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But while the conflict to maintain the Muslim ideals
preserved the spiritual and intellectual life of Islam
from stagnation, the legists were fighting on the
wh ole a losin g battle . Th e f au lt lay partly in
themselves, that the more scrupulous were loth to
hold any religious office under the Sultans and, in
rejecting public service, left the field to their more
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with drawal we ake n e d th e ir powe r to combat
effectively the vices which were taking firm root
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the Muslim world. The middle classes in general, on
the other hand, accepted-if they did not always live
up to-the Islamic ideal, and as time went on both
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permeated by Sufi influences. Thus one may say,
with some little exaggeration, that in the Muslim
world, concealed by common outward profession of
Islam, there were two distinct societies living side by
side and interacting to some extent but in their basic
principles opposed to one another.(1)
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The expansion of the Ottoman Empire in Asia and
North Africa and the establishment of the Mughal
Empire in India in the sixteenth century brought the
greater part of the Muslim world once more under
the government of powerful and highly centralized
civil States. A marked feature of both Empires was
the strong emphasis laid on Muslim orthodoxy and the
Sacred Law; Church and State were not indeed
unified, since the military and higher civil polity was
constructed on independent non-Islamic lines, but
buttressed one another by a sort of concordat that
endured into the nineteenth century.(1)
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'The social values of gender equality and sexual
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"clash" between Islam and the west. The analysis of
these social attitudes reveals the extent of the gulf
between Islam and the west, with a stronger and
more significant gap on these issues than across most
of the political values.(1)
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(1) Arthur Goldschmidt Jr., A Concise History of the Middle
East, p. 132.
(2) Paul Coles, The Ottoman Impact on Europe, p. 146-47.
(3) Albert Hourani, Europe & the Middle East, p. 10.
(4) Southern, R.W., Western view of Islam & Middle Ages, p.
2.
(5) Jack G. Shaheen, The TV Arab, p. 4.
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The days of Islam's cultural conquests, it would
seem, are over. It can win back lapsed adherents,
but has no resonance for the young people of Berlin,
Tokyo or Moscow.(1)
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(1) Fukuyama F., The End of History and the Last Man, pp.
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The Life of [ Â KZ ( Sir William Muir ) gñ @zu
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All authorities agree in ascribing to the youth of
Mahomet a modesty of the deportment and purity of
manners rare among the people of Mecca.(2)
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A patriarchal simplicity pervaded his life. His custom
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re fu se an in vitation to th e hou se e ve n of the
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(1) Wat t Mont gomery Wat t, Muham ma d, Prophet and
Statesman, p. 231.
(2) Sir William Muir, The Life of Mahomet, vol. II, p.14.
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He enjoyed a high character among the citizens and
nothing stands against his name.(2)
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Mahomet's house was a model of conjugal happiness
and domestic virtues; Khadija made an ideal wife for
Mahomet, who was the best of husbands. This man
remained faith ful to one wife much older than
himself for a quarter of a century.(2)
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But amid all the duties of a general, legislator,
judge, and diplomat, the prophet did not neglect
those of preacher and teach er: his advice was
demanded on all possible questions, the occasions
were few on which he failed to give it.(2)
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(1) Margoliouth, D. S., Mohammad and Rise of Islam, p.448.
(2) Margoliouth, D. S., Mohammad and Rise of Islam, pp.
463-464.
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Anoth er of those domestic scenes is somewhat
different in character.Abu Bakr and 'Umar knock at
the Proph et's doors and at f irst cann ot obtain
permission. When they are admitted they find the
Prophet seated gloomily silent with his wives around
him. They had been asking for household supplies
which the Prophet cannot provide. 'Umar, hoping to
cheer the Prophet, narrates how his wife had been
demanding money, and he had replied by a sound
blow on her neck. The Prophet; exploding with
laughte r, explain s that h is wives we re equ ally
importunate. The two friends wish to try 'Umar's
expedient with their respective daughters. This the
Prophet does not permit, but he gives his wives the
.choice of quitting him if they prefer the present
world. A'isha declines the offer, and the others
follow suit.(1)
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The good sense of Mohammad despised the pomp of
royalty; the apostle of God submitted to the menial
offices of the family; he kindled the fire, swept the
floor, milked the ewes, and mended with his own
hands his shoes and his woolen garment. Disdaining
the penance and merit of a hermit, he observed
without effect or vanity, the abstemious diet of an
Arab soldier. On solemn occasions he feasted his
companions with rustic and hospitable plenty. But in
his domestic life many weeks would elapse without a
fire being kindled on the hearth of the Prophet. The
interdiction of wine was confirmed by his example;
his hunger was appeased with a sparing allowance of
barley bread, he delighted in the taste of milk and
honey, but his ordinary food consisted of dates and
water.(1)
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(1) Edward Gibbon, The Decline and Fall of the Roman
Empire, vol. 2, p. 694.
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History o f " KZ ( C h a r l e s M i l l s ) F Ög e
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In the possession of the kind and generous affections
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social and domestic duties, he disgraced not his
assumed title of apostle of God. With that simplicity
which is so natural to a great mind, he performed the
humblest offices whose homeliness it would be idle
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Arabia, he mended his own shoes and coarse woolen
garment, milked the ewes, swept the hearth, and
kindled his fire. Dates and water were his usual fare
and milk and honey his luxuries, when he traveled,
he divided his morsel with his servant. The sincerity
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his death by the exhausted state of his coffers.(1)
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The Prophet never accumulated wealth nor even
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in th e extre me , e ven wh e n ample mon e y was
available if he had been interested in it.(1)
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He was a man without pride, without ostentation,
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just man, and works that he died in debt, some of his
belongings in pawn with a Jew-among them his only
shield for which he obtained three measures of meal.
Mohammed despised pomp and lived an utterly
simple life.' He lived in great humility, performing
the most menial tasks with his own hands; he kindled
the fire, swept the floor, milked the ewes, patched
his own garments, and cobbled his own shoes. There
was an essential Puritanism in his system.(2)
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