Note 110 — Chapter IX · THE SPREAD OF ISLAM IN INDIA.

Much of the missionary zeal of the Indian Musalmans is directed towards counteracting the anti-Islamic tendencies of the instruction given by Christian missionaries and the preachers of the Ārya Samāj, and the efforts made are thus defensive rather than directly proselytising. Some preachers too turn their attention rather to the strengthening of the foundation already laid, and endeavour to rid their ignorant co-religionists of their Hindu superstitions, and instil in them a purer form of faith, such efforts being in many cases the continuation of earlier missionary activity. The work of conversion has indeed been often very imperfect. Of many, nominally Muslims, it may be said that they are half Hindus: they observe caste rules, they join in Hindu festivals and practise numerous idolatrous ceremonies. In certain districts also, e.g. in Mewāt and Gurgaon, large numbers of Muhammadans may be found who know nothing of their religion but its name; they have no mosques, nor do they observe the hours of prayer. This is especially the case among the Muhammadans of the villages or in parts of the country where they are isolated from the mass of believers; but in the towns the presence of learned religious men tends, in great measure, to counteract the influence of former superstitions, and makes for a purer and more intelligent form of religious life. In recent years, however, there has been, speaking generally, a movement noticeable among the Indian Muslims towards a religious life more strictly in accordance with the laws of Islam. The influence of the Christian mission schools has also been very great in stimulating among some Muhammadans of the younger generation a study of their own religion and in bringing about a consequent awakening of religious zeal. Indeed, the spread of education generally, has led to a more intelligent grasp of religious principles and to an increase of religious teachers in outlying and hitherto neglected districts. This missionary movement of reform (from whatever cause it may originate), may be observed in very different parts of India. In the eastern districts of the Panjāb, for example, after the Mutiny, a great religious revival took place. Preachers travelled far and wide through the country, calling upon believers to abandon their idolatrous practices and expounding the true tenets of the faith. Now, in consequence, most villages, in which Muhammadans own any considerable portion, have a mosque, while the grosser and more open idolatries are being discontinued.110 In Rajputana also, the Hindu tribes who have been from time to time converted to Islam in the rural districts, are now becoming more orthodox and regular in their religious observances, and are abandoning the ancient customs which hitherto they had observed in common with their idolatrous neighbours. The Merāts, for example, now follow the orthodox Muhammadan form of marriage instead of the Hindu ritual they formerly observed, and have abjured the flesh of the wild boar.111 A similar revival in Bengal has already been spoken of above.