Mohammedanism: Lectures on Its Origin, Its Religious and Political Growth, and Its Present StateSnouck Hurgronje, C. (Christiaan)
Islamic
Mohammedanism: Lectures on Its Origin, Its Religious and Political Growth, and Its Present State
Snouck Hurgronje, C. (Christiaan)
Islam
To the greater part of the world represented by this international
exhibition of Islâm, as a modern Musulman writer calls it, our modern
world, with all its problems, its emotions, its learning and science,
hardly exists. On the other hand, the average modern man does not
understand much more of the mental life of the two hundred millions to whom
the barren Mecca has become the great centre. In former days, other centres
were much more important, although Mecca has always been the goal of
pilgrimage and the cherished abode of many learned men. Many capitals of
Islâm offered the students an easier life and better accommodations for
their studies; while in Mecca four months of the year are devoted to the
foreign guests of Allah, by attending to whose various needs all Meccans
gain their livelihood. For centuries Cairo has stood unrivalled as a seat
of Mohammedan learning of every kind; and even now the Uaram of Mecca is
not to be compared to the Azhar-mosque as regards the number and the fame
of its professors and the variety of branches cultivated.
In the last half-century, however, the ancient repute of the Egyptian
metropolis has suffered a good deal from the enormous increase of European
influence in the land of the Pharaohs; the effects of which have made
themselves felt even in the Azhar. Modern programs and methods of
instruction have been adopted; and, what is still worse, modernism itself,
favoured by the late Muftî Muhammed Abduh, has made its entrance into the
sacred lecture-halls, which until a few years ago seemed inaccessible to
the slightest deviation from the decrees of the Infallible Agreement of the
Community. Strenuous efforts have been made by eminent scholars to liberate
Islâm from the chains of the authority of the past ages on the basis of
independent interpretation of the Qorân; not in the way of the Wahhâbî
reformers, who tried a century before to restore the institutions of
Mohammed's time in their original purity, but on the contrary with the
object of adapting Islâm by all means in their power to the requirements of
modern life.
Public-domain text, read in full here on John Shaqi.
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