Let us now scrutinize the Moslem reformers, judging them, not by texts and chronicles, but by their words and deeds; since, as one of their number, an Algerian, very pertinently remarks, "men should be judged, not by the letter of their sacred books, but by what they actually do."[13]
Modern Moslem liberalism, as we have seen, received its first encouragement from the discovery of the old Motazelite literature of nearly a thousand years before. To be sure, Islam had never been quite destitute of liberal minds. Even in its darkest days a few voices had been raised against the prevailing obscurantism. For example, in the sixteenth century the celebrated El-Gharani had written: "It is not at all impossible that God may hold in reserve for men of the future perceptions that have not been vouchsafed to the men of the past. Divine munificence never ceases to pour benefits and enlightenment into the hearts of wise men of every age."[14] These isolated voices from Islam's Dark Time helped to encourage the modern reformers, and by the middle of the nineteenth century every Moslem land had its group of forward-looking men. At first their numbers were, of course, insignificant, and of course they drew down upon themselves the anathemas of the fanatic Mollahs[15] and the hatred of the ignorant multitude. The first country where the reformers made their influence definitely felt was in India. Here a group headed by the famous Sir Syed Ahmed Khan started an important liberal movement, founding associations, publishing books and newspapers, and establishing the well-known college of Aligarh. Sir Syed Ahmed is a good type of the early liberal reformers. Conservative in temperament and perfectly orthodox in his theology, he yet denounced the current decadence of Islam with truly Wahabi fervour. He also was frankly appreciative of Western ideas and eager to assimilate the many good things which the West had to offer. As he wrote in 1867: "We must study European scientific works, even though they are not written by Moslems and though we may find in them things contrary to the teachings of the Koran. We should imitate the Arabs of olden days, who did not fear to shake their faith by studying Pythagoras."[16]