59 |
THE MOHAMMEDAN CONTROVERSY
|
|
translations. This may for a time acquire for him some credit with his
unlearned brethren, but as soon as the untenableness of his positions become
generally known, it will end only in confusion. We recommend the Maulavi to
become a student of Greek and Hebrew at the Lucknow Martiniere, and to make
himself thoroughly master of those languages, before, he again ventures to
call in question the renderings of competent persons.
|
The proofs from the Old Testament he treats with still less fairness. Some of
the most important passages are passed over, and many others are advanced on
the ground that they apply to Mohammed.1 He then produces what he
considers two irrefragable arguments in substantiation of his Prophet's
mission. The first, the perfection of his religion as a code of morals and
devotion; the second, that Mohammed must have been either a true prophet or a
madman. He proves by his many virtues and talents that he was not the latter,
and triumphantly asserts that he must have been the former.2 He
forgets that the same argument would apply with even greater weight to the
apostles; for
|
|