A HISTORY OF THE ISLAMIC PEOPLES (Translated from the German of Dr. Weil's Geschichte der Islamltlschen Volker) "k, BY 5. KHUDA BUKHSH, M.A., B.C.L., Bar- at- Law, Author of Islamic Civilisation, Essays Indian and Islamic, Translator of Von Kramer's Culturgeschlchte des Orients. PUBLISHED BY THE UNIVERSITY OF CALCUTTA PBINTBD B7 ATULCHANDRA BHATTACHABTYA AT THE CALCUTTA UNIVERSITY PEE88, SENATE HOUSE, CALCUTTA To Sir Asutosh Mookerjee with affectionate regards. INTRODUCTION. I. This is neither the place nor the occasion for a review of the great services rendered by Sir Asutosh Mookerjee to the cause of learning in Bengal. Suffice it to say that his eight years' tenure of office as Vice-Chancellor of the Calcutta University is a land-mark which will defy the storm and stress of time. In every sphere of learning his influence will be felt, his services his acknowledged ; and, as time goes by, figure will loom larger and larger on the intellectual horizon of his country. The severance of his connection with the University would have been a misfortune at than ever is it so at this any time ; but more juncture, when so many things call for his activity and sym- pathetic guidance. The Mohamedan Community has special reason to be thankful to him. It was he who introduced Islamic History as a subject of higher study in the University of Calcutta. Hitherto that subject had been neglected, and shockingly so, where it should have attracted special care and interest. Even forsooth in pure centres of Islamic Study Islamic History has been at a discount. And yet it does not need a very prophetic vision to see its necessity and usefulness. It will teach the Mohamedans what they were, and it will teach the non-Muslims what the Muslims have been in the past. It will set ideals before the one, and it will inspire respect in the other. It will help forward the cause, so dear to us all and ; mutual understanding mutual toleration, the first necessary step to tha.t higher Unity which is at once the dream of the poet, the fervent prayer of the philosopher, the hope of the rising generation, and the true destiny of India. It is most encouraging, indeed, that this subject should have taken well with students, and we trust it will grow more and more popular as time goes by. VI INTRODUCTION But it is impossible to dismiss this subject without expressing a hope that the authorities will ere long do something to make the study of Islamic History more satisfactory and systematic than it is to-day. Of course we have only just made a lie ? Who can tell ? Let beginning ; what possibilities beyond us, at least, cleave to the sunnier side of doubt. of The present translation owes its origin to the suggestion Sir Asutosh Mookerjee, and it is therefore only fit and proper that it should stand linked with his great name. II. Dr. Gustav Weil is too well-known to require any introduction or recommendation. Among Oriental Scholars in of conti- Germany he holds an honoured position, and in spite nuous researches and the unwearied industry of his countrymen his work still retains the confidence of scholars all over the world. The work of which I now offer an English translation, is a most volume at once handy, compact and scholarly suited eminently for students who need a safe and trustworthy guide to lead them through the labyrinth of Mohamedan history. It is moreover free from cumbrous foot-notes, which though somewhat necessary and useful to scholars, are yet distressing to students. I have not, however, altogether succeeded in avoid- as as I ing the foot-notes, but I have been sparing possible. could not overlook the results of more recent investigations it to and researches, and I have therefore thought necessary such a course essential incorporate them wherever I deemed in the interest of learning and scholarship. Dr. Weil's Geschichte der Islamitischen Volker may safely be made the basis of a more detailed and more extended investiga- translation which I now tion; and as such, I trust, the English offer to the Public will be welcome to students and scholars alike, both here and abroad. that I do not at all I must not, however, omit to mention Dr. Weil's observations agree with some of regarding write a work the Prophet. As I propose to separate dealing INTRODUCTION Vll with the Prophet and the History of Islam I do not think it wise to burden the pages of this translation with lengthy notes, discussing, criticizing and refuting individual views of the author. It remains for me now to offer my most grateful thanks to Mr. H. B. Hannah, of the Calcutta Bar, for his uniform kindness and courtesy in revising the proofs of this book; to Dr. Horovitz of Aligarh for his constant and ever ready in and difficult in help explaining doubtful passages the text ; and to Miss Effie Whitehead for valuable suggestions, and for unfailing sympathy and encouragement in my work. CENTRAL LAW COLLEGE, ~) S. K. B. [ Catoitta, 9th April, 1914. j HISTORY OF THE ISLAMIC PEOPUBS i MOHAMED AND THE QUR'AN 1. Mohamed and the Arabs of his time. To understand the Muslims, whose history we have under- taken to write, we must cast a rapid glance at the political and intellectual condition of Arabia, the home of the Prophet Mohamed, the founder of Islam, and also briefly explain how the new faith and the new kingdom arose, and how within a short time they grew into the vast and tremendous power which they eventually became. In matters religious and political Arabia in the sixth century was the theatre of the wildest confusion. In the south the Jews and the Christians fought for supremacy. Several of the eastern provinces were under the yoke of the Persians; while a portion of the north acknowledged the Byzantine sway. In Central Arabia alone, did the Beduins maintain their divided as were into ancient freedom ; but, they numerous tribes, they not infrequently fought among themselves to the death. No less unhappy was the condition of their religion. By close contact with Judaism and Christianity many tribes had accepted the Jewish and Christian faiths. Detached as they were, the inhabitants of Central Arabia alone remained loyal to their old idols. Of these idols in the shape of men and animals some were the objects of veneration of this, and some of that tribe. Some tribes, again, worshipped A HISTORY OP THE ISLA9TTC PEOPLES sun some the moon some other the ; ; heavenly bodies, and some drifted away towards the religion of the magians. Nor were the of the cult of traces hero-worship, tree and stone, entirely absent among the Arabs. In the life of the Beduins religion, as a rule, filled a very insignificant position, and it was not against a real, genuine attachment to an old time-honoured faith that Islam had to struggle, but against religious indifference, scepticism and gross selfishness. At the time of Mohamed idol-worship was already nearing its fall. Arab thinkers and Arab poets regarded the idols as worthless, powerless things. Even belief in the world to come was not unknown in Arabia prior to Mohamed, but its wide- spread diffusion was doubtless due to Islam. Mekka with its old Temple, the Ka'bah, was the central point of Arabian idolatry. There were lodged the idols of the various tribes, and to it was made the annual pilgrimage. Sacred, indeed, was the season of pilgrimage. Then did strife cease and then did peace reign on earth. Then were life and property held in perfect security. Hence, at the fair and in the markets the barques of commerce rode on a full tide. On the entire population of the Arabian Peninsula the chiefs of the town of Mekka, the holders of the spiritual offices, exercised a profoundly powerful influence, for in their hands lay the fixing of a portion of the sacred months on which depended the security of commerce on the one hand, the outbreak or cessation of hostilities on the other.* Is it any wonder then that the Mekkan aristocracy should keenly combat the new faith still far removed from success ; for the overthrow of the old meant to them total loss of their lucrative rights and privileges ? Mohamed himself belonged to the tribe which constituted the Mekkan aristocracy. His own branch, however, had * [ Muir's Life of Mohamed Vol. I, olvi. Tr.] MOHAMED AND THE QURAN that on his birth become poor, and so great was its proverty (April 571 A.D.) his mother Amina could only with difficulty keep a nurse for him. According to some reports his father to others he died Abdullah had predeceased him ; according some weeks after. For several years Mohamed is said to have lived with his nurse among the Beduins. On coming back to his mother he made a journey with her to Medina her native town. On the return journey she died, and the orphan was taken charge of by his grandfather, Abdul Muttalib, who also died after two years. Mohamed then lived with his uncle Abu Talib, who was too poor to keep him. The young orphan, therefore, was soon compelled to earn his livelihood by tending sheep, an occupation which the and the took to while the well-to-do only needy indigent ; inhabitants of Mekka carried on commerce, and for the sale of their wares and products their caravans wandered to Abyssinia, South Arabia, Syria, Egypt and Persia.