The Preaching of Islam: A History of the Propagation of...

5 Anjuman Ḥimāyat-i-Islām kā māhwārī risālah, pp. 5–13. (Lahore, October 1889.) ↑

6 Duveyrier, p. 17. ↑

7 Klamroth, p. 12. ↑

8 Massaja, vol. xi. pp. 124–5. ↑

9 Artin, p. 119. ↑

10 R. du M. M., ix. (1909), p. 252. ↑

11 G͟hulām Sarwar: K͟hazīnat al-Aṣfīyā, vol. ii. p. 407–8. ↑

12 Goldziher, vol. ii. pp. 303–4. ↑

13 The Pechenegs at that time occupied the country between the lower Danube and the Don, to which they had migrated from the banks of the Ural at the end of the ninth century. (Karamsin, vol. i. pp. 180–1.) ↑

14 Abū ʻUbayd al-Bakrī (died 1094), pp. 467–8. ↑

15 G͟hulām Sarwar: K͟hazīnat al-Aṣfīyā, vol. i. p. 613. ↑

16 D. Crawford: Thinking Black, p. 202. (London, 1913.) ↑

17 Doughty, vol. ii. p. 39. ↑

18 This was emphasised by Marracci in the seventeenth century. “Si ethnicus mysteria humani intellectus captum excedentia, vel naturali conditioni et imbecillitati difficillima, si non impossibilia, cum Alcoranica doctrina comparaverit, statim ab his refugiet, et ad illa obviis ulnis accurret.” (Alcorani textus … translatus, p. 9. Patavii, 1698.) ↑

19 Edouard Montet: La propagande chrétienne et ses adversaires musulmans, pp. 17–18. (Paris, 1890.) ↑

20 Mankind and the Church, p. 283–4. (London, 1907.) ↑

21 Qurʼān, ii. 118–26. ↑

22 Qurʼān, xlix. 10. ↑

23 W. H. Macnaghten: Principles and Precedents of Moohummudan Law, p. 312. (Madras, 1882.) ↑

24 Arabia Deserta, vol. i. pp. 554–5. ↑

25 De l’Esprit des Lois, livre xxv. chap. 2. ↑

26 Qur., chap. xvi. v. 92. ↑

27 Goldziher, Saʻīd b. Ḥasan d’Alexandrie. (Revue des Études Juives, tome xxx. pp. 17–18.) (Paris, 1895.) ↑

28 Ernest Renan: L’Islamisme et la Science, p. 19. (Paris, 1883.)

This has been emphasised by many observers, but it will be enough here to quote the words of an eminent Christian bishop. “No one who comes in contact for the first time with Mohammedans can fail to be struck by this aspect of their faith.… Wherever one may be, in open street, in railway station, in the field, it is the most ordinary thing to see a man, without the slightest touch of Pharisaism or parade, quietly and humbly leaving whatever pursuit he may be at the moment engaged in, in order to say his prayers at the appointed hour. On a larger scale, no one who has ever seen the courtyard of the Great Mosque at Delhi on the last Friday in the fast-month (Ramazan) filled to overflowing with, perhaps, 15,000 worshippers, all wholly absorbed in prayer, and manifesting the profoundest reverence and humility in every gesture, can fail to be deeply impressed by the sight, or to get a glimpse of the power which underlies such a system; while the very regularity of the daily call to prayer, as it rings out at earliest dawn, before light commences, or amid all the noise and bustle of the business hours, or again as the evening closes in, is fraught with the same message.” (Dr. G. A. Lefroy: Mankind and the Church, pp. 287–8. (London, 1907.)) ↑

29 “One may notice and admire the kind of chivalrous pride which the average Mohammedan takes in his faith.” (Bishop Lefroy: Mankind and the Church, p. 289.) ↑

30 A. Kuenen: National Religions and Universal Religions, p. 35. (London, 1882.) ↑

31 e.g. The persecution, under al-Mutawakkil, by the orthodox reaction against all forms of deviation from the popular creed: in Persia and other parts of Asia about the end of the thirteenth century in revenge for the domineering and insulting behaviour of the Christians in the hour of their advancement and power under the early Mongols. (Maqrīzī (2), Tome i. Première Partie, pp. 98, 106.) Assemani (tom. iii. pars. ii. p.c.), speaking of the causes that have excited the persecution of the Christians under Muhammadan rule, says:—“Non raro persecutionis procellam excitarunt mutuae Christianorum ipsorum simultates, sacerdotum licentia, praesulum fastus, tyrannica magnatum potestas, et medicorum praesertim scribarumque de supremo in gentem suam imperio altercationes.” During the crusades the Christians of the East frequently fell under the suspicion of favouring the invasions of their co-religionists from the West, and in modern Turkey the movement for Greek Independence and the religious sympathies it excited in Christian Europe contributed to make the lot of the subject Christian races harder than it would have been, had they not been suspected of disloyalty and disaffection towards their Muhammadan ruler. De Gobineau has expressed himself very strongly on this question of the toleration of Islam: “Si l’on sépare la doctrine religieuse de la nécessité politique qui souvent a parlé et agi en son nom, il n’est pas de religion plus tolérante, on pourrait presque dire plus indifférente sur la foi des hommes que l’Islam.

Cette disposition organique est si forte qu’en dehors des cas où la raison d’État mise en jeu a porté les gouvernements musulmans à se faire arme de tout pour tendre à l’unité de foi, la tolérance la plus complète a été la règle fournie par le dogme.… Qu’on ne s’arrête pas aux violences, aux cruautés commises dans une occasion ou dans une autre. Si on y regarde de près, on ne tardera pas à y découvrir des causes toutes politiques ou toutes de passion humaine et de tempérament chez le souverain ou dans les populations. Le fait religieux n’y est invoqué que comme prétexte et, en réalité, il reste en dehors.” (A. de Gobineau (1), pp. 24–5.) ↑

32 For a biography of him, see Ibn K͟hallikān, vol. ii. pp. 111–15. ↑

33 Barhebræus (2), pp. 417–18. ↑

34 C. d’Ohsson, vol. iv. p. 281. ↑

35 Tavernier (1), p. 160. ↑

36 Viaggio di Iosafa Barbero nella Persia. (Ramusio, vol. ii. p. 111.) ↑

37 If indeed by Azi is meant Ḥājī. ↑

38 Makīn, p. 260. Similarly, about a century before, al-Muqtadir (A.D. 908–932) gave orders for the rebuilding of some churches at Ramlah in Palestine which had been destroyed by Muhammadans during a riot, the cause of which is not recorded. (Eutychius, ii. p. 82.) Abū Ṣāliḥ makes mention of the rebuilding of a great many churches and monasteries in Egypt which had either been destroyed in time of war (e.g. during the invasion of the Ghuzz and the Kurds in 1164) (pp. 91, 96, 112, 120), been wrecked by fanatics (pp. 85–6, 182, and Maqrīzī quoted in the Appendix pp. 327–8), or fallen into decay (pp. 5, 87, 103–4). ↑

39 A. de la Jonquière, pp. 203, 213, 312. ↑

40 E. Charvériat: Histoire de la Guerre de Trente Ans, tome ii. pp. 615, 625. (Paris, 1878.) ↑

41 In Ioannis Evangelium Tractatus, xxv. § 10. ↑

42 C. Merivale: The Conversion of the Northern Nations, p. 102. (London, 1866.) ↑