diff options
| -rw-r--r-- | .gitattributes | 4 | ||||
| -rw-r--r-- | LICENSE.txt | 11 | ||||
| -rw-r--r-- | README.md | 2 | ||||
| -rw-r--r-- | old/62990-0.txt | 1673 | ||||
| -rw-r--r-- | old/62990-0.zip | bin | 29884 -> 0 bytes | |||
| -rw-r--r-- | old/62990-h.zip | bin | 401235 -> 0 bytes | |||
| -rw-r--r-- | old/62990-h/62990-h.htm | 2412 | ||||
| -rw-r--r-- | old/62990-h/images/cover.jpg | bin | 151757 -> 0 bytes | |||
| -rw-r--r-- | old/62990-h/images/frontispiece.jpg | bin | 185550 -> 0 bytes | |||
| -rw-r--r-- | old/62990-h/images/logo.jpg | bin | 40074 -> 0 bytes |
10 files changed, 17 insertions, 4085 deletions
diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..d7b82bc --- /dev/null +++ b/.gitattributes @@ -0,0 +1,4 @@ +*.txt text eol=lf +*.htm text eol=lf +*.html text eol=lf +*.md text eol=lf diff --git a/LICENSE.txt b/LICENSE.txt new file mode 100644 index 0000000..6312041 --- /dev/null +++ b/LICENSE.txt @@ -0,0 +1,11 @@ +This eBook, including all associated images, markup, improvements, +metadata, and any other content or labor, has been confirmed to be +in the PUBLIC DOMAIN IN THE UNITED STATES. + +Procedures for determining public domain status are described in +the "Copyright How-To" at https://www.gutenberg.org. + +No investigation has been made concerning possible copyrights in +jurisdictions other than the United States. Anyone seeking to utilize +this eBook outside of the United States should confirm copyright +status under the laws that apply to them. diff --git a/README.md b/README.md new file mode 100644 index 0000000..b6faa55 --- /dev/null +++ b/README.md @@ -0,0 +1,2 @@ +Project Gutenberg (https://www.gutenberg.org) public repository for +eBook #62990 (https://www.gutenberg.org/ebooks/62990) diff --git a/old/62990-0.txt b/old/62990-0.txt deleted file mode 100644 index be0d2c1..0000000 --- a/old/62990-0.txt +++ /dev/null @@ -1,1673 +0,0 @@ -The Project Gutenberg eBook, Islam, by Ann Hunter Small - - -This eBook is for the use of anyone anywhere in the United States and most -other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms of -the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you'll have -to check the laws of the country where you are located before using this ebook. - - - - -Title: Islam - - -Author: Ann Hunter Small - - - -Release Date: August 23, 2020 [eBook #62990] - -Language: English - -Character set encoding: UTF-8 - - -***START OF THE PROJECT GUTENBERG EBOOK ISLAM*** - - -E-text prepared by Fritz Ohrenschall, Emmanuel Ackerman, and the Online -Distributed Proofreading Team (http://www.pgdp.net) from page images -generously made available by Internet Archive (https://archive.org) - - - -Note: Project Gutenberg also has an HTML version of this - file which includes the original illustration. - See 62990-h.htm or 62990-h.zip: - (http://www.gutenberg.org/files/62990/62990-h/62990-h.htm) - or - (http://www.gutenberg.org/files/62990/62990-h.zip) - - - Images of the original pages are available through - Internet Archive. See - https://archive.org/details/islamislam00smalrich - - -Transcriber’s note: - - The second and third sections of this book are presented as an - historical document on the prejudices of Christians in Europe - and America against Islam at the time this book was written. - - - - - -Studies in the Faiths. II. - -ISLAM - -[All rights reserved.] - - -[Illustration: PEARL MOSQUE, AGRA.] - - -ISLAM - -by - -ANNIE H. SMALL - -Author of -‘Yeshudas,’ ‘Suwarta,’ ‘Studies in Buddhism,’ etc. - - -[Illustration: Publisher’s logo] - - - - - - -1905 -London -J. M. Dent & Co. -New York: E. P. Dutton & Co. - -Richard Clay & Sons, Limited, -Bread Street Hill, E.C., and -Bungay, Suffolk. - - - - -PREFACE - - -Perhaps mutual understanding and sympathy are more difficult between -Christianity and Islam than between any two of the world’s living -Faiths. On the side of Islam is the too-little remembered fact that the -only Christianity of which she is, so to speak, officially conscious, -is the least true, the least pure; while on the Christian side, we tend -to turn even from such points of contact as exist between ourselves -and this latest of the Faiths with an undefined shrinking from the -possibility of sympathy: the prophet repels us, the religion repels us, -the moral code repels us, the history repels us. When we discover that -Islam claims to supersede Christianity, we are filled with indignation -and horror. When we discover, as we do at intervals, how dark the -darkness of Muslim lands and how cruel the tender mercies of Muslim -rule may be, we desire nothing better than that Islam should be blotted -from off the face of the earth. - -But Islam is still a world power, before which the Christian nations -of Europe have stood helpless even while fellow-Christians have been -cruelly and wickedly entreated. Islam cannot be ignored nor despised. -Rather it is imperative that it should be studied, if possible with -sympathy, by the Christian peoples, in order that the Muslim motive -power may be understood, and that Islam may be met face to face, as it -must one day be met by Christianity, worthily and Christianly. What -if the inevitable battle should be fought by the armies of the Cross, -rather than by the armies of the Nations? - -This little book has been prepared, not primarily as a study of Islam, -but rather to indicate directions which Christian, and especially -Missionary, thought might profitably take. For the sake of those who -have not already some knowledge of Islam itself, or of its doctrines as -they compare with those of our own Faith, the chapters have followed -these two lines; but matters of great importance to the special student -have been necessarily omitted; and others have been very lightly -touched upon. For the guidance of any who are desirous of making a -more exhaustive study of this most important of all subjects, to those -who have at heart the honour of Christ and His speedy reign, there is -available a very large literature, in English, German, and French, upon -Islam and its relation to Christianity. - - - - -CONTENTS - - - PAGE - Preface v - Contents ix - - I. ISLAM 11 - 1. THE APOSTLE OF ISLAM 13 - 2. THE GREAT THOUGHTS OF ISLAM 20 - 3. THE RELIGIOUS LIFE IN ISLAM 32 - 4. THE SOLIDARITY OF ISLAM 42 - - II. ISLAM AND CHRISTIANITY 47 - 1. MUHAMMAD AND JESUS 49 - 2. THE FATHER-GOD 54 - 3. THE CHRISTIAN LIFE 57 - 4. THE FAILURE OF CHRISTIANITY 61 - - III. THE COMING BATTLE 67 - - A Short Bibliography of Accessible Books Upon the Subject 73 - Transcriber’s Note - - - - -I - -ISLAM - - IN THE NAME OF THE MOST MERCIFUL GOD. - - _Praise be to God, Lord of the worlds— - The most merciful— - The King of the day of Judgment. - Thee only do we worship, and to Thee do we cry for help. - Guide Thou us in the straight way— - In the way of those to whom Thou hast been gracious— - With whom Thou art not angry— - And who go not astray. Amen._ - - The great Prayer of Islam. - - - - -THE APOSTLE OF ISLAM. - - “_By the brightness of the morning, - and by the night when it groweth dark— - Thy Lord hath not forsaken thee, - Neither doth He hate thee. - Verily the life to come shall be better for thee - than this present life, - and thy Lord shall give thee a reward - with which thou shalt be well pleased._ - - “_Did He not find thee an orphan, - and hath He not taken care of thee? - Did He not find thee wandering in error, - and hath He not guided thee into the truth? - Did He not find thee needy, - and hath He not enriched thee? - Wherefore oppress not the orphan, neither - repulse the beggar, - but declare the goodness of the Lord._” - - Sura XCVI. - - -There is in the story of Islam an interest quite unique; it is the work -of one unaided mind, the mind of a man unlettered and ignorant, who -came of an isolated people, and who gained such knowledge as he had of -the great world from hearsay as he travelled between Central Arabia -and Syria in charge of the merchant caravan of his mistress. This man, -morally very frail to our thinking, is all but divine to two hundred -millions of men and women. His word is final to them; it alone reveals -God, it alone guides life, it alone commands all Muslim rulers, and it -defies Christianity as no other power has done. - -Muhammad lived six hundred years after Christ, his Faith came into -existence in full view of Christianity, it publicly claims to be a -higher revelation and to supersede Christianity; and the Christian -nations have not yet disproved the claim. The attempt has not indeed -been made, unless we reckon the chivalrous and ill-fated missions of -the Crusades to redeem the Holy Sepulchre from the hands of the Muslim. -Whether Christianity realizes the fact of her failure in this respect, -or not, Islam is fully conscious of it. - -[Sidenote: Muhammad] - -Muhammad—the Praised One—was born at Mecca on August 29th, 570 A.D. -He was left an orphan while still a little child, and was adopted by an -uncle. Later he became steward to a lady of Mecca, Khadija, who asked -him to become her husband, and was, until her death, his faithful and -loving wife. This marriage procured for Muhammad that which he coveted -above all things, leisure for the study of the things of God. - -[Sidenote: The Call] - -The time was past when the idolatrous worship of his tribe—the -religious tribe of Arabia—had any meaning for him. He had had glimpses -of a purer, a more satisfying Faith. Both Jews and Christians had -crossed his path, who had spoken of the one God: Creator, Ruler, -Provider; and the idea had seized and held his imagination. Upon this -idea he now meditated in his chosen retreat, a cave near Mecca, until -it possessed him; he dreamed dreams and saw visions, and at length came -forth to make them known, being assured that he had been called to -proclaim the reign of the one only God upon earth. - -[Sidenote: Rejection] - -But the people of Mecca, custodians of the religious traditions of -Arabia, would have none of this new doctrine; they fiercely opposed the -preacher, and very soon drove him and his little company of disciples -(of whom his wife had been the first) from the city. - -[Sidenote: Flight] - -The _Hajrat_, or Flight, from which dates the Muhammadan era, took -place on July 16th, 622 A.D. - -A refuge was found in the rival city of Madina. - -[Sidenote: Madina] - -At Madina, Muhammad found leisure to mature and carry out the Idea -which had now possessed him that he should found a Reign of God upon -the earth. “Behind the quiet and unobtrusive exterior,” writes Sir -William Muir, “lay hid a resolve, a strength and fixedness of will, -a sublime determination, destined to achieve the marvellous work -of bowing towards himself the heart of all Arabia as the heart of -one man.” There is, to the sympathetic student of his life, nothing -wonderful in the hold which Muhammad took upon his followers. He -mastered men by the force of his iron will, and then won them by the -force of his noble and generous nature. - -[Sidenote: Character] - -Many words have been wasted upon the problems of the character of this -sixth-century Prophet, and it is not intended to enter upon them here. -It must be remembered that if the vision of Muhammad was world-wide -while his personal life remained at the limit of his time and his -isolated race, there are not lacking similar examples elsewhere of -great leaders whose private lives we explain by their generation and -surroundings; also, it is probably wise, that until we know and are -able to sympathize with the Arabic character, we of the West should say -little in way of condemnation, all the more that condemnation of the -Prophet is not the method to win men from his allegiance. - -[Sidenote: Personal Claim] - -There is a far more important question which may not be passed over. -Did Muhammad realize the _personal_ claim involved in his religious -message? Was his soul so pre-occupied with the grand Idea that his own -relation to it was not at first apparent? For, it cannot be forgotten -that from the beginning the second Article of the Muslim Creed was -inherent in the first. God is known as God to the Muslim only because -the Apostle of God has proclaimed Him to be God. Muhammad is the -Revealer of God, and God is God. This is the true and inevitable order. - -This claim, as a foundation of belief, was the source of success of -the arms of Islam in the past, and is the living power of Islam to-day; -at the same time, it was and is the test of the man and of his message. -Is Muhammad the Revealer of God? There is possible one answer only to -the question, so far as the disciples of the Christ Whom he claimed to -supersede are concerned; but the answer does not end the story of the -relation between Christianity and the Arabian Prophet. Would that it -did! - -[Sidenote: Death] - -Muhammad died at Madina on June 9th, 632 A.D., in his sixty-second -year. His death was peace. His last words were, “The blessed -Companionship on high.” - -[Sidenote: The dead hand] - -Being dead this man still rules. In all human history there is no more -striking illustration of the might of the “dead hand” than is presented -in Islam. - - - - -THE GREAT THOUGHTS OF ISLAM. - - -1. GOD. - - _La-ilaha-Il-lal-laho. There is no God save God._ - - “_Say, God is one God; the eternal God: He begetteth not, neither is - begotten: There is not any one like unto Him._ - - “_Dost thou not know that God is almighty? Dost thou not know that - unto God belongeth the Kingdom of Heaven? neither have ye any - protector or helper except God._ - - “_To God belongeth the East and the West; therefore wheresoever - ye turn yourselves to pray, there is the face of God; for God is - omnipresent and omniscient._ - - “_Your God is one God, there is no God but He, the most merciful._” - -It was with a very simple message, apparently, that Muhammad came forth -from his long meditation in his lonely cave. The message was not even -original. Not only had Arab mystics already dreamt of the aloneness of -God, but there were Jews and Christians, inheritors of the same supreme -truth, settled here and there over the land; and Muhammad had come -into contact with both during his early Syrian journeys. The Idea had -become familiar to him long before. - -[Sidenote: The God of Muhammad] - -But, the God of Muhammad’s contemplations was not the God of Judaism, -nor the God of Christianity; he deliberately rejected both Faiths. -True, God is Spirit, God is one, God is alone, God is Creator; He is -the al-knowing, al-present, al-governing One. High attributes are -ascribed to Him, as in the ninety-nine Names which the pious Mussulman -reverently repeats with the aid of his string of beads; but neither -these, nor the various attributes ascribed to Him in the Quran itself, -largely affect the Muslim conception of God. - -The God of Muhammad is a Being of two supreme characteristics. He is -the supreme Will, and His Will is carried into effect by His supreme -Power. - -Will: absolute, eternal, unchanging; far above such human distinctions -as right and wrong, justice and injustice. That which the Will of God -ordains, that is right, just, and final. - -Power: so unrestrained, so awful, carries that Will into effect, that -there exists no will or power save God’s alone. That which is ordained, -good or evil, righteous or unrighteous in man’s poor view, is of God. -He is the only Doer. “_In the creation of heaven and earth, and in the -ship which sails on the sea_ ... ALL IS GOD.” All creatures, even man, -are in the awful grip of this great Spirit, helpless; they do that -which He ordains, that and no other. - -“Why are you so naughty?” - -“God knows.” - -The reply of the little child is the reply of Islam to all problems. It -is the secret of the awful fatalism which paralyzes men’s emotions and -will. Two countenances remain, after many years, vividly impressed upon -my memory; that of a man, guilty of crime and under severe sentence, -whom no appeal could move from his perfect serenity. He was not a -hardened criminal; he was simply convinced that God was the Doer of -the deed and he himself only the instrument for the carrying out of -His will. The other was a father, carrying in his arms a dearly-loved -little child to the grave. He moved rapidly down the crowded street at -the head of the procession of mourners, unconscious either of curiosity -or of sympathy around him. The set grim expression might have suggested -the idea of Spartan endurance, save for the deep eyes which gazed into -the far distance, and told unmistakably of the submission of a strong -will to a Stronger, the will of his God. - -This awful God has taken hold of the imagination of all Islam. He was -very real to the Prophet, and the Prophet has communicated his faith -to those who have followed him. Mussulmans may be, in our sense, bad -men, but they are rarely irreligious men. There are no atheists in -Islam. A man who, under the influence of English secular education, -lightly declared that he had grown beyond so childish a superstition, -which however he declared to be “good for women and children,” changed -countenance while we discussed the religious education of his wife. He -could not rid himself easily of the convictions of his childhood, as -the grave face and reverent voice bore witness. - -But, the Will of God is far more present in the thought of the Muslim -than is God Himself. God touches his life through His Will only. God is -apart; seeing, knowing and judging indeed, but apart in His absolute -sovereignty, in the inexorable way in which He carries out His Purpose. -We have, therefore, as a corollary to the teaching regarding the Will, -the teaching of the pitiful helplessness of man in His Hand. God may -crush me; He can do it; I can say nothing. In conversation with a -woman on one occasion reference was made to the Christian doctrine of -the assurance of the child relation with God. She exclaimed, “Surely -that is blasphemy; it is almost like saying _what the Will of God for -you is_. If saved, God is merciful; if cast into _Jahannam_ (hell), God -is just.” - - * * * * * - -ISLAM means resignation, submission, homage, to this Will of God. The -relation of the Muslim to his God is truly expressed in the word. - - * * * * * - -Thus early do Christ and Muhammad part company. - - -2. THE WORD OF GOD. - - “_It is He Who hath sent down unto you the book of the Quran, - distinguishing between good and evil; and they to whom We gave the - scripture know that it is sent down from thy Lord, with truth; Be not - therefore one of these who doubt thereof. The words of the Lord are - perfect in truth and justice; there is none who can change His words; - He both heareth and knoweth._” - -[Sidenote: Quran] - -The Will of God is supreme in His universe; Islam tells in one word the -relation of the Faithful to that Will; and the Will is revealed to men -in its final form the Quran. The Quran descended from highest heaven -complete, and was passed on by the Angel to the Prophet Sura by Sura, -as its message was required. The Quran supersedes all other scriptures, -it is the eternal Divine Word; there is no further truth to be -revealed, for this is literally the last word of God to man. The human -language medium is Arabic, and as each several word is an Act of God, -the very words are sacred. There cannot, therefore, be any authorized -translation of the Quran; and, as in its completeness it is one -undivided message, to issue it in parts would be grievous sin. The book -is published and used in many lands, and passes through many hands, but -so great has been the care that it should be preserved perfect, that -it is believed to be practically unchanged since the scattered leaves -were gathered reverently together after the Prophet’s death. There is -no doctrine of inspiration so high as this. - - -3. THE THOUGHT OF SIN. - - “_Man chooseth to be wicked for the time which is before him. He - asketh, When shall the day of resurrection be? But when the night - shall be dazzled, and the moon shall be eclipsed, and the sun and the - moon shall be in conjunction, on that day man shall say, Where is a - place of refuge? By no means; there shall be no place to fly unto. - With thy Lord shall be a sure mansion of rest in that day; on that day - shall man be told that which he hath done, first and last. Yea, a man - shall be an evidence against himself; and though he offer his excuses, - they shall not be received._” - - “_There shall every soul experience that which it shall have sent - before it._” - -[Sidenote: Sin] - -As is the God so are His worshippers; and the conception of the -religious life in Islam follows naturally upon the conception of God. -Thus, sin is terrible, but not first as a deviation from a standard -of absolute righteousness; it is terrible because it is rebellion -against an awful majesty. This is fundamental. Yet to say that Islam -is non-moral, that sin is an arbitrary term, and that reward and -punishment are in the hands of an arbitrary God, is not the whole -truth. There are two kinds of sin (reminding us of the Roman Catholic -doctrine), sin greater and lesser. Among the greater sins are - - Unfaithfulness to God. - Despair of the mercy of God, or - Too strong an assurance of God’s mercy. - False witness when on oath. - The practice of magic. - Drunkenness. - Theft. - Usury. - Murder. - Disobedience to parents. - Flight before unbelievers in battle. - Seizing the property of the orphan. - -And the constant repetition of lesser sins becomes a greater sin. - -Lesser sins are very many, and are not enumerated; among them are -gambling, the use of images in worship, and slander. Punishment -awarded by the law is very severe; the punishment awarded by God is as -He shall ordain. The future has a great share in the thought of the -people of the East; they are less materialistic, less bound up in the -present life than those of the West. Therefore the present life is -more affected by the future possibilities, and in the case of a larger -proportion of men and women than is the case with us. - - -4. THE JUDGMENT OF GOD. - - “_The striking. What is the striking? and what shall make thee to - understand how terrible the striking will be? On that day men shall be - like moths scattered abroad, and the mountains shall be like carded - wool of various colours driven by the wind; moreover, he whose balance - shall be heavy with good works shall lead a pleasing life; but as to - him whose balance shall be light his dwelling shall be the pit of - hell. What shall make thee to understand how frightful the pit of hell - is? It is a burning fire._” - -[Sidenote: Judgment] - -Much has been said and written about the Muslim Paradise, and there -are indeed no parts of the Quran so weak as those which dwell upon -the sweets of the future life of the Faithful. Serious Mussulmans, -when on rare occasions I have heard them refer to this subject, have -invariably explained these passages as symbolical. However that may be, -the passages in the Quran which teach of the day of resurrection and of -judgment are frequent and solemn. No doubt the judgment of God is used -as a threat against unbelievers, but it is also continually addressed -to the Faithful as a motive; and these teachings have, as I believe, -far greater influence upon the life of the religious Muslim than all -the promised joys of Paradise. - - “_What thinkest thou of him who denieth the future judgment as a - falsehood? It is he who pusheth away the orphan, and stirreth not - up others to feed the poor. Woe be unto those who pray and who - are negligent at their prayer; who play the hypocrites, and deny - necessaries to the needy._” - -This was the message of the Arabian Apostle. - - - - -THE RELIGIOUS LIFE IN ISLAM. - - “_Clothe not the truth with vanity, - neither conceal the truth against your own knowledge; - Observe the stated seasons of prayer, - and pay your legal alms, - and bow down yourselves with those who bow down. - Will ye command men to do justice, - and forget your own souls? - Yet ye read the books of the law; - do ye not therefore understand?_” - - -1. THE REPETITION OF THE CREED. - -_La iláhá Il-lal-laho, Muhammad-ur-Rasúl-Ullah._ - -_God is the alone God, and Muhammad is the Apostle of God._ - -[Sidenote: Kalima] - -The Creed must be repeated by the true Muslim once at the least during -his lifetime. This is the confession of the lips, and must be made -correctly and without hesitation; it is also the confession of the -heart, and must be held till death. - - -2. THE DAILY DEVOTIONS. - - “_Therefore glorify God when the evening overtaketh - you, and when ye rise in the morning; - And unto him be praise in heaven and earth, and at - sunset, and when ye rest at noon._” - -[Sidenote: Sulát] - -There are five services of prayer daily, observed with great regularity -by all religious men and women. The form is liturgical; the word -_Sulát_ has rather the meaning of devotional service than of hours of -prayer. [Sidenote: Hours] The first hour is at dawn of day. The second -is at noon. The third is between four and five in the afternoon. The -fourth service is held as the sun disappears beneath the horizon. The -fifth is at the retiring hour at night. - -[Sidenote: Preparation] - -Before prayer all Mussulmans cleanse face, ears and nostrils, hands and -feet; that they may be free of all bodily pollution before entering -the presence of God. Many change their garments each time they pray. -The room is cleaned, and the worshipper who has cleaned the room -changes his garments before engaging in the service. - -[Sidenote: Solemnity] - -This service of prayer in the case of serious worshippers is very -touching to the sympathetic witness; it is true, as so many critics -of Islam have noted, that prayer is formal, and is repeated in an -unknown tongue; but to those who know the heart hunger which constantly -finds expression in that five-times-repeated daily liturgy, who would -fain change the constant refrain “God is great” for the gladder “God -is love,” the service, whether in the mosque, in the home, or on the -wayside, is one of the most pathetic appeals addressed to the unknown -God by any people. - -There is no mediation; prayer is offered directly to God, the only -reference to the Prophet being a prayer “for Muhammad and his -descendants.” - -Prayer is always offered in the sacred language. - - -3. RAMADHÁN, THE MONTH OF FASTING. - - “_O true believers, a fast is ordained you, as it was ordained to - those before you, that ye may fear God. A certain number of days shall - ye fast; but he among you who shall be sick, or on a journey, shall - fast an equal number of other days. And those who can keep it and do - not, must reckon their neglect by maintaining of a poor man. And he - who voluntarily dealeth better with the poor man than he is obliged, - this shall be better for him. But if ye fast it will be better for - you, if ye knew it._” - -[Sidenote: Roza] - -It is probable that Muhammad ordained the month of fasting in imitation -of the Christian Lent. Ramadhán, the ninth month of the year, made -sacred for ever by the descent of the Quran from highest heaven, to -be revealed to the Angel Gabriel (who delivered it as required to the -Prophet), is set apart for this religious sacrifice. Every Mussulman -is on the look-out for the first appearance of the new moon, sign of -the beginning of the fast (the lunar year is followed), and from that -evening for thirty days, from dawn until sunset neither food nor water -is touched. When Ramadhán in the course of the years occurs in the hot -season, the fast is terrible in its severity. Cloudless sky, scorching -sun, burning winds, and not one drop of water to quench the awful -thirst; and at the same time additional prayers, with the accompanying -genuflections; this while the day’s task must still be accomplished; it -is a terrible test of the obedience and devotion of the Faithful. It -is true that travellers, invalids, women nursing little children, and -the weak, are exempt; but the fasts are supposed to be made up, and we -have known many who have struggled through the month, who were quite -unfit for it. The early morning and evening meal—taken before dawn -and after sunset—is not appetizing, for it is always composed of stale -food. - -I have never known any religious man or woman who regarded the fast -as a hardship. “It is little we can do to serve God,” said one woman. -Little children plead to be allowed to fast. Boys and girls become -utterly exhausted, parched and fainting, in homes where religious -observances are faithfully kept. - - -4. ALMSGIVING. - -[Sidenote: Zakát] - - “_Forget not liberality among you, for God seeth that which ye do._” - - “_The Lord is surely in a watch-tower, whence he observeth the actions - of men. Moreover man, when his Lord trieth him by prosperity, and - honoureth him, and is bounteous to him, saith:—My Lord honoureth me; - but when he proveth him by afflictions, and withholdeth His provisions - from him, he saith:—My Lord despiseth me. By no means; but ye honour - not the orphan, neither do ye excite one another to feed the poor; - and ye devour the inheritance of the weak, with undistinguishing - greediness; and ye love riches with much affection...._ - - “_O thou soul which art at rest, return unto thy Lord, well pleased - with thy reward, and well pleasing unto our God; enter among my - servants, and enter Paradise._” - -A fortieth part of the income belongs to the poor, and is, in Muslim -lands, a compulsory tax. It is distinct from private almsgiving. - - -5. PILGRIMAGE. - -[Sidenote: Hajj] - - “_They who shall disbelieve, and obstruct the way of God, and hinder - men from visiting the holy temple at Mecca, which We have appointed - for a place of worship unto all men: the inhabitant thereof and the - stranger have an equal right to visit it._” - -Islam is scattered in many lands; but the idea of Muhammad was of a -universal Kingdom. The idea was never realized, but the grip of the -master hand is felt to this day. Each of the duties of the Faith is a -symbol of its unity; but the constraining symbol is the centralization -at Mecca. This is the sole remaining sign of the great vision. Islam -is far scattered; it is broken into many sects; there are language -separations, and deeper racial separations; but the whole unwieldy -system and following is bound together by the Mecca pilgrimage, the -least spiritual thing in the whole system. Muhammad made a brave battle -for the unity and pure spirituality of God. But it was the deepest -desire of his heart to win Mecca. He did so at the expense of his -central belief. Mussulmans visit the idolatrous city to-day as they did -in the long past idolatrous ages. The visible church of Islam is not a -pure and beautiful and worthy mosque; it is the old idolatrous stone of -Mecca. - -Every true Muslim is bound to visit Mecca at the least once in his -lifetime. - - -6. SOCIAL MORALITY. - -[Sidenote: Social Morality] - -The social morality of Islam is—notwithstanding the marriage -laws—very high, and is guided by such virtues as these: modesty, -honesty, kindness and brotherliness. When Muhammad fled from Mecca -with his followers, and settled in Madina, the little community was -a commonwealth, and that ideal has been retained in wonderful manner -throughout the centuries and the far wanderings. There is no caste -in Islam, neither the Eastern nor the Western form of that system. -Each man stands in the same relation to the God Who rules him, and -the consequent brotherhood is a very real thing. Poor and rich are -not divided, to be poor is in itself a claim, and if a poor man comes -to a rich man for aid, the rich man regards it as a favour. The laws -of hospitality are most noble; strangers are assured in any Muslim -house of a welcome, a meal, a rest, and if need be, even of clothing. -Hospitality is an act of worship. - -The aged are held in a beautiful reverence; the poor, and especially -the orphan, is cared for as a religious duty; in the home the -patriarchal system still rules, the servant is a part of the family, -and is treated with kindness.—Is he not a brother in the Faith? - -The position of woman remains as it was left by Muhammad thirteen -hundred years ago—for there is no growth in Islam—and it is not easy -to define it. On the one hand is the marriage law, which gives to the -husband full power over his wife or wives; on the other, the property -law, which grants to a woman holding property in her own right, -absolute control over it. In the latter respect, therefore, the law -of Islam is in advance of the law of Great Britain. I have known the -curious anomaly of a woman whose person was at the mercy of a brutal -drunken wretch, whom she yet held in some degree in check through his -dependence upon her for the means with which to live his chosen life. - - - - -THE SOLIDARITY OF ISLAM. - - “_They seek to extinguish God’s light with their mouths; but God will - perfect His light, though the infidels be averse thereto. It is He - Who hath sent His Apostle with the direction, and the religion of - truth, that He may exalt the same above every religion, although the - idolators be averse thereto._” - - -There are two closely associated characteristics of Islam which impress -every student:—[Sidenote: Rigidity] the immovable _rigidity_ which -paralyzes individual action as well as social and religious progress -and for ever holds its professors arrested at the stage and within -the limit of Arab conditions as they were thirteen centuries ago; -[Sidenote: Solidarity] and the _solidarity_ of the world of Islam as it -exists to-day. - -It is at this point that the contrast between the methods of -Jesus and of Muhammad is most sharply emphasized. The founder of -Christianity neither wrote, nor left instructions for the preservation -of His teachings; His method is best typified by His own favourite -illustration; His message is a seed, growing of its own living life, -mysteriously, silently, slowly, producing fruit after its kind indeed, -but each several fruit during each several season drawing its own -share of nourishment even as it drew its life directly from the root, -original and distinct from any other. Muhammad spoke, in the most -literal sense, the last word; the teaching has crystallized; principle -and detail are alike unyielding. - -[Sidenote: Muhammad’s Vision] - -Muhammad was a statesman as well as a poet; he had in view not only -the conversion of the world to God and to himself, but also a world -kingdom based upon the religious idea; and for the second end he worked -possibly even “better than he knew.” - -[Sidenote: Symbols of Solidarity:] - -The study of the symbols of this bond of uniformity—not of union—is -illuminating:—[Sidenote: 1. Creed] The _Creed_, binding to the God -of Islam through the Apostle of that God; [Sidenote: 2. Prayer] the -daily _Prayer Ritual:_ it has been truly said that “each Muslim is a -Church,” it is no less true that the Muslim world is a Church, bound -indissolubly by this uniform service of devotion; [Sidenote: 3. Quran] -the _Quran_ and [Sidenote: 4. Fast] _Ramadhán_, the Book, and the Fast -which commemorates the gift of the Book; and above all, [Sidenote: 5. -Pilgrimage] the _Pilgrimage to Mecca_, the local habitation of Islam, -sublime notwithstanding the apparent foolishness of the ceremonial. -“Thither the tribes go up,” from Turkey, Syria, Persia, Afghanistan, -India, China, Egypt and other North African lands, and Arabia herself. -National distinctions are forgotten; slave and master travel as -brother worshippers; Islam feels her solidarity through the far-seeing -provision of the centralization of her religious life, in the city -which is sacred to the memory of the Apostle. - -The fact that Islam is broken up into as many sects as is Christianity, -does not affect this solidarity so greatly as might be supposed -from the experience of Christianity; in face of the Unbeliever the -Faithful stand a solid army, the separations touch none of these -symbols of unity. A solid army confronts the world. It has been -asserted by one who knew Islam well, that the conversion to another -Faith of an insignificant Muslim in an obscure village is known and -mourned (or resented) over the whole Muslim world. However that may -be, the solidarity of Islam is a grave and a suggestive fact; and -the Faith which hopes one day to win it, would do well to oppose the -statesmanship of Muhammad with a statesmanship and a wisdom equal with -his. - - - - -II - -ISLAM AND CHRISTIANITY - -WHEN YE PRAY, SAY— - - _Father, - Hallowed be Thy Name. - Thy Kingdom come. - Give us day by day our daily bread. - And forgive us our sins: for we ourselves also forgive every one - that is indebted to us. - And bring us not into temptation._ - - Amen. - - The great Prayer of Christianity. - - - - -1. MUHAMMAD AND JESUS. - - “_Jesus is no other than a servant, Whom We have favoured with the - gift of prophecy; and We appointed Him for an example unto the - children of Israel (if We pleased, verily We could from ourselves - produce angels, to succeed you in the earth), and He shall be a sign - of the approach of the last hour; wherefore doubt not thereof._” - - “_O ye who have received the Scriptures, exceed not the just bounds - of your religion, neither say of God other than the truth. Verily - Jesus Christ the Son of Mary is the Apostle of God, and His Word - Which He conveyed to Mary, and a Spirit proceeding from Him. Believe, - therefore, in God and His apostles, and say not, There are three Gods. - Forbear this. It will be better for you._” - - “_The Christians say, Christ is the son of God. This is their saying - in their mouths; they imitate the saying of those who were unbelievers - in former times. May God resist them. How are they infatuated, they - take their priests and their monks for their lords, besides God and - Christ the son of Mary; although they are commanded to worship one - God only: there is no God but He. Far be that from Him which they - associate with Him. They seek to extinguish the light of God with - their mouths; but God willeth no other than to perfect His light, - although the infidels be averse thereto._” - - -There are in the Quran many references to our Lord Jesus Christ, but -there is practically no historic knowledge. It must be remembered -that in Muhammad’s time there was no Arabic version of the Bible; he -was therefore dependent for information upon the Jews and Christians -with whom he came into contact. That he formed conclusions upon very -insufficient knowledge is the terrible blunder of his life, of which -full use has been made by Christian writers. Enough has not been -made of the responsibility of the church which had no better tales -to tell, no truer account to give, of their Lord and their Faith. -The Christianity presented to this Seeker after God was painfully -inadequate to his need. - -The little Muhammad discovered led to his acknowledgment of the Jewish -and Christian books, which he had never read, with reservations. It -led also to a far more important admission. The Jesus of the Quran is -denied Divinity, but the character of Jesus did not fail of effect. -All criticism is directed towards the professors of the Christian -Faith, and their doctrines. This “son of Mary” is, in Muhammad’s view, -that which he never dreamt of claiming for himself, a man unstained -by sin. Not only so, but titles and honours are yielded to Him little -short of Divine:—He is _Masih_, the Messiah; _Qaul-ul-Haqq_, the Word -of Truth; _Kalima_, the word; He is “the Apostle of God to confirm the -law, and to announce an Apostle who should come after Him, whose name -should be Ahmad;” He had near access to God, and was “illustrious in -this world and the next.” - -Yet Muhammad supersedes Jesus Christ! - -[Sidenote: The Death of Jesus] - -There is another part of the problem of the rejection of our Lord; the -attitude of the Quran towards the Death of Jesus. The death upon the -Cross is indignantly denied. - - “_They have not believed on Jesus, and have spoken against Mary a - grievous calumny; and have said, Verily we have slain Christ Jesus - the Son of Mary, the Apostle of God; yet they slew Him not, neither - crucified Him, but He was represented by one in His likeness; ... They - did not really kill Him; but God took Him up unto Himself; and God is - mighty and wise ... on the day of resurrection He shall be witness - against them._” - -It is said that Muhammad so hated the sign of the Cross, that if any -article, however valuable, came into his possession bearing the mark, -it was destroyed at once. The horror of the thought that Jesus should -have died the abhorred death, or that God Himself should have permitted -it, seems to be the argument against its having occurred. In the Quran -that which is symbolized by the Cross—the approach of God to sinful -man in mercy and love—is entirely lacking. There is no hint that -the Christian Message of Atonement through the Gift of the Saviour’s -life to God in man’s name had ever reached the Prophet. There is -therefore no assurance, save the Prophet’s word for it, that God upon -His far Throne, hears, or hearing answers and forgives the sin of His -creatures; there is no assurance of salvation in Islam. - -It is a tragic story; the responsibility for which it has been -the habit of Christian writers to cast largely upon Muhammad. The -apportionment of guilt is not so lightly determined. - - - - -2. THE FATHER-GOD. - - “_To me, I confess, it seems a very considerable thing, just to - believe in God; difficult indeed to avoid honestly, and not easy to - accomplish worthily; a thing not lightly to profess, but rather humbly - to be sought; not to be found at the end of any syllogism, but in the - inmost fountains of purity and affection; not the sudden gift of the - intellect, but to be earned by a loving and brave life._” - - “_I believe in God the Father Almighty._” - - -These simple, solemn, tender words contain the Christian Thought of -God. In the one word “Almighty” is summed up Muhammad’s idea of supreme -Will and Power; the Christian prefixes a Name to the attribute which so -governs the sphere of the exercise of that will and power that it is -difficult to conceive that the two teachings represent the same Being. - -[Sidenote: Fatherhood] - -In the view of Him to Whom we owe the Father Idea, the All of God and -the All of His universe are summed up in the Fatherhood; that is, -Jesus did not think of the al-might of God as exerted from without, the -oneness of Creator and Created is in His view indissoluble. The birds -could not maintain their little life, nor the lilies their delicate -tints, without the Father; and words fail Him to tell of the closeness -of the Fatherly interest in each member of His nearer offspring. “_The -very hairs of your head are numbered._” - -[Sidenote: The Parable of Jesus] - -And when words have failed, He takes up His parable; “_My Father -worketh, and I work_.” The lifework of Jesus is, He tells us, the -Father’s work made visible. - -Gentle, healing Hands were laid upon the suffering; sufficient food -was provided for the hungry; Feet, never weary, travelled hither and -thither on errands of pity; Arms were open to gather in the little -children; Eyes spoke of love and understanding where words missed their -object; happy human fellowship was offered: and all was a parable of -the work of the Father-God. - -[Sidenote: The Father-Gift] - -It was not a new thought to His hearers that the profoundest attribute -of God is holiness, and that distinctions between right and wrong -become acute in His presence; but it was a revelation to which the -world of men has not yet become accustomed that the Father is so set -upon goodness in the children who had miserably failed of it, that no -sacrifice was too great, _even for Him_, to secure it; and that this -austerity towards evil and purpose to subdue it, was the Father love in -its highest exercise. In the Cross, symbol at once of man’s sin and of -His own grace, our Lord is still speaking the parable of the Father’s -“work.” “The Father worketh, and I work.” “God so loved the world that -He gave”—JESUS. - -Muhammad felt after God, and attained the idea of His apartness, -aloneness, immensity. - -Jesus knew God, and revealed to us that man had never been, and never -could be, outside of God; and that the only true home of man’s spirit -is in His presence, under His gracious rule; for man and God are -actually _akin_, first by nature, doubly so through His Revealer and -our Brother, Jesus Christ. _Therefore, we “believe in God the Father -Almighty, AND in Jesus Christ His only Son our Lord.”_ - - - - -3. THE CHRISTIAN LIFE. - - “_Christianity is the bearing in upon us of a character until we find - the character irresistible._” - - -The study of the Muslim ideal of life throws into prominence several -too-rarely considered peculiarities of Christ’s ideal life. - -[Sidenote: At-one-ment of Life] - -1. There is, in Christ’s view, no division between the secular and -the religious life. The beginning of His revelation of the Father’s -work was His meeting of a difficulty at a village wedding feast, which -thereupon became a sacrament; and from that time onward we find no -trace of any distinction in His own Life or in His teaching. To Him all -life was sacred; and consisted in loyalty to the Father, and service -of the brethren, one undivided duty. “Inasmuch,” He taught, “as ye did -your unconscious daily brotherly task, _you did it to Me_;” and “_I and -the Father are One_.” - -[Sidenote: Freedom] - -2. The Christian view of life is one of perfect freedom. We are not -slaves, but sons, and free. Free, that is, as children are; free of -the Father’s presence, gifts, love; free within the Family traditions; -free, in sympathy with the Father to choose always the better and the -best; without any suggestion of limit to the possibilities of the child -nature. “_Perfect as the Father is perfect_” is Christ’s own amazing -word. - -[Sidenote: Progress] - -3. Freedom, and therefore progress, for each son in his own life, for -each generation of sons according to the situation and the call. Not -uniformity within the Brotherhood, but individuality within the limits -of the Family likeness, under the safe direction of the Spirit of the -Father present with each one. The spaciousness of the Life-plan for -every son of the Father cannot be exaggerated; there is no rigidity in -Christianity. - -[Sidenote: Brotherhood] - -4. There is another Christian idea suggested by a study of Islam, which -emerges from the last, the idea of the Brotherhood of the Father’s -children. This is of the very essence of Christianity as it is of -Islam; but has never been carried into effect in the same magnificent -way. There are various illustrations of this. The absence of all -caste distinction in Muslim society, the kindly relations which exist -between master and servant, rich and poor, Mussulmans of various -races. Christianity has much to learn in these directions. [Sidenote: -The Missionary Impulse] Again, the desire to bring men within the -Brotherhood is a passion with every true Muslim. “Every Mussulman is -more or less of a missionary—that is, he intensely desires to secure -converts from non-mussulman peoples.... All the emotions which impel -a Christian to proselytize are in a Mussulman, strengthened by all -the motives which impel a political leader, and all the motives which -sway a recruiting sergeant, until proselytism has become a passion, -which whenever success seems practicable and especially success on a -large scale, develops in the quietest Mussulman a fury of ardour which -induces him to break down every obstacle, his own strongest prejudices -included, rather than stand for an instant in a neophyte’s way.”[1] -Until the same imperialism—the word is hackneyed, but best conveys the -idea—has seized the Christian imagination and conscience, the children -of the Father will not have proved worthy of their name; for He loved -and longed after the world of men, and His children should one and all -do likewise. - -[1] Meredith Townsend, in _Asia and Europe_. - - - - -4. THE FAILURE OF CHRISTIANITY. - - “_We do not see God’s preparations._” - - -The lack of the Imperialist vision set before the Faithful by -Christ has been the weakness of Christendom during long periods of -her history. There have indeed been imperialisms—as in the great -hierarchical systems—but they have been of the order of World-power -visions which Christ definitely rejected, and they were foredoomed to -failure, so far as He was concerned. - -[Sidenote: The Kingdom Vision] - -The Vision of Christ has nothing material in it, it relates itself at -no point with the World. He compares it continually to the little seed -fallen into the ground, dying to live, growing silently from within -of the power of its own mysterious hidden life; observation hardly -discloses its growth; but as surely as comes the harvest of the farmer, -with its thirty—sixty—hundred-fold result, so surely shall come the -Kingdom of the Father. - -[Sidenote: The Church] - -The Church, as the visible responsible organ of the mystic Brotherhood, -to which it fell to carry out the Purpose of the Kingdom, and to -present the idea of solidarity and continuity from age to age, has, as -we acknowledge in thoughtful moods, pitifully failed of this mission. -She is stately and impressive, but nineteen centuries have not been -sufficient to win this little world for the Father. - -There are many reasons for this failure. Notably, the Church is in the -world, and has been greatly influenced by world methods. - - “The world is still deceived by ornament,” -and the Church has tended to concentrate her energies upon such -details of her task as yield most rapid and visible results; results -which too often have small relation to the object in view. She has -also wasted much energy upon the mere machinery of her task. There -is truth in the severe words of Dr. Martineau, “Christ came to bring -fire upon earth; and His disciples after eighteen centuries are still -discussing the best patent match to get it kindled.” “On furlough,” -remarked a missionary, “one is overwhelmed by the complexity, and the -labour, and the roar of Church machinery. I suppose it is all needful, -but one dreads that the means may loom so large that the end shall be -forgotten.” - -[Sidenote: Comparison with Islam] - -The story of Islam, the Church which has grown up side by side with the -Church of Christ, is laden with suggestions upon this subject of the -failure of the latter to bring in the Kingdom of the Father. One or two -of these only can be noted. - -1. Reference has already been made to several of the most noteworthy; -_e.g._, the reality of the Muslim Brotherhood, and the easily-kindled -missionary ardour; to the same category belongs another striking -fact. The Muslim is never ashamed to confess His faith. His devotion -to God and his loyalty to the Prophet are not matters too sacred for -conversation. They are his deepest life, wherefore should he shun -reference to them? When as much can be said of the members of each -Christian Church, much will be gained. - - “I’m not ashamed to own my Lord, - Or to defend His cause.” - -2. Islam is broken up into some two hundred sects; Christianity into -as many, or more. The family feuds have, in each case, been fiercely -maintained. But, at the call—“_Fight for the religion of God_,” -Islam rallies as one man, a solid front is offered to the enemies of -the Faith. Just at this point, once again, Christianity has failed. -The family feud is carried into the enemy’s country, and weakens the -aggressive warfare, as only those who have taken part in that warfare -can tell. - -3. The solidarity of societies is a rarely realized but very solemn -fact. The Church of Christ cannot divide herself into portions, and -fling responsibilities from division to division, from age to age. -Whether consciously or not, when one member suffers all suffer, when -one member sins sin has come upon all; and history teaches no lesson -more plainly than that the harvest of the deeds of one generation is -reaped by another. Thus, the most solemn lesson provided by the story -of Islam is contained in the very existence of Islam. A disloyal -Church presented a false Faith to one of the most earnest Seekers -after God who has ever gone forth upon the great Quest; and the Church -has spent much wrath upon the “false Prophet” who has ever since been -her greatest opponent. But she has never fairly faced her sin, nor -acknowledged that the Islam of to-day is to all intents the harvest -of the seed of false doctrine she sowed thirteen centuries ago. To -discuss the truth or the falsehood of Muhammad’s claim will be the -task of Islam when she is brought face to face with the true Christ; -it is beside the mark for the Church of Christ. To her falls the far -more awful duty of wiping out as best she may, and at whatever cost, -the darkest blot which has marred her long history. Can it be that her -Lord cannot largely own her aggressive work done in His Name, until the -wrong has been righted? - - - - -III - -THE COMING BATTLE - - “_Fight for the religion of God, and know that God is He Who heareth - and knoweth._” - - Muhammad. - - “_Go ye therefore, and make disciples of all the nations ... and lo, I - am with you alway, even unto the end of the world._” - - Jesus Christ. - - -THE COMING BATTLE. - -Islam and Christianity are not sister religions, as some would have us -believe. The very existence of Islam is a challenge to Christianity; -and since Muhammad sent out his missionary armies, the two Faiths have -been constant rivals and enemies. All apologists of any weight on both -sides acknowledge the mutual exclusion of Christ and Muhammad. Nothing -is gained on either side by denial of this position. - -History has corroborated this view only too literally. In Muslim -lands those bearing the Christian name have suffered and do -suffer in proof of it. “_To remain a Christian_,” writes Mrs. -King Lewis, in her book—‘Critical Times in Turkey, and England’s -Responsibility,’—“_means to court death in some terrible manner_.” -The best that can be said of other lands is that there is an armed -neutrality. - -The two antagonists must one day meet; and the war, on the one side -at least, will be a religious war. It will be a terrible war, waged -at fearful cost. It could hardly be otherwise, for the wrongs to be -avenged on either side are deep and of long standing. - -It is a saying with Mussulmans that Christianity fears to meet Islam. -Missionaries in Arabia have been taunted with the fact that parties of -two or three men are sent by the Church of Christ to convert Arabia, -and the inference is drawn that the older Faith dares not seriously to -confront the younger. Some colour is given to the reproach by the fact -that Christian Europe dares not to confront the moribund Turkish Empire -in defence of those who bear the Christian name. - -The question of Christianity is, whether the inevitable war shall be -primarily or entirely a war of the nations, bloody and disastrous; or -whether it is not possible even yet for the Church to unite her forces, -and to meet the common enemy with a frank avowal of the first wrong, -and an offer, belated indeed, but now earnest and sincere, of the -knowledge of Christ. - -The approach of Christian to Mussulman must always be a difficult and -delicate task. He is prepossessed against Christ, he cannot believe -that Christianity is other than a polytheistic Faith, “The very bells -of the churches ring, Jesus, Mary; Jesus, Mary,” said a Muslim woman. -Disdain of the Prophet rouses his bitterest antagonism. Discussions and -arguments end as they began. - -But there is a soul of honour in him, and a fair approach meets, as -a rule, with a fair response. “You have read the Quran? Bring me a -Bible,” said a bigotted Muslim woman to the writer. - -“Shall we talk the matter quietly over? Tell me of your Faith, and -of what it means to you; and will you give me also a hearing?” Such -an appeal rarely fails; and if Christ and His message be fairly -introduced, the result may safely be left with Him. - - - THE END - - - - -A SHORT BIBLIOGRAPHY OF ACCESSIBLE BOOKS UPON THE SUBJECT. - - - _A Dictionary of Islam._ By the REV. T. P. HUGHES, late of Peshawar. - - _Notes on Muhammadanism._ By the REV. T. P. HUGHES, late of Peshawar. - - _The Life of Mahomet._ By SIR WILLIAM MUIR. - - _Mahomet and Islam._ By SIR WILLIAM MUIR. - - _Mohammed, Buddha, and Christ._ By PROFESSOR DODS. - - _The Religion of the Crescent; or, Islam: Its Strength, Its Weakness, - Its Origin, Its Influence._ By the REV. W. ST. CLAIR TISDALL, M.A. - - _Christianity and Islam._ Epochs of Church History Series. (A. D. F. - Randolph and Co., New York.) - - _The Quran._ Of which there are several translations. - - - RICHARD CLAY & SONS, LIMITED, - BREAD STREET HILL, E.C., AND - BUNGAY, SUFFOLK - - - - - * * * * * * - - - - -Transcriber’s note: - -Archaic and unusual spellings have been maintained from the original -book. - -Obvious errors in printing have been corrected, as detailed below. - -The Table of Contents was expanded to include the Preface, Table of -Contents, A Short Bibliography of Accessible Books Upon the Subject, -and this Transcriber’s Note. - -The book cover image was created by the transcriber and is placed in -the public domain. - -Details of the changes: - - Page 15 had crossed his path, who had spoken or[of] - - Page 24 corrolary[corollary] to the teaching regarding the Will, - - Page 34 pullution[pollution] before entering the presence of - - Page 41 Islam is in advance of the law of great[Great] Britain - - - -***END OF THE PROJECT GUTENBERG EBOOK ISLAM*** - - -******* This file should be named 62990-0.txt or 62990-0.zip ******* - - -This and all associated files of various formats will be found in: -http://www.gutenberg.org/dirs/6/2/9/9/62990 - - -Updated editions will replace the previous one--the old editions will -be renamed. - -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the United -States without permission and without paying copyright -royalties. Special rules, set forth in the General Terms of Use part -of this license, apply to copying and distributing Project -Gutenberg-tm electronic works to protect the PROJECT GUTENBERG-tm -concept and trademark. Project Gutenberg is a registered trademark, -and may not be used if you charge for the eBooks, unless you receive -specific permission. If you do not charge anything for copies of this -eBook, complying with the rules is very easy. You may use this eBook -for nearly any purpose such as creation of derivative works, reports, -performances and research. They may be modified and printed and given -away--you may do practically ANYTHING in the United States with eBooks -not protected by U.S. copyright law. Redistribution is subject to the -trademark license, especially commercial redistribution. - -START: FULL LICENSE - -THE FULL PROJECT GUTENBERG LICENSE -PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK - -To protect the Project Gutenberg-tm mission of promoting the free -distribution of electronic works, by using or distributing this work -(or any other work associated in any way with the phrase "Project -Gutenberg"), you agree to comply with all the terms of the Full -Project Gutenberg-tm License available with this file or online at -www.gutenberg.org/license. - -Section 1. General Terms of Use and Redistributing Project -Gutenberg-tm electronic works - -1.A. By reading or using any part of this Project Gutenberg-tm -electronic work, you indicate that you have read, understand, agree to -and accept all the terms of this license and intellectual property -(trademark/copyright) agreement. If you do not agree to abide by all -the terms of this agreement, you must cease using and return or -destroy all copies of Project Gutenberg-tm electronic works in your -possession. If you paid a fee for obtaining a copy of or access to a -Project Gutenberg-tm electronic work and you do not agree to be bound -by the terms of this agreement, you may obtain a refund from the -person or entity to whom you paid the fee as set forth in paragraph -1.E.8. - -1.B. "Project Gutenberg" is a registered trademark. It may only be -used on or associated in any way with an electronic work by people who -agree to be bound by the terms of this agreement. There are a few -things that you can do with most Project Gutenberg-tm electronic works -even without complying with the full terms of this agreement. See -paragraph 1.C below. There are a lot of things you can do with Project -Gutenberg-tm electronic works if you follow the terms of this -agreement and help preserve free future access to Project Gutenberg-tm -electronic works. See paragraph 1.E below. - -1.C. The Project Gutenberg Literary Archive Foundation ("the -Foundation" or PGLAF), owns a compilation copyright in the collection -of Project Gutenberg-tm electronic works. Nearly all the individual -works in the collection are in the public domain in the United -States. If an individual work is unprotected by copyright law in the -United States and you are located in the United States, we do not -claim a right to prevent you from copying, distributing, performing, -displaying or creating derivative works based on the work as long as -all references to Project Gutenberg are removed. Of course, we hope -that you will support the Project Gutenberg-tm mission of promoting -free access to electronic works by freely sharing Project Gutenberg-tm -works in compliance with the terms of this agreement for keeping the -Project Gutenberg-tm name associated with the work. You can easily -comply with the terms of this agreement by keeping this work in the -same format with its attached full Project Gutenberg-tm License when -you share it without charge with others. - -1.D. The copyright laws of the place where you are located also govern -what you can do with this work. Copyright laws in most countries are -in a constant state of change. If you are outside the United States, -check the laws of your country in addition to the terms of this -agreement before downloading, copying, displaying, performing, -distributing or creating derivative works based on this work or any -other Project Gutenberg-tm work. The Foundation makes no -representations concerning the copyright status of any work in any -country outside the United States. - -1.E. Unless you have removed all references to Project Gutenberg: - -1.E.1. The following sentence, with active links to, or other -immediate access to, the full Project Gutenberg-tm License must appear -prominently whenever any copy of a Project Gutenberg-tm work (any work -on which the phrase "Project Gutenberg" appears, or with which the -phrase "Project Gutenberg" is associated) is accessed, displayed, -performed, viewed, copied or distributed: - - This eBook is for the use of anyone anywhere in the United States and - most other parts of the world at no cost and with almost no - restrictions whatsoever. You may copy it, give it away or re-use it - under the terms of the Project Gutenberg License included with this - eBook or online at www.gutenberg.org. If you are not located in the - United States, you'll have to check the laws of the country where you - are located before using this ebook. - -1.E.2. If an individual Project Gutenberg-tm electronic work is -derived from texts not protected by U.S. copyright law (does not -contain a notice indicating that it is posted with permission of the -copyright holder), the work can be copied and distributed to anyone in -the United States without paying any fees or charges. If you are -redistributing or providing access to a work with the phrase "Project -Gutenberg" associated with or appearing on the work, you must comply -either with the requirements of paragraphs 1.E.1 through 1.E.7 or -obtain permission for the use of the work and the Project Gutenberg-tm -trademark as set forth in paragraphs 1.E.8 or 1.E.9. - -1.E.3. If an individual Project Gutenberg-tm electronic work is posted -with the permission of the copyright holder, your use and distribution -must comply with both paragraphs 1.E.1 through 1.E.7 and any -additional terms imposed by the copyright holder. Additional terms -will be linked to the Project Gutenberg-tm License for all works -posted with the permission of the copyright holder found at the -beginning of this work. - -1.E.4. Do not unlink or detach or remove the full Project Gutenberg-tm -License terms from this work, or any files containing a part of this -work or any other work associated with Project Gutenberg-tm. - -1.E.5. Do not copy, display, perform, distribute or redistribute this -electronic work, or any part of this electronic work, without -prominently displaying the sentence set forth in paragraph 1.E.1 with -active links or immediate access to the full terms of the Project -Gutenberg-tm License. - -1.E.6. You may convert to and distribute this work in any binary, -compressed, marked up, nonproprietary or proprietary form, including -any word processing or hypertext form. However, if you provide access -to or distribute copies of a Project Gutenberg-tm work in a format -other than "Plain Vanilla ASCII" or other format used in the official -version posted on the official Project Gutenberg-tm web site -(www.gutenberg.org), you must, at no additional cost, fee or expense -to the user, provide a copy, a means of exporting a copy, or a means -of obtaining a copy upon request, of the work in its original "Plain -Vanilla ASCII" or other form. Any alternate format must include the -full Project Gutenberg-tm License as specified in paragraph 1.E.1. - -1.E.7. Do not charge a fee for access to, viewing, displaying, -performing, copying or distributing any Project Gutenberg-tm works -unless you comply with paragraph 1.E.8 or 1.E.9. - -1.E.8. You may charge a reasonable fee for copies of or providing -access to or distributing Project Gutenberg-tm electronic works -provided that - -* You pay a royalty fee of 20% of the gross profits you derive from - the use of Project Gutenberg-tm works calculated using the method - you already use to calculate your applicable taxes. The fee is owed - to the owner of the Project Gutenberg-tm trademark, but he has - agreed to donate royalties under this paragraph to the Project - Gutenberg Literary Archive Foundation. Royalty payments must be paid - within 60 days following each date on which you prepare (or are - legally required to prepare) your periodic tax returns. Royalty - payments should be clearly marked as such and sent to the Project - Gutenberg Literary Archive Foundation at the address specified in - Section 4, "Information about donations to the Project Gutenberg - Literary Archive Foundation." - -* You provide a full refund of any money paid by a user who notifies - you in writing (or by e-mail) within 30 days of receipt that s/he - does not agree to the terms of the full Project Gutenberg-tm - License. You must require such a user to return or destroy all - copies of the works possessed in a physical medium and discontinue - all use of and all access to other copies of Project Gutenberg-tm - works. - -* You provide, in accordance with paragraph 1.F.3, a full refund of - any money paid for a work or a replacement copy, if a defect in the - electronic work is discovered and reported to you within 90 days of - receipt of the work. - -* You comply with all other terms of this agreement for free - distribution of Project Gutenberg-tm works. - -1.E.9. If you wish to charge a fee or distribute a Project -Gutenberg-tm electronic work or group of works on different terms than -are set forth in this agreement, you must obtain permission in writing -from both the Project Gutenberg Literary Archive Foundation and The -Project Gutenberg Trademark LLC, the owner of the Project Gutenberg-tm -trademark. Contact the Foundation as set forth in Section 3 below. - -1.F. - -1.F.1. Project Gutenberg volunteers and employees expend considerable -effort to identify, do copyright research on, transcribe and proofread -works not protected by U.S. copyright law in creating the Project -Gutenberg-tm collection. Despite these efforts, Project Gutenberg-tm -electronic works, and the medium on which they may be stored, may -contain "Defects," such as, but not limited to, incomplete, inaccurate -or corrupt data, transcription errors, a copyright or other -intellectual property infringement, a defective or damaged disk or -other medium, a computer virus, or computer codes that damage or -cannot be read by your equipment. - -1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right -of Replacement or Refund" described in paragraph 1.F.3, the Project -Gutenberg Literary Archive Foundation, the owner of the Project -Gutenberg-tm trademark, and any other party distributing a Project -Gutenberg-tm electronic work under this agreement, disclaim all -liability to you for damages, costs and expenses, including legal -fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT -LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE -PROVIDED IN PARAGRAPH 1.F.3. YOU AGREE THAT THE FOUNDATION, THE -TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE -LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR -INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH -DAMAGE. - -1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a -defect in this electronic work within 90 days of receiving it, you can -receive a refund of the money (if any) you paid for it by sending a -written explanation to the person you received the work from. If you -received the work on a physical medium, you must return the medium -with your written explanation. The person or entity that provided you -with the defective work may elect to provide a replacement copy in -lieu of a refund. If you received the work electronically, the person -or entity providing it to you may choose to give you a second -opportunity to receive the work electronically in lieu of a refund. If -the second copy is also defective, you may demand a refund in writing -without further opportunities to fix the problem. - -1.F.4. Except for the limited right of replacement or refund set forth -in paragraph 1.F.3, this work is provided to you 'AS-IS', WITH NO -OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT -LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR ANY PURPOSE. - -1.F.5. Some states do not allow disclaimers of certain implied -warranties or the exclusion or limitation of certain types of -damages. If any disclaimer or limitation set forth in this agreement -violates the law of the state applicable to this agreement, the -agreement shall be interpreted to make the maximum disclaimer or -limitation permitted by the applicable state law. The invalidity or -unenforceability of any provision of this agreement shall not void the -remaining provisions. - -1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the -trademark owner, any agent or employee of the Foundation, anyone -providing copies of Project Gutenberg-tm electronic works in -accordance with this agreement, and any volunteers associated with the -production, promotion and distribution of Project Gutenberg-tm -electronic works, harmless from all liability, costs and expenses, -including legal fees, that arise directly or indirectly from any of -the following which you do or cause to occur: (a) distribution of this -or any Project Gutenberg-tm work, (b) alteration, modification, or -additions or deletions to any Project Gutenberg-tm work, and (c) any -Defect you cause. - -Section 2. Information about the Mission of Project Gutenberg-tm - -Project Gutenberg-tm is synonymous with the free distribution of -electronic works in formats readable by the widest variety of -computers including obsolete, old, middle-aged and new computers. It -exists because of the efforts of hundreds of volunteers and donations -from people in all walks of life. - -Volunteers and financial support to provide volunteers with the -assistance they need are critical to reaching Project Gutenberg-tm's -goals and ensuring that the Project Gutenberg-tm collection will -remain freely available for generations to come. In 2001, the Project -Gutenberg Literary Archive Foundation was created to provide a secure -and permanent future for Project Gutenberg-tm and future -generations. To learn more about the Project Gutenberg Literary -Archive Foundation and how your efforts and donations can help, see -Sections 3 and 4 and the Foundation information page at -www.gutenberg.org - -Section 3. Information about the Project Gutenberg Literary -Archive Foundation - -The Project Gutenberg Literary Archive Foundation is a non profit -501(c)(3) educational corporation organized under the laws of the -state of Mississippi and granted tax exempt status by the Internal -Revenue Service. The Foundation's EIN or federal tax identification -number is 64-6221541. Contributions to the Project Gutenberg Literary -Archive Foundation are tax deductible to the full extent permitted by -U.S. federal laws and your state's laws. - -The Foundation's principal office is in Fairbanks, Alaska, with the -mailing address: PO Box 750175, Fairbanks, AK 99775, but its -volunteers and employees are scattered throughout numerous -locations. Its business office is located at 809 North 1500 West, Salt -Lake City, UT 84116, (801) 596-1887. Email contact links and up to -date contact information can be found at the Foundation's web site and -official page at www.gutenberg.org/contact - -For additional contact information: - - Dr. Gregory B. Newby - Chief Executive and Director - gbnewby@pglaf.org - -Section 4. Information about Donations to the Project Gutenberg -Literary Archive Foundation - -Project Gutenberg-tm depends upon and cannot survive without wide -spread public support and donations to carry out its mission of -increasing the number of public domain and licensed works that can be -freely distributed in machine readable form accessible by the widest -array of equipment including outdated equipment. Many small donations -($1 to $5,000) are particularly important to maintaining tax exempt -status with the IRS. - -The Foundation is committed to complying with the laws regulating -charities and charitable donations in all 50 states of the United -States. Compliance requirements are not uniform and it takes a -considerable effort, much paperwork and many fees to meet and keep up -with these requirements. We do not solicit donations in locations -where we have not received written confirmation of compliance. To SEND -DONATIONS or determine the status of compliance for any particular -state visit www.gutenberg.org/donate - -While we cannot and do not solicit contributions from states where we -have not met the solicitation requirements, we know of no prohibition -against accepting unsolicited donations from donors in such states who -approach us with offers to donate. - -International donations are gratefully accepted, but we cannot make -any statements concerning tax treatment of donations received from -outside the United States. U.S. laws alone swamp our small staff. - -Please check the Project Gutenberg Web pages for current donation -methods and addresses. Donations are accepted in a number of other -ways including checks, online payments and credit card donations. To -donate, please visit: www.gutenberg.org/donate - -Section 5. General Information About Project Gutenberg-tm electronic works. - -Professor Michael S. Hart was the originator of the Project -Gutenberg-tm concept of a library of electronic works that could be -freely shared with anyone. For forty years, he produced and -distributed Project Gutenberg-tm eBooks with only a loose network of -volunteer support. - -Project Gutenberg-tm eBooks are often created from several printed -editions, all of which are confirmed as not protected by copyright in -the U.S. unless a copyright notice is included. Thus, we do not -necessarily keep eBooks in compliance with any particular paper -edition. - -Most people start at our Web site which has the main PG search -facility: www.gutenberg.org - -This Web site includes information about Project Gutenberg-tm, -including how to make donations to the Project Gutenberg Literary -Archive Foundation, how to help produce our new eBooks, and how to -subscribe to our email newsletter to hear about new eBooks. - diff --git a/old/62990-0.zip b/old/62990-0.zip Binary files differdeleted file mode 100644 index f9c6178..0000000 --- a/old/62990-0.zip +++ /dev/null diff --git a/old/62990-h.zip b/old/62990-h.zip Binary files differdeleted file mode 100644 index 64cb78d..0000000 --- a/old/62990-h.zip +++ /dev/null diff --git a/old/62990-h/62990-h.htm b/old/62990-h/62990-h.htm deleted file mode 100644 index 7095591..0000000 --- a/old/62990-h/62990-h.htm +++ /dev/null @@ -1,2412 +0,0 @@ -<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN" - "http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd"> -<html xmlns="http://www.w3.org/1999/xhtml"> -<head> -<meta http-equiv="Content-Type" content="text/html; charset=UTF-8" /> -<title>The Project Gutenberg eBook of Islam, by Ann Hunter Small</title> - <link rel="coverpage" href="images/cover.jpg" /> - <style type="text/css"> - -body { - margin-left: 10%; - margin-right: 10%; -} - - h1,h2,h3,h4 { - text-align: center; /* all headings centered */ - clear: both; -} - -p { - margin-top: .51em; - text-align: justify; - margin-bottom: .49em; -} - -.p2 {margin-top: 2em;} -.p4 {margin-top: 4em;} -.fake-h1 {font-weight: bold; - font-size: 2em;} -.large {font-size: 1.25em;} -.small {font-size: .75em;} - -hr.tb {width: 45%; - margin-top: 2em; - margin-bottom: 2em; - margin-left: 27.5%; - margin-right: 27.5%; - clear: both;} -hr.chap {width: 65%; - margin-top: 2em; - margin-bottom: 2em; - margin-left: 17.5%; - margin-right: 17.5%; - clear: both;} -div.chapter {page-break-before: always;} -.nobreak {page-break-before: avoid;} -ul.none {list-style-type: none;} - -#biblio { list-style-type: none; } - -#biblio li { padding-top: 1em; - text-indent: -2em; - padding-left: 2em;} - -table { - margin-left: auto; - margin-right: auto; -} - -.tdr {text-align: right;} -.widcol1 {width: 2em;} - -.pagenum { /* uncomment the next line for invisible page numbers */ - /* visibility: hidden; */ - position: absolute; - left: 92%; - font-size: smaller; - text-align: right; - font-style: normal; - font-weight: normal; - font-variant: normal; -} /* page numbers */ - -.blockquot { - margin-left: 5%; - margin-right: 10%; -} - -.sidenote { - width: 20%; - padding-bottom: .5em; - padding-top: .5em; - padding-left: .5em; - padding-right: .5em; - margin-left: 1em; - float: right; - clear: right; - margin-top: 1em; - font-size: smaller; - color: black; - background: #eeeeee; - border: 1px dashed; -} - -.center {text-align: center;} - -.right {text-align: right;} - -.smcap {font-variant: small-caps; - font-style:normal;} - -.allsmcap {font-variant: small-caps; text-transform: lowercase;} - -.caption {font-weight: bold;} - -/* Images */ - -img { - max-width: 100%; - height: auto; -} -img.w100 {width: 100%;} -img.w010 {width: 10%;} - - -.figcenter { - margin: 2em auto auto auto; - text-align: center; - page-break-inside: avoid; - max-width: 100%; -} - - -/* Footnotes */ -.footnote {margin-left: 10%; margin-right: 10%; font-size: 0.9em;} - -.footnote .label {position: absolute; right: 84%; text-align: right;} - -.fnanchor { - vertical-align: super; - font-size: .8em; - text-decoration: - none; -} - -/* Poetry */ -.poetry-container {text-align: center;} -.poetry {text-align: left; margin-left: 5%; margin-right: 5%;} -/* uncomment the next line for centered poetry in browsers */ -.poetry {display: inline-block;} -.poetry .stanza {margin: 1em auto;} -.poetry .verse {text-indent: -3em; padding-left: 3em;} -.poetry .verse01 {text-indent: -3em; padding-left: 4em;} -.poetry .verse02 {text-indent: -3em; padding-left: 5em;} -.poetry .verse03 {text-indent: -3em; padding-left: 6em;} -/* large inline blocks don't split well on paged devices */ -@media handheld, print { .poetry {display: block;} } - -/* Transcriber's notes */ -.transnote {background-color: #E6E6FA; - color: black; - font-size:smaller; - padding:0.5em; - margin-bottom:5em; - font-family:sans-serif, serif; } -.correction {text-decoration: none; - border-bottom: thin dotted gray;} - -/* Illustration classes */ -illowp46 {width: 46%;} @media handheld { .illowp46 {width: 100%;} } -.illowp98 {width: 98%;} @media handheld { .illowp98 {width: 100%;} } - - - h1.pgx { text-align: center; - clear: both; - font-weight: bold; - font-size: 190%; - margin-top: 0em; - margin-bottom: 1em; - word-spacing: 0em; - letter-spacing: 0em; - line-height: 1; } - h2.pgx { text-align: center; - clear: both; - font-weight: bold; - font-size: 135%; - margin-top: 2em; - margin-bottom: 1em; - word-spacing: 0em; - letter-spacing: 0em; - page-break-before: avoid; - line-height: 1; } - h3.pgx { text-align: center; - clear: both; - font-weight: bold; - font-size: 110%; - margin-top: 2em; - margin-bottom: 1em; - word-spacing: 0em; - letter-spacing: 0em; - line-height: 1; } - h4.pgx { text-align: center; - clear: both; - font-weight: bold; - font-size: 100%; - margin-top: 2em; - margin-bottom: 1em; - word-spacing: 0em; - letter-spacing: 0em; - line-height: 1; } - hr.pgx { width: 100%; - margin-top: 3em; - margin-bottom: 0em; - margin-left: auto; - margin-right: auto; - height: 4px; - border-width: 4px 0 0 0; /* remove all borders except the top one */ - border-style: solid; - border-color: #000000; - clear: both; } - </style> -</head> -<body> -<h1 class="pgx" title="">The Project Gutenberg eBook, Islam, by Ann Hunter Small</h1> -<p>This eBook is for the use of anyone anywhere in the United States -and most other parts of the world at no cost and with almost no -restrictions whatsoever. You may copy it, give it away or re-use it -under the terms of the Project Gutenberg License included with this -eBook or online at <a -href="http://www.gutenberg.org">www.gutenberg.org</a>. If you are not -located in the United States, you'll have to check the laws of the -country where you are located before using this ebook.</p> -<p>Title: Islam</p> -<p>Author: Ann Hunter Small</p> -<p>Release Date: August 23, 2020 [eBook #62990]</p> -<p>Language: English</p> -<p>Character set encoding: UTF-8</p> -<p>***START OF THE PROJECT GUTENBERG EBOOK ISLAM***</p> -<p> </p> -<h4 class="pgx" title="">E-text prepared by<br /> - Fritz Ohrenschall, Emmanuel Ackerman,<br /> - and the Online Distributed Proofreading Team<br /> - (<a href="http://www.pgdp.net">http://www.pgdp.net</a>)<br /> - from page images generously made available by<br /> - Internet Archive<br /> - (<a href="https://archive.org">https://archive.org</a>)</h4> -<p> </p> -<table border="0" style="background-color: #ccccff;margin: 0 auto;" cellpadding="10"> - <tr> - <td valign="top"> - Note: - </td> - <td> - Images of the original pages are available through - Internet Archive. See - <a href="https://archive.org/details/islamislam00smalrich"> - https://archive.org/details/islamislam00smalrich</a> - </td> - </tr> -</table> -<p> </p> -<h2 title="">TRANSCRIBER’S NOTE</h2> -<p>The second and third sections of this book are presented as an -historical document on the prejudices of Christians in Europe and -America against Islam at the time this book was written.</p> -<p> </p> -<hr class="pgx" /> -<p> </p> -<p> </p> -<p> </p> -<p class="large"><i>STUDIES IN THE FAITHS. II.</i> -</p> - - -<h1>ISLAM -</h1> - - -<p class="center small p4">[<i>All rights reserved.</i>] -</p> - -<div class="figcenter illowp98 chapter" id="frontispiece" style="max-width: 62.5em;"> - <img class="w100" src="images/frontispiece.jpg" alt="Image of two people praying in large mosque." /> - <div class="caption center">PEARL MOSQUE, AGRA.</div> -</div> - - - - -<p class="center fake-h1 p2">ISLAM</p> - - -<p class="center small">BY</p> - -<p class="center large">ANNIE H. SMALL</p> - -<p class="center small">AUTHOR OF -‘YESHUDAS,’ ‘SUWARTA,’ ‘STUDIES IN BUDDHISM,’ ETC.</p> - - -<div class="figcenter illowp46" id="logo" style="max-width: 13.625em;"> - <img class="w010" src="images/logo.jpg" alt="Publisher's logo image." /> -</div> - - -<p class="center small p2">1905<br /> -<span class="smcap">London</span><br /> -J. M. DENT & CO.<br /> -<span class="smcap">New York</span>: E. P. DUTTON & CO. -</p> - -<p class="center p4"><span class="smcap">Richard Clay & Sons, Limited</span>,<br /> -<span class="small">BREAD STREET HILL, E.C., AND<br /> -BUNGAY, SUFFOLK.</span> -</p> - - -<hr class="chap" /> - -<div class="chapter"> -<p><span class="pagenum"><a id="Page_v"></a></span></p> -<h2 class="nobreak" id="PREFACE">PREFACE</h2> -</div> - - -<p>Perhaps mutual understanding and -sympathy are more difficult between -Christianity and Islam than between any -two of the world’s living Faiths. On the -side of Islam is the too-little remembered -fact that the only Christianity of which she -is, so to speak, officially conscious, is the -least true, the least pure; while on the -Christian side, we tend to turn even from -such points of contact as exist between -ourselves and this latest of the Faiths with -an undefined shrinking from the possibility -of sympathy: the prophet repels us, the -religion repels us, the moral code repels -us, the history repels us. When we discover -that Islam claims to supersede -Christianity, we are filled with indignation -and horror. When we discover, as we do -at intervals, how dark the darkness of<span class="pagenum"><a id="Page_vi"></a>[Pg vi]</span> -Muslim lands and how cruel the tender -mercies of Muslim rule may be, we desire -nothing better than that Islam should be -blotted from off the face of the earth.</p> - -<p>But Islam is still a world power, before -which the Christian nations of Europe -have stood helpless even while fellow-Christians -have been cruelly and wickedly -entreated. Islam cannot be ignored nor -despised. Rather it is imperative that it -should be studied, if possible with sympathy, -by the Christian peoples, in order -that the Muslim motive power may be -understood, and that Islam may be met face -to face, as it must one day be met by -Christianity, worthily and Christianly. -What if the inevitable battle should be -fought by the armies of the Cross, rather -than by the armies of the Nations?</p> - -<p>This little book has been prepared, not -primarily as a study of Islam, but rather -to indicate directions which Christian, -and especially Missionary, thought might<span class="pagenum"><a id="Page_vii"></a>[Pg vii]</span> -profitably take. For the sake of those who -have not already some knowledge of Islam -itself, or of its doctrines as they compare -with those of our own Faith, the chapters -have followed these two lines; but matters -of great importance to the special student -have been necessarily omitted; and others -have been very lightly touched upon. For -the guidance of any who are desirous of -making a more exhaustive study of this -most important of all subjects, to those -who have at heart the honour of Christ and -His speedy reign, there is available a very -large literature, in English, German, and -French, upon Islam and its relation to -Christianity.</p> -<hr class="chap" /> - -<div class="chapter"> -<p><span class="pagenum"><a id="Page_ix"></a>[Pg ix]</span></p> - -<h2 class="nobreak" id="CONTENTS">CONTENTS</h2> -</div> - -<table id="ToC" summary="Table of Contents"> -<colgroup><col class="widcol1" /><col /><col /></colgroup> -<tr><td></td><td></td><td class="tdr small">PAGE</td></tr> -<tr><td colspan="2"><span class="smcap"><a href="#PREFACE">Preface</a></span></td><td class="tdr"><a href="#Page_v">v</a></td></tr> -<tr><td colspan="2"><span class="smcap"><a href="#CONTENTS">Contents</a></span></td><td class="tdr"><a href="#Page_ix">ix</a></td></tr> -<tr><td> </td></tr> -<tr><td colspan="2"><a href="#I">I. ISLAM</a></td><td class="tdr"><a href="#Page_11">11</a></td></tr> -<tr><td></td><td>1. <span class="smcap"><a href="#The_Apostle_of_Islam">The Apostle of Islam</a></span></td><td class="tdr"><a href="#Page_13">13</a></td></tr> -<tr><td></td><td>2. <span class="smcap"><a href="#The_Great_Thoughts_of_Islam">The Great Thoughts of Islam</a></span></td><td class="tdr"><a href="#Page_20">20</a></td></tr> -<tr><td></td><td>3. <span class="smcap"><a href="#The_Religious_Life_in_Islam">The Religious Life in Islam</a></span></td><td class="tdr"><a href="#Page_32">32</a></td></tr> -<tr><td></td><td>4. <span class="smcap"><a href="#The_Solidarity_of_Islam">The Solidarity of Islam</a></span></td><td class="tdr"><a href="#Page_42">42</a></td></tr> -<tr><td> </td></tr> -<tr><td colspan="2"><a href="#II">II. ISLAM AND CHRISTIANITY</a></td><td class="tdr"><a href="#Page_47">47</a></td></tr> -<tr><td></td><td>1. <span class="smcap"><a href="#Muhammad_and_Jesus">Muhammad and Jesus</a></span></td><td class="tdr"><a href="#Page_49">49</a></td></tr> -<tr><td></td><td>2. <span class="smcap"><a href="#The_Father-God">The Father-God</a></span></td><td class="tdr"><a href="#Page_54">54</a></td></tr> -<tr><td></td><td>3. <span class="smcap"><a href="#The_Christian_Life">The Christian Life</a></span></td><td class="tdr"><a href="#Page_57">57</a></td></tr> -<tr><td></td><td>4. <span class="smcap"><a href="#The_Failure_of_Christianity">The Failure of Christianity</a></span></td><td class="tdr"><a href="#Page_61">61</a></td></tr> -<tr><td> </td></tr> -<tr><td colspan="2"><a href="#III">III. THE COMING BATTLE</a></td><td class="tdr"><a href="#Page_67">67</a></td></tr> -<tr><td> </td></tr> -<tr><td colspan="2"><span class="smcap"><a href="#BIBLIOGRAPHY">A Short Bibliography of Accessible -Books Upon the Subject</a></span></td><td class="tdr"><a href="#Page_73">73</a></td></tr> -<tr><td colspan="3"><span class="smcap"><a href="#TN">Transcriber’s Note</a></span></td></tr> -</table> - - -<hr class="chap" /> - -<div class="chapter"> -<p><span class="pagenum"><a id="Page_11"></a></span></p> -<h2 class="nobreak" id="I">I<br /> - -ISLAM</h2> -</div> - -<p><span class="pagenum"><a id="Page_12"></a></span></p> -<div class="poetry-container"><div class="poetry"><div class="stanza"> -<div class="verse"><span class="smcap">In the Name of the Most Merciful God.</span></div> -</div> - -<div class="stanza"> -<div class="verse"><i>Praise be to God, Lord of the worlds—</i></div> -<div class="verse"><i>The most merciful—</i></div> -<div class="verse"><i>The King of the day of Judgment.</i></div> -<div class="verse"><i>Thee only do we worship, and to Thee do we cry for help.</i></div> -<div class="verse"><i>Guide Thou us in the straight way—</i></div> -<div class="verse"><i>In the way of those to whom Thou hast been gracious—</i></div> -<div class="verse"><i>With whom Thou art not angry—</i></div> -<div class="verse"><i>And who go not astray. Amen.</i></div> -</div> -<div class="stanza"> -<div class="verse right">The great Prayer of Islam.</div> -</div></div></div> -<hr class="chap" /> - -<div class="chapter"> -<p><span class="pagenum"><a id="Page_13"></a>[Pg 13]</span></p> - -<h3 class="nobreak" id="The_Apostle_of_Islam"><span class="smcap">The Apostle of Islam.</span></h3> -</div> - -<div class="poetry-container"><div class="poetry"><div class="stanza"> -<div class="verse">“<i>By the brightness of the morning,</i></div> -<div class="verse01"><i>and by the night when it groweth dark—</i></div> -<div class="verse"><i>Thy Lord hath not forsaken thee,</i></div> -<div class="verse01"><i>Neither doth He hate thee.</i></div> -<div class="verse"><i>Verily the life to come shall be better for thee</i></div> -<div class="verse02"><i>than this present life,</i></div> -<div class="verse01"><i>and thy Lord shall give thee a reward</i></div> -<div class="verse02"><i>with which thou shalt be well pleased.</i></div> -</div><div class="stanza"> -<div class="verse">“<i>Did He not find thee an orphan,</i></div> -<div class="verse01"><i>and hath He not taken care of thee?</i></div> -<div class="verse"><i>Did He not find thee wandering in error,</i></div> -<div class="verse01"><i>and hath He not guided thee into the truth?</i></div> -<div class="verse"><i>Did He not find thee needy,</i></div> -<div class="verse01"><i>and hath He not enriched thee?</i></div> -<div class="verse"><i>Wherefore oppress not the orphan, neither</i></div> -<div class="verse02"><i>repulse the beggar,</i></div> -<div class="verse01"><i>but declare the goodness of the Lord.</i>”</div> -</div><div class="stanza"> -<div class="verse right">Sura <span class="allsmcap">XCVI</span>.</div> -</div></div></div> - -<p><span class="pagenum"><a id="Page_14"></a>[Pg 14]</span></p> - - -<p>There is in the story of Islam an interest -quite unique; it is the work of one unaided -mind, the mind of a man unlettered and -ignorant, who came of an isolated people, -and who gained such knowledge as he had -of the great world from hearsay as he -travelled between Central Arabia and -Syria in charge of the merchant caravan of -his mistress. This man, morally very frail -to our thinking, is all but divine to two -hundred millions of men and women. -His word is final to them; it alone reveals -God, it alone guides life, it alone commands -all Muslim rulers, and it defies Christianity -as no other power has done.</p> - -<p>Muhammad lived six hundred years after -Christ, his Faith came into existence in -full view of Christianity, it publicly claims -to be a higher revelation and to supersede -Christianity; and the Christian nations -have not yet disproved the claim. The -attempt has not indeed been made, unless -we reckon the chivalrous and ill-fated<span class="pagenum"><a id="Page_15"></a>[Pg 15]</span> -missions of the Crusades to redeem the Holy -Sepulchre from the hands of the Muslim. -Whether Christianity realizes the fact of -her failure in this respect, or not, Islam is -fully conscious of it.</p> - -<p><span class="sidenote">Muhammad</span> -Muhammad—the Praised One—was -born at Mecca on August 29th, 570 <span class="allsmcap">A.D.</span> -He was left an orphan while still a little -child, and was adopted by an uncle. Later -he became steward to a lady of Mecca, -Khadija, who asked him to become her -husband, and was, until her death, his -faithful and loving wife. This marriage -procured for Muhammad that which he -coveted above all things, leisure for the -study of the things of God.</p> - -<p><span class="sidenote">The Call</span> -The time was past when the idolatrous -worship of his tribe—the religious -tribe of Arabia—had any meaning for him. -He had had glimpses of a purer, a more -satisfying Faith. Both Jews and Christians -had crossed his path, who had spoken <span class="correction" title="In the original book: or">of</span> -the one God: Creator, Ruler, Provider;<span class="pagenum"><a id="Page_16"></a>[Pg 16]</span> -and the idea had seized and held his -imagination. Upon this idea he now meditated -in his chosen retreat, a cave near -Mecca, until it possessed him; he dreamed -dreams and saw visions, and at length -came forth to make them known, being -assured that he had been called to proclaim -the reign of the one only God upon earth.</p> - -<p><span class="sidenote">Rejection</span> -But the people of Mecca, custodians of -the religious traditions of Arabia, would -have none of this new doctrine; they -fiercely opposed the preacher, and very -soon drove him and his little company of -disciples (of whom his wife had been the -first) from the city.</p> - -<p><span class="sidenote">Flight</span> -The <i>Hajrat</i>, or Flight, from which dates -the Muhammadan era, took place on July -16th, 622 <span class="allsmcap">A.D.</span></p> - -<p>A refuge was found in the rival city of Madina.</p> - -<p><span class="sidenote">Madina</span> -At Madina, Muhammad found leisure to -mature and carry out the Idea which had -now possessed him that he should found a<span class="pagenum"><a id="Page_17"></a>[Pg 17]</span> -Reign of God upon the earth. “Behind the -quiet and unobtrusive exterior,” writes Sir -William Muir, “lay hid a resolve, a strength -and fixedness of will, a sublime determination, -destined to achieve the marvellous -work of bowing towards himself the heart -of all Arabia as the heart of one man.” -There is, to the sympathetic student of his -life, nothing wonderful in the hold which -Muhammad took upon his followers. He -mastered men by the force of his iron will, -and then won them by the force of his -noble and generous nature.</p> - -<p><span class="sidenote">Character</span> -Many words have been wasted upon the -problems of the character of this sixth-century -Prophet, and it is not intended to -enter upon them here. It must be remembered -that if the vision of Muhammad -was world-wide while his personal life -remained at the limit of his time and his -isolated race, there are not lacking similar -examples elsewhere of great leaders whose -private lives we explain by their generation<span class="pagenum"><a id="Page_18"></a>[Pg 18]</span> -and surroundings; also, it is probably wise, -that until we know and are able to sympathize -with the Arabic character, we of the -West should say little in way of condemnation, -all the more that condemnation of -the Prophet is not the method to win men -from his allegiance.</p> - -<p><span class="sidenote">Personal -Claim</span> -There is a far more important question -which may not be passed over. Did -Muhammad realize the <i>personal</i> claim involved -in his religious message? Was -his soul so pre-occupied with the grand -Idea that his own relation to it was -not at first apparent? For, it cannot -be forgotten that from the beginning the -second Article of the Muslim Creed was -inherent in the first. God is known as -God to the Muslim only because the -Apostle of God has proclaimed Him to be -God. Muhammad is the Revealer of God, -and God is God. This is the true and -inevitable order.</p> - -<p>This claim, as a foundation of belief, was<span class="pagenum"><a id="Page_19"></a>[Pg 19]</span> -the source of success of the arms of Islam -in the past, and is the living power of Islam -to-day; at the same time, it was and is the -test of the man and of his message. Is -Muhammad the Revealer of God? There -is possible one answer only to the question, -so far as the disciples of the Christ Whom -he claimed to supersede are concerned; -but the answer does not end the story of -the relation between Christianity and the -Arabian Prophet. Would that it did!</p> - -<p><span class="sidenote">Death</span> -Muhammad died at Madina on June -9th, 632 <span class="allsmcap">A.D.</span>, in his sixty-second year. -His death was peace. His last words were, -“The blessed Companionship on high.”</p> - -<p><span class="sidenote">The dead -hand</span> -Being dead this man still rules. In all -human history there is no more striking -illustration of the might of the “dead -hand” than is presented in Islam.</p> -<hr class="chap" /> - -<div class="chapter"> -<p><span class="pagenum"><a id="Page_20"></a>[Pg 20]</span></p> - -<h3 class="nobreak" id="The_Great_Thoughts_of_Islam"><span class="smcap">The Great Thoughts of Islam.</span></h3> -</div> - - -<h4 class="nobreak">1. GOD.</h4> - -<div class="blockquot"> - -<p><i>La-ilaha-Il-lal-laho. There is no God save God.</i></p> - -<p>“<i>Say, God is one God; the eternal God: He begetteth -not, neither is begotten: There is not any one like -unto Him.</i></p> - -<p>“<i>Dost thou not know that God is almighty? Dost -thou not know that unto God belongeth the Kingdom of -Heaven? neither have ye any protector or helper except -God.</i></p> - -<p>“<i>To God belongeth the East and the West; therefore -wheresoever ye turn yourselves to pray, there is the face of -God; for God is omnipresent and omniscient.</i></p> - -<p>“<i>Your God is one God, there is no God but He, the -most merciful.</i>”</p></div> - -<p>It was with a very simple message, -apparently, that Muhammad came forth -from his long meditation in his lonely cave. -The message was not even original. Not -only had Arab mystics already dreamt of -the aloneness of God, but there were Jews -and Christians, inheritors of the same -supreme truth, settled here and there over -the land; and Muhammad had come into<span class="pagenum"><a id="Page_21"></a>[Pg 21]</span> -contact with both during his early Syrian -journeys. The Idea had become familiar -to him long before.</p> - -<p><span class="sidenote">The God -of Muhammad</span> -But, the God of Muhammad’s contemplations -was not the God of Judaism, -nor the God of Christianity; he deliberately -rejected both Faiths. True, God is Spirit, -God is one, God is alone, God is Creator; -He is the al-knowing, al-present, al-governing -One. High attributes are -ascribed to Him, as in the ninety-nine -Names which the pious Mussulman reverently -repeats with the aid of his string of -beads; but neither these, nor the various -attributes ascribed to Him in the Quran -itself, largely affect the Muslim conception -of God.</p> - -<p>The God of Muhammad is a Being of -two supreme characteristics. He is the -supreme Will, and His Will is carried -into effect by His supreme Power.</p> - -<p>Will: absolute, eternal, unchanging; -far above such human distinctions as right<span class="pagenum"><a id="Page_22"></a>[Pg 22]</span> -and wrong, justice and injustice. That -which the Will of God ordains, that is -right, just, and final.</p> - -<p>Power: so unrestrained, so awful, -carries that Will into effect, that there exists -no will or power save God’s alone. That -which is ordained, good or evil, righteous -or unrighteous in man’s poor view, is of -God. He is the only Doer. “<i>In the -creation of heaven and earth, and in the ship -which sails on the sea</i> ... <span class="smcap">All is God.</span>” -All creatures, even man, are in the awful -grip of this great Spirit, helpless; they do -that which He ordains, that and no other.</p> - -<p>“Why are you so naughty?”</p> - -<p>“God knows.”</p> - -<p>The reply of the little child is the reply -of Islam to all problems. It is the secret -of the awful fatalism which paralyzes men’s -emotions and will. Two countenances -remain, after many years, vividly impressed -upon my memory; that of a man, guilty -of crime and under severe sentence, whom<span class="pagenum"><a id="Page_23"></a>[Pg 23]</span> -no appeal could move from his perfect -serenity. He was not a hardened criminal; -he was simply convinced that God was the -Doer of the deed and he himself only the -instrument for the carrying out of His -will. The other was a father, carrying in -his arms a dearly-loved little child to the -grave. He moved rapidly down the -crowded street at the head of the procession -of mourners, unconscious either of -curiosity or of sympathy around him. -The set grim expression might have suggested -the idea of Spartan endurance, save -for the deep eyes which gazed into the far -distance, and told unmistakably of the -submission of a strong will to a Stronger, -the will of his God.</p> - -<p>This awful God has taken hold of the -imagination of all Islam. He was very -real to the Prophet, and the Prophet has -communicated his faith to those who have -followed him. Mussulmans may be, in -our sense, bad men, but they are rarely<span class="pagenum"><a id="Page_24"></a>[Pg 24]</span> -irreligious men. There are no atheists in -Islam. A man who, under the influence of -English secular education, lightly declared -that he had grown beyond so childish a -superstition, which however he declared -to be “good for women and children,” -changed countenance while we discussed -the religious education of his wife. He -could not rid himself easily of the convictions -of his childhood, as the grave face -and reverent voice bore witness.</p> - -<p>But, the Will of God is far more -present in the thought of the Muslim than -is God Himself. God touches his life -through His Will only. God is apart; -seeing, knowing and judging indeed, but -apart in His absolute sovereignty, in the -inexorable way in which He carries out -His Purpose. We have, therefore, as a -<span class="correction" title="In the original book: corrolary">corollary</span> to the teaching regarding the Will, -the teaching of the pitiful helplessness of -man in His Hand. God may crush me; -He can do it; I can say nothing. In<span class="pagenum"><a id="Page_25"></a>[Pg 25]</span> -conversation with a woman on one occasion -reference was made to the Christian -doctrine of the assurance of the child -relation with God. She exclaimed, “Surely -that is blasphemy; it is almost like saying -<i>what the Will of God for you is</i>. If saved, -God is merciful; if cast into <i>Jahannam</i> -(hell), God is just.”</p> - -<hr class="tb" /> - -<p>ISLAM means resignation, submission, -homage, to this Will of God. The -relation of the Muslim to his God is truly -expressed in the word.</p> - -<hr class="tb" /> - -<p>Thus early do Christ and Muhammad -part company.</p> - - -<h4 class="nobreak">2. THE WORD OF GOD.</h4> - -<div class="blockquot"> - -<p>“<i>It is He Who hath sent down unto you the book of -the Quran, distinguishing between good and evil; and -they to whom We gave the scripture know that it is sent -down from thy Lord, with truth; Be not therefore one -of these who doubt thereof. The words of the Lord are<span class="pagenum"><a id="Page_26"></a>[Pg 26]</span> -perfect in truth and justice; there is none who can change -His words; He both heareth and knoweth.</i>”</p></div> - -<p><span class="sidenote">Quran</span> -The Will of God is supreme in His -universe; Islam tells in one word the -relation of the Faithful to that Will; and -the Will is revealed to men in its final form -the Quran. The Quran descended from -highest heaven complete, and was passed -on by the Angel to the Prophet Sura by -Sura, as its message was required. The -Quran supersedes all other scriptures, it is -the eternal Divine Word; there is no -further truth to be revealed, for this is -literally the last word of God to man. -The human language medium is Arabic, -and as each several word is an Act of God, -the very words are sacred. There cannot, -therefore, be any authorized translation of -the Quran; and, as in its completeness it -is one undivided message, to issue it in -parts would be grievous sin. The book is -published and used in many lands, and -passes through many hands, but so great<span class="pagenum"><a id="Page_27"></a>[Pg 27]</span> -has been the care that it should be preserved -perfect, that it is believed to be -practically unchanged since the scattered -leaves were gathered reverently together -after the Prophet’s death. There is no -doctrine of inspiration so high as this.</p> - - -<h4 class="nobreak">3. THE THOUGHT OF SIN.</h4> - -<div class="blockquot"> - -<p>“<i>Man chooseth to be wicked for the time which is -before him. He asketh, When shall the day of resurrection -be? But when the night shall be dazzled, and the -moon shall be eclipsed, and the sun and the moon shall be -in conjunction, on that day man shall say, Where is a -place of refuge? By no means; there shall be no place -to fly unto. With thy Lord shall be a sure mansion of -rest in that day; on that day shall man be told that which -he hath done, first and last. Yea, a man shall be an -evidence against himself; and though he offer his excuses, -they shall not be received.</i>”</p> - -<p>“<i>There shall every soul experience that which it shall -have sent before it.</i>”</p></div> - -<p><span class="sidenote">Sin</span> -As is the God so are His worshippers; -and the conception of the religious life in<span class="pagenum"><a id="Page_28"></a>[Pg 28]</span> -Islam follows naturally upon the conception -of God. Thus, sin is terrible, but not first -as a deviation from a standard of absolute -righteousness; it is terrible because it is -rebellion against an awful majesty. This -is fundamental. Yet to say that Islam is -non-moral, that sin is an arbitrary term, and -that reward and punishment are in the -hands of an arbitrary God, is not the whole -truth. There are two kinds of sin (reminding -us of the Roman Catholic doctrine), -sin greater and lesser. Among the greater -sins are</p> - -<ul class="none"> -<li>Unfaithfulness to God.</li> -<li>Despair of the mercy of God, or</li> -<li>Too strong an assurance of God’s mercy.</li> -<li>False witness when on oath.</li> -<li>The practice of magic.</li> -<li>Drunkenness.</li> -<li>Theft.</li> -<li>Usury.</li> -<li>Murder.</li> -<li>Disobedience to parents.<span class="pagenum"><a id="Page_29"></a>[Pg 29]</span></li> -<li>Flight before unbelievers in battle.</li> -<li>Seizing the property of the orphan.</li> -</ul> - -<p>And the constant repetition of lesser sins -becomes a greater sin.</p> - -<p>Lesser sins are very many, and are not -enumerated; among them are gambling, -the use of images in worship, and slander. -Punishment awarded by the law is very -severe; the punishment awarded by God -is as He shall ordain. The future has a -great share in the thought of the people of -the East; they are less materialistic, less -bound up in the present life than those of -the West. Therefore the present life is -more affected by the future possibilities, -and in the case of a larger proportion of -men and women than is the case with us.</p> - - -<h4 class="nobreak">4. THE JUDGMENT OF GOD.</h4> - -<div class="blockquot"> - -<p>“<i>The striking. What is the striking? and what shall -make thee to understand how terrible the striking will be? -On that day men shall be like moths scattered abroad, and<span class="pagenum"><a id="Page_30"></a>[Pg 30]</span> -the mountains shall be like carded wool of various colours -driven by the wind; moreover, he whose balance shall be -heavy with good works shall lead a pleasing life; but as -to him whose balance shall be light his dwelling shall be -the pit of hell. What shall make thee to understand how -frightful the pit of hell is? It is a burning fire.</i>”</p></div> - -<p><span class="sidenote">Judgment</span> -Much has been said and written about the -Muslim Paradise, and there are indeed no -parts of the Quran so weak as those which -dwell upon the sweets of the future life of the -Faithful. Serious Mussulmans, when on -rare occasions I have heard them refer to -this subject, have invariably explained these -passages as symbolical. However that -may be, the passages in the Quran which -teach of the day of resurrection and of -judgment are frequent and solemn. No -doubt the judgment of God is used as a -threat against unbelievers, but it is also -continually addressed to the Faithful as -a motive; and these teachings have, as I -believe, far greater influence upon the life -of the religious Muslim than all the promised -joys of Paradise.</p> - -<p><span class="pagenum"><a id="Page_31"></a>[Pg 31]</span></p> - -<div class="blockquot"> - -<p>“<i>What thinkest thou of him who denieth -the future judgment as a falsehood? It is -he who pusheth away the orphan, and stirreth -not up others to feed the poor. Woe be unto -those who pray and who are negligent at their -prayer; who play the hypocrites, and deny -necessaries to the needy.</i>”</p></div> - -<p>This was the message of the Arabian -Apostle.</p> -<hr class="chap" /> - -<div class="chapter"> -<p><span class="pagenum"><a id="Page_32"></a>[Pg 32]</span></p> - -<h3 class="nobreak" id="The_Religious_Life_in_Islam"><span class="smcap">The Religious Life in Islam.</span></h3> -</div> - -<div class="poetry-container"><div class="poetry"><div class="stanza"> -<div class="verse">“<i>Clothe not the truth with vanity,</i></div> -<div class="verse01"><i>neither conceal the truth against your own knowledge;</i></div> -<div class="verse"><i>Observe the stated seasons of prayer,</i></div> -<div class="verse01"><i>and pay your legal alms,</i></div> -<div class="verse01"><i>and bow down yourselves with those who bow down.</i></div> -<div class="verse"><i>Will ye command men to do justice,</i></div> -<div class="verse01"><i>and forget your own souls?</i></div> -<div class="verse"><i>Yet ye read the books of the law;</i></div> -<div class="verse01"><i>do ye not therefore understand?</i>”</div> -</div></div></div> - - -<h4 class="nobreak">1. THE REPETITION OF THE CREED.</h4> -<div class="blockquot"> -<p><i>La iláhá Il-lal-laho, Muhammad-ur-Rasúl-Ullah.</i></p> - -<p><i>God is the alone God, and Muhammad is -the Apostle of God.</i></p> -</div> -<p><span class="sidenote">Kalima</span> -The Creed must be repeated by the true -Muslim once at the least during his lifetime.<span class="pagenum"><a id="Page_33"></a>[Pg 33]</span> -This is the confession of the lips, -and must be made correctly and without -hesitation; it is also the confession of the -heart, and must be held till death.</p> - - -<h4 class="nobreak">2. THE DAILY DEVOTIONS.</h4> - -<div class="poetry-container"><div class="poetry"><div class="stanza"> -<div class="verse">“<i>Therefore glorify God when the evening overtaketh</i></div> -<div class="verse01"><i>you, and when ye rise in the morning;</i></div> -<div class="verse"><i>And unto him be praise in heaven and earth, and at</i></div> -<div class="verse01"><i>sunset, and when ye rest at noon.</i>”</div> -</div></div></div> - -<p><span class="sidenote">Sulát</span> -There are five services of prayer daily, -observed with great regularity by all -religious men and women. The form is -liturgical; the word <i>Sulát</i> has rather the -meaning of devotional service than of hours -of prayer. <span class="sidenote">Hours</span>The first hour is at dawn of day. -The second is at noon. The third is -between four and five in the afternoon. -The fourth service is held as the sun -disappears beneath the horizon. The fifth -is at the retiring hour at night.</p> - -<p><span class="sidenote">Preparation</span> -Before prayer all Mussulmans cleanse -face, ears and nostrils, hands and feet;<span class="pagenum"><a id="Page_34"></a>[Pg 34]</span> -that they may be free of all bodily -<span class="correction" title="In the original book: pullution">pollution</span> before entering the presence of -God. Many change their garments each -time they pray. The room is cleaned, -and the worshipper who has cleaned the -room changes his garments before engaging -in the service.</p> - -<p><span class="sidenote">Solemnity</span> -This service of prayer in the case of -serious worshippers is very touching to the -sympathetic witness; it is true, as so many -critics of Islam have noted, that prayer is -formal, and is repeated in an unknown -tongue; but to those who know the heart -hunger which constantly finds expression in -that five-times-repeated daily liturgy, who -would fain change the constant refrain -“God is great” for the gladder “God is -love,” the service, whether in the mosque, -in the home, or on the wayside, is one of -the most pathetic appeals addressed to the -unknown God by any people.</p> - -<p>There is no mediation; prayer is -offered directly to God, the only reference<span class="pagenum"><a id="Page_35"></a>[Pg 35]</span> -to the Prophet being a prayer “for -Muhammad and his descendants.”</p> - -<p>Prayer is always offered in the sacred -language.</p> - - -<h4 class="nobreak">3. RAMADHÁN, THE MONTH OF FASTING.</h4> - -<div class="blockquot"> - -<p>“<i>O true believers, a fast is ordained you, as it was -ordained to those before you, that ye may fear God. A -certain number of days shall ye fast; but he among you -who shall be sick, or on a journey, shall fast an equal -number of other days. And those who can keep it and do -not, must reckon their neglect by maintaining of a poor -man. And he who voluntarily dealeth better with the -poor man than he is obliged, this shall be better for him. -But if ye fast it will be better for you, if ye knew it.</i>”</p></div> - -<p><span class="sidenote">Roza</span> -It is probable that Muhammad ordained -the month of fasting in imitation of the -Christian Lent. Ramadhán, the ninth -month of the year, made sacred for ever -by the descent of the Quran from highest -heaven, to be revealed to the Angel Gabriel -(who delivered it as required to the -Prophet), is set apart for this religious<span class="pagenum"><a id="Page_36"></a>[Pg 36]</span> -sacrifice. Every Mussulman is on the look-out -for the first appearance of the new -moon, sign of the beginning of the fast -(the lunar year is followed), and from -that evening for thirty days, from dawn -until sunset neither food nor water is -touched. When Ramadhán in the course -of the years occurs in the hot season, the -fast is terrible in its severity. Cloudless -sky, scorching sun, burning winds, and not -one drop of water to quench the awful -thirst; and at the same time additional -prayers, with the accompanying genuflections; -this while the day’s task must -still be accomplished; it is a terrible test -of the obedience and devotion of the -Faithful. It is true that travellers, invalids, -women nursing little children, and the -weak, are exempt; but the fasts are -supposed to be made up, and we have -known many who have struggled through -the month, who were quite unfit for it. -The early morning and evening meal<span class="pagenum"><a id="Page_37"></a>[Pg 37]</span>—taken -before dawn and after sunset—is not -appetizing, for it is always composed of -stale food.</p> - -<p>I have never known any religious man -or woman who regarded the fast as a hardship. -“It is little we can do to serve -God,” said one woman. Little children -plead to be allowed to fast. Boys and -girls become utterly exhausted, parched -and fainting, in homes where religious -observances are faithfully kept.</p> - - -<h4 class="nobreak">4. ALMSGIVING.</h4> - - -<div class="blockquot"> -<span class="sidenote">Zakát</span> - -<p>“<i>Forget not liberality among you, for God seeth that -which ye do.</i>”</p> - -<p>“<i>The Lord is surely in a watch-tower, whence he -observeth the actions of men. Moreover man, when his -Lord trieth him by prosperity, and honoureth him, and is -bounteous to him, saith:—My Lord honoureth me; but -when he proveth him by afflictions, and withholdeth His -provisions from him, he saith:—My Lord despiseth me. -By no means; but ye honour not the orphan, neither do ye -excite one another to feed the poor; and ye devour the -inheritance of the weak, with undistinguishing greediness; -and ye love riches with much affection....</i></p> - -<p><span class="pagenum"><a id="Page_38"></a>[Pg 38]</span></p> - -<p>“<i>O thou soul which art at rest, return unto thy Lord, -well pleased with thy reward, and well pleasing unto our -God; enter among my servants, and enter Paradise.</i>”</p></div> - -<p>A fortieth part of the income belongs to -the poor, and is, in Muslim lands, a compulsory -tax. It is distinct from private -almsgiving.</p> - - -<h4 class="nobreak">5. PILGRIMAGE.</h4> - - - -<div class="blockquot"> -<span class="sidenote">Hajj</span> -<p>“<i>They who shall disbelieve, and obstruct the way of -God, and hinder men from visiting the holy temple at -Mecca, which We have appointed for a place of worship -unto all men: the inhabitant thereof and the stranger have -an equal right to visit it.</i>”</p></div> - -<p>Islam is scattered in many lands; but -the idea of Muhammad was of a universal -Kingdom. The idea was never realized, -but the grip of the master hand is felt to -this day. Each of the duties of the Faith -is a symbol of its unity; but the constraining -symbol is the centralization at Mecca. -This is the sole remaining sign of the -great vision. Islam is far scattered; it is<span class="pagenum"><a id="Page_39"></a>[Pg 39]</span> -broken into many sects; there are language -separations, and deeper racial separations; -but the whole unwieldy system and following -is bound together by the Mecca -pilgrimage, the least spiritual thing in the -whole system. Muhammad made a brave -battle for the unity and pure spirituality of -God. But it was the deepest desire of his -heart to win Mecca. He did so at the -expense of his central belief. Mussulmans -visit the idolatrous city to-day as they did -in the long past idolatrous ages. The -visible church of Islam is not a pure and -beautiful and worthy mosque; it is the -old idolatrous stone of Mecca.</p> - -<p>Every true Muslim is bound to visit -Mecca at the least once in his lifetime.</p> - - -<h4 class="nobreak">6. SOCIAL MORALITY.</h4> - -<p><span class="sidenote">Social -Morality</span> -The social morality of Islam is—notwithstanding -the marriage laws—very high, -and is guided by such virtues as these:<span class="pagenum"><a id="Page_40"></a>[Pg 40]</span> -modesty, honesty, kindness and brotherliness. -When Muhammad fled from Mecca -with his followers, and settled in Madina, -the little community was a commonwealth, -and that ideal has been retained in wonderful -manner throughout the centuries and -the far wanderings. There is no caste in -Islam, neither the Eastern nor the Western -form of that system. Each man stands in -the same relation to the God Who rules -him, and the consequent brotherhood is a -very real thing. Poor and rich are not -divided, to be poor is in itself a claim, and if -a poor man comes to a rich man for aid, -the rich man regards it as a favour. The -laws of hospitality are most noble; -strangers are assured in any Muslim house -of a welcome, a meal, a rest, and if need be, -even of clothing. Hospitality is an act of -worship.</p> - -<p>The aged are held in a beautiful -reverence; the poor, and especially the -orphan, is cared for as a religious duty; in<span class="pagenum"><a id="Page_41"></a>[Pg 41]</span> -the home the patriarchal system still rules, -the servant is a part of the family, and is -treated with kindness.—Is he not a brother -in the Faith?</p> - -<p>The position of woman remains as it was -left by Muhammad thirteen hundred years -ago—for there is no growth in Islam—and -it is not easy to define it. On the one hand -is the marriage law, which gives to the -husband full power over his wife or wives; -on the other, the property law, which -grants to a woman holding property in -her own right, absolute control over it. -In the latter respect, therefore, the law of -Islam is in advance of the law of <span class="correction" title="In the original book: great">Great</span> -Britain. I have known the curious -anomaly of a woman whose person was at -the mercy of a brutal drunken wretch, -whom she yet held in some degree in check -through his dependence upon her for the -means with which to live his chosen life.</p> -<hr class="chap" /> - -<div class="chapter"> -<p><span class="pagenum"><a id="Page_42"></a>[Pg 42]</span></p> - -<h3 class="nobreak" id="The_Solidarity_of_Islam"><span class="smcap">The Solidarity of Islam.</span></h3> -</div> - -<div class="blockquot"> - -<p>“<i>They seek to extinguish God’s light with their mouths; -but God will perfect His light, though the infidels be averse -thereto. It is He Who hath sent His Apostle with the -direction, and the religion of truth, that He may exalt the -same above every religion, although the idolators be averse -thereto.</i>”</p></div> - - - - - - -<p>There are two closely associated characteristics -of Islam which impress every -student:—<span class="sidenote">Rigidity</span>the immovable <i>rigidity</i> which -paralyzes individual action as well as social -and religious progress and for ever holds -its professors arrested at the stage and -within the limit of Arab conditions as they -were thirteen centuries ago;<span class="sidenote">Solidarity</span> and the -<i>solidarity</i> of the world of Islam as it exists -to-day.</p> - -<p>It is at this point that the contrast -between the methods of Jesus and of<span class="pagenum"><a id="Page_43"></a>[Pg 43]</span> -Muhammad is most sharply emphasized. -The founder of Christianity neither wrote, -nor left instructions for the preservation -of His teachings; His method is best -typified by His own favourite illustration; -His message is a seed, growing of its own -living life, mysteriously, silently, slowly, -producing fruit after its kind indeed, but -each several fruit during each several -season drawing its own share of nourishment -even as it drew its life directly from the -root, original and distinct from any other. -Muhammad spoke, in the most literal -sense, the last word; the teaching has -crystallized; principle and detail are alike -unyielding.</p> - -<p><span class="sidenote">Muhammad’s -Vision</span> -Muhammad was a statesman as well as -a poet; he had in view not only the -conversion of the world to God and to -himself, but also a world kingdom based -upon the religious idea; and for the -second end he worked possibly even “better -than he knew.”</p> - -<p><span class="pagenum"><a id="Page_44"></a>[Pg 44]</span></p> - -<p><span class="sidenote">Symbols -of Solidarity:</span> -The study of the symbols of this bond -of uniformity—not of union—is illuminating:—<span class="sidenote">1. Creed</span>The -<i>Creed</i>, binding to the God of -Islam through the Apostle of that God; -<span class="sidenote">2. Prayer</span>the daily <i>Prayer Ritual:</i> it has been truly -said that “each Muslim is a Church,” it is -no less true that the Muslim world is a -Church, bound indissolubly by this uniform -service of devotion;<span class="sidenote">3. Quran</span> the <i>Quran</i> and -<span class="sidenote">4. Fast</span><i>Ramadhán</i>, the Book, and the Fast which -commemorates the gift of the Book; and -above all, <span class="sidenote">5. Pilgrimage</span>the <i>Pilgrimage to Mecca</i>, the -local habitation of Islam, sublime notwithstanding -the apparent foolishness of the -ceremonial. “Thither the tribes go up,” -from Turkey, Syria, Persia, Afghanistan, -India, China, Egypt and other North -African lands, and Arabia herself. National -distinctions are forgotten; slave and -master travel as brother worshippers; -Islam feels her solidarity through the -far-seeing provision of the centralization -of her religious life, in the city<span class="pagenum"><a id="Page_45"></a>[Pg 45]</span> -which is sacred to the memory of the -Apostle.</p> - -<p>The fact that Islam is broken up into as -many sects as is Christianity, does not -affect this solidarity so greatly as might be -supposed from the experience of Christianity; -in face of the Unbeliever the Faithful -stand a solid army, the separations -touch none of these symbols of unity. A -solid army confronts the world. It has -been asserted by one who knew Islam well, -that the conversion to another Faith of an -insignificant Muslim in an obscure village -is known and mourned (or resented) over -the whole Muslim world. However that -may be, the solidarity of Islam is a grave -and a suggestive fact; and the Faith which -hopes one day to win it, would do well to -oppose the statesmanship of Muhammad -with a statesmanship and a wisdom equal -with his.</p> -<hr class="chap" /> - -<div class="chapter"> -<p><span class="pagenum"><a id="Page_46"></a><a id="Page_47"></a></span></p> - -<h2 class="nobreak" id="II">II<br /> - -ISLAM AND CHRISTIANITY</h2> -</div> - -<p><span class="pagenum"><a id="Page_48"></a></span></p> -<div class="poetry-container"><div class="poetry"><div class="stanza"> -<div class="verse03"><span class="smcap">When ye Pray, say</span>—</div> -</div><div class="stanza"> -<div class="verse"><i>Father,</i></div> -<div class="verse"><i>Hallowed be Thy Name.</i></div> -<div class="verse"><i>Thy Kingdom come.</i></div> -<div class="verse"><i>Give us day by day our daily bread.</i></div> -<div class="verse"><i>And forgive us our sins: for we ourselves also forgive every one that is indebted to us.</i></div> -<div class="verse"><i>And bring us not into temptation.</i></div> -</div><div class="stanza"> -<div class="verse right">Amen.</div> -</div><div class="stanza"> -<div class="verse right">The great Prayer of Christianity.</div> -</div></div></div> -<hr class="chap" /> - -<div class="chapter"> -<p><span class="pagenum"><a id="Page_49"></a>[Pg 49]</span></p> - -<h3 class="nobreak" id="Muhammad_and_Jesus">1. <span class="smcap">Muhammad and Jesus.</span></h3> -</div> - -<div class="blockquot"> - -<p>“<i>Jesus is no other than a servant, Whom We have -favoured with the gift of prophecy; and We appointed -Him for an example unto the children of Israel (if We -pleased, verily We could from ourselves produce angels, to -succeed you in the earth), and He shall be a sign of the -approach of the last hour; wherefore doubt not thereof.</i>”</p> - -<p>“<i>O ye who have received the Scriptures, exceed not the -just bounds of your religion, neither say of God other than -the truth. Verily Jesus Christ the Son of Mary is the -Apostle of God, and His Word Which He conveyed to -Mary, and a Spirit proceeding from Him. Believe, therefore, -in God and His apostles, and say not, There are -three Gods. Forbear this. It will be better for you.</i>”</p> - -<p>“<i>The Christians say, Christ is the son of God. This -is their saying in their mouths; they imitate the saying of -those who were unbelievers in former times. May God -resist them. How are they infatuated, they take their -priests and their monks for their lords, besides God and -Christ the son of Mary; although they are commanded to -worship one God only: there is no God but He. Far be -that from Him which they associate with Him. They -seek to extinguish the light of God with their mouths; but -God willeth no other than to perfect His light, although -the infidels be averse thereto.</i>”</p></div> - -<p><span class="pagenum"><a id="Page_50"></a>[Pg 50]</span></p> - - -<p>There are in the Quran many references -to our Lord Jesus Christ, but there is -practically no historic knowledge. It must -be remembered that in Muhammad’s time -there was no Arabic version of the Bible; -he was therefore dependent for information -upon the Jews and Christians with whom -he came into contact. That he formed -conclusions upon very insufficient knowledge -is the terrible blunder of his life, of -which full use has been made by Christian -writers. Enough has not been made of -the responsibility of the church which had -no better tales to tell, no truer account to -give, of their Lord and their Faith. The -Christianity presented to this Seeker after -God was painfully inadequate to his need.</p> - -<p>The little Muhammad discovered led to -his acknowledgment of the Jewish and -Christian books, which he had never read, -with reservations. It led also to a far -more important admission. The Jesus of -the Quran is denied Divinity, but the<span class="pagenum"><a id="Page_51"></a>[Pg 51]</span> -character of Jesus did not fail of effect. -All criticism is directed towards the professors -of the Christian Faith, and their -doctrines. This “son of Mary” is, in -Muhammad’s view, that which he never -dreamt of claiming for himself, a man -unstained by sin. Not only so, but titles -and honours are yielded to Him little short -of Divine:—He is <i>Masih</i>, the Messiah; -<i>Qaul-ul-Haqq</i>, the Word of Truth; -<i>Kalima</i>, the word; He is “the Apostle of -God to confirm the law, and to announce -an Apostle who should come after Him, -whose name should be Ahmad;” He had -near access to God, and was “illustrious -in this world and the next.”</p> - -<p>Yet Muhammad supersedes Jesus Christ!</p> - -<p><span class="sidenote">The -Death of Jesus</span> -There is another part of the problem of -the rejection of our Lord; the attitude of -the Quran towards the Death of Jesus. The -death upon the Cross is indignantly denied.</p> - -<div class="blockquot"> - -<p>“<i>They have not believed on Jesus, and have spoken -against Mary a grievous calumny; and have said, Verily<span class="pagenum"><a id="Page_52"></a>[Pg 52]</span> -we have slain Christ Jesus the Son of Mary, the Apostle -of God; yet they slew Him not, neither crucified Him, -but He was represented by one in His likeness; ... -They did not really kill Him; but God took Him up unto -Himself; and God is mighty and wise ... on the day -of resurrection He shall be witness against them.</i>”</p></div> - -<p>It is said that Muhammad so hated the -sign of the Cross, that if any article, however -valuable, came into his possession -bearing the mark, it was destroyed at once. -The horror of the thought that Jesus -should have died the abhorred death, or -that God Himself should have permitted -it, seems to be the argument against its -having occurred. In the Quran that which -is symbolized by the Cross—the approach -of God to sinful man in mercy and love—is -entirely lacking. There is no hint that -the Christian Message of Atonement -through the Gift of the Saviour’s life to -God in man’s name had ever reached the -Prophet. There is therefore no assurance, -save the Prophet’s word for it, that God -upon His far Throne, hears, or hearing<span class="pagenum"><a id="Page_53"></a>[Pg 53]</span> -answers and forgives the sin of His -creatures; there is no assurance of salvation -in Islam.</p> - -<p>It is a tragic story; the responsibility -for which it has been the habit of Christian -writers to cast largely upon Muhammad. -The apportionment of guilt is not so lightly -determined.</p> -<hr class="chap" /> - -<div class="chapter"> -<p><span class="pagenum"><a id="Page_54"></a>[Pg 54]</span></p> - -<h3 class="nobreak" id="The_Father-God">2. <span class="smcap">The Father-God.</span></h3> -</div> - -<div class="blockquot"> - -<p>“<i>To me, I confess, it seems a very considerable thing, -just to believe in God; difficult indeed to avoid honestly, -and not easy to accomplish worthily; a thing not lightly to -profess, but rather humbly to be sought; not to be found at -the end of any syllogism, but in the inmost fountains of -purity and affection; not the sudden gift of the intellect, -but to be earned by a loving and brave life.</i>”</p> - -<p>“<i>I believe in God the Father Almighty.</i>”</p></div> - - -<p>These simple, solemn, tender words contain -the Christian Thought of God. In the one -word “Almighty” is summed up Muhammad’s -idea of supreme Will and Power; -the Christian prefixes a Name to the attribute -which so governs the sphere of the -exercise of that will and power that it is -difficult to conceive that the two teachings -represent the same Being.</p> - -<p><span class="sidenote">Fatherhood</span> -In the view of Him to Whom we owe -the Father Idea, the All of God and the -All of His universe are summed up in the<span class="pagenum"><a id="Page_55"></a>[Pg 55]</span> -Fatherhood; that is, Jesus did not think -of the al-might of God as exerted from -without, the oneness of Creator and Created -is in His view indissoluble. The birds -could not maintain their little life, nor the -lilies their delicate tints, without the Father; -and words fail Him to tell of the closeness -of the Fatherly interest in each member of -His nearer offspring. “<i>The very hairs of -your head are numbered.</i>”</p> - -<p><span class="sidenote">The Parable -of Jesus</span> -And when words have failed, He takes -up His parable; “<i>My Father worketh, -and I work</i>.” The lifework of Jesus -is, He tells us, the Father’s work made -visible.</p> - -<p>Gentle, healing Hands were laid upon -the suffering; sufficient food was provided -for the hungry; Feet, never weary, -travelled hither and thither on errands of -pity; Arms were open to gather in the -little children; Eyes spoke of love and -understanding where words missed their -object; happy human fellowship was<span class="pagenum"><a id="Page_56"></a>[Pg 56]</span> -offered: and all was a parable of the work -of the Father-God.</p> - -<p><span class="sidenote">The Father-Gift</span> -It was not a new thought to His hearers -that the profoundest attribute of God is -holiness, and that distinctions between -right and wrong become acute in His -presence; but it was a revelation to which -the world of men has not yet become -accustomed that the Father is so set upon -goodness in the children who had miserably -failed of it, that no sacrifice was too great, -<i>even for Him</i>, to secure it; and that this -austerity towards evil and purpose to subdue -it, was the Father love in its highest -exercise. In the Cross, symbol at once of -man’s sin and of His own grace, our Lord -is still speaking the parable of the Father’s -“work.” “The Father worketh, and I -work.” “God so loved the world that He -gave”—<span class="smcap">Jesus</span>.</p> - -<p>Muhammad felt after God, and attained -the idea of His apartness, aloneness, -immensity.</p> - -<p><span class="pagenum"><a id="Page_57"></a>[Pg 57]</span></p> - -<p>Jesus knew God, and revealed to us -that man had never been, and never could -be, outside of God; and that the only true -home of man’s spirit is in His presence, -under His gracious rule; for man and God -are actually <i>akin</i>, first by nature, doubly so -through His Revealer and our Brother, -Jesus Christ. <i>Therefore, we “believe in -God the Father Almighty, <span class="allsmcap">AND</span> in Jesus Christ -His only Son our Lord.”</i></p> - - -<hr class="chap" /> - -<div class="chapter"> -<h3 class="nobreak" id="The_Christian_Life"><span class="smcap">3. The Christian Life.</span></h3> -</div> - -<div class="blockquot"> - -<p>“<i>Christianity is the bearing in upon us of a character -until we find the character irresistible.</i>”</p></div> - - -<p>The study of the Muslim ideal of life -throws into prominence several too-rarely -considered peculiarities of Christ’s ideal life.</p> - -<p><span class="sidenote">At-one-ment of Life</span> -1. There is, in Christ’s view, no division -between the secular and the religious life. -The beginning of His revelation of the -Father’s work was His meeting of a difficulty -at a village wedding feast, which thereupon -became a sacrament; and from that<span class="pagenum"><a id="Page_58"></a>[Pg 58]</span> -time onward we find no trace of any distinction -in His own Life or in His teaching. -To Him all life was sacred; and consisted -in loyalty to the Father, and service of -the brethren, one undivided duty. “Inasmuch,” -He taught, “as ye did your unconscious -daily brotherly task, <i>you did it to -Me</i>;” and “<i>I and the Father are One</i>.”</p> - -<p><span class="sidenote">Freedom</span> -2. The Christian view of life is one of -perfect freedom. We are not slaves, but -sons, and free. Free, that is, as children -are; free of the Father’s presence, gifts, -love; free within the Family traditions; -free, in sympathy with the Father to choose -always the better and the best; without any -suggestion of limit to the possibilities of -the child nature. “<i>Perfect as the Father is -perfect</i>” is Christ’s own amazing word.</p> - -<p><span class="sidenote">Progress</span> -3. Freedom, and therefore progress, for -each son in his own life, for each generation -of sons according to the situation and the -call. Not uniformity within the Brotherhood, -but individuality within the limits of<span class="pagenum"><a id="Page_59"></a>[Pg 59]</span> -the Family likeness, under the safe direction -of the Spirit of the Father present with -each one. The spaciousness of the Life-plan -for every son of the Father cannot -be exaggerated; there is no rigidity in -Christianity.</p> - -<p><span class="sidenote">Brotherhood</span> -4. There is another Christian idea suggested -by a study of Islam, which emerges -from the last, the idea of the Brotherhood -of the Father’s children. This is of the -very essence of Christianity as it is of -Islam; but has never been carried into -effect in the same magnificent way. There -are various illustrations of this. The -absence of all caste distinction in Muslim -society, the kindly relations which exist -between master and servant, rich and poor, -Mussulmans of various races. Christianity -has much to learn in these directions. -<span class="sidenote">The Missionary Impulse</span>Again, the desire to bring men within the -Brotherhood is a passion with every true -Muslim. “Every Mussulman is more or -less of a missionary—that is, he intensely<span class="pagenum"><a id="Page_60"></a>[Pg 60]</span> -desires to secure converts from non-mussulman -peoples.... All the emotions -which impel a Christian to proselytize are -in a Mussulman, strengthened by all the -motives which impel a political leader, and -all the motives which sway a recruiting -sergeant, until proselytism has become a -passion, which whenever success seems -practicable and especially success on a large -scale, develops in the quietest Mussulman -a fury of ardour which induces him to -break down every obstacle, his own -strongest prejudices included, rather than -stand for an instant in a neophyte’s way.”<a id="FNanchor_1" href="#Footnote_1" class="fnanchor">[1]</a> -Until the same imperialism—the word is -hackneyed, but best conveys the idea—has -seized the Christian imagination and conscience, -the children of the Father will not -have proved worthy of their name; for -He loved and longed after the world of -men, and His children should one and all -do likewise.</p> - -<div class="footnote"> - -<p><a id="Footnote_1" href="#FNanchor_1" class="label">[1]</a> Meredith Townsend, in <i>Asia and Europe</i>.</p> - - - - -<hr class="chap" /> - -<div class="chapter"> -<p><span class="pagenum"><a id="Page_61"></a>[Pg 61]</span></p></div> -<h3 class="nobreak" id="The_Failure_of_Christianity">4. <span class="smcap">The Failure of Christianity.</span></h3> -</div> - -<div class="blockquot"> - -<p>“<i>We do not see God’s preparations.</i>”</p></div> - - -<p>The lack of the Imperialist vision set -before the Faithful by Christ has been the -weakness of Christendom during long -periods of her history. There have indeed -been imperialisms—as in the great hierarchical -systems—but they have been of the -order of World-power visions which Christ -definitely rejected, and they were foredoomed -to failure, so far as He was -concerned.</p> - -<p><span class="sidenote">The -Kingdom Vision</span> -The Vision of Christ has nothing -material in it, it relates itself at no point -with the World. He compares it continually -to the little seed fallen into the -ground, dying to live, growing silently -from within of the power of its own -mysterious hidden life; observation hardly -discloses its growth; but as surely as -comes the harvest of the farmer, with its -thirty—sixty—hundred-fold result, so<span class="pagenum"><a id="Page_62"></a>[Pg 62]</span> -surely shall come the Kingdom of the -Father.</p> - -<p><span class="sidenote">The Church</span> -The Church, as the visible responsible -organ of the mystic Brotherhood, to which -it fell to carry out the Purpose of the -Kingdom, and to present the idea of -solidarity and continuity from age to age, -has, as we acknowledge in thoughtful -moods, pitifully failed of this mission. -She is stately and impressive, but nineteen -centuries have not been sufficient to win -this little world for the Father.</p> - -<p>There are many reasons for this failure. -Notably, the Church is in the world, and -has been greatly influenced by world -methods.</p> - -<p class="center">“The world is still deceived by ornament,” -</p> - -<p>and the Church has tended to concentrate -her energies upon such details of her -task as yield most rapid and visible -results; results which too often have -small relation to the object in view. She -has also wasted much energy upon the<span class="pagenum"><a id="Page_63"></a>[Pg 63]</span> -mere machinery of her task. There is -truth in the severe words of Dr. Martineau, -“Christ came to bring fire upon earth; -and His disciples after eighteen centuries -are still discussing the best patent match -to get it kindled.” “On furlough,” -remarked a missionary, “one is overwhelmed -by the complexity, and the -labour, and the roar of Church machinery. -I suppose it is all needful, but one dreads -that the means may loom so large that the -end shall be forgotten.”</p> - -<p><span class="sidenote">Comparison -with Islam</span> -The story of Islam, the Church which -has grown up side by side with the Church -of Christ, is laden with suggestions upon -this subject of the failure of the latter to -bring in the Kingdom of the Father. One -or two of these only can be noted.</p> - -<p>1. Reference has already been made to -several of the most noteworthy; <i>e.g.</i>, the -reality of the Muslim Brotherhood, and the -easily-kindled missionary ardour; to the -same category belongs another striking fact.<span class="pagenum"><a id="Page_64"></a>[Pg 64]</span> -The Muslim is never ashamed to confess -His faith. His devotion to God and his -loyalty to the Prophet are not matters too -sacred for conversation. They are his -deepest life, wherefore should he shun -reference to them? When as much can be -said of the members of each Christian -Church, much will be gained.</p> - -<p> -“I’m not ashamed to own my Lord,<br /> -<span style="margin-left: 1em;">Or to defend His cause.”</span><br /> -</p> - -<p>2. Islam is broken up into some two -hundred sects; Christianity into as many, -or more. The family feuds have, in each -case, been fiercely maintained. But, at the -call—“<i>Fight for the religion of God</i>,” -Islam rallies as one man, a solid front is -offered to the enemies of the Faith. Just -at this point, once again, Christianity has -failed. The family feud is carried into the -enemy’s country, and weakens the aggressive -warfare, as only those who have taken -part in that warfare can tell.</p> - -<p>3. The solidarity of societies is a<span class="pagenum"><a id="Page_65"></a>[Pg 65]</span> -rarely realized but very solemn fact. -The Church of Christ cannot divide herself -into portions, and fling responsibilities -from division to division, from -age to age. Whether consciously or -not, when one member suffers all suffer, -when one member sins sin has come upon -all; and history teaches no lesson more -plainly than that the harvest of the deeds of -one generation is reaped by another. Thus, -the most solemn lesson provided by the -story of Islam is contained in the very -existence of Islam. A disloyal Church -presented a false Faith to one of the most -earnest Seekers after God who has ever -gone forth upon the great Quest; and the -Church has spent much wrath upon the -“false Prophet” who has ever since been her -greatest opponent. But she has never fairly -faced her sin, nor acknowledged that the -Islam of to-day is to all intents the harvest -of the seed of false doctrine she sowed -thirteen centuries ago. To discuss the<span class="pagenum"><a id="Page_66"></a>[Pg 66]</span> -truth or the falsehood of Muhammad’s -claim will be the task of Islam when she is -brought face to face with the true Christ; -it is beside the mark for the Church of -Christ. To her falls the far more awful -duty of wiping out as best she may, and at -whatever cost, the darkest blot which has -marred her long history. Can it be that -her Lord cannot largely own her aggressive -work done in His Name, until the wrong -has been righted?</p> -<hr class="chap" /> - -<div class="chapter"> -<p><span class="pagenum"><a id="Page_67"></a></span></p> - -<h2 class="nobreak" id="III">III<br /> - - -THE COMING BATTLE</h2> -</div> -<p><span class="pagenum"><a id="Page_68"></a></span></p> - -<div class="blockquot"> - -<p>“<i>Fight for the religion of God, and know that God -is He Who heareth and knoweth.</i>”</p> - -<p class="right"> -Muhammad. -</p> - -<p>“<i>Go ye therefore, and make disciples of all the -nations ... and lo, I am with you alway, -even unto the end of the world.</i>”</p> - -<p class="right"> -Jesus Christ. -</p></div> - -<p><span class="pagenum"><a id="Page_69"></a>[Pg 69]</span></p> - - -<h3 class="nobreak"><span class="smcap">The Coming Battle.</span></h3> - -<p>Islam and Christianity are not sister -religions, as some would have us believe. -The very existence of Islam is a challenge -to Christianity; and since Muhammad -sent out his missionary armies, the two -Faiths have been constant rivals and -enemies. All apologists of any weight on -both sides acknowledge the mutual exclusion -of Christ and Muhammad. Nothing -is gained on either side by denial of this -position.</p> - -<p>History has corroborated this view only -too literally. In Muslim lands those bearing -the Christian name have suffered and -do suffer in proof of it. “<i>To remain a -Christian</i>,” writes Mrs. King Lewis, in her -book—‘Critical Times in Turkey, and -England’s Responsibility,’—“<i>means to<span class="pagenum"><a id="Page_70"></a>[Pg 70]</span> -court death in some terrible manner</i>.” The -best that can be said of other lands is that -there is an armed neutrality.</p> - -<p>The two antagonists must one day -meet; and the war, on the one side at -least, will be a religious war. It will be a -terrible war, waged at fearful cost. It -could hardly be otherwise, for the wrongs -to be avenged on either side are deep and -of long standing.</p> - -<p>It is a saying with Mussulmans that -Christianity fears to meet Islam. Missionaries -in Arabia have been taunted with the -fact that parties of two or three men are -sent by the Church of Christ to convert -Arabia, and the inference is drawn that the -older Faith dares not seriously to confront -the younger. Some colour is given to the -reproach by the fact that Christian Europe -dares not to confront the moribund -Turkish Empire in defence of those who -bear the Christian name.</p> - -<p>The question of Christianity is, whether<span class="pagenum"><a id="Page_71"></a>[Pg 71]</span> -the inevitable war shall be primarily or -entirely a war of the nations, bloody and -disastrous; or whether it is not possible -even yet for the Church to unite her forces, -and to meet the common enemy with a -frank avowal of the first wrong, and an -offer, belated indeed, but now earnest and -sincere, of the knowledge of Christ.</p> - -<p>The approach of Christian to Mussulman -must always be a difficult and delicate task. -He is prepossessed against Christ, he -cannot believe that Christianity is other -than a polytheistic Faith, “The very bells -of the churches ring, Jesus, Mary; Jesus, -Mary,” said a Muslim woman. Disdain -of the Prophet rouses his bitterest antagonism. -Discussions and arguments end as -they began.</p> - -<p>But there is a soul of honour in him, -and a fair approach meets, as a rule, with a -fair response. “You have read the Quran? -Bring me a Bible,” said a bigotted Muslim -woman to the writer.</p> - -<p><span class="pagenum"><a id="Page_72"></a>[Pg 72]</span></p> - -<p>“Shall we talk the matter quietly over? -Tell me of your Faith, and of what it -means to you; and will you give me also -a hearing?” Such an appeal rarely fails; -and if Christ and His message be fairly -introduced, the result may safely be left -with Him.</p> - - -<p class="p2 center">THE END -</p> -<hr class="chap" /> - -<div class="chapter"> -<p><span class="pagenum"><a id="Page_73"></a></span></p> - -<h2 class="nobreak" id="BIBLIOGRAPHY">A SHORT BIBLIOGRAPHY OF ACCESSIBLE -BOOKS UPON THE SUBJECT.</h2> -</div> - - -<ul id="biblio"> - -<li><i>A Dictionary of Islam.</i> By the <span class="smcap">Rev. T. P. Hughes</span>, late of -Peshawar.</li> - -<li><i>Notes on Muhammadanism.</i> By the <span class="smcap">Rev. T. P. Hughes</span>, late of -Peshawar.</li> - -<li><i>The Life of Mahomet.</i> By <span class="smcap">Sir William Muir</span>.</li> - -<li><i>Mahomet and Islam.</i> By <span class="smcap">Sir William Muir</span>.</li> - -<li><i>Mohammed, Buddha, and Christ.</i> By <span class="smcap">Professor Dods</span>.</li> - -<li><i>The Religion of the Crescent; or, Islam: Its Strength, Its Weakness, -Its Origin, Its Influence.</i> By the <span class="smcap">Rev. W. St. Clair -Tisdall</span>, M.A.</li> - -<li><i>Christianity and Islam.</i> Epochs of Church History Series. -(A. D. F. Randolph and Co., New York.)</li> - -<li><i>The Quran.</i> Of which there are several translations.</li></ul> - - -<p class="center p2"><span class="smcap">Richard Clay & Sons, Limited</span>,<br /> -<span class="small">BREAD STREET HILL, E.C., AND<br /> -BUNGAY, SUFFOLK</span> -</p> -<p> </p> -<hr class="chap" /> -<p> </p> - -<div class="transnote"> -<div class="chapter"> -<h2 class="nobreak" id="TN">TRANSCRIBER’S NOTE</h2> -</div> - -<p>Archaic and unusual spellings have been maintained from the original -book.</p> -<p>Obvious errors in printing have been corrected, as detailed below.</p> -<p>The Table of Contents was expanded to include the Preface, Table of -Contents, A Short Bibliography of Accessible Books Upon the Subject, -and this Transcriber’s Note.</p> - -<p>The transcriber produced the cover from materials in this book, and hereby places it -in the public domain.</p> - -<p>This book is presented as a historical view of thoughts and prejudices about Islam that -were common in Europe and America at the time that the book was written.</p> - -<p>The book cover image was created by the transcriber and is placed in -the public domain.</p> - -<p>Details of the changes:</p> - -<table summary="Details of the changes"> -<tr><td><a href="#Page_15">Page 15</a></td><td>had crossed his path, who had spoken or[of]</td></tr> -<tr><td><a href="#Page_24">Page 24</a></td><td>corrolary[corollary] to the teaching regarding the Will,</td></tr> -<tr><td><a href="#Page_34">Page 34</a></td><td>pullution[pollution] before entering the presence of</td></tr> -<tr><td><a href="#Page_41">Page 41</a></td><td>Islam is in advance of the law of great[Great] Britain</td> -</tr> -</table> -</div> - -<p> </p> -<hr class="pgx" /> -<p>***END OF THE PROJECT GUTENBERG EBOOK ISLAM***</p> -<p>******* This file should be named 62990-h.htm or 62990-h.zip *******</p> -<p>This and all associated files of various formats will be found in:<br /> -<a href="http://www.gutenberg.org/dirs/6/2/9/9/62990">http://www.gutenberg.org/6/2/9/9/62990</a></p> -<p> -Updated editions will replace the previous one--the old editions will -be renamed.</p> - -<p>Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the United -States without permission and without paying copyright -royalties. Special rules, set forth in the General Terms of Use part -of this license, apply to copying and distributing Project -Gutenberg-tm electronic works to protect the PROJECT GUTENBERG-tm -concept and trademark. Project Gutenberg is a registered trademark, -and may not be used if you charge for the eBooks, unless you receive -specific permission. If you do not charge anything for copies of this -eBook, complying with the rules is very easy. You may use this eBook -for nearly any purpose such as creation of derivative works, reports, -performances and research. They may be modified and printed and given -away--you may do practically ANYTHING in the United States with eBooks -not protected by U.S. copyright law. Redistribution is subject to the -trademark license, especially commercial redistribution. -</p> - -<h2 class="pgx" title="Full Project Gutenberg License">START: FULL LICENSE<br /> -<br /> -THE FULL PROJECT GUTENBERG LICENSE<br /> -PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK</h2> - -<p>To protect the Project Gutenberg-tm mission of promoting the free -distribution of electronic works, by using or distributing this work -(or any other work associated in any way with the phrase "Project -Gutenberg"), you agree to comply with all the terms of the Full -Project Gutenberg-tm License available with this file or online at -www.gutenberg.org/license.</p> - -<h3 class="pgx" title="Section 1. General Terms">Section 1. General Terms of Use and Redistributing Project Gutenberg-tm electronic works</h3> - -<p>1.A. By reading or using any part of this Project Gutenberg-tm -electronic work, you indicate that you have read, understand, agree to -and accept all the terms of this license and intellectual property -(trademark/copyright) agreement. If you do not agree to abide by all -the terms of this agreement, you must cease using and return or -destroy all copies of Project Gutenberg-tm electronic works in your -possession. If you paid a fee for obtaining a copy of or access to a -Project Gutenberg-tm electronic work and you do not agree to be bound -by the terms of this agreement, you may obtain a refund from the -person or entity to whom you paid the fee as set forth in paragraph -1.E.8.</p> - -<p>1.B. "Project Gutenberg" is a registered trademark. It may only be -used on or associated in any way with an electronic work by people who -agree to be bound by the terms of this agreement. There are a few -things that you can do with most Project Gutenberg-tm electronic works -even without complying with the full terms of this agreement. See -paragraph 1.C below. There are a lot of things you can do with Project -Gutenberg-tm electronic works if you follow the terms of this -agreement and help preserve free future access to Project Gutenberg-tm -electronic works. See paragraph 1.E below.</p> - -<p>1.C. The Project Gutenberg Literary Archive Foundation ("the -Foundation" or PGLAF), owns a compilation copyright in the collection -of Project Gutenberg-tm electronic works. Nearly all the individual -works in the collection are in the public domain in the United -States. If an individual work is unprotected by copyright law in the -United States and you are located in the United States, we do not -claim a right to prevent you from copying, distributing, performing, -displaying or creating derivative works based on the work as long as -all references to Project Gutenberg are removed. Of course, we hope -that you will support the Project Gutenberg-tm mission of promoting -free access to electronic works by freely sharing Project Gutenberg-tm -works in compliance with the terms of this agreement for keeping the -Project Gutenberg-tm name associated with the work. You can easily -comply with the terms of this agreement by keeping this work in the -same format with its attached full Project Gutenberg-tm License when -you share it without charge with others.</p> - -<p>1.D. The copyright laws of the place where you are located also govern -what you can do with this work. Copyright laws in most countries are -in a constant state of change. If you are outside the United States, -check the laws of your country in addition to the terms of this -agreement before downloading, copying, displaying, performing, -distributing or creating derivative works based on this work or any -other Project Gutenberg-tm work. The Foundation makes no -representations concerning the copyright status of any work in any -country outside the United States.</p> - -<p>1.E. Unless you have removed all references to Project Gutenberg:</p> - -<p>1.E.1. The following sentence, with active links to, or other -immediate access to, the full Project Gutenberg-tm License must appear -prominently whenever any copy of a Project Gutenberg-tm work (any work -on which the phrase "Project Gutenberg" appears, or with which the -phrase "Project Gutenberg" is associated) is accessed, displayed, -performed, viewed, copied or distributed:</p> - -<blockquote><p>This eBook is for the use of anyone anywhere in the United - States and most other parts of the world at no cost and with almost - no restrictions whatsoever. You may copy it, give it away or re-use - it under the terms of the Project Gutenberg License included with - this eBook or online - at <a href="http://www.gutenberg.org">www.gutenberg.org</a>. If you - are not located in the United States, you'll have to check the laws - of the country where you are located before using this - ebook.</p></blockquote> - -<p>1.E.2. If an individual Project Gutenberg-tm electronic work is -derived from texts not protected by U.S. copyright law (does not -contain a notice indicating that it is posted with permission of the -copyright holder), the work can be copied and distributed to anyone in -the United States without paying any fees or charges. If you are -redistributing or providing access to a work with the phrase "Project -Gutenberg" associated with or appearing on the work, you must comply -either with the requirements of paragraphs 1.E.1 through 1.E.7 or -obtain permission for the use of the work and the Project Gutenberg-tm -trademark as set forth in paragraphs 1.E.8 or 1.E.9.</p> - -<p>1.E.3. If an individual Project Gutenberg-tm electronic work is posted -with the permission of the copyright holder, your use and distribution -must comply with both paragraphs 1.E.1 through 1.E.7 and any -additional terms imposed by the copyright holder. Additional terms -will be linked to the Project Gutenberg-tm License for all works -posted with the permission of the copyright holder found at the -beginning of this work.</p> - -<p>1.E.4. Do not unlink or detach or remove the full Project Gutenberg-tm -License terms from this work, or any files containing a part of this -work or any other work associated with Project Gutenberg-tm.</p> - -<p>1.E.5. Do not copy, display, perform, distribute or redistribute this -electronic work, or any part of this electronic work, without -prominently displaying the sentence set forth in paragraph 1.E.1 with -active links or immediate access to the full terms of the Project -Gutenberg-tm License.</p> - -<p>1.E.6. You may convert to and distribute this work in any binary, -compressed, marked up, nonproprietary or proprietary form, including -any word processing or hypertext form. However, if you provide access -to or distribute copies of a Project Gutenberg-tm work in a format -other than "Plain Vanilla ASCII" or other format used in the official -version posted on the official Project Gutenberg-tm web site -(www.gutenberg.org), you must, at no additional cost, fee or expense -to the user, provide a copy, a means of exporting a copy, or a means -of obtaining a copy upon request, of the work in its original "Plain -Vanilla ASCII" or other form. Any alternate format must include the -full Project Gutenberg-tm License as specified in paragraph 1.E.1.</p> - -<p>1.E.7. Do not charge a fee for access to, viewing, displaying, -performing, copying or distributing any Project Gutenberg-tm works -unless you comply with paragraph 1.E.8 or 1.E.9.</p> - -<p>1.E.8. You may charge a reasonable fee for copies of or providing -access to or distributing Project Gutenberg-tm electronic works -provided that</p> - -<ul> -<li>You pay a royalty fee of 20% of the gross profits you derive from - the use of Project Gutenberg-tm works calculated using the method - you already use to calculate your applicable taxes. The fee is owed - to the owner of the Project Gutenberg-tm trademark, but he has - agreed to donate royalties under this paragraph to the Project - Gutenberg Literary Archive Foundation. Royalty payments must be paid - within 60 days following each date on which you prepare (or are - legally required to prepare) your periodic tax returns. Royalty - payments should be clearly marked as such and sent to the Project - Gutenberg Literary Archive Foundation at the address specified in - Section 4, "Information about donations to the Project Gutenberg - Literary Archive Foundation."</li> - -<li>You provide a full refund of any money paid by a user who notifies - you in writing (or by e-mail) within 30 days of receipt that s/he - does not agree to the terms of the full Project Gutenberg-tm - License. You must require such a user to return or destroy all - copies of the works possessed in a physical medium and discontinue - all use of and all access to other copies of Project Gutenberg-tm - works.</li> - -<li>You provide, in accordance with paragraph 1.F.3, a full refund of - any money paid for a work or a replacement copy, if a defect in the - electronic work is discovered and reported to you within 90 days of - receipt of the work.</li> - -<li>You comply with all other terms of this agreement for free - distribution of Project Gutenberg-tm works.</li> -</ul> - -<p>1.E.9. If you wish to charge a fee or distribute a Project -Gutenberg-tm electronic work or group of works on different terms than -are set forth in this agreement, you must obtain permission in writing -from both the Project Gutenberg Literary Archive Foundation and The -Project Gutenberg Trademark LLC, the owner of the Project Gutenberg-tm -trademark. Contact the Foundation as set forth in Section 3 below.</p> - -<p>1.F.</p> - -<p>1.F.1. Project Gutenberg volunteers and employees expend considerable -effort to identify, do copyright research on, transcribe and proofread -works not protected by U.S. copyright law in creating the Project -Gutenberg-tm collection. Despite these efforts, Project Gutenberg-tm -electronic works, and the medium on which they may be stored, may -contain "Defects," such as, but not limited to, incomplete, inaccurate -or corrupt data, transcription errors, a copyright or other -intellectual property infringement, a defective or damaged disk or -other medium, a computer virus, or computer codes that damage or -cannot be read by your equipment.</p> - -<p>1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right -of Replacement or Refund" described in paragraph 1.F.3, the Project -Gutenberg Literary Archive Foundation, the owner of the Project -Gutenberg-tm trademark, and any other party distributing a Project -Gutenberg-tm electronic work under this agreement, disclaim all -liability to you for damages, costs and expenses, including legal -fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT -LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE -PROVIDED IN PARAGRAPH 1.F.3. YOU AGREE THAT THE FOUNDATION, THE -TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE -LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR -INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH -DAMAGE.</p> - -<p>1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a -defect in this electronic work within 90 days of receiving it, you can -receive a refund of the money (if any) you paid for it by sending a -written explanation to the person you received the work from. If you -received the work on a physical medium, you must return the medium -with your written explanation. The person or entity that provided you -with the defective work may elect to provide a replacement copy in -lieu of a refund. If you received the work electronically, the person -or entity providing it to you may choose to give you a second -opportunity to receive the work electronically in lieu of a refund. If -the second copy is also defective, you may demand a refund in writing -without further opportunities to fix the problem.</p> - -<p>1.F.4. Except for the limited right of replacement or refund set forth -in paragraph 1.F.3, this work is provided to you 'AS-IS', WITH NO -OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT -LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR ANY PURPOSE.</p> - -<p>1.F.5. Some states do not allow disclaimers of certain implied -warranties or the exclusion or limitation of certain types of -damages. If any disclaimer or limitation set forth in this agreement -violates the law of the state applicable to this agreement, the -agreement shall be interpreted to make the maximum disclaimer or -limitation permitted by the applicable state law. The invalidity or -unenforceability of any provision of this agreement shall not void the -remaining provisions.</p> - -<p>1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the -trademark owner, any agent or employee of the Foundation, anyone -providing copies of Project Gutenberg-tm electronic works in -accordance with this agreement, and any volunteers associated with the -production, promotion and distribution of Project Gutenberg-tm -electronic works, harmless from all liability, costs and expenses, -including legal fees, that arise directly or indirectly from any of -the following which you do or cause to occur: (a) distribution of this -or any Project Gutenberg-tm work, (b) alteration, modification, or -additions or deletions to any Project Gutenberg-tm work, and (c) any -Defect you cause. </p> - -<h3 class="pgx" title="Section 2. The Mission of Project Gutenberg">Section 2. Information about the Mission of Project Gutenberg-tm</h3> - -<p>Project Gutenberg-tm is synonymous with the free distribution of -electronic works in formats readable by the widest variety of -computers including obsolete, old, middle-aged and new computers. It -exists because of the efforts of hundreds of volunteers and donations -from people in all walks of life.</p> - -<p>Volunteers and financial support to provide volunteers with the -assistance they need are critical to reaching Project Gutenberg-tm's -goals and ensuring that the Project Gutenberg-tm collection will -remain freely available for generations to come. In 2001, the Project -Gutenberg Literary Archive Foundation was created to provide a secure -and permanent future for Project Gutenberg-tm and future -generations. To learn more about the Project Gutenberg Literary -Archive Foundation and how your efforts and donations can help, see -Sections 3 and 4 and the Foundation information page at -www.gutenberg.org.</p> - -<h3 class="pgx" title="Section 3. The Project Gutenberg Literary">Section 3. Information about the Project Gutenberg Literary Archive Foundation</h3> - -<p>The Project Gutenberg Literary Archive Foundation is a non profit -501(c)(3) educational corporation organized under the laws of the -state of Mississippi and granted tax exempt status by the Internal -Revenue Service. The Foundation's EIN or federal tax identification -number is 64-6221541. Contributions to the Project Gutenberg Literary -Archive Foundation are tax deductible to the full extent permitted by -U.S. federal laws and your state's laws.</p> - -<p>The Foundation's principal office is in Fairbanks, Alaska, with the -mailing address: PO Box 750175, Fairbanks, AK 99775, but its -volunteers and employees are scattered throughout numerous -locations. Its business office is located at 809 North 1500 West, Salt -Lake City, UT 84116, (801) 596-1887. Email contact links and up to -date contact information can be found at the Foundation's web site and -official page at www.gutenberg.org/contact</p> - -<p>For additional contact information:</p> - -<p> Dr. Gregory B. Newby<br /> - Chief Executive and Director<br /> - gbnewby@pglaf.org</p> - -<h3 class="pgx" title="Section 4. Donations to PGLAF">Section 4. Information about Donations to the Project Gutenberg Literary Archive Foundation</h3> - -<p>Project Gutenberg-tm depends upon and cannot survive without wide -spread public support and donations to carry out its mission of -increasing the number of public domain and licensed works that can be -freely distributed in machine readable form accessible by the widest -array of equipment including outdated equipment. Many small donations -($1 to $5,000) are particularly important to maintaining tax exempt -status with the IRS.</p> - -<p>The Foundation is committed to complying with the laws regulating -charities and charitable donations in all 50 states of the United -States. Compliance requirements are not uniform and it takes a -considerable effort, much paperwork and many fees to meet and keep up -with these requirements. We do not solicit donations in locations -where we have not received written confirmation of compliance. To SEND -DONATIONS or determine the status of compliance for any particular -state visit <a href="http://www.gutenberg.org/donate">www.gutenberg.org/donate</a>.</p> - -<p>While we cannot and do not solicit contributions from states where we -have not met the solicitation requirements, we know of no prohibition -against accepting unsolicited donations from donors in such states who -approach us with offers to donate.</p> - -<p>International donations are gratefully accepted, but we cannot make -any statements concerning tax treatment of donations received from -outside the United States. U.S. laws alone swamp our small staff.</p> - -<p>Please check the Project Gutenberg Web pages for current donation -methods and addresses. Donations are accepted in a number of other -ways including checks, online payments and credit card donations. To -donate, please visit: www.gutenberg.org/donate</p> - -<h3 class="pgx" title="Section 5. Project Gutenberg Electronic Works">Section 5. General Information About Project Gutenberg-tm electronic works.</h3> - -<p>Professor Michael S. Hart was the originator of the Project -Gutenberg-tm concept of a library of electronic works that could be -freely shared with anyone. For forty years, he produced and -distributed Project Gutenberg-tm eBooks with only a loose network of -volunteer support.</p> - -<p>Project Gutenberg-tm eBooks are often created from several printed -editions, all of which are confirmed as not protected by copyright in -the U.S. unless a copyright notice is included. Thus, we do not -necessarily keep eBooks in compliance with any particular paper -edition.</p> - -<p>Most people start at our Web site which has the main PG search -facility: www.gutenberg.org</p> - -<p>This Web site includes information about Project Gutenberg-tm, -including how to make donations to the Project Gutenberg Literary -Archive Foundation, how to help produce our new eBooks, and how to -subscribe to our email newsletter to hear about new eBooks.</p> - -</body> -</html> - diff --git a/old/62990-h/images/cover.jpg b/old/62990-h/images/cover.jpg Binary files differdeleted file mode 100644 index 436f795..0000000 --- a/old/62990-h/images/cover.jpg +++ /dev/null diff --git a/old/62990-h/images/frontispiece.jpg b/old/62990-h/images/frontispiece.jpg Binary files differdeleted file mode 100644 index 905c8bf..0000000 --- a/old/62990-h/images/frontispiece.jpg +++ /dev/null diff --git a/old/62990-h/images/logo.jpg b/old/62990-h/images/logo.jpg Binary files differdeleted file mode 100644 index 661bcb8..0000000 --- a/old/62990-h/images/logo.jpg +++ /dev/null |
