My real task begins with this Note. I have to explain to you why I consider Islam⁽¹⁾ the best of the religions that are now professed by men all over the world. I do not say that other religions are not good, but I only say that Islam is the best religion of all those I know. Why do I say so? Because no other religion accords so well as Islam with the modern ideas of science.

By applying the adjectives "good" "better" and "best" to religions, I indicate the degree to which each religion, by its tenets and teaching, induces men to seek their welfare [falaah]: and by the word "science" [ilm] I mean simply the systematized knowledge of things known and knowable.

Science discovers things that are necessary or desirable for human welfare. Arts generally show the way in which those things can be obtained or manufactured. Governments provide, or ought to provide, facilities for scientific investigation and for improvement in arts. And it is religion that should move men to take the fullest advantage of the science and Arts of the time. You may take a horse to a river but you cannot make him drink unless he is thirsty. If he is thirsty, he will drink of his own accord; but if he is not, neither the appearance of clear water, nor the easy way to get at it, nor indeed your whip or coaxing can ever induce him to drink. In the same way, Science may show you water or anything that is useful, [whereas] Arts may show you different ways of getting it, [and] the government of your state may offer rewards or even threaten punishment; but you will not drink. That is to say you will not take advantage of the good things shown to you and placed at your disposal unless you are thirsty - unless there is something in you which impels you to it. This thirst, this something that is the moving force or motive, is created or furnished by religion.

This chief use of religion lies in the desire that it fosters in men to live well, and virtuously.⁽²⁾ It is true that for most men, the fear of punishment and the hope of reward, either here or hereafter, are motives for right conduct: and some religions (and even in Islam as taught by some Moulvies) give glowing pictures of Heaven and Hell awaiting good and bad people after death.⁽³⁾ But these motives are unworthy of the higher nature [qu wa ye mala kuti] of man. They are like crack of a whip or the show of green grass to a horse that will not run. They are not so effective and lasting as the high spiritual motive for a virtuous life furnished by true religion. I cannot dwell further on the point without entering upon a philosophical or metaphysical discussion which is foreign to the purpose of these Notes. Suffice it to say that the spiritual or religious motive for virtuous conduct is the best of all motives, as it conforms to the higher or angelic [mala ku ti] nature of man and assists him in subduing his lower or animal [ba ha'ee mee] nature.⁽⁴⁾
 

It is but religion, true religion that enables the "son of man" i.e. mankind, to surpass angels in godliness. Note, this is exactly what Sir Oliver Lodge says in his book, The Substance of Faith Allied with Science.

There is another use of religion to which all I should refer briefly before I pass on to the main argument. You always intend doing many things, but never succeed in doing them all, either because you change your mind or because somebody or something prevents you from carrying them out. It is nevertheless important to yourself and society that your wishes, which are naturally more numerous than your actions, should be as good as the actions themselves. Laws and social conventions cannot adequately control them, for they take account of only a outward manifestations, that is, actions which flow or result from your inward desires, passion and prejudices. These are controlled by such religions as true Christianity and true Islam which take that as done which was merely intended to be done, and inhibit bad intentions instead before they appear in action.

Now, whatever religion supplies the best motives for virtuous conduct and most effectively prevents mischievous intentions, must necessarily be one which conforms best with the most approved ideas of the science and arts of the time. I hold that Islam is such a religion.⁽⁵⁾

Let me begin by showing a conformity of Islam to a modern idea, that there are more worlds than one.⁽⁶⁾ There are still some religions which assume that there is no author world than the world we live in, and that God created and maintains it for man only. Science has proved that such assumptions are unwarranted, and has even suggested grounds for believing that there are being in the innumerable worlds of stars. This world of our is with its inhabitants has, therefore, no right to monopolize God to itself. Nor indeed have we, human beings, and he right to consider ourselves as its superior inhabitants. Science is nowadays on the track of finding out beings who are or who may be superior to man. 

Note that all this is implied in the expression [rab-bul alala-meen] "the Lord of the worlds" contained in the first surah and other parts of the Qur'an. It does not say "The king of the world" [rab-bul aalam] or of man [rab-bul insaan] but says generally and truly that God is the king or Lord of great or grand world's [rab-bul aala-meen] the definite article [al] in Arabic is often used to express greatness or grandeur as in the word [al-laah] which means the most high God.

According to Islam, there are two sources of knowledge, Science and Revelation: the one represents man's effort to learn God's ways and the other represents God's grace to discover His ways to man.⁽⁷⁾ I for one believe that the difference between the two sources of knowledge of corresponds to differences between "experience" and "intuition," between acquired ideas and in innate ideas - a difference which modern philosophers (Spencer and Bergson) consider to be one of degree only and not of kind.

I cannot go over the whole field of Muslim theology to show how its ideas are in accord with the scientific thought of our day. I will confine myself to three principles and three maxims implied in the analysis of the Opening Surah [Surah Fatihah] given in one of my previous Notes.⁽⁹⁾

(a) The verse [al hamdu lil-laahi rab-bil 'aal ameen; ar-rahmaa nir raheem] points to the Principle of Unity: there is but one God who created the worlds, maintains and rules them. From this results the Maxim of Union and Loyalty: Union is strength = be loyal to your King.

(b) The verse [iyyaka na'budu wa iyyaka nasta'een] points to the Principle of Perfection: Worship of God, His protection and guidance are necessary for perfection of our mind and body. From this results the Maxim of Self-help: God helps those who help themselves = be true to yourself.

(c) The verse [siratal ladheena an'amta 'alaihim, ghairil maghdobbi alai-him, wa lad daal leen] points to the Principle of Moderation: it is this straight path of righteousness that enables you to avoid crooked paths of sin and error and leads you to happiness.

I will now endeavour to shew, as briefly and simply as possible, how the principles and maxims I have stated correspond with the best scientific ideas of the present age. By "the best scientific ideas," I mean nothing more than conclusions arrived at by eminent men of science after severe study and prolonged investigation. I can only refer to conclusions as such without attempting to summarise the reasoning, etc., by which they have been reached. You may read the works of authors I shall name, if you wish to learn more of their thoughts. 

1. The first Principle of Unity [taw heed] implies that there is but one Energy of Force whose different transformations we call forces, but one Life whose appearance in different shapes we call lives, but one Mind whose different manifestations we call minds. But the universal Energy, the universal Life, and the universal Mind⁽¹⁰⁾ [rab-bul 'aalameen, ar-rahmaa nir raheem, maaliki yaumid deen] are themselves but so many forms, appearances or manifestations of the one Being [Allah] who is infinite [as-samad] and absolute [lam yalid, wa lam yoolad]. This is exactly what scientific man and philosophers have said and are saying today. Read the works of any of the eminent men mentioned [here below] and you will find that the conclusions they have reached after lifelong investigation, Talley's remarkable remarkably with the conception of God which Islam formulated centuries ago:

1. Herbert Spencer.
2. Dr. A.R. Wallace.
3. Prof. James.
4. Sir Oliver Lodge.
5. Dr. Theodore Mirz.

Every child begins with the experience of 'this is mine' and 'that is not mine.' This experience matures in the adult into to "I" and "not I" - the subject that knows and object that is known. We call the knower or subject - Mind; and the known or object - Matter. Most modern philosophers agree in believing that Mind and Matter are but to aspects of One Reality underlining All. Just as a big building like the Falaknuma Palace [a famous royal palace in Hyderabad Deccan (India)] presents different aspects when viewed from different directions, and yet is one and the same building; so the Reality of Existence appears to us in different aspects as Mind and Matter, and yet is one and the same Reality.⁽¹¹⁾

Dr. Theodore Merz of the Durham University, at the end of his grand survey on the Scientific Thought of Europe in the 19^th Century,⁽¹²⁾ says: "The scientific mind advances from the idea of Order or arrangement for that Unity through the idea of Continuity."

This process adopted by Science of arriving at Unity is only the reverse of what Islam adopted: the former begins posteriori with Order finds Continuity and arrives at Unity, but the latter started a priori with Unity, passed over Continuity, and found Order, thus:
 

What Sir Edwin Arnold calls the 'Soul of Islam,' i.e., the Principal of Unity, so patently corresponds with the ultimate results of modern Science and Philosophy, that I need not dwell on it and any great length. It is sufficient to point out that Science has now to prove three Unity's, the Unity of Substance, the Unity of Force, and the Unity of Process. And Philosophy has shown that the three Unities resolve themselves into One Infinite Power.⁽¹⁴⁾
 

2. How is the 'Maxim of Union and Loyalty' inferred from the 'Principle of Unity'? Man being a creature of God, should try to be godly and godlike, try to imitate God and actions, try to co-operate with his fellow creatures for the good of all, and should thus attain the ideal: "Union is Strength." this is the Islamic doctrine of Atonement.⁽¹⁵⁾ (= at-one-ment [fana fil-lah] to be at-one with God by union and cooperation with God's creatures so far as your and their constitutions and environments allow. But you need not bother yourself with theories at present. It will be enough if you remember that the ultimate aim or the soul object of the Prophet's mission was to establish the universal union and brotherhood of mankind by means of the firm believe in the internal truth of God's Unity. He preached the Unity of God and worked all his life for the union of man into a universal brotherhood.

In order that you should co-operate, (i.e. work together with your fellow men for the good of all) your work must needs be co-ordinated. It must be guided and dirrected so that it tallies with the work of others. This guidance and direction comes from your leader, whom you and your fellow-workers must obey, in order to attain the best results. Co-operation thus implies co-ordination which requires a leader-caliph or King - whom you ought to follow loyally. Loyalty to your leader is, therefore, the gist of co-operation. The Qur'an and the traditions are full of injunctions for obedience to "those in authority among you" [oolul amra min kum]⁽¹⁶⁾ "The surest way of pleasing God is to obey the King."

Modern science teaches exactly the same thing. I have the series of little books in my library called People's Books published at 6d.] each by Messrs. Jack, London. One of them on "Zoology " is written by Prof. MacBride, F.R.S. He traces the development of man from protozoa, (little specks of animalculae) [sic] and points out to how each species of animal has risen higher than the other by (i) greater "inventive capacity," the capacity of adopting a means to an old end and old means to a new end; and (ii) higher "tribal morality" implied in co-operation and loyalty to leaders. He says: "Mankind progresses by the appearance of individuals in whom (besides the inventive genius [of] the instincts of cooperation and loyalty) are more strongly developed." It is precisely those instincts that Islam fosters by its doctrine of the universal brotherhood of Muslims - a doctrine which implies primarily loyalty to your King. Just as the affairs of a family like yours, consisting of a dozen members, cannot prosper unless each follows loyally the lead of the eldest, or the wisest among you; so the affairs of the nation can never be in a satisfactory condition unless each individual is loyal to his King and country, and co-operates with his government by willingly doing what is required of him.

Muhammad enjoined [utlibul ilm wa lov kaana bis seen] "Seek knowledge even if thou hast to go for it to China" - (the farthest country known in his day).

Delve gems of science divine
Even unto Cathay's mind.

A study of animal life from the lowest animalcule [protozoan] to the highly civilised man, teaches us to know, feel and act, in a particular manner, viz.,

(a) to know our environment, i.e., to know the laws of nature in order to improve our general capacity for invention, manufacture and commerce, (Knowledge);

(b) to feel for our fellow-man in order to increase mutual goodwill so necessary for co-operation, (Sympathy);

(c) and to act for the general good of our race unto the guidance of our political and social leaders, (Loyalty).

"Knowledge, Sympathy and Loyalty," are thus the watch words of the Science of today no less than the Islam of our ancestors.⁽¹⁷⁾

Allow me to explain here that my object is not to persuade you to believe what I say but only to make you think for yourself. I will, therefore, avoid arguments and discussions as much as possible and content myself with their outlines of certain Islamic doctrines and brief references to the corresponding ideas of modern science. I shall be very pleased if they serve to excite your curiosity and stimulate your thought.

1. The second Muslim doctrine which I have called the Principle of Perfection may be inferred from the second part of the surah: it is essential for our perfect development that we should worship God and implore Him for help and guidance in the discharge of the threefold duty of our life.

No sane man thinks that he is perfect as he is. There is always a feeling of some sort in our minds that somehow, and in some respect or other, we are not as perfect as we should be. It is to remove this feeling of imperfection inherent in us that we have to worship God and supplicate His help and guidance. If you ask: "Why should I worship God?" Islam answers your question by asking another: "Why should you admire beauty and Nature and Art?" You can answer only: "Because it is beautiful. I am so constituted that I cannot do otherwise than admire a beautiful object when I see it." You are unable to give any other reason satisfactorily accounting for your admiration of the beautiful. Islam returns a similar answer to your question: "You should worship God because He is God." You, as one of His creatures cannot help worshipping or reverently adoring Him when you see, and every instant of your life, manifold manifestations of His divine Goodness and Beauty. Some Sufis⁽¹⁸⁾ even go to the extent of identifying God with "infinite Beauty" [husn-e azlee] which is the object of their love [ishq] and ecstasy [wajd].

You remember the verse which every devout Muslim recites when he hears the news of the death of anyone: [inna lil lahi wa inna ilaihi raji-oon] "Verily we are God's and to Him we shall return."

This as well as some other verses support the Islamic belief in the re-union of a man's soul with God. As I have mentioned in my previous Note, Islam concedes that there is but one Universal Soul. Small parts - infinitesimal fractions - of the Universal Soul are confined in men's bodies and break free at death to rejoin the Whole.⁽¹⁹⁾ This belief is in entire accord with Sir Oliver Lodge's theory (or 'speculation,' as he calls it) put forward in his book Faith allied to Science. Without stopping to enquire how far the belief indicated by Quranic verses, or the theory advanced by a man of science, is supported by scientific facts, I would only point out that it gives a clear and intelligible meaning to the word 'worship' [ibadat] It is the communion of the fractional soul, which is somehow confined in man's living body, with the Whole Soul, the Soul of the Universe, to which it - the fractional soul - shall return someday freed from the trammels of the flesh. This 'communion' [ibadat] includes Admiration [tasbeeh wa tahleel] and Prayer [du'aa].

I cannot do better then to quote Sir Oliver Lodge's admirable description of the meaning and object of Prayer:

"In prayer we come into close communion with a Higher than we know and seek to contemplate Divine perfection. Its climax and conservation is attained when we realise the universal Permanence, the entire Goodness and Fatherly Love of the Divine Being."

[al hamdu lil-lahi ra-bil 'aalameen, ar-rahman nir raheem.]

Praise be to God, Lord of the worlds, Compassionate and Merciful, King of the Day of Reckoning.

Through Prayer we admit our dependence on a Higher Power, for existence and health and everything we possess; we are encouraged to ask for whatever we need as children ask [adnee istajib lakum] " Call upon Me - I will hearken unto you."] parents; and the inevitable cry for Mercy and comfort in times of tribulation and anguish. The spirit of simple supplication may desire chiefly:

1. Insight and receptiveness to Truth and knowledge. [iyyaka na'budu] We worship Thee alone.

2. Health and guidance in the practical management of life [iyyaka nasta'een] - We seek help from Thee alone.

3. Ability and willingness to follow the light with wheresoever it leads.

[ihdinas siraatal musta-qeem] Guide us into the right path.

2. There are numerous verses in the Qur'an which enjoin "purification of oneself" and prohibit "cruelty to one's own mind." [Tazkiya] they obviously imply the rule of conduct which I have called the Maxim of Self-help. No one has expressed it more beautifully and truthfully then Shakespeare in the well-known speech of Polonius [Hamlet . . . the father of Ophelia]:

This above all: to thine own self be true,
And it must follow, as the night and the day,
Thou canst not then be false to any man.

Herbert Spencer
Prof. T.h. Green
Lecky (Historian)
Profs. Muirhead, Mackenzie and Son.

The standard according to one school is Happiness (the surplus of pleasure over pain); according to the other it is Perfection (the fullest development of men as social beings.) I think the latter school is [more] in favour now than it was at the end of the last century. Men of science nowadays realise with Herbert Spencer that everyone ought to do develop himself by freely exercising all [the] powers of his mind and body to the fullest extent consistent with, and limited by, the like exercise by his fellow men.⁽²⁰⁾ I cannot expiate on this subject without entering into [the] realms of philosophy and metaphysics. I have only to say that the teachings of Islam as regards self development is in entire accord with the views of latter-day moralists.

If you are a student of Ethics you will observe that the doctrine of "making the most of oneself" (perfection) is, in accordance with the Islamic Principle of Moderation, the means of two extreme doctrines - the doctrine of "duty for duty's sake " (rigorism) [rigidity] on the one hand, and the doctrine of "the greatest happiness of the greatest number" (utilitarianism) on the other.

I have to add that "self perfection" really means "self-help," = to exercise of one's faculties with patience and perseverance. If you have not read Dr. Smiles book on Self-help, you had better read it at your earliest convenience. I can recommend no better commentary on the saying "God helps those who help themselves." ⁽²¹⁾

Islam⁽²²⁾ is, so to speak, the youngest of all the great religions that are now professed by millions of people [1999 C.E.-- 1.2 billion people]. Like a child who is heir to all the mental and physical tendencies inherited and acquired by his ancestors, Islam inherited all the revelations which"one hundred and eighty thousand" (i.e. innumerable) Prophets and communicated to the world before the advent of Mohammed. I have already referred to the injunction, contained in the Qur'an, that we should believe not only what was revealed to Muhammad himself, but also what was revealed to all [the] "Messengers of God" who had come before him; provided always that we have authentic records of those revelations.⁽²³⁾ (The proviso is very important.) It is, therefore, no detraction from the merits of Islam that some of its doctrines resemble these of other revealed religions. Parsis say that Islam borrowed: [bismil lahir rahma nir raheem] "In the name of God, the most Merciful and Most Compassionate" from their holy scripture, Zend-Avesta, which begins with the words [ba nam eezad ba bakh sha-inda bakhs ha bikasr meher ban gar.] ⁽²⁴⁾ Some Christian writers on Islam seemed to take delight in pointing out that the Prophet of Arabia borrowed this, that, and other doctrines from certain Christians and use whom he had met in his earlier life. It is very doubtful whether he had ever met such people. But it is certain that he was too illiterate [ummee] to understand their recondite doctrines if they had condescended to teach them. Even if we admit that he borrowed doctrines from other religions, his own religion is not thereby rendered the less valuable; for there is no religion which is absolutely original. He never denounced former religions, but only claimed to have confirmed and supplemented them by the religion revealed to him. He always referred to "former revelations" with great respect.

Muslims picture the Supreme Truth as a beautiful citadel built on the top of a steep mountain. Different religions are but so many paths [madhaahib] leading to it from different directions. In their estimation, Islam is the best and easiest path of all. This fanciful idea implies that some of the paths might cross each other at different parts of their course, and others might run parallel to one another or even run together for a considerable distance. Many religions may, therefore, have certain doctrines bearing close resemblance to each other like parallel paths. Some religions may even have certain doctrines in common, like paths running together. All religions are, and purport to be, paths leading to one and the same citadel of Truth.⁽²⁵⁾ Nonetheless has each of them [has] an individuality of its own and a claim that it is better and easier than all others.⁽²⁶⁾

I have prefaced this Note with the above remarks because the 'Principle of Moderation' and the connected 'Maxim of the Means,' which are indicated in the third and last part of the surah, are enunciated by Plato [Flatoon] and his disciple Aristotle [Aristoo] who lived more than 1,000 years before Mohammad. Some Muslims count those great sages of ancient Greece, among the innumerable (180,000) Messengers of God who preceded our Prophet.⁽²⁷⁾ The records⁽²⁸⁾ [sahaif] of their sayings possess and authority second only to that of the Qur'an itself, being in fact revelations which God vouchsafed from time to time for the benefit and guidance of mankind.

1. I need not repeat what I have already said as to 'the Path of Grace'[siratal ladheena] being the mean between two extremes, 'the Path of Sin' [an'amta alaihim] and 'the Path of Error' I may, however, explain that the pursuit of the Path of Grace implies the Principle of Moderation in the sense that we should fully and freely exercise all our mental and physical powers with due regard to their respective limitations. For all practical purposes, you may take Reason, Passion and Action as the principal representatives of a man's powers, and view Reason as the guiding force in his constitution, Passion as the moving force, and Action (voluntary acts and omissions) as the resultant of the guiding and moving force is thus:

Now, the 'Principle of Moderation' means simply that you should not allow your passions to influence your actions unduly, nor should you allow your reason to control your passions unduly; but you should always try to hold the balance even between them in order that the resultant action might be quite right - might discharge the threefold duty of man - and might thereby tend (be it ever so small a degree) to the perfection of the individual and the race. If at any time your passion overrides your reason, you commit Sin; and on the contrary, if you exercise your reason so much as to stifle your passion altogether, you fall into Error. If you permit neither reason, nor passion to discharge their respective functions, you lapse into Inaction which is again an Error. Undue suppression of Passion and over-exercise of Reason, as well as non-exercise of both - militate against the 'Principle of Moderation,' the essence of which is (as Aristotle pointed out) that no power should tyrannise over any other in our constitution.

What is "due" or "undue" exercise of power, is a question which your common-sense should decide in each case with reference to the person acting and the circumstances under which he acts. The only general rule that can be laid down is implied in the ideal of perfection explained in the previous Note. Every exercise of any of your mental or bodily power is right or wrong according as it does, or does not, tend to the perfection of yourselves or your offspring and your community or race.

I have only to add that the Principle of Moderation, in the form in which I have roughly described it, is fully recognised by such up-to-date writers on the Science of Ethics as Sir Leslie Stephen, one of the two talented editors of the Dictionary of National Biography.

2. Addressing Muslims, the Qur'an says: [wa ka zalika ja'alna kum ummmatan wastan le takunu shuha da'a alan nas] "And We have thus made you a middle nation (= a moderate people) in order that you should be an example of mankind." [Qur'an 2:143]

One of the ways in which God has made Muslims a moderate people, is by enjoining them to avoid extreme courses of action and to adopt the middle or the mean course whenever and wherever it is possible.⁽²⁹⁾
 

The 'Maxim of the Mean' is the objective counterpart of the subjective 'Principle of Moderation.' The latter says: don't over- or under-exercise any of your faculties; and the former says: don't have too much or too little of anything. Too much of anything is good for nothing. Too little of it is worse than nothing. " Too much" and "too little" are relative terms and signify nothing by themselves. It is only with reference to one another and one's environment at any particular time and place that they acquire a meaning as "excess" and "defect" respectively. I cannot explain it better then give a few instances in a tabular form where the "mean" comes between the "access" and the "defect" of a quality of the head or heart, or a course of action.

You will find out for yourself what are the appropriate qualities or courses of conduct, of which the 'excess,' 'mean' and 'defect' are expressed by words given above. Fear, for example, is a feeling of which 'excess' is cowardice and 'defect' is rashness, while the 'mean' is courage. Similarly as regards one's own opinion of one's powers, 'excess' is conceit and 'defect' is diffidence, while the 'mean' is modesty. Again too much or too little restraint [excess or defect] on an action Is Restriction or License, while the 'mean' is Liberty.

It will be a useful exercise to make a long list of such words and express the difference of degrees of the various qualities or functions of Reason, Passion and Action (= Knowledge, Feeling and Will). But it will not always be possible to find three contrasted words, like those in the table, for every quality or action; because no language is so perfect as to have separate and single words to express the immense number and manifold shades of ideas which our mind is capable of entertaining. Still the fact is duly recognised by modern science that there are differences not only of kind but also of degree and everything - ideas, feelings, desires, actions, objects and attributes of object - with which we are concerned. Although you may not have the word [that is] expressive of degree in every case, you can practically ascertain the extremes and the mean in all cases without exception, and can order your conduct so as to avoid the one and adopt the other in all cases. I may point out that here that the "mean" is not the "arithmetical mean" (like 6½ is the arithmetical mean of 5 and 8) but only an approximate medium or middle course of conduct - via Media⁽³⁰⁾ [khair ul umoor ausatuha].

You may object that, since the ascertainment of the mean in each case requires calm thought with reference to yourself and your environment, the rule is too difficult to follow in these days of quick communication, speedy locomotion, and urgent action. I answer that it is but an ideal role of conduct. Like all rules of logic (thought), aesthetics (beauty) or ethics (conduct) it sets before you and ideal which you should ever strive to attain though you may not attain it fully at any time. No thinker may have been absolutely logical, no artist may have wrought a perfect work of beauty, and no man may have ever been quite moral. But that is no reason why thinkers, artists, and man generally, should not endeavour to attain perfection in their respective spheres of thought and action.

There is further and greater objection to the rule of the middle course, viz., that if followed strictly, it will reduce all men to a dead level of mediocrity and will not foster the development of men of genius. I have to admit regretfully that such will be the case, and as my next Note will show, it will be in accordance with a Law of Nature recently discovered. Some writers have even attempted to prove that genius or excessive intelligence is a form of madness as bad as its opposite form, imbecility or defective intelligence. They seem to believe that only the man of average intelligence are quite sane.

Great wits are sure to madness near allied
And thin partitions do their bounds divide.
- Dryden

The world knows nothing of its greatest men. - Sir H. Taylor

It was Adolph Quetelet, Astronomer-Royal of Belgium, who in the '70s of the last century [1870s] attempted to prove that "the average man is to a nation what the centre of gravity is to [the] body." A similar, if not quite the same, conclusion has since been reached by Sir Francis Galton and professor Karl Pearson and their researches into man's physical and intellectual qualities in the light of Darwin's theory of Natural Selection or Survival of the Fittest. This theory, which in its more extended form, is called the Law of Evolution, has profoundly influenced, if not entirely revolutionized, the Science and Philosophy of our own time. It has not however succeeded, as was at first feared, in destroying man's belief in God, the Creator and Ruler of the Universe. For it has done no more than disclose but a few of the numerous ways in which He creates and rules.

I have been a student of Evolution Literature ever since I left college. Speaking for myself I can say that my study of it has not in the least shaken my belief in God, but has rather strengthened it. I entirely agree with a popular writer⁽³¹⁾ on "the Scientific ideas of Today," who says:

"True Science does not seek to deprive man of his Soul or to drive the Creator from His Universe, but it honestly endeavours to study His marvellous works . . . to see the manner in which He has caused Nature to work out His design."

1. Nothing exists absolutely by itself; everything exists in relation to something else which is in its "environment."

2. A thing and its environment cannot exist side-by-side for any considerable time without each affecting or influencing the other in some respects at least: a thing A and its environment B which cannot but exist together, must needs act and react on each other:

3. The action and re-action of the thing A and its environment B on each other, bring about mutual adjustment, the fitting of each into the other.

4. According as this mutual adjustment or fitting is relatively complete or incomplete there is Evolution, or Dissolution, Survival or Extinction, of a thing (A) itself.⁽³³⁾

5. The process of Evolution of Survival is characterized by:

(a) Integration: grouping together of certain like units (such as atoms or molecules, living cells or individuals) into a whole.
(b) Differentiation: certain parts (or functions) of the aggregated whole becoming unlike each other or specialized; and
(c) Adjustment: fitting of the aggregated and differentiated whole into its environment.

6. In the opposite process of Dissolution of Extinction the thing undergoes the same charges in the reverse order before it disappears as such.

In other words, given a thing and its environment, the one has to adapt and adjust itself to the other, or cease to exist. Nothing survives, as an individual, which does not change. Like a picture in a sitting, a thing has to fit itself into its environment in order that it might survive for the best advantage of itself and its kind. Thus, the fit lives and [the] unfit dies.⁽³⁴⁾ As the Qur'an expresses it [innal ardaa yarusaha 'ibadi-as salehoon] "The earth is inherited by only the fit among My creatures."⁽³⁵⁾ This applies not only to plants and animals, man and society, but also to inanimate or inorganic things, as the President of the British Association announced some years ago.

A man, for example, has for his environment, the atmosphere of the place he inhabits, the society he lives in, the occupation he follows, the laws he obeys, etc. he can live long and happily only when the qualities of his body and mind befits him to that environment, i.e. he when they enable him (to become [salih]) to adapt himself continuously to the circumstances of his position. What then, is the general nature of such qualities?

You know that one of the best methods of Science is Measurement. No scientific knowledge is exact unless it enables you not only to distinguish one quality from another, but also to measure each quality or determine its degrees in some way or other. It is not sufficient no hot and cold but the degrees of temperature must be measured by a thermometer.

The new methods of statistics and graphic representation have been applied to a large number of men and women for the purpose of finding "the fittest" qualities or "characters" as they are technically called. Professor Karl Pearson and others have thus found that among a large number of men and women, in a given community, any physical or mental character which deviates largely, [in] excess or defect, from the mean or average, renders them less fit to survive the struggle for existence. Individuals possessing any character which deviates extremely from the mean tend to disappear. For example, the average height of man has been found by measurement of a large number of people to be (say) 5'6" and it has also been found by statistical methods that man who are 7' or men who are only 3' are very rare. It is, therefore, concluded that men who are too tall or too short (i.e. who deviate extremely from the mean) tend to disappear and are, therefore, unfit to survive.

This is only [a] rough and ready example of what is called the Law of Periodic Selection which has now superseded the Belgian philosopher's Law of the Average (or "the Mean"). It applies to human conduct as well as to human qualities. That conduct alone (i.e. only that [a] particular course of deliberate action) befits a man to his environment, which deviates the least from a standard or average of such conduct. It is the indispensable condition of his happiness and longevity.

You thus see that the Islamic Maxim of the Mean is justified by Science.

Let me devote this concluding Note to a view general remarks. The meanings and definitions of certain words given below are somewhat arbitrary, but I trust they will enable you to understand and remember certain abstruse matters.

(a) Take the word "thing" to mean any object of thought, such as, for example: a house, a labourer, redness, distance, home, charity, eloquence, or the British constitution. All these are things which you can think of.

(b) You may then define a "fact" and the known or knowable thing or relation between things; in other words, a fact is anything or relation, which you know or can know if you take the necessary trouble.

(c) The word "Nature," with a capital N is but a name for the sum-total of all facts known and knowable. Poets, philosophers and even some men of Science, personified the sum-total of facts known as knowable (i.e., Nature) and refer to it as "she" or "her." It is but a convenient way of saying, by implication, that there is the same uniformity, continuity and unity in Nature as in our idea of a person.

Now all thinking men of all ages of history have ever tried to understand Nature as a whole and to answer regarding her three important questions represented by three interrogatives, what? [how?] and why?

(1) What is Nature? - What are the facts which constitute Nature. (Knowledge of Nature).
(2) How has Nature come to be what she is? = How is it that facts constituting Nature have become as we perceive them? (Explanation of Nature.)
(3) Why is nature as she is and not otherwise? = Why is it that facts constituting Nature has a certain uniformity (order), continuity, and unity in spite of changes that take place continuously? (Reason of Nature.)

Broadly speaking, I may say that science (within its various departments called "Sciences") tries to answer the first question what, the question of as to facts of Nature. Philosophy tries to answer with the second question how, the question as to the explanation of Nature. Religion or Theology (which includes highest Poetry) tries to answer the third and last question why, the question as to the reason of Nature. You may thus clearly remember the respective provinces of Science, Philosophy and Religion by remembering three words What, How and Why. When you read a book which treats of facts or the what of Nature; or of the explanation or the how of her; or of the reason or the why of her; you may be sure it is Science, Philosophy or Religion respectively that you are reading, whatever the name of the book itself. 

I have said that Science, Philosophy or Religion "tries to answer" and not "answers," because the answer of any of them can never be final or immutable. None of them can ever reach finality. As the experience of mankind grows continuously, the new acts or new facts or new phases of old facts are discovered in the course of time. Just as men have to adapt or adjust themselves to new facts (or to changes in old facts) or else die; so men's Science, Philosophy, and Theology have to adjust themselves to new facts or else become empty nothings.⁽³⁷⁾

The Law of Evolution which I mentioned [in] the previous Note is but a Theory of Creation, an explanation of how Nature has come to be what she is. New facts which future ages may discover may prove the theory to be either right or wrong. At present it is the best hypothesis - the best guess - because it accords best with knowable facts as well. It has shown that men cannot progress, indeed cannot long survive, if they fail to adapt themselves to the circumstances of their position, if they fail to fit into their environment which surrounds them like an envelope. Ceaseless change is the order of Nature. Continuous adaptation is the law of life. Adaptability is, therefore, the sine qua non of man's life and existence. The religion which suits them must also have the quality of adaptability. I hold [that] Islam has this quality in an eminent degree and is, therefore, the most suitable religion.

Please remember that I speak of Islam as taught by the Qur'an itself and not "Muhammadanism" as professed by some so-called followers of the Prophet. You have to interpret the Qur'an⁽³⁸⁾ quite naturally as any other book or historic document, but not in the way in which some Muhammadans do it with the aid of marvellous fictions and miraculous traditions. Islam had to resist (to use a big word) the anthropomorphic tendency of the human mind. Viz., the tendency to view abstract qualities or agencies as persons having a separate existence as individual beings.

I have said that there is no inherent antagonism between Christianity and Islam if and when the sayings and doings of the founders of each are rightly viewed and understood in a simple and natural manner. Muhammad never ceased saying that he had come to attest and complete the mission of Jesus and his predecessors, who were God's messengers like himself.⁽³⁹⁾ The greatest and the best of human conduct which Jesus had laid down was: "Love thy neighbour as thyself."

You remember the well-known lines of [Robert] Burns:

O wad some power the giftie [gift] gie [give] us
To see oursels [ourselves] as others see us.

nature and is the most comprehensive rule for conduct which has ever been laid down for the guidance of mankind. To my mind there is no better proof of the identity in spirit of Christianity and Islam then the confirmation of Christ's command by Muhammad himself.
 

For this reason, I believe that there is no difference between the two religions if the metaphysical doctrine is grafted on both be and eliminated. The true Islam is but true Christianity writ short.⁽⁴⁰⁾

Both recognise that the source of virtue is love, 

1. Islam must not be confounded with what is called "Muhammadanism" which is but an ossified form of Islam, clothed in medieval beliefs and disfigured by pagan practices.

2. I know of no religion which does not say, "Do good and avoid the evil" and I consider it no religion which does not say, "Live well and happily."

3. Ghalib

Urdu: "Hum ko ma'loom hai jannat ki haqiqat laikin dil kay khoosh rakhnay ko ghalib ye khiyal achcha hai."

4. See Note III

5. It supplies the best motives for overcoming the diversity of human nature to which St. Paul directs our attention in these beautiful words: "For the good that I would I do not: but the evil which I would not, that I do." [Romans 7:19]

6. Read Draper's Conflict between Science and Religion which is a historical account of how some scientific ideas have to contend with religious prejudices - a book which by the way, disproves the charge that Khalif Omar destroyed the great library at Alexandria. 

7. God reveals Himself to everybody at every instant of his life. It depends entirely on the spirituality or spiritual capacity of each individual to what extent that he knows God and God's ways. This "spiritual capacity" is partly inherited from one's ancestors, and partly acquired by faith and devotion, as well as by right conduct and good works.

8. The Alif of the Loved One's form is engraved on my heart 
No other letter did my shaikh ever to me impart - Hafiz

Persian couplet: "Neest bar lowhi dilam juz alif qamat bar che kunam harfe digar bad nadad ustadam."

9. See Note II.

10. I have neither time nor space to explain the full significance of the Quranic verses I have quoted here.

11. Some would call this Reality, God; but others would say that God is greater and higher than the Reality which manifests itself in different forms. He is above all that any man can think of or imagine: [Au bar tar az khiyal wa qiyas guman wo waham.]

12. Vol. ii. 748. You have to read the book itself to understand this. I cannot explain it in a short note.

13. I have neither the time nor space to explain the full significance of the Quranic phrases I have mentioned here.

14. "In the world there is nothing so great as man. In man there is nothing so great as mind." - Sir William Hamilton.

"In the mind of man there is nothing so great as the idea of God." - Islam.

15. This is quite different from the Christian doctrine of atonement.

16. It was the spirit of co-operation which Islam engendered among wild and unruly Arabs, that enabled them to put aside their tribal feuds, to unite and conquer more than half the known world in the first century of hijrah era (the seventh century of the Christian era). It was the lack of that spirit in the next two centuries that dismembered the Muslim empire.

17. I say "the Islam of our ancestors," because the Islam of some of our contemporaries, called Muhammadanism, is not quite the same. Read Prof. Gregory's Discovery of the Spirit and Service of Science.

18. " Sufis" are those Muslims who claim with Maulana Rumi:

[maazey quraan ra badashtaim istekhwan beish sagaan andakhtum]
 

"We have taken the marrow out of the Qur'an and thrown the bones to dogs," meaning by 'dogs' those who quarrel over [the] words [muta kalla meen] of the sacred texts.

19. "Man" says Carlyle, "is a symbol of Eternity imprisoned into Time."

20. This proviso also defines the Liberty of Subjects in a State. Every man should be free to do whatever he wishes provided that he does not thereby prevent others from enjoying the like liberty of action. It is the basis of all good Laws which provide equal opportunities to all subjects without distinction.

21. Muhammadans generally misunderstand and misapply the doctrine of his Qismat or Fate. The Prophet distinctly taught that we should first of all do whatever lies in our power and then leave the rest to God. We are apt to forget the first part of this precept and claim to his second part only which towards with our tropical [torrid, sultry] laziness. See footnote 4.

22. [zalika deen-al qayyim] = "It (Islam) is the standard religion." [Qur'an 12:41]

23. Islam rejects some "previous revelations" not because they are untrue but because their records that have come down to us are not quite genuine and trustworthy.

24. The heading of all [the] chapters except one of the Qur'an. 

25. "Mankind comes to Me along many roads; and on what ever road a man approaches Me on, that road do I welcome him. For all roads are Mine." [Bhagavad-Gita] (Arabic type page 67a] See page 17.

26. See Note 2 (concluding part) which mentions three common factors in all religious systems of the world.

27. Some Muslims believe that Zoroaster, Krishna, Buddha and Confucius were all prophets or messengers of God, but that they were no more than good and great man. They do not attribute and any divinity to them.

28. Provided they are authentic and genuine and not altered by interpolations and omissions.

29. Neither the Bible nor the Qur'an is responsible for the cruel excesses committed by [either] Christians or Muhammadans in the name of religion.

30. The best of things is the medium thing." - Muhammad

31. Charles R. Gibson.

32. Vide Note 12, para, marked (a)

33. For the purpose of this Note it will be enough if you understand the first four propositions. I am afraid you will find some difficulty in understanding the remaining two propositions without illustrative examples, for which I have no space here.

34. "For such as be blessed of him shall inherit the earth and they that be cursed of him shall be cut off." - Psalms 37:22

35. Qur'an 21:105. The following the late Mr. Justice Karamat Hussain of Allahabad, I take the word [saleh] to mean "fit" in the evolutionary sense - see his book [ilm-ul-akhlakh].

36. Professor Muirhead of the University of Birmingham, in his kind letter to the author on these "Notes."

37. Hence Formalism creeps into every religion and renders it lifeless when its doctrines fail to adjust themselves to new facts or to changes in old facts.

38. It should be construed and applied to new ideas and changed circumstances of each age in quite the same manner as judges of a Court of Law construe and applied old Statutes to facts of cases that come to before them.

39. See the Qur'an 12:81

40. Or say: True Christianity is but true Islam writ large, "On the whole this religion of Mahomet's is a kind of Christianity." - Thomas Carlyle