The Mirror of the Excellences of Islam — Page 282
ARGUMENT FOR SAYYED AHMAD KHAN 281 so unjust that we cannot call them interpretations at all, and which, in a way, constitute a refutation of the pure teaching of the Noble Quran. Each and every sentence of Sayyed Şahib shows as if his heart trem- bles at the new ideas and philosophy of Europe before which his spirit seems to lie prostrate. Whichever reference in his commentary I have examined in detail, in which the Noble Quran seemed to him really, or as the result of a superficial glance, to be against the prevalent philos- ophy, I found Sayyed Şahib falling at the feet of that philosophy, and, taking for granted the conclusions of that philosophy, seeking such a disgraceful reconciliation between them and the Noble Quran by the use of flimsy interpretations, as is sought by a weak and hard-pressed adversary having no way to escape, by putting up a few absurd excuses. I was hoping to see some writings in which Sayyed Şahib might have wielded a sharp sword against the prevalent philosophy and where, in cases of disagreement, he might have taken the opportunity of estab- lishing the victory of the Noble Quran instead of resorting to question- able interpretations. But, alas, my wish remained unfulfilled. If Sayyed Şahib had made an attempt to interpret only such aḥā- dīth as were in his view opposed to the clear authority of the Noble Quran and which were also worthy of criticism against the prevailing philosophy, I would not have been sorry, for I would have considered that the Noble Quran, the basis and support of faith, every letter of which is irrevocable, certain, and true, is on the side of Sayyed Şahib. But how can I conceal the lapse which amounted to negation of the Noble Quran itself? I can never admit that his conscience may have, at any time, borne witness that the far-fetched and extensive process of interpretation spread by him was right. Rather, his conscience must be holding him guilty, and must be crying, 'O man, all your interpretations are such that if the Noble Quran had been a living being, it would have dis- owned them a hundred times. And, in fact, it has disowned them, for it declares that those who distort the meaning of its verses deserve the wrath of God. The example of the misdeeds of the Jews is before us: