creation tokens nothing else! In an age of credulity, Muhammad taught respect for the world’s incontrovertible order, a respect that was to bring Muslims to science before it did Christians. Apart from his nocturnal ascent through the heavens, which will be mentioned, he claimed only one miracle, that of the Koran itself. That he with his own resources could have produced such truth—this was the one naturalistic hypothesis he could not accept.

As for the reaction to his message, it was (for all but a few) violently hostile. The reasons for the hostility can be reduced to three: (1) Its uncompromising monotheism threatened polytheistic beliefs and the considerable revenue that was coming to Mecca from pilgrimages to its 360 shrines (one for every day of the lunar year); (2) its moral teachings demanded an end to the licentiousness that citizens clung to; and (3) its social content challenged an unjust order. In a society riven with class distinctions, the new Prophet was preaching a message that was intensely democratic. He was insisting that in the sight of his Lord all people were equal.

As such a teaching suited neither their tastes nor their privileges, the Meccan leaders were determined to have none of it. They began their attack with ridicule: pinpricks of laughter...