wm 
 
 THE 
 
 MOSLEM WORLD 
 
 Samuel M.Zwemer 
 
MOHAMMED 
 (An Artist's Conception) 
 
f-^\ . way cour-, 
 
 The Moslem World 
 
 By 
 SAMUEL M. ZWEMER, F.R.G.S. 
 
 Sixteen Years a Missionary in Arabia 
 
 NEW YORK 
 
 YOUNG PEOPLE'S MISSIONARY MOVEMENT 
 
 OF THE UNITED STATES AND CANADA 
 
 1908 
 
Copyright, 1907 and 1908, by 
 
 Student Volunteer Movement 
 
 FOR Foreign Missions 
 
TO ALL WHO HAVE DEDICATED THEIR LIVES 
 
 TO MISSIONARY SERVICE 
 
 IN MOSLEM LANDS 
 
 BY THEIR WORK OP FAITH AND LABOR OF 
 
 LOVE AND PATIENCE OF HOPE 
 
 AND TO ALL WHO SHALL FOLLOW THEM 
 
 AND ENTER INTO THEIR LABORS 
 
CONTENTS 
 
 Chapter page 
 
 Preface xi 
 
 I The Great Arabian Prophet i 
 
 II The Spread of His Religion 31 
 
 III What the Moslems Believe and Practise.... 57 
 
 IV A General View of the Moslem World 85 
 
 V Social and Moral Evils of Islam log 
 
 VI The Story of Missions to Moslems 135 
 
 VII The Present Problem and Peril 163 
 
 VIII The Day of Opportunity 189 
 
 APPENDIXES 
 A Chronological Table of Important Events in 
 the History of Islam and of Missions to 
 
 Moslems 215 
 
 B List of Missionary Societies 220 
 
 C Selected List of Books on the Moslem World. . 222 
 Index 225 
 
 vu 
 
ILLUSTRATIONS 
 
 Mohammed (an artist's conception) Frontispiece 
 
 Mosque of Omar, Jerusalem Page 37 
 
 Mosque of Mohammed Ali, Cairo, Egypt.. " 37 
 
 Pilgrims at Mecca " 73 
 
 The Kaaba " 73 
 
 Moslem Pilgrims Going to the Tomb of 
 
 Moses, east of Jerusalem " 79 
 
 Interior of a Mohammedan Mosque, China. '' 91 
 
 Prayer in the Desert " 91 
 
 Outdoor Dress of Egyptian Woman '•' 117 
 
 A Scene in Moslem Lands " 117 
 
 Moslem Day School, Tunis " 123 
 
 American College for Girls, Constantinople, 
 
 Turkey. Class in Biology " 123 
 
 Robert College, Constantinople, Turkey... " 141 
 
 Moslem Converts, India " 155 
 
 American Mission Home, Cairo, Egypt.... " 169 
 
 Syrian Protestant College, Beirut, Syria... " 169 
 Hospital, School, and Chapel, Bahrein, 
 
 Arabia " 175 
 
 Central Turkey College, Aintab, Turkey. . . " 175 
 Mohammedan H^igh Priests, Leaders of the 
 
 Constitutional Revolt, in Teheran, 
 
 Persia " 181 
 
 College Football Team, Constantinople, 
 
 Turkey ** 181 
 
 American College for Girls, Constantinople, 
 
 Turkey. Class of 1907 " 197 
 
 Assiut College, Assiut, Egj^pt. Freshman 
 
 Qass, 1907 " 197 
 
 Colored Map and Chart of the Moslem World — End. 
 
 VL 
 
PREFACE 
 
 In the early spring of 1906, the Executive 
 Committee of the Student Volunteer Movement 
 for Foreign Missions requested me to write a 
 text-book on Mohammedanism, suitable for use 
 in the mission study classes of the colleges and 
 universities. This volume, under the title Islam: 
 A Challenge toFaith, was published in the autumn 
 of 1907. In the preface I wrote: "There is no 
 lack of literature on Mohammed and Islam, as 
 is very evident from the very extensive bibliog- 
 raphy of the subject in all the languages of 
 Europe, not to speak of the Hterature written 
 by Moslems themselves. But at the same time 
 there is great ignorance even among cultured 
 people of the real character of Mohammed and 
 the real doctrine and moral value of Islam, as 
 well as of its wide-spread aggressive power as 
 a missionary religion. To present the subject 
 anew needs no apology, especially since much 
 of the best literature on Islam is inaccessible 
 to most readers, being in a foreign language. 
 
 "This book lays no claim to originality save 
 in the form in which the results of the labors of 
 others in this wide field are presented. The 
 xi 
 
xii Preface 
 
 bibliographies given for each chapter show the 
 sources of information. The purpose of the 
 book is to present Islam as a challenge to the 
 faith and enterprise of the Church. It has a 
 message for those who believe the gospel and 
 believe that the gospel is the power of God unto 
 salvation to every one that believeth — to the 
 Mohammedan no less than to the heathen." 
 
 Each chapter was intended as a study by it- 
 self on the Mohammedan religion in its different 
 aspects, and the needs and opportunities of the 
 Mohammedan world from the standpoint of 
 Christian missions. For the sake of complete- 
 ness, references and authorities were in every 
 case added to the book, and the facts for the 
 full treatment of so wide a theme were, in some 
 cases, overcrowded for the sake of brevity. The 
 class of readers kept in mind determined the 
 use of the material and the style of the writer. 
 
 When, therefore, the Young People's Mission- 
 ary Movement proposed to use this text-book 
 on the Mohammedan world it was felt by their 
 Editorial Committee that certain changes would 
 be necessary to adapt it to their constituency. 
 By omitting some chapters, uniting others, and 
 presenting the remaining ones in a different 
 form, this end was attained, and the book now 
 goes out on its second errand with the same 
 message but in a different setting. 
 
Preface xiii 
 
 At a time when the missionary societies are 
 awakening to the needs of the unevangelized 
 Mohammedan world, every one should know 
 what Mohammedanism is, how it arose, what 
 are the elements of its strength and its weak- 
 ness, and what Christian nations have done and 
 can do for Moslems. This book gives the story 
 of the great Arabian Prophet and the spread of 
 his religion. It tells what Moslems believe in 
 regard to this life and the life that is to come, 
 and what they think they must do in order to 
 gain salvation. In a general view of the Moslem 
 world, the social and moral evils of Islam, to- 
 gether with the power of this system on the 
 lives of its votaries, are exhibited. The story 
 of missions to Moslems is briefly sketched, and 
 shows by typical examples what can be done 
 and should be done to meet the present problem 
 and peril in this day of opportunity. 
 
 May the study of this theme lead many to 
 pray for the millions still under the yoke of 
 the false prophet, and arouse the spirit of Chris- 
 tian chivalry in the hearts of the young people 
 who read these chapters, so that they may de- 
 vote their lives to carrying the gospel to every 
 Moslem land. 
 
 S. M. ZWEMER. 
 
 New York, April, 1908. 
 
THE GREAT ARABIAN 
 PROPHET 
 
Why is Christianity ethically noble and powerful? 
 Christianity has an ethical God. It knows a God with 
 a character, and that the best possible character — a 
 perfectly good God. It declares that the character of 
 God has been shown to us men, and lived out in our 
 presence in the character of his son Jesus Christ. It 
 declares that the character of God is the standard for 
 men, and that the good God has drawn near in self- 
 revelation, on purpose to help men reach this standard. 
 — William Newton Clarke 
 
 We can but state a strong conviction when we 
 afhrm that a series of minute facts leave no doubt on 
 our mind that Mohammed was from first to last abso- 
 lutely sincere. He really believed that any strong 
 conviction, even any strong wish, that he entertained 
 was borne in upon him by a power external to him- 
 self; and as the first and most memorable of these 
 convictions was faith in God, he believed that power 
 to be God, and himself its Messenger. The mode of 
 expressing his convictions was imdoubtedly an inven- 
 tion ; but that the basis of his faith in himself was sin- 
 cere, admits, to our mind, of little question. Behev- 
 ing himself the Messenger of the Almighty, no position 
 save that of despot was possible to him. 
 
 — Meredith Townsend 
 
 By a fortune absolutely unique in history Moha,m- 
 med is a threefold founder — of a nation, of an empire, 
 and of a religion. . . . Scarcely able to read or 
 write, he was yet the author of a book reverenced to 
 this day by the seventh of the whole human race as a 
 miracle of purity of style, of wisdom, and of truth. 
 
 — R. Bosworth Smith 
 
I 
 
 THE GREAT ARABIAN PROPHET 
 
 About the year 570 A. D., Abdullah, the son Birth of 
 of Abd ul Muttalib, a Mecca merchant, went on 
 a trading trip from Mecca to Medina, and died 
 there. A few months after his death his wife, 
 Amina, gave birth to a boy, who was named 
 Mohammed. One hundred years later the name 
 of this Arab, joined to that of the Almighty, was 
 called out in ten thousand minarets five tim_es 
 daily from the Persian Gulf to the Atlantic, and 
 his new religion was sweeping everything before 
 it in three continents. 
 
 Who was this hero-prophet, what was his en- ^ow Explain 
 vironment, and what the secret of his genius? 
 What is the explanation of this marvel of his- 
 tory? Many theories have been given, and the 
 true explanation of the spread of Islam is prob- 
 ably the sum of all these theories: the weak- 
 ness of the Oriental Churches; their corrupt 
 state; the condition of the Roman and Persian 
 empires; the easy-going moral character of the 
 new religion; the power of the sword and of 
 fanaticism ; the great truths of Islam ; the genius 
 3 
 
4 The Moslem World 
 
 of Mohammed's successors; the hope of plunder; 
 and the love of conquest — such are some of the 
 causes given for the growth of the new religion 
 from a minority of one to an immense army of 
 believers. Yet none of these theories, nor all 
 of them together, can omit, as the supreme 
 cause of success, the genius of Mohammed. To 
 the believing Moslem this is the whole explana- 
 tion. And it is simple, because it is super- 
 natural. All things are possible with God, and 
 God sent Mohammed as the last and greatest 
 apostle. Let us first of all look at Mohammed 
 from the standpoint of those who believe in his 
 religion, and then see how nearly the portrait 
 given resembles the original. 
 A Moslem Here is a description of the prophet by Ad 
 
 Damiri (1349-1405 A. D.), a prolific author and 
 commentator, a scientist and a philosopher. 
 "Mohammed," he says, "is the most favored 
 of mankind, the most honored of all the apostles, 
 the prophet of mercy, the head or imam of the 
 faithful, the bearer of the banner of praise, the 
 intercessor, the holder of high position, the pos- 
 sessor of the River of Paradise, under whose 
 banner the sons of Adam will be on the day of 
 judgment. He is the best of prophets, and his 
 nation is the best of all nations ; his companions 
 are the most excellent of mankind, after the 
 prophets; and his creed is the noblest of all 
 
 Portrait of the 
 Prophet 
 
The Great Arabian Prophet 5 
 
 creeds. He performed manifest miracles, and 
 possessed great qualities. He was perfect in 
 intellect, and was of noble origin. He had an 
 absolutely graceful form, complete generosity, 
 perfect bravery, excessive humility, useful 
 knowledge, power of performing high actions, 
 perfect fear of God, and sublime piety. He was 
 the most eloquent and the most perfect of man- 
 kind in every variety of perfection, and the 
 most distant of men from meanness and vices. 
 A poet says of him: 
 
 'The Merciful has not yet created one like Mohammed 
 And to the best of my knowledge never will do so.* 
 
 "Ayeshah^ stated that the prophet, when at Favorite 
 home, used to serve his household; he used to 
 pick out the vermin from his cloak, and patch 
 it; mend his own shoes, and serve himself. He 
 used to give fodder to his camel, sweep the 
 house, tie the camel by the fore leg, eat with 
 the female slave, knead dough with her, and 
 carry his own things from the market. And he 
 used to be constantly in a state of grief and 
 anxiety, and never had any peace of mind. 
 
 ** Ali stated that he asked the prophet regarding au's 
 his mode of life, and that he replied: 'Knowledge 
 is my capital; love, my foundation; desire, my Conclusion 
 vehicle; the remembrance of God, my boon 
 
 1 Mohammed's favorite wife. 
 
 Wife's 
 Estimate 
 
 Statement and 
 Damiri's 
 
6 The Moslem World 
 
 companion ; grief, my friend ; knowledge, my 
 arms; patience, my cloak; the pleasure of God, 
 my share of plunder; poverty, my distinction; 
 renunciation of the world, my profession; faith, 
 my strength; truth, my interceder; obedience 
 to God, my sufficiency ; religious war, my nature ; 
 and the refresher of my eye is prayer.' As to 
 his humility, liberality, bravery, bashfulness, 
 fellowship, kindness, clemency, mercy, piety, 
 justice, modesty, patience, dignity, trustworthi- 
 ness, and other praiseworthy qualities innumer- 
 able, they were all very great. The learned have 
 corn-posed many books regarding his life, his 
 times, his mission, his wars, his qualities, his 
 miracles, and his good and amiable actions, to 
 describe even a little of which would take sev- 
 eral volumes. But that is not our purpose in 
 this book. It is said that his death took place 
 after God had perfected our religion, and com- 
 pleted this blessing for us, at noon on Monday, 
 the 1 2th of Rabi'-al-Awal, ii A. H.,^ at the 
 age of sixty-three years. His body was washed 
 by Ali bin Abi Talib, and he was buried in the 
 chamber which he had built for the mother of 
 the faithful, Ayeshah." 
 A Man of Whether this fanciful though beautiful por- 
 
 trait of Mohammed will stand the test of history 
 
 Talent 
 
 1 Anno Hegiros, in the year of the Hegira, 622 A.D., the date of 
 Mohammed's flight from Mecca to Medina. 
 
Mohammed 
 
 The Great Arabian Prophet 7 
 
 we shall see later. Whatever we may deny 
 Mohammed, we can never deny that he was a 
 man of great talents. He was not, however, a 
 self-made man. His environment accounts, in 
 large measure, for his might and for his methods 
 as a rehgious leader. What was that environ- 
 ment? 
 
 There is no doubt that Arabia, for two cen- Pagan Arabia 
 turies before Mohammed, was a refuge for all 
 sorts of religious fugitives, and each band added 
 something to the national stock of religious 
 ideas. There were Star- worshipers in the north- 
 west along the Euphrates; Zoroastrians came 
 to east Arabia; Jews settled at Khaibar, Medina, 
 and in Yemen. For all pagan Arabia Mecca was 
 the center many centuries before Mohammed. 
 Here stood the Kaaba, the Arabian Pantheon, 
 with its three hundred and sixty idols — one for 
 each day in the year. Here the tribes met in 
 annual pilgrimage, to rub and kiss the Black 
 Stone, to run around the Beit Allah or B-jthel of 
 their faith, and to hang portions of their gar- 
 ments on the sacred trees. At Nejran a sacred 
 date-plant was the center of pilgrimage. Every- 
 where in Arabia there were sacred stones, or 
 stone-heaps, where the Arab devotees con- 
 gregated, to obtain special blessings. The Arabs 
 were always superstitious, and legends of all 
 sorts cluster around every weird desert-rock, 
 
Arabia 
 
 8 The Moslem World 
 
 gnarled tree, or intermittent fountain in Arabia. 
 Sacrifices were common, and the blood of the 
 offering was smeared over the rude stone-altars, 
 while the flesh was eaten by the worshiper. 
 Such was the pagan worship of early Arabia. 
 
 The Jews of The Jews came to Arabia from the earliest 
 times. Since the days of Solomon the Red Sea 
 was a center of busy traffic, and the Hebrews 
 had probably located at the trading ports. A 
 number of native Arab tribes also embraced 
 Judaism, and at the time of Mohammed we find 
 this people scattered over the peninsula in small 
 com.pact colonies. The fact that the Koran 
 refers repeatedly to the Jews, and calls them, 
 as well as the Christians, "People of the Book," 
 shows that they possessed and used the Old Tes- 
 tament, and that, doubtless, many of them 
 could read and write. These Jewish colonies, 
 with their teachers and their Talmud, had, for 
 centuries, exerted a strong educational influence 
 toward monotheism. And it is evident, not 
 only from the Koran, but from the earliest 
 Moslem biographies of Mohammed, that he was 
 greatly indebted to Judaism, both for his doc- 
 trines and narratives. 
 
 Early There is no doubt that Christianity also was 
 
 widely diffused in many parts of Arabia at the 
 time of Mohammed. The picture of the Chris- 
 tian monk in his desert-cell, with his night- 
 
 Christianity in 
 Arabia 
 
The Great Arabian Prophet 9 
 
 lamp and books, keeping vigil, is common in 
 pre-Islamic poetry; and there were also Chris- 
 tian poets. As the Arabs became more in- 
 timately connected with the Romans, the prog- 
 ress of Christianity increased. The name of an 
 Arabian queen is mentioned as a convert to the 
 faith, and it is stated that she invited a Chris- 
 tian bishop to live among her people. An 
 unfortunate circumstance for the progress of 
 Christianity in north Arabia, however, was its 
 location between the rival powers of Rome and 
 Persia. It was a sort of buffer-state, and suf- 
 fered in consequence. The Persian monarchs 
 persecuted the Christian Arabs, and one of their 
 allies forbade all intercourse with Christians on 
 the part of his subjects. This edict, we are told, 
 was occasioned by the success of the preaching 
 of Simeon Stylites, the pillar saint, celebrated in 
 Tennyson's poem. The progress or even the 
 tolerance of Christianity seems to have been 
 always dependent on the favor of the ruler of 
 Persia. Some became Christians as early as 
 380 A. D. And one of the early converts proved 
 the sincerity of his faith by melting down a 
 golden statue of the Arabian Venus worshiped 
 by his tribe and distributing the proceeds to the 
 poor. Many of the tribe followed his example, 
 broke their idols, and were baptized. So early 
 was idolatry doomed in north Arabia — long be- 
 
lO 
 
 The Moslem World 
 
 Islam's 
 Beginning 
 
 Political 
 Factor 
 
 fore the appearance of Mohammed. It was 
 in southwestern Arabia, however, that the Chris- 
 tian faith exerted its greatest power and made 
 largest conquest. In the reign of Const antius, 
 Theophilus prevailed on the Arabian king to 
 accept Christianity. He built three churches in 
 south Arabia, and no less than four bishoprics 
 were established. 
 
 Whatever may have been the condition or 
 the teaching of Christianity in Arabia, Moham- 
 med came in contact with it all through his life. 
 One of the chief stories he heard in his boy- 
 hood was of the Christian invasion from the 
 south, and the defeat of Abraha; later he went 
 to Syria, met monks, and passed through the 
 territory of the Christian tribes of northern 
 Arabia; after he becamxe a prophet he had as 
 wife a Christian Coptic woman, Miriam, the 
 mother of his darling son, Ibrahim. For good 
 or for ill, Mohammed could not remain wholly 
 ignorant of Christianity, and therefore it is not 
 surprising to find the evidence of this in Islam. 
 The religion of Mohammed and Mohammed him- 
 self grew up in a land where these three systems 
 of belief. Paganism, Judaism, and Christianity, 
 were struggling for the ascendancy. And we 
 must add to this four other factors which stand 
 out clearly in the life of Mohammed. 
 
 There was, first of all, the political factor. 
 
The Great Arabian Prophet ii 
 
 The "3^ear of the elephant" had seen the de- 
 feat of the Christian army from Yemen, which 
 came to attack Mecca and destroy the Kaaba. 
 This victory was, to the 3'oung and ardent 
 mind of Mohammed, prophetic of the pohtical 
 future of Mecca, and no doubt his ambition as- 
 signed himself the chief place in the coming 
 conflict of Arabia against the Romans and the 
 Persians, 
 
 Next came the religious factor. The times Religious 
 were ripe for religious leadership, and Mecca 
 was already the center of a new movement. 
 Some had rejected the old idolatry and enter- 
 tained the hope that a prophet would arise 
 from among them. There was material of all 
 sorts at hand to furnish the platform of a new 
 faith; it only required the builder's genius to 
 call cosmos out of chaos. To succeed in doing 
 this, it would be necessary to reject material 
 also ; to construct a comprehensive religion and 
 a compromising religion, so as to suit Jew and 
 Christian and idolater alike. 
 
 In the third place, there was the family fac- Family 
 tor; or, in other words, the aristocratic standing 
 of Mohammed. He was not a mere "camel 
 driver." His was the ruling clan of Mecca; 
 Mecca was the center for all Arabia; and Mo- 
 hammed's grandfather, Abd ul MuttaHb, was 
 the most influential and powerful man of that 
 
12 
 
 The Moslem World 
 
 Personal 
 Factor 
 
 The First 
 Period of His 
 Life 
 
 aristocratic city. The pet-child of Abd ul 
 Muttalib was the orphan boy, Mohammed. 
 Until his eighth year he was under the shelter 
 and favor of this chief man of the Koreish. He 
 learned what it was to be lordly and to exercise 
 power, and he never forgot it. As in the case of 
 so many other great men of history, his en- 
 vironment, his early training, and his first wife 
 were the determining personal influences in the 
 character of Mohammed. 
 
 Finally, the ruling factor was the mind and 
 genius of the man himself. Of attractive per- 
 sonal qualities, beautiful countenance, and ac- 
 complished in business, he first won the atten- 
 tion and then the heart of a very wealthy widow, 
 Khadija. Mohammed married her when he 
 had reached his twenty-fifth year. 
 
 Soon after his birth, according to Arab cus- 
 tom, he was sent to be nursed by an Arab woman 
 of a neighboring tribe, where he remained for a 
 period of two years. In his sixth year Moham- 
 med was taken by his mother to Medina, but on 
 the return journey she fell sick and died. The 
 orphan boy was then taken back to Mecca and 
 put under the care of his grandfather, Abd ul 
 Muttalib, and when the latter died, two years 
 later, under that of his uncle. The following 
 beautiful verses in the Koran are Mohammed's 
 eloquent reference to this period of his life: 
 
The Great Arabian Prophet 13 
 
 "I swear by the splendor of light 
 
 And by the silence of night 
 
 That the Lord shall never forsake thee 
 
 Nor in his hatred take thee; 
 
 Truly for thee shall be winning 
 
 Better than all beginning. 
 
 Soon shall the Lord console thee, grief no longer con- 
 trol thee, 
 
 And fear no longer cajole thee. 
 
 Thou wert an orphan-boy, yet the Lord found room 
 for thy head. 
 
 When thy feet went astray, were they not to the right 
 path led? 
 
 Did he not find thee poor, yet riches around thee 
 spread ? 
 
 Then on the orphan-boy, let thy proud foot never tread, 
 
 And never turn away the beggar who asks for bread, 
 
 But of the Lord's bounty ever let praise be sung and 
 said."i 
 
 When twelve years old Mohammed was taken Youth and 
 on a mercantile journey as far as Syria. Here Manhood 
 first he came in contact with Christians and met 
 the monk Buhaira. For the rest, the youth of 
 Mohammed was uneventful, and he was em- 
 ployed, as other lads, in herding sheep and goats. 
 To this he refers in the traditional saying, 
 "Verily there hath been no prophet who hath 
 not performed the work of a shepherd." At the 
 age of twenty-five he entered the service of 
 
 1 Sura 03. Translation printed in the Edinburgh Review ior }\x\y , 
 1866, article "Mohammed." It has all the rhyme and beauty of the 
 original. 
 
14 The Moslem World 
 
 Khadija, a rich widow of Mecca, whose cara- 
 van of merchandise he attended, and once more 
 visited Busra (near the Jordan), Aleppo, and 
 Damascus. As a reward of faithful service he 
 secured her hand in marriage, and lived hap- 
 pily with her. His marriage gave him promi- 
 nence, and he took a leading part in renewing 
 an old federation at Mecca. In his thirty-fifth 
 year he settled a dispute regarding the placing 
 of the Black Stone in the reconstruction of the 
 Kaaba. 
 Prophetic ^i last )^Q received the call to become a 
 
 the Hegira prophct in the cave of Hira, and communicated 
 his vision to his wife, Khadija, who believed 
 in its validity. After a period of mental depres- 
 sion other revelations followed, and he began to 
 preach. When the number of converts rose to 
 fifty and Mohammed spoke sharply against the 
 idols of the Kaaba, the hostility of the Mec- 
 cans was aroused, persecution began, and some 
 fled to Abyssinia. In the tenth year, Khadija 
 died, and the same year Mohammed negotiated 
 two new marriages. Attempting to convert the 
 people of Taif, he was driven out, but he won 
 over a party of twelve from Medina, who came 
 on a pilgrimage and preached the faith on their 
 return. Shortly after Mohammed determined to 
 flee from Mecca to Medina, and this flight dates 
 the Moslem era, the Hegira, 622 A. D. 
 
The Great Arabian Prophet 15 
 
 The flight to Medina changed not only the The second 
 scene, but the actor and drama. He who at Le^°s?ator and 
 Mecca was the preacher and wamer, now be- wamor 
 comes the legislator and warrior. This is evi- 
 dent from the Koran chapters revealed after the 
 Hegira. The first year Mohammed built the 
 great mosque and houses for his wives and his 
 followers. The next year he began hostilities 
 against the people of Mecca, and his first pitched 
 battle was fought at Bedr, where his force of 
 three hundred and five followers routed the 
 enemy, three times as strong.^ 
 
 The Meccans, aroused by the defeat at Bedr, Earlier 
 advanced upon Medina, defeated the Moslem 
 army at Ohod, and Mohammed himself was 
 seriously wounded. The fourth year of the 
 Hegira, war was waged against other tribes and 
 Mohammed also married a fifth and sixth wife. 
 At the battle of the Ditch he defended Medina 
 against a superior force, and broke up their 
 siege. The next expedition was against the 
 Jews of Bni Koraiza; seven hundred captives 
 
 1 The description of the battle by Muir is graphic in all its gruesome 
 details. "Abu Jahl was yet breathing when Abdullah, Mohammed's 
 servant, ran up and, cutting off his head, carried it to his master. 
 'The head of the enemy of God,' cried Mohammed; 'God, there is 
 no other god but he.' "There is no other,' said Abdullah, as he cast 
 the bloody head at the prophet's feet. 'It is more acceptable to 
 me,* cried Mohammed, than the choicest camel in all Arabia."* 
 After the battle Mohammed gave the law in regard to the division 
 of the spoil, one fifth for the prophet and for the rest share and share 
 alike to all. No quarter was given to the enemy, and even two days 
 after the battle tlae chief prisoners, among them Okba and Nazir, 
 were slain. 
 
i6 
 
 The Moslem World 
 
 Later 
 Conquests 
 
 He Takes 
 Mecca 
 
 Rapid 
 
 Advancement 
 and Closing 
 Acts 
 
 were slain, and the women and children sold 
 into slavery. Before the close of this year 
 Mohammed married Zainab, the wife of his 
 freed slave and adopted son. In the sixth year 
 of the Hegira there were other expeditions 
 against the Jews and idolaters. The same year 
 Mohammed wrote letters to foreign kings and 
 princes, inviting them to embrace Islam. 
 
 In the seventh year of the Hegira Mohammed 
 assembled a force of sixteen hundred warriors 
 and marched against the Jewish strongholds at 
 Khaibar; the Jews were subjugated or slain, and 
 there was much booty, including a new wife for 
 the prophet. 
 
 The next year, the eighth of the Hegira, in 
 pursuance of the terms of the truce made, he 
 entered Mecca and peacefully performed the 
 ceremonies of the old pagan cult, thus forever 
 perpetuating them in Islam. Shortly after, be- 
 cause of renewed hostility at Mecca, Mohammed 
 resolved to attack his native city. He ap- 
 proached with ten thousand mien, entered Mecca 
 without a battle, destroyed the idols in the 
 Kaaba, and administered the oath of allegiance 
 to the people. 
 
 When expeditions were sent to subdue the 
 neighboring tribes, and Khaled was guilty of 
 ordering a whole tribe to be slain, Moham- 
 med rebuked him and sent money for the 
 
The Great Arabian Prophet 17 
 
 widows and orphans of the slain. Other war- 
 Hke expeditions followed, and in 631 A. D. 
 Mohammed issued the famous command that, 
 after four years, the Moslems would be ab- 
 solved from every league or covenant with 
 idolaters, and that thereafter no unbeliever 
 would be allowed to make the pilgrimage. The 
 same year he had a great sorrow in the death of 
 his little son, Ibrahim. The next year, in great 
 state, he made the final pilgrimage, but the 
 excitement and fatigue told on his health, for 
 he was growing infirm. From his sick-bed he 
 sent out a last expedition, under Osama, against 
 the Roman border; and, after a final address 
 from the mosque pulpit, having given alms to 
 the poor and counsel to his followers, he lay 
 down to die on Ayeshah's lap. 
 
 Muir tells the story thus: "His strength now His Death 
 rapidly sank. He seemed to be aware that 
 death was drawing near. He called for a pitcher 
 of water and, wetting his face, prayed thus, 'O 
 Lord, I beseech thee to assist me in the agonies 
 of death.' Then three times he ejaculated, 
 most earnestly, 'Gabriel, come close to me!' . . . 
 After a little he prayed in a whisper, 'Lord, 
 grant me pardon, and join me to the companion- 
 ship on high.' Then at intervals: 'Eternity in 
 Paradise! Pardon! Yes, the blessed companion- 
 ship on high.' He stretched himself gently. 
 
i8 
 
 The Moslem World 
 
 His Personal 
 Appearance 
 
 His Character 
 a Problem 
 
 Then all was still. His head grew heavy on the 
 breast of Ayeshah. The prophet of Arabia was 
 dead."^ 
 
 Mohammed is described in tradition as a man 
 above middle height, of spare figure, as are 
 nearly all the Arabs, commanding presence, 
 massive head, noble brow, jet black hair, and 
 a long bushy beard. His eyes were piercing. 
 Decision marked his every movement, and he 
 always walked rapidly. This picture is doubt- 
 less reliable. All writers seem to agree that he 
 had the genius to command, and expected 
 obedience. James Freeman Clarke says that to 
 him, more than to any other of whom history 
 makes mention, was given 
 
 "The monarch mind, the mystery of commanding, 
 The birth-hour gift, the art Napoleon 
 
 Of wielding, molding, gathering, welding, banding 
 The hearts of thousands till they moved as one." 
 
 The character of Mohammed is one of the 
 great problems of history. Although the sources 
 of our information concerning his life and work 
 are all Mohammedan, there is the greatest di- 
 versity of opinion among students of history. 
 Some think that he was in no sense of the word 
 a prophet, while others maintain that he was ''a 
 very prophet of God." 
 
 1 Sir William Miiir, Life of Mahomet. 
 
The Great Arabian Prophet 19 
 
 Sir William Muir and others think that Mo- Varying: 
 hammed was at first sincere and upright, him- Regarding His 
 self believing in his so-called revelations, but character 
 that afterward, intoxicated by success, he used 
 the dignity of his prophetship for personal ends, 
 and was conscious of deceiving the people in 
 some of his later revelations. Koelle finds the 
 key to the first period of Mohammed's Hfe in 
 Khadija, his first wife, who directed his am- 
 bitions and controlled his passions by her ma- 
 turity and good managemxcnt. After her death 
 he revealed what he had always been, and gave 
 vent to his hitherto restrained passions. 
 
 Aside from the disputed question of Moham- How Test His 
 
 ^ ^ . - . . Character 
 
 med s sincerity, no one can say that nis moral 
 character reached a high standard. It is pos- 
 sible to measure the prophet by three standards, 
 of which two at least would seem to be a fair 
 test: The law of the pagan Arabs, the law he 
 himself professed to reveal, and the law of the 
 Old and New Testaments, which he projessed to 
 approve and supersede. By the New Testament 
 law of Jesus Christ, who was the last Prophet be- 
 fore Mohammed and whom Mohammed acknowl- ^ 
 edged as the Word of God, the Arabian prophet 
 stands self -condemned. He repeatedly broke 
 every precept of the Sermon on the Mount, not 
 only in his private life, bjit in his prophetic office. 
 And the Koran itself proves that the spirit of 
 
20 
 
 The Moslem World 
 
 Violations of 
 Pagan Arab 
 Cede 
 
 Failure to 
 Observe 
 Mohammedan 
 Restraint 
 
 Jesus was entirely absent from the mind of 
 Mohammed. 
 
 The Arabs among whom Mohammed was 
 born and grew to manhood also had a law, 
 although they were idolaters, slaveholders, and 
 polygamists. Even the robbers of the desert 
 who, like Mohammed, lay in wait for cara- 
 vans, had a code of honor. Three flagrant 
 breaches of this code stain the character of 
 Mohammed. It was quite lawful to marry a 
 captive woman, whose relatives had been slain 
 in battle, but not until three months after their 
 death. Mohammed waited only three days in 
 the case of the Jewess, Safiyah. It was lawful 
 to rob merchants, but not pilgrims, on their 
 way to Mecca. Mohammed broke this old law, 
 and ''revealed a verse" to justify his conduct. 
 Among the pagan Arabs it was incest to marry 
 the wife of an adopted son, even after his 
 decease. The prophet Mohammed fell in love 
 with the lawful wife of his adopted son, Zeid, 
 prevailed on him to divorce her, and then mar- 
 ried her immediately; for this also he had a 
 "special revelation." 
 
 But Mohammed was not only guilty of break- 
 ing the old Arab laws, and coming infinitely 
 short of the law of Christ; he never kept the 
 laws of which he claimed to be the divinely ap- 
 pointed medium and custodian. When Khadi- 
 
The Great Arabian Prophet 21 
 
 ja died he found his own law, lax as it was, 
 insufficient to restrain his lusts. His followers 
 were to be content with four lawful v/ives; ac- 
 cording to tradition, he took to himself eleven 
 lawful wives and two slave girls. In all these 
 particulars Mohammed was not an ideal char- 
 acter. Yet his life and character have become 
 the ideal for miUions and the facts of his hfe 
 can never be disputed. They rest on Moslem 
 authority. We can say with Johnstone: 
 
 "If it be thought that the judgment passed Evidence 
 on the prophet of Arabia is harsh, let it be re- Moslem^'""" 
 membered that the evidence on which it rests sources 
 comes all from the lips and the pens of his own 
 devoted adherents. The voice of foes or de- 
 tractors of his own time, or of time immediately 
 following, has not yet reached the ears of later 
 ages. Everything that could tend to his glory 
 was eagerly sought out and treasured up by 
 men jealous of his good name; and everything 
 that might seem to detract therefrom was care- 
 fully suppressed. His Hghtest words were sa- 
 cred to them, his most trifling actions were the 
 example they strove to follow. To them he 
 was the highest and most excellent of the crea- 
 tures of God's hand — last and most perfect of 
 the messengers who declared his will to man. 
 The vast body of tradition which was traced 
 back to the lips of those who had most closely 
 
22 The Moslem World 
 
 conipanied with him was jealously sifted and 
 scrutinized, though not tested by the canons of 
 Western criticism ; it is on this that our knowl- 
 edge is founded and our judgment based. And 
 the followers of the prophet can scarcely com- 
 plain if, even on such evidence, the verdict of 
 history goes against him." 
 Idealized in Tlic life and character of Mohammed as por- 
 
 Mohammedan . ^ ^ ^ . ^. , ^ , ^ .. 
 
 Tradition traycd by his earliest biographers is, however, 
 
 not the present-day conception of the prophet. 
 In the Koran and in the earliest sources Mo- 
 hammed is thoroughly human and liable to 
 error. Later tradition has changed all that, 
 made him sinless and almost divine. The two 
 hundred and one titles of honor given him 
 proclaim his glory. He is called Light of God, 
 Peace of the World, Glory of the Ages, First 
 of all Creatures, and names yet more lofty and 
 blasphemous. He is at once the sealer and 
 abrogator of all former prophets and revelations. 
 They have not only been succeeded, but also 
 supplanted by Mohamxmed. No Moslem prays 
 to him, but every Moslem daily prays for him 
 in endless repetition. He is the only powerful 
 intercessor on the day of judgment. Every de- 
 tail of his early life is attributed to divine per- 
 mission or command, and so the very faults of 
 his character are his endless glory and his sign 
 of superiority. God favored him above all crea- 
 
Name 
 
 The Great Arabian Prophet 23 
 
 tures. He dwells in the highest heaven, and is 
 several degrees above Jesus in honor and station. 
 
 His name is never uttered or written without Mohammed* 
 the addition of a prayer. **Ya Mohammed" is 
 the open sesame to every door of difficulty — 
 temporal or spiritual. One hears that name 
 in the bazaar and in the street, in the mosque 
 and from the minaret. Sailors sing it while 
 hois-t-'.ig their sails; hammals groan it, to raise 
 a ' arden; the beggar howls it, to obtain alms; 
 u is the Bedouin's cry in attacking a caravan ; it 
 hushes babes to sleep, as a cradle-song; it is the 
 pillow of the sick, and the last word of the dying; 
 it is written on the door-posts and in their hearts 
 as well as, since eternity, on the throne of God; 
 it is to the devout Moslem the name above every 
 name; grammarians can tell you how its four 
 letters are representative of all the sciences and 
 mysteries by their wonderful combination. The 
 name of Mohammed is the best to give a child, 
 and the best to swear by, for an end of all dis- 
 pute, in a close bargain. In some biographies of 
 Mohammed we are solemnly told that God crea- 
 ted man in the image of Mohammed's name, as 
 written in Arabic on his throne : ^^.^^^ ^ namely, 
 M h m d, and that the four postures in prayer 
 are indicative of the four characters in his other 
 name, >..,_is,l both of which naive theories seem 
 very plausible to the devout Moslem of to-day. 
 
24 The Moslem World 
 
 His Power as Mohammed hoids the keys of heaven and 
 hell. No Moslem, however bad his character, 
 will perish finally; no unbeliever, however good 
 his life, can be saved, except through Moham- 
 med. Islam denies the need of a mediator or of 
 the incarnation, but it is evident that, in popu- 
 lar thought and in Moslem writings, Mohammed 
 acts as a mediator , without an incarnation, with- 
 out an atonement, without demand for change of 
 character. For illustration, let this story of the 
 Jew suffice, although it could be matched with 
 a hundred others equally absurd, yet equally 
 credited : 
 story of the "In the days of the children of Israel there 
 
 ^^^ was a sinful man who, for the space of two hun- 
 
 dred years, wearied every one by the enormity 
 of his offenses. When he died they threw his 
 corpse upon a dunghill, but no sooner had this 
 been done than Gabriel, coming to Moses, said: 
 'Thus saith the Almighty God, This day my 
 friend has departed from this world, and the 
 people have cast his corpse upon a dunghill. 
 Now let that corpse be dressed and prepared 
 for burial without delay; and ye shall speak 
 unto the children of Israel, that they forthwith 
 recite the burial service over his bier if they 
 desire pardon,* Then Moses marveled exceed- 
 ingly, and inquired why forgiveness was re- 
 quired, and God answered: 'The Lord well 
 
The Great Arabian Prophet 
 
 25 
 
 knoweth all the sins which that sinner hath 
 during these two hundred years committed; 
 and, verily, he never could have been pardoned. 
 But, one day, this wicked man was reading the 
 Torah^ and, seeing there the name of the 
 blessed Mohammed, he wept and pressed the 
 page to his eyes. This honor and reverence 
 shown to my beloved was pleasing unto me, 
 and from the blessed effects of that single act 
 I have blotted out the sins of the whole two 
 hundred years.' Lovers of the blessed Mo- 
 hammed! rejoice in your hearts, and be assured 
 that love for the holy prophet, the Lord of crea- 
 tion, is, in every possible condition, the means 
 of salvation." 
 
 Alas! that the only true commentary on these Moslem worid 
 
 •' 111 Bears the 
 
 stories is the awful gloom and darkness that Founder's 
 still rest on the sinful Moslem world, and which imprint 
 neither the Koran, with all its literary beauty, 
 nor Mohammed has, in any way, removed, but 
 rather increased. A stream cannot rise higher 
 than its source, and this chapter has shown us 
 the chief source of Islam in the Hfe of its founder. 
 The rehgion which Mohammed founded bears 
 everywhere the imprint of his life and char- 
 acter. Mohammed was not only the prophet, 
 but the prophecy of Islam. It became what it 
 
 ^ Counsel or instruction proceeding from a sacred source", more 
 Bpecifically, the Mosaic law or the Pentateuch. 
 
26 The Moslem World 
 
 is because of the great warrior-prophet whose 
 character is so far removed from that of the 
 Prophet of Nazareth and his holy religion. 
 
 SUGGESTIONS FOR USING THE QUESTIONS 
 
 Most of these questions are thought questions. That 
 is, they require for their answers some original think- 
 ing. This form of question has been chosen for in- 
 sertion in the text-book (i) because questions which 
 constitute a mere memory test of the facts of the text 
 can easily be constructed by any leader or member who 
 makes an outline of the principal facts, and (2) be- 
 cause mere memory questions, although they have 
 their uses, yield far less than thought questions either 
 in mental development or in permanent impression. 
 In some cases complete answers will be found in the 
 text-book; usually statements that will serve as a basis 
 for inference; but a few questions appeal solely to the 
 general knowledge and common sense of the student. 
 The greatest sources of inspiration and growth will be, 
 not what the text-book adds to the student, but what 
 the student adds to the text-book; the former is only 
 a means to the latter. 
 
 In using these questions, therefore, let the leader 
 first gather from the chapter or from previous chapters 
 all that relates to the subject. It will be found profit- 
 able to jot down this material, so that it will be all 
 under the eye at once; then think, using freely all the 
 
The Great Arabian Prophet 27 
 
 knowledge, mental power, and reference books avail- 
 able. For the sake of definiteness, conclusions should 
 be written out. It is not supposed that the average 
 leader will be able to answer all these questions satis- 
 factorily ; otherwise, there would be little left for the 
 class session. The main purpose of the session is to 
 compare imperfect results and arrive at greater com- 
 pleteness by comparison and discussion. 
 
 It is not supposed that the entire list of questions 
 will be used in any one case, especially when the ses- 
 sions last only an hour. The length of the session, the 
 maturity of the class, and the taste of the leader will all 
 influence the selection that will be made. In many 
 cases the greatest value of these questions will be to 
 suggest others that will be better. 
 
 There has been no attempt to follow the order of 
 paragraphs in the text-book in more than a general 
 way. 
 
 QUESTIONS ON CHAPTER I 
 
 Aim : To Estimate the Personal Foundation on 
 Which Islam Is Based 
 
 1. Has any other religion ever had the spread 
 in its first century that Islam had? 
 
 2. Mention all the reasons you can to account 
 for this unique phenomenon. 
 
 3. If the state of the times accounts for it, why 
 did not other great religions spring up then? 
 
28 The Moslem World 
 
 4. If the easy-going character of Islam accounts 
 for it, why did not Arabian paganism spread? 
 
 5. Has any other religion ever been spread by 
 the sword alone? 
 
 6. Do you think that the sword alone can account 
 for the success of Islam? 
 
 7. Why did conversion follow the conquests of 
 the Moslems, but not those of the Mongols? 
 
 8. Which elements most help a religion to spread, 
 those that are true or those that are false? 
 
 9. Arrange what seem to you the three most 
 important causes for the spread of Islam, in 
 the order of their importance. 
 
 10. What conclusions do you think you are justi- 
 fied in drawing as to the real character of 
 Mohammed from the description of Ad 
 Damiri? 
 
 11. Where do you think Ad Damiri got the ideals 
 for this description? 
 
 12. What was there in Arabian paganism to make 
 Mecca a likely place for a new religious 
 movement? 
 
 13. What was there in Mecca to make it an un- 
 likely place? 
 
 14. Try to imagine the effect Judaism would have 
 on a thoughtful Arabian pagan, 
 
 15. Try to imagine the effect that even a debased 
 Christianity might have. 
 
 16. What has Islam, in common with the two lat- 
 ter faiths, that is opposed to paganism? 
 
The Great Arabian Prophet 29 
 
 17. Arrange the four factors mentioned in the 
 text as contributing to Mohammed's success 
 in the order of their importance. 
 
 18. How many of these advantages did he share 
 with his fellow citizens? 
 
 19. In view of these factors, how do you account 
 for his comparative failure at Mecca? 
 
 20. How do you think Mohammed compared with 
 the mass of mankind in being a product of his 
 surroundings? 
 
 21. Do you think that Mohammed was sincere in 
 believing that he had a revelation from God? 
 
 22. What motive do you think he had in attacking 
 idol worship? 
 
 23. Sum up the strong and good points in the 
 character of Mohammed. 
 
 24. Sum up the weak and evil points. 
 
 25. How do you account for this contrast? 
 
 26. What things did Mohammed do that you could 
 not imagine Jesus Christ doing? 
 
 27. Name several things in the teaching and ex- 
 ample of Christ that condemn Mohammed. 
 
 28. What is your estimate of the character of 
 Mohammed as a whole? 
 
 29. Name the principal results upon a religion of 
 having such a man as its founder. 
 
 30. In what ways are these results made better or 
 worse by the growth of tradition? 
 
 31. What Idea would you have of the God who 
 made Mohammed his best beloved? 
 
3© The Moslem World 
 
 REFERENCES FOR ADVANCED STUDY 
 -CHAPTER r 
 Mohammed's Life and Character. 
 
 Ameer, AH: The Life and Teachings of Mohammed, 
 I. 
 
 Written by an Indian Moslem, Judge of the High Court 
 in Bengal. A clever, but unreliable, apology. 
 
 Arnold: Islam and Christianity, II. 
 
 The author is strongly inclined to be an apologist for the 
 prophet. 
 
 Hughes : A Dictionary of Islam, 367-399. 
 
 An article that represents Mohammed quite fairly. 
 
 Johnstone : Muhammad and His Power, V. 
 
 One of the least biased discussions. 
 
 Koelle: Mohammed and Mohammedanism, I, II. 
 
 The author is inclined to emphasize the evil in the life of 
 the prophet. 
 
 Muir: Life of Mohamet. 
 
 Probably the best authority in the English language. 
 
 Smith: Mohammed and Mohammedanism, II. 
 
 A strong apology for the prophet and written in an attrac- 
 tive style. 
 
 Smith: The Bible and Islam, I. 
 
 Is inclined to favor Mohammed, but on the whole is fair. 
 
 * The questions and references were not prepared by the author. 
 
THE SPREAD OF HIS 
 RELIGION 
 
 3« 
 
In proportion as the lot of the conquered peoples 
 became harder to bear, the more irresistible was the 
 temptation to free themselves from their miseries, by 
 the words: "There is no God but God; and Mohammed 
 is the prophet of God." When the state was in need 
 of money — as was increasingly the case — the subject 
 races were more and more burdened with taxes, so 
 that the condition of the non-Moslems was constantly 
 growing more unendurable, and conversions to Islam 
 increased in the same proportion. Further causes that 
 contributed to the decrease of the Christian population 
 may be found in the fact that the children of the nu- 
 merous Christian captive women who were carried off 
 to the harems of the Moslems had to be brought up in 
 the religion of their fathers ; and in the frequent temp- 
 tation that was offered to the Christian slave by an in- 
 dulgent master, of purchasing his freedom at the price 
 of conversion to Islam. But of any organized attempt 
 to force the acceptance of Islam on the non-Moslem 
 population, or of any systematic persecution intended 
 to stamp out the Christian religion, we hear nothing. 
 
 — r. W. Arnold 
 
 And yet it is certain that Islam made inroads upon 
 Hinduism and added many converts to the Moslem 
 faith. Several reasons may be adduced to account for 
 these conversions. First among these reasons was the 
 superiority of the Moslem religion, being a pure monothe- 
 ism in contrast with the gross idolatry of the Hindu and 
 the fetishism of the outcaste. Another reason lies in 
 the social system of Islam, which accords a recognition 
 of equality in the brotherhood which Hinduism re- 
 fused to its votaries. It was a deliverer to the down- 
 cast Malaich or low-caste population, and many then, 
 as they now do, readily embraced the opportunity of 
 escape by accepting the faith of Islam. ... In 
 every case such voluntary acceptance of the faith 
 meant admission into the rights and privileges enjoyed 
 by every member of the Mohammedan brotherhood. 
 
 — E. M. Wherry 
 
 32 
 
II 
 
 THE SPREAD OF HIS RELIGION 
 
 The great religions of the world may be di- isiama 
 
 . . Missionary 
 
 vided into two classes — the non-missionary and Religion 
 the missionary. Judaism, Zoroastrianism, and 
 Hinduism, for example, are non-missionary and 
 do not require their faith to be propagated by 
 each believer, while Buddhism, Christianity, and 
 Islam are missionary and do. Islam was such 
 from its very origin. One hundred years after 
 Mohammed's death his followers were masters 
 of an empire greater than Rome at the zenith 
 of her power. They were building m^osques in 
 China, in Spain, in Persia, and in southern 
 India ! The extent, the rapidity, and the method 
 of the early Moslem conquest are a marvelous 
 illustration of their fanatic zeal. 
 
 Only thirteen centuries have passed, and to- Marvelous 
 day there are two hundred and twenty-five 
 million Mohammedans — one seventh of the 
 population of the globe ! Fifty millions in Africa, 
 sixty-two millions in India, thirty millions in 
 China, twenty-nine millions in the Malay Archi- 
 pelago, and one quarter of a million in the 
 
 33 
 
 Expansion 
 
34 
 
 The Moslem World 
 
 Philippines, not to speak of the lands that are 
 almost wholly Mohammedan in western Asia. 
 What fires of faith and devotion must have 
 burned in the hearts of the early champions of 
 Islam, to mxake them gird on the sword and 
 fight and die for the new religion! 
 
 Extent of Caliphate 
 Empire, 9 07 AD. m^ 
 
 Extent of Ottoman 
 Rule, 1907A.D. — 
 
 Impetuous 
 Zeal 
 
 It swept across Syria and all north Africa 
 like the desert simoom — swift, fierce, impetuous, 
 irresistible, destructive — only to be curbed and 
 
spread of His Religion 35 
 
 cooled by the waves of the Atlantic. History- 
 tells of Akba, one of their leaders, that he rode 
 his horse far out into the surf, and cried: "Great 
 God! if I v/ere not stopped by this raging sea, 
 I would go on to the nations of the West, 
 preaching the unity of thy name and putting 
 to the sword those who would not submit." 
 Tarik, finding no lands to the west, crossed 
 over the straits into Spain, and named its 
 promontory Jebel Tarik (the mountain of 
 Tarik), Gibraltar — an everlasting monmnent 
 to his missionary zeal. 
 
 The spread of Islam may be chronologically Three Periods 
 divided into three periods, and the dates when ° o°q"est 
 Islam entered the lands where it is now pre- 
 dominant fall into three groups. The firtjt 
 period is from the death of Mohammed, 632 
 to 800; a later period, under the Ottomans 
 and Moguls, 1280 to 1480; and lastly the 
 modem spread of Islam, from 1780 onward. 
 
 During the first period, the days of the early Results under 
 caliphs, fire and sword carried Islam triumphant caUphs ^ 
 throughout all Arabia, Syria, Persia, Egypt, 
 north Africa, and, by more peaceful means, 
 as far as Canton and western China. All these 
 regions had received the faith, and it had be- 
 come deeply rooted before the year 1000, 
 while Christianity was put under tribute and 
 oppression, as in Asia Minor and Egypt, or en- 
 
36 
 
 The Moslem World 
 
 Play of 
 
 Worldly 
 
 Motives 
 
 Ottoman and 
 Mogul Era 
 
 Modern 
 Missionary 
 Efforts of 
 Islam 
 
 tirely swept away, as in Arabia itself, by the 
 tornado power of the new religion in its political 
 conquest. 
 
 That worldly motives played a considerable 
 part in the early conversion of these lands can- 
 not be doubted, and is admitted even by Mos- 
 lem historians. When, for example, the Arabs 
 of the pathless desert, who fed on "locusts and 
 wild honey," once tasted the delicacies of civi- 
 lization in Syria and reveled in its luxurious 
 palaces they said: **By Allah, even if we cared 
 not to fight for the cause of God, yet we could 
 not but wish to contend for and enjoy these, 
 leaving distress and hunger henceforth to 
 others." 
 
 The second chapter of Moslem conquest began 
 with the rise of the Ottoman Turks and the 
 Moguls of India. During this period, Afghanis- 
 tan, Turkestan, India, Java, and the Malay 
 Archipelago, with Servia and Bosnia in Europe, 
 were more or less "converted" to Islam. 
 
 Lastl}^ we can chronicle the modern mission- 
 ary efforts of Islam by the Dervish orders in 
 Africa, the Oman Arabs in their slave-raids, 
 the disciples of the Cairo University, or by re- 
 turning Meccan pilgrims. Their work has been 
 chiefly in Africa, but also in Russia, the Malay 
 Archipelago, the Philippines, and even among 
 the Finns of the Volga. 
 
i \ 
 
 n 
 
 MOSQUE OF MOHAMMED ALl, CAIRO.EGYPT 
 
 n 
 
spread of His Religion 37 
 
 Within the narrow Hmits of this chapter the spread of the 
 story of the spread of the Moslem faith can be outline 
 told only in brief outline following the great 
 geographical areas now under its sway. 
 
 Before he fell sick Mohammed had given Arabia an 
 orders for an expedition to the Syrian border. ^ '^ 
 The great commission of the apostle of Islam 
 was *'to slay the polytheists wherever ye find 
 them" — and no sooner was Abu Bekr pro- 
 claimed caliph than the faithful hastened to 
 fulfil the command. The army of invasion 
 which was to carry the Moslem standard into 
 Syria was ordered to advance. The Moslem 
 historians leave no doubt of the purpose of 
 their errand, and of how they executed it. 
 They say: "With the well-known cry of Ya 
 Mansur Umit! — Strike, O ye conquerors! — 
 they slew all who opposed them, and carried 
 off the remainder into captivity. They burned 
 the villages, the fields of standing com, and the 
 groves of palm, and behind them there went up, 
 as it were, a whirlwind of fire and smoke." 
 Abu Bekr, in his address to the people, em- 
 phasized the fact, as well he might, that the 
 very existence of the new religion now de- 
 pended on aggressive warfare. *'When a peo- 
 ple leaveth off to fight in the ways of the 
 Lord," said he, "the Lord also casteth off that 
 people." 
 
38 The Moslem World 
 
 Defection but Islam had so little real grip on the Arabs 
 
 Final Winning -, , 
 
 of Arab Tribes themselves that, on Mohammed s death, the 
 Bedouin tribes, with one accord, fell away from 
 Islam and all the prophet's work in Arabia had 
 to be done over again. Medina and Mecca alone 
 remained true to their faith. One writer states 
 that the Arab tribes started aside, like a broken 
 bow, and were only brought back gradually to 
 hold fast to Islam by one inducement or an- 
 other: "by kindly treatment, persuasion, and 
 craft; by fear and the terror of the sword; by 
 the prospect of power and wealth; and by the 
 lusts and pleasures of this life." 
 Political Sway Moliammcd himself had so completely con- 
 Religious fused the functions of prophet and politician. 
 
 Conversion warrior and preacher, that it is not surprising 
 his successors knew no distinction between the 
 word of Allah and tlie sword of Allah in the 
 propagating of their faith. Yet the most re- 
 markable fact in the spread of Islam is that 
 political sway was not altogether synonymous 
 with religious conversion. When Islam tri- 
 umphed in Asia Minor, Christianity was domi- 
 nant among the peoples speaking Greek, Ar- 
 menian, and Syriac, and these peoples, after 
 twelve centuries of contact and conflict with 
 Islam, are still Christian. The spread of Islam 
 was not wholly a triumph. The victory more 
 than once remained to the vanquished, and 
 
Spread of His Religion 39 
 
 Islam often failed to win allegiance where it 
 won subjection. 
 
 The spread of Islam in Africa began in 638 conquests in 
 A. D. and still continues. There were three 
 periods in the conflict for Africa. In the first, 
 638-1050 A. D., the Arabs, by rapid military- 
 conquest, overran the Mediterranean coast from 
 Egypt to Morocco. During the second period, 
 from 1050-17 50, Morocco, the Sahara region, 
 and the western Sudan became Moslem, and 
 the desire for conquest was, no doubt, pro- 
 voked, in part, as a reaction against the Chris- 
 tian crusades. The third period, 1 750-1900, 
 was that of the revival of Islam and its spread 
 through the Mahdi movement and the Dervish 
 orders. 
 
 In their later efforts to spread Islam the T^iree Lines 
 
 ofModern 
 
 Arabs entered Africa from three different sides. African 
 These three streams of Moslem immigration and invasion 
 conquest were as follows: From Egypt they 
 went westward as far as Lake Chad; from the 
 northwest of Africa they came down to Lake 
 Chad and the Niger region; and from Zanzibar 
 the slave-dealers opened the way for Islam as 
 far as the Great Lakes. 
 
 The latest and strono^est Moslem missionarv '^^^ senusi 
 
 .. r-irA -1 1 Movement 
 
 force m Africa is that of the Senusi brotherhood, 
 the Jesuits of Islam. Of their rise, power, and 
 progress Noble gives the following summary: 
 
40 
 
 The Moslem World 
 
 Its Founder 
 
 " In 1843 Senusi, an Algerian sheik, driven 
 from Mecca on account of his pure life and 
 principles, took refuge temporarily on the 
 Bare an coast. After founding military mon- 
 asteries here, his order having arisen in 1837, 
 he withdrew (1855) to Jarabub. . . . Although 
 within the western boundary of Egypt, and 
 only one hundred and fifty miles from the 
 Mediterranean, it lies on a borderland of the 
 Libyan plateau, where no Egyptian khedive, 
 no Turkish sultan, exercises authority. Here 
 is the true head of modem Islam's hostile move- 
 ment against the giaour or infidel. It became 
 such partly through its almost central position 
 for African propaganda and through remote- 
 ness from European interference. 
 
 "The sheik is the undisputed head of the 
 sect, blindly obeyed by the monastic orders of 
 the Moslem world. The brethren are all in his 
 hands as the corpse in those of the undertaker. 
 The Senusi brotherhood is the Jesuit order of 
 Islam. The monks regard the Senusi sheik 
 as the well-guided one, the true Mahdi to re- 
 store the Moslem power. Outwardly the 
 Senusiya profess to aspire to no political aim. 
 Their ideal goal consists in the federation of the 
 orthodox religious orders into one theocratic 
 body, independent of secular authority. They 
 discountenance violence. To Mohammedans in 
 
Spread of His Religion 41 
 
 districts under Christian sway they recommend 
 not revolt, but withdrawal to Senusi convents. 
 None the less, despite this ostensible condem- 
 nation of political agitation, the Senusiya aim 
 at absolute independence. Their houses, at 
 once church and school, arsenal and hospital, 
 are found in the Libyan oases, Fezzan, Tripoli, 
 and Algeria, in Senegambia, the Sudan, and 
 Somalia." 
 
 Islam entered Europe very early, but it has Europe 
 never sv/ept as victoriously over this continent 
 as it did in Asia and in Africa. In 648 the Arabs 
 crossed into Spain ; in 711 they established their 
 rule, and they and their descendants remained 
 there for eight centuries until, in 1502, an edict 
 of Ferdinand and Isabella forbade the exercise 
 of the Mohammedan religion. Constantinople 
 was fruitlessly besieged in 668 and again in 716. 
 Sixteen years later the battle of Tours set a 
 limit to the Saracen conquests in western 
 Europe. 
 
 At the end of the thirteenth century Islam Limitations 
 
 in the Modern 
 
 again attempted the conquest of Europe under European 
 the Ottoman Turks. And in 1453 the fall of ^'''^'^ 
 Constantinople sealed the doom of the Eastern 
 Empire. Seventy-six years later the unsuccess- 
 ful siege of Vienna formed the high-water mark 
 of Moslem conquest in that direction. From 
 that day until now Turkish rule and the Moslem 
 
42 The Moslem World 
 
 faith have lost power in Europe. At present, 
 while there are one hundred and seventy mil- 
 lion Moslems in Asia and fifty millions in 
 Africa, there are only five millions in Europe. 
 Perhaps there is a physical reason for the limit 
 of Moslem conquest toward the north. In the 
 lands of ice and snow and shortened nights and 
 days, the prayer-ritual is well-nigh impossible, 
 and the fast becomes a crushing yoke. Gibbon 
 tells us that the Tartars of Azof and Astrakhan 
 used to object to the prayer-ritual, because it 
 was impossible in their latitude, and tried, 
 therefore, to dissuade the Turks from attempt- 
 ing further conquest in that direction. 
 
 Persia The entrance of Islam into Persia began with 
 
 the Saracen invasion and was completed during 
 the caliphate of Omar. The conquest of Persia 
 was of the greatest significance for the future of 
 Islam. Here for many centuries Mohammedan 
 literature had its greatest impulse and glory, 
 while the Aryan mind contributed to the Semitic 
 faith poetry, philosophy, and science. But Per- 
 sia also became the mother of heresies and 
 schisms, and so was a source of weakness to 
 Islam. 
 
 Central Asia From Persia Islam spread to Central Asia. 
 
 We read that Bokhara was conquered and "con- 
 verted" three times, only to revolt and relapse 
 until the strongest measures were taken to es- 
 
spread of His Religion 43 
 
 tablish the new religion. Every Bokharist, 
 Vambery tells us, had to share his dwelling with 
 a Moslem Arab, and those who pra^^ed and 
 fasted, like good Moslems, were rewarded with 
 money. Finally the city was wholly given over 
 to the Arabs, and a little later, Samarcand ex- 
 perienced the same fate. From Bokhara as a 
 center, Islam spread gradually by coercion or 
 persuasion, by preaching or by the sword, in 
 all directions throughout Afghanistan, Turkes- 
 tan, and Chinese Tartary for a period of two 
 htmdred years. When Marco Polo, the great 
 traveler, crossed these countries (i 271-1294) he 
 found Islam nearly everywhere dominant. 
 
 At present all of Persia and Central Asia, as Present 
 w^ell as a large part of Asiatic Russia, is Moham- These Fields 
 medan. In the Trans-Caucasus between the 
 Black and Caspian seas are three million Tar- 
 tars. In Turkestan, Bokhara, Khiva, and Rus- 
 sian Turkestan together are about six millions. 
 The capital city of Bokhara, which is a state 
 vassal to Russia, is a stronghold at present for 
 the spiritual power of Islam in Central Asia. 
 
 Ch-'na affords a striking example of a China 
 peaceful propaganda by Moslem preachers and 
 merchants in distinction from the usual method 
 of the military crusade. For centuries preced- 
 ing Islam, there had been commercial inter- 
 course by sea between Arabia and China, and 
 
44 
 
 The Moslem World 
 
 Early Moslem 
 Settlers and 
 Present 
 Numbers 
 
 when the Arab merchants, the Sinbads of his- 
 tory, became Moslems, it was only natural that 
 they carried their religion with them on their 
 long voyages for silk, spices, and gold. We read 
 that Mohammed utilized these early trade- 
 routes by sending his maternal uncle with a 
 letter and suitable presents to the Emperor of 
 China, asking him to accept the new religion. 
 Arriving at Canton the next year, he went to 
 the capital and preached Islam for two years. 
 His preaching, which is mentioned in an in- 
 scription on the mosque at Canton, produced 
 considerable and permanent results, for there 
 are over eight hundred Moslem families in Can- 
 ton to-day. 
 
 The first body of Arab settlers in China was a 
 contingent of four thousand soldiers dispatched 
 by the Caliph Abu Jaafer, about 755, to assist 
 the Chinese Emperor. These soldiers, in re- 
 ward for their services and bravery, were al- 
 lowed to settle in China, where, by intermarriage 
 and X-^i'saching, they won over many to the 
 faith. Regarding the present growth of Islam 
 in China and the total number of Moslems in 
 the empire, there is great disagreement. The 
 Statesman's Year-Book, one of the best au- 
 thorities on statistics, says that China has thirty 
 million Mohammedans, while an Indian writer 
 estimates it at fifty millions; and a prominent 
 
spread of His Religion 45 
 
 Moslem officer in Yun-nan province states that 
 there are now seventy million Moslems in 
 China. 
 
 In India, Islam has won a larger field and a i°dia 
 greater number of adherents than in any other 
 part of the world. India to-day has a larger 
 Moslem population than that of Persia, Arabia, 
 the Turkish Empire, and Egypt combined. 
 The spread of Islam in India began with the 
 sword, and there is little doubt that the condi- 
 tion of the country was favorable to the Saracen 
 invaders. Nor were the Arabs slow to learn the 
 facts. As early as 712 the Caliph Walid sent 
 an army to avenge an outrage on an Arab ves- 
 sel. Kasim, the Arab general, offered the Raj- 
 puts the alternative — Islam or tribute — and, 
 having defeated them, he forcibly circumcised a 
 number of Brahmans. This having failed to 
 convert the people, he slew all males over seven- 
 teen years old and enslaved the rest. Al Hajaj, 
 the governor of Chaldea, sent an expedition to 
 Sind. Two fierce battles were fought by the 
 army on its way up the Indus, and J^Iultan sur- 
 rendered after a long siege. So cruel were the 
 conquerors that the Hindu king's sister called 
 the women together and, "refusing to owe their 
 lives to the vile 'cow-eaters' at the price of dis- 
 honor, they set their houses ablaze and perished 
 in the flames." 
 
46 
 
 The Moslem World 
 
 Foothold in 
 Sind 
 
 Delhi the 
 Later Center 
 
 The Mogul 
 Golden Age 
 
 South India, 
 and Summary 
 
 The conquest of Sind by the Arabs was only 
 a beginning for the later conquest of India by 
 the Moslems. In Sind they gained a foothold 
 and learned of the fabulous wealth in the hands 
 of the unbelievers. Moreover, these converted 
 Hindus were allies of the army of conquest in 
 the tenth century, when Turks and Afghans 
 poured into India from the northwest. 
 
 The Sultan of Ghazni, surnamed "the Idol- 
 breaker," was the Napoleon of Islam who, after 
 a score of invasions, established its power in the 
 north, demolishing temples ^ slaughtering in- 
 fidels, and obtaining incredible quantities of 
 loot. Delhi became the capital of the new 
 kingdom, and was enlarged and strengthened 
 by his successors in the latter part of the twelfth 
 and the beginning of the thirteenth centur}^ 
 
 But it was during the period of 15 25-1 707 
 that Islam made its largest conquests, its most 
 brilliant advances, and the greatest numerical 
 increase. Akbar and his successors encouraged 
 literature and the fine arts. To them we owe 
 those monuments in stone and marble, of which 
 Moslems m.ay well be proud and which still lend 
 so much luster to Mohammedan rule in India. 
 
 Islam was introduced into southern India by 
 the conquest of Moslems from the north and by 
 immigration on the southeast coast. Accord- 
 ing to the census of 1901 there are over twenty- 
 
spread of His Religion 47 
 
 five million Moslems in Bengal, over twelve mil- 
 lions in the Punjab, and in all north India 
 about forty-five millions. The remaining seven- 
 teen millions belong to the Deccan, and central, 
 western, and southern India, making a total of 
 62,458,077. 
 
 A glance at the map of the Moslem World* The Malay 
 
 •11 1 1 1 . r Archipelago 
 
 Will show that the nearest point m the Malay 
 Archipelago to the Arab trader is the northern 
 coast of Sumatra. Here, therefore, Islam be- 
 gan its conquest in 1345. Next, it entered 
 Java. A certain Arab, who styled himself an 
 apostle, began to preach and win converts. 
 He built the first mosque in Java. After the 
 conversion of the chief, proselytes became more 
 numerous, force was used to extend the Moslem 
 state, the capital fell into their hands, and Islam 
 was practically triumphant by 1478. Nine 
 apostles or missionaries were sent out to con- 
 vert the rest of the people. 
 
 Before the end of that century the King of a Movement 
 Ternate, in the Moluccas, was converted, "and 
 Islam was spread in the Spice Islands by Jav- 
 anese traders who came there for the double 
 purpose of procuring cloves and imparting 
 Islam." 
 
 In 1803 some Sumatra pilgrims returned from Sumatra 
 Mecca to proclaim a holy war against all infidels 
 
 1 See map at the end of the book. 
 
48 
 
 The Moslem World 
 
 Christianity's 
 
 Earlier 
 
 Opportunity 
 
 among whom they counted first the heathen 
 Batta tribes and afterward the Dutch rulers. 
 A seventeen-year war followed, and the Dutch 
 government took the last stronghold of the 
 zealots, but their propaganda did not cease 
 with defeat on the field of battle. Even 
 to-day the struggle is on between Christian 
 missions and Islam for the conquest of the re- 
 maining heathen tribes in Java and Sumatra. 
 The missionaries write (1906) that their chief 
 task now is "to bring into the Church the mass 
 of pagans as yet untouched by Islam and, while 
 there is yet time, to send workers to regions which 
 are in danger of being brought over to Moham- 
 medanism.'*'^ So we see that the spread of Islam 
 is not past history, but a present peril in the 
 Malay Archipelago as well as in western Africa. 
 Of the more than three million inhabitants of 
 Sumatra nearly all are Moslems, while in Java 
 alone Islam has twenty-four million adherents. 
 Had the Christian Church entered upon the 
 struggle for these island possessions earlier, who 
 can tell what the result might have been for the 
 kingdom of Christ? The spread of Islam in 
 three continents for well-nigh twelve centuries 
 was due to the power of the sword omd to the 
 low moral standards of the new faith y^ but was 
 
 ' Simon, in The Mohammedan World of To-day, 233. 
 ' Haines, Islam, as a Missionary Religion, Chap. VI. 
 
spread of His Religion 49 
 
 doubtless greatly facilitated also by the lack of 
 missionary zeal in the Churches of Christendom. 
 Beyond the boundaries of the Oriental Churches 
 Islam advanced in her world-conquest unchal- 
 lenged. There were no missions to Islam. 
 
 The history of the spread of Islam is not islam our 
 without significance for us to-day. In spite ^^^^ ® 
 of cruelty, bloodshed, dissension, and deceit, 
 the story of the Moslem conquest is full of 
 heroism. If so much was done in the name 
 and after the example of Mohammed, what 
 should we not do in the name of Jesus Christ? 
 These men of the desert carried everything be- 
 fore them, because they had the backbone of 
 conviction, knew no compromise, and were 
 thirsting for world-conquest. Not Khaled alone, 
 but every Moslem warrior felt himself to be the 
 "Sword of God." 
 
 Nor did they shrink from hardship, danger, Disregarding 
 or death itself, in this holy war for their faith. 
 Had not Mohammed said: 'The fire of hell 
 shall not touch the legs of him who is covered 
 with the dust of battle in the road of God"? 
 And was not Paradise itself under the shadow 
 of the spears of the thickest fight ? 
 
 To the modern Christian world, missions imply ^^^^ °f ^^lam 
 organization, societies, paid agents, subscrip- 
 tions, reports, and much other elaborate 
 machinery. All this is practically absent from 
 
so The Moslem World 
 
 the present Moslem idea of propagation, and 
 yet the spread of Islam goes on. With loss of 
 political power, the zeal of Islam seems to in- 
 crease, for Egypt and India are more active in 
 propagating the faith than is Turkey or 
 Morocco. 
 The Activity of In Burma (where Indian merchants are the 
 Laymen"^ *" Moslcm missionarics) the Moslem population in- 
 creased ^^ per cent, in the past decade. In the 
 western Sudan and on the Niger whole districts 
 once pagan are now Mohammedan, and this 
 has been, to a large extent, the work of lay 
 missionaries — ^merchants, travelers, and artisans. 
 It would be an exaggeration to say that every 
 Moslem is a missionary, but it is true that the 
 missionaries of Islam are the laymen in every 
 walk of life, rather than its priesthood. For 
 example, a pearl merchant at Bahrein, east 
 Arabia, recently, at his own expense and on his 
 own initiative, printed an entire edition of a 
 Koran commentary for free distribution. On 
 the streets of Lahore and Calcutta you may 
 see clerks, traders, bookbinders, and even 
 coolies, who spend part of their leisure time 
 preaching Islam or attacking Christianity by 
 argument. 
 
 The merchants who go to Mecca as pilgrims 
 from Java return to do missionary work among 
 the hill-tribes. In the Sudan the Hausa mer- 
 
The Two 
 Swords 
 
 Spread of His Religion 51 
 
 chants carry the Koran and the catechism wher- 
 ever they carry their merchandise. No sooner 
 do they open a wayside shop in some pagan 
 district than the wayside mosque is built by its 
 side. And is it not a remarkable proof of the 
 earnestness even of the Arab slave -dealers, that, 
 in spite of the horrors of the traffic, the very 
 slave-routes became highways for Islam, and 
 the negroes adopted the religion of Mohammed 
 to escape the very curse which brought it to 
 them ? 
 
 The laity in Islam are, in one sense, all preach- Propagandism. 
 ers. The shop-keeper and the camel-driver are 
 ashamed neither of their proud creed nor of 
 their prophet and his book. They proclaim the 
 creed from the housetop, they never utter Mo- 
 hammed's name without a prayer, and they 
 carry the Koran everywhere, although 80 per 
 cent, of the Moslem world is illiterate. If they 
 cannot read it they can, at least, kiss it or wear 
 it as an amulet ! All ranks of society are propa- 
 gandists. By such incessant, spontaneous, and 
 almost fanatic parading, preaching, pushing of 
 their faith by the mass of beHevers, and not 
 solely by the power of the sword, Islam grew to 
 its gigantic proportions. And if they used the 
 sword, so also can we. ''The word of God is 
 . . . sharper than any two-edged sword, and 
 piercing even to the dividing of soul and spirit, 
 
Our 
 Advantage 
 
 52 The Moslem World 
 
 of both joints and marrow, and quick to dis- 
 cern the thoughts and intents of the heart." ^ 
 That blade we can all wield. It is a better 
 sword than theirs, and slays to give life eternal. 
 If they did so much with theirs, surely we 
 Over Islam Can do more with ours. We have a better mes- 
 sage, a more glorious faith, a higher motive, a 
 richer reward, a more certain victory, a nobler 
 inspiration, a better comradeship, and a Leader 
 before whose great white throne and great white 
 life the mock majesty and the whitewashed 
 immorality of Mohammed shrink in abject ter- 
 ror. They did it for Mohammed. Shall we not 
 do it for our Savior in the spread of Chris- 
 tianity ? 
 
 QUESTIONS ON CHAPTER II 
 
 Aim : To Estimate the Lessons of the Spread of 
 Islam 
 
 1. Compare the spread of the three great mis- 
 sionary religions with that of those which are 
 not missionary. 
 
 2. At the expense of which religions did Islam 
 
 *Heb. iv. I a. 
 
spread of His Religion 53 
 
 spread, of the missionary or of the non- 
 missionary? 
 
 3. Was the Christianity which Islam displaced 
 missionary or non-missionary? 
 
 4. Name what you consider the higher motives 
 
 that impelled the first spread of Islam. 
 
 5. Name the lower motives. 
 
 6. What were the advantages to Islam, for mis- 
 sionary purposes, of the close union of Church 
 and State? 
 
 7. What were the principal disadvantages? 
 
 8. What would be the advantages and disadvan- 
 tages to us of such a union to-day? 
 
 9. What was the relation between Moslem belief 
 and political status? 
 
 10. What political advantages did a man derive 
 from becoming a Moslem? 
 
 11. What social advantages did he derive? 
 
 12. If you were a low-caste Hindu to-day, what 
 would constitute the relative social attractions 
 for you of Christianity and Islam? 
 
 13. How would the social gulf between you and 
 the Christian missonary compare with that be- 
 tween you and the Moslem? 
 
 14. Sum up the principal motives that induced 
 those under Moslem rule to profess Islam. 
 
 15. Sum up the principal motives that induced 
 those not under Moslem rule to become 
 Moslems. 
 
54 The Moslem World 
 
 i6. What are the principal advantages and disad- 
 vantages of appealing to such motives? 
 
 17. Does v^hat you know of the spread of Islam 
 seem to you to support your views on this 
 last point? 
 
 18. Why do you think India and Egypt are more 
 active propagating centers of Islam than is 
 Turkey or Morocco? 
 
 19. Why did Islam succeed against paganism? 
 
 20. Why did it succeed against Hinduism? 
 
 21. Why did it succeed as it did against Eastern 
 Christianity? 
 
 2,2. Sum up the principal positive lessons to us of 
 the spread of Islam. 
 
 2Z. Sum up the principal negative lessons. 
 
 24. What conclusions would you draw from Chris- 
 tian missions to Moslems? 
 
 REFERENCES FOR ADVANCED STUDY 
 CHAPTER II 
 
 The Spread of Islam. 
 
 Arnold: Islam and Christianity, VI. 
 
 Haines: Islam as a Missionary Religion. 
 
 Oilman: Saracens, XVI-XXI. 
 
 Hunter : Brief History of the Indian Peoples, IX, X. 
 
 Johnston: The Colonization of Africa, 13-26. 
 
 Johnstone: Muhammad and His Power, XII. 
 
spread of His Religion 55 
 
 Lilly: India and Its Problems, IX. 
 Noble: The Redemption of Africa, III. 
 Wherry: Islam and Christianity in the Far East, II, 
 III. 
 
WHAT THE MOSLEMS BELIEVE 
 AND PRACTISE 
 
 S7 
 
Allah is but a negation of other gods ; there is no 
 store of positive riches in his character ; he does not 
 sympathize with the manifold growth of human ac- 
 tivity; the inspiration he affords is a negative inspira- 
 tion, an impulse of hostility to what is over against 
 him, not an impulse to strive after high and fair 
 ideals. He remains eternally apart upon a frosty 
 throne; his voice is heard, but he cannot condescend. 
 He does not enter into humanity, and therefore he 
 cannot render to humanity the highest services. 
 
 — Allan Menzies 
 
 The author of an elementary work on Islam, which 
 is widely read and much esteemed in Turkey, names as 
 the attributes of God — life, knowledge, power, will, 
 hearing, seeing, and speech. " If all the infidels became 
 believers, he would gain no advantage; if all believers 
 became infidels, he would suffer no loss." " He wills 
 the unbelief of the unbeliever and the irreligion of 
 the wicked." 
 
 — Edward Sell 
 
 The natural result of giving to ritual this unique 
 position as the first obligation of man is to leave him 
 free in his quest for self -gratification. Let it not be 
 supposed that there is no recognition of sin in Islam. 
 It is everywhere denounced. But it is everywhere 
 treated as calling for retribution, not reform. Re- 
 pentance is simply regret for the punishment of sin. 
 And when the Mohammedan sinner has suffered in 
 hell for penalty appropriate to his case, he is fit for 
 admission to blessedness in God's eternal favor with- 
 out change of character. 
 
 — Henry Otis Dwight 
 
 58 
 
Ill 
 
 WHAT THE MOSLEMS BELIEVE AND 
 PRACTISE 
 
 All Moslems describe their religion tinder two Two Divisions, 
 divisions, called Iman and Din. The first con- Deed 
 cerns their articles of faith, or what an orthodox 
 follower of the prophet must believe. The 
 second refers to the outward practise of religion, 
 including the ritual and other requirements of 
 Moslem piety. 
 
 The relation of creed to character is, however, creed and 
 not merely a formal one, but vital and organic ^^^'^ ^^ 
 in all religion. Because Moslems believe as they 
 do, therefore their religious duties, privileges, 
 and practises are what they are. 
 
 It is incumbent on all believers to have a six Main 
 firm faith in six articles: God, his Angels, his 
 Books, his Prophets, the Day of Judgment, and 
 Predestination of Good and Evil. 
 
 Moslems are monotheists and beheve in God's Moslem idea 
 
 . of God 
 
 unity, omnipotence, and mercy. There is no 
 god but Allah" is the first clause in the Moslem 
 creed. The Koran and other Moslem books 
 show that Mohammed had a measurably cor- 
 
 59 
 
6o 
 
 The Moslem World 
 
 Monotheism 
 Contrasted 
 with Bible 
 View 
 
 Doctrine 
 Regarding 
 Spiritual 
 Beings 
 
 Angels 
 
 rect idea of some of the attributes of God, but 
 an absolutely false conception of others. The 
 conception of God is too negative. Absolute 
 sovereignty and ruthless omnipotence are his 
 chief attributes, while his character is imper- 
 sonal. The Christian truth, that "God is love, "is 
 to the learned Moslem blasphemy and to the 
 ignorant an enigma. 
 
 The monotheism of Mohammed must be 
 distinguished from that of the Bible. James 
 Freeman Clarke calls it the "worst form of 
 monotheism," and sums up the distinction 
 thus: "Islam saw God, but not man; saw 
 the claims of deity, but not the rights of 
 humanity; saw authority, but failed to see 
 freedom^ — therefore hardened into despotism, 
 stiffened into formalism, and sank into death. 
 . . . Mohammed teaches a God above us; 
 Moses teaches a God above us, and yet with us, 
 Jesus Christ teaches God above us, God with us, 
 and God in us."^ 
 
 The Moslems assert their belief in three species 
 of spiritual beings — angels, jinn, and devils. 
 This belief is not theoretical, but is intensely 
 practical, and touches every-day life at many 
 points. 
 
 Angels are very numerous, were created out 
 of light, and are endowed with life, speech, and 
 
 > Ten Great Religions, Vol. II, 68, 
 
What Moslems Believe and Practise 6i 
 
 reason. Of the four archangels, Gabriel reveals 
 truth, Michael is the patron of the Jews, Israfil 
 will sound the last trump, and Israil is the angel 
 of death. There are two recording angels for 
 each person, who write down his good and his ill. 
 Therefore Mohammed enjoined his people not 
 to spit in front, nor on the right, but on the left, 
 as on that side stands the recording angel of evil. 
 Munkar and Nakir are two black angels, with 
 blue eyes, who interrogate men after burial in 
 the grave, and mete out terrible blows to those 
 whose replies prove them not Moslems. There- 
 fore, at a funeral, parting instructions are given 
 the deceased in the grave. The Koran seems 
 to teach that angels intercede for men. 
 
 Jinn, or genii, are either good or evil. They Ji°n or Genii 
 were created from fire, and are of diverse shapes. 
 The Koran and orthodox Moslem theology are 
 full of teaching about their origin, office, power, 
 and destiny. One can read all about it, how- 
 ever, in the Arabian Nights, and get an idea 
 of the effect of this belief on life and morals. 
 No pious Moslem to-day doubts that they exist, 
 nor that Solomon sealed some of them up in 
 brass bottles! In Arabia, Persia, and Morocco 
 they tell stories of every-day Moslem life and 
 encounters with jinn that rival the tales of 
 Scheherezade to the King. The chief abode of 
 jinn is in the mountains which encompass the 
 
62 The Moslem World 
 
 world; they also frequent baths, wells, ruined 
 houses, and similar places. For fear of jinn 
 millions of the ignorant in Moslem lands are, 
 all their lifetime, subject to bondage. This 
 article of their creed is the mother of a thousand 
 foolish and degrading superstitions, yet it can 
 never be abandoned without doing violence to 
 the Koran. For example, suras 46 and 72 
 of the Koran tell how the jinn listened to 
 Mohammed's preaching and were converted to 
 Islam. At the head of the evil jinn is the devil 
 (Sheitan, or Iblis), who was expelled from Eden 
 for refusal to prostrate before Adam when God 
 commanded it. His demonic host is numerous 
 and terrible. Noteworthy among them are 
 Harut and Marut, two evil spirits which teach 
 men sorcery at Babylon. 
 Books of Moslems beheve that God "sent down" one 
 
 God 
 
 hundred and four sacred books. Adam received 
 ten books; Seth, fifty; Enoch, thirty; and Abra- 
 ham, ten; all of these are utterly lost. The four 
 books that remain are the Law which came to 
 Moses, the Psalms which David received, the 
 Gospel of Jesus, and the Koran. The Koran 
 is uncreated and eternal; to deny this is rank 
 heresy. And while the three other books are 
 highly spoken of in the Koran, they now exist, 
 Moslems say, only in a corrupted form, and their 
 precepts have been abrogated by the final book 
 
What Moslems Believe and Practise 6$ 
 
 to the last prophet, Mohammed. This is the 
 belief of all orthodox Moslems. Thousands of 
 Mohammedans now, however, say the Bible is 
 not corrupted, and read it willingly and gladly. 
 
 This book is considered by Moslems the great "^^^ '^^''^'^ 
 standing miracle of their prophet, and it is no 
 doubt a remarkable production. It is a little 
 smaller than the New Testament in bulk, and 
 has one hundred and fourteen chapters, bearing 
 fanciful titles borrowed from some word or 
 phrase in the chapter, such as the Cow, the Bee, 
 Women, Spoils, the Ant, the Spider, Smoke, 
 the Pen, and others equally curious. The book 
 has no chronological order, and its jumbled 
 verses throw together, piecemeal, fact and fancy, 
 laws and legends, prayers and imprecations. It 
 is unintelligible without a commentary, even 
 for a Moslem. Moslems regard it as supreme in 
 beauty of style and language, and miraculous 
 in its origin, contents, and authority. Its 
 musical jingle and cadence are charming, and, 
 at times, highly poetical ideas are clothed in 
 sublime language. The first chapter and the 
 so-called verse of the "Throne" are strildng 
 examples : 
 
 THE OPENING CHAPTER 
 
 "In the name of God, the Compassionate, the Merciful. 
 Praise be to God, Lord of the worlds! 
 The Compassionate, the Merciful! 
 King of the Day of Judgment! 
 
64 
 
 The Moslem World 
 
 Laws and 
 Stories of the 
 Koran 
 
 Its Errors 
 and Short- 
 comings 
 
 Thee do we worship, and to thee do we cry for help! 
 Guide thou us in the right path! 
 The path of those to whom thou art gracious! 
 Not of those with whom thou art angered, nor of 
 those who go astray." 
 
 THE VERSE OF THE THRONE 
 
 "God! there is no God but he; the Hving, the Eternal. 
 
 Slumber doth not overtake him, neither sleep. 
 
 To him belongeth whatsoever is in heaven and on 
 the earth. 
 
 Who shall intercede with him except by his permis- 
 sion ? He knows what is between their hands and 
 behind them; 
 
 And they can not encompass aught of his knowledge 
 except as he please. His throne is as wide as 
 the heavens and the earth. 
 
 The preservation of both is no weariness unto him. 
 
 He is the high, the mighty." 
 
 The great bulk of the Koran consists of cere- 
 monial laws and stories. The stories of the 
 Koran go back to Adam and the patriarchs, 
 take in several unknown Arabian prophets or 
 leaders, tell of Jesus Christ, Moses, and Solo- 
 mon, but do not venture beyond Jewish terri- 
 tory, except to mention Alexander the Great 
 and Lokman, who is identified with ^sop! 
 
 The Koran has many historical errors ; it con- 
 tains monstrous fables; it teaches a false cos- 
 mogony ; it is full of superstitions ; it perpetuates 
 slavery, polygamy, divorce, religious intolerance, 
 the seclusion and degradation of women, and it 
 
What Moslems Believe and Practise 65 
 
 petrifies social life. Nor has this Bible of Islam 
 any doctrine of sacrifice for sin or its atonement. 
 
 Mohammed is related to have said that there Prophets and 
 were 124,000 prophets and 315 apostles. Six 
 of the latter are designated by special titles, 
 and are the major prophets of Islam. They 
 are as follows: Adam is the chosen of God; 
 Noah, the preacher of God; Abraham, the friend 
 of God; Moses, the spokesm.an of God; Jesus, 
 the word of God; and Mohammed, the apostle 
 of God. Moslems say that the}^ make no dis- 
 tinction between the prophets, but love and 
 reverence them all. Mohammed, however, su- 
 persedes all and supplants all in the hearts and 
 lives of his followers. Their devotion to him is 
 intense and sincere. 
 
 A Christian studying the faith of Islam soon Belief con- 
 learns not only that Christ has no place in the jelul^chrisu 
 Moslem idea of God, as they deny the Trinity, 
 but that the portrait of our Savior, as given in 
 the Koran and in tradition, is a sad caricature. 
 According to Moslem teaching, Jesus was mirac- 
 ulously born of the Virgin Mary ; he spoke while 
 still a babe in the cradle; performed many 
 puerile miracles in his youth; healed the sick 
 and raised the dead when he reached manhood. 
 He was specially commissioned to confirm the 
 Law and reveal the Gospel. He was strength- 
 ened by the Holy Spirit (Gabriel). He foretold 
 
66 The Moslem World 
 
 another prophet, whose name should be Ahmed 
 (Mohammed). They believe that Jesus was, by- 
 deception and substitution, saved from cruci- 
 fixion and taken to heaven, and that he is now 
 in one of the inferior stages of celestial bliss; 
 that he will come again at the last day, slay 
 antichrist, kill all the swine, break the cross, 
 and remove the poll-tax from infidels. He will 
 reign as a just King for forty-five years, marry 
 and leave children, then die and be buried near 
 Mohammed at Medina. The place of his future 
 grave is already marked out between the graves 
 of Omar, the Caliph, and Fatima, Mohammed's 
 daughter. 
 Dayofjudff. 'pj^g i^^^ iudgment has a lars^e place in the 
 
 mentandFu- ^ . . -r^ ^r i- i 
 
 ture Paradise crecd and the Koran. Most graphic and terrible 
 descriptions portray the terrors of that day. 
 Moslems believe in a literal resurrection of the 
 body and in an everlasting life of physical 
 joys, or physical tortures. The Moslem para- 
 dise, in the words of the Koran, is **a gar- 
 den of delight, . . . with couches and 
 ewers, and a cup of flowing wine; their brows 
 ache not from it, nor fails the sense; theirs 
 shall be the Houris, . . . ever virgins." 
 What commentators say on these texts is 
 often unfit for translation. The orthodox in- 
 terpretation is literal, and so was that of Mo- 
 hammed, because the traditions give minute 
 
What Moslems Believe and Practise 67 
 
 particulars of the sanitary laws of heaven, as 
 well as of its sexual dehghts. 
 
 The Moslem hell is sevenfold, and "each portal The Moslem 
 has its party." It is terribly hot, its fuel is 
 men and stones, its drink liquid pus, the clothes 
 of the inhabitants burning pitch, while serpents 
 and scorpions sting their victims. Connected 
 with the Day of Judgment are the signs of its 
 approach, namely, the coming of the antichrist, 
 the return of Jesus as a Moslem prince, the rising 
 of the sun in the west, the war of Gog and Magog, 
 and similar events. 
 
 This last article is the keystone in the arch of Predestination 
 Moslem faith. It is the only philosophy of Is- 
 lam, and the most fertile article of the creed in 
 its effects on every-day life. God wills both 
 good and evil; there is no escaping from the 
 caprice of his decree. Religion is Islam, that is, 
 resignation. Fatalism has paralyzed progress. 
 Hope perishes under the weight of this iron 
 bondage ; injustice and social decay are stoically 
 accepted; no man bears the burden of another. 
 Omar Khayyam voices the sentiment of mil- 
 lions when he writes: 
 
 " Tis all a checker-board of nights and days 
 Where Destiny with men for pieces plays. 
 Hither and thither moves and mates and slays. 
 And one by one back in the closet lays." 
 
 To the Moslem, God's will is certain, arbitrary, inevitable 
 
68 
 
 The Moslem World 
 
 Fatalism 
 
 Preventing 
 
 Progress 
 
 Religion of 
 Good Works 
 
 irresistible, and inevitable before any event 
 transpires. To the Christian, God's will is secret 
 until he reveals it ; when he does we feel the im- 
 perative of duty. Were a Moslem to pray to 
 Allah, "Thy will be done on earth as it is in 
 heaven," he would be guilty of folly, if not of 
 blasphemy. An archangel and a murderer, a 
 devil and a gnat equally execute the will and 
 purpose of Allah every moment of their exist- 
 ence. As he wills, and because he wills, they, 
 are what they are, and continue what they are. 
 
 No wonder that this article of the Moslem 
 faith has left no place for progress in the lands 
 under Mohammedan rule. For, as Canon Sell 
 says: *lt is this dark fatalism which, whatever 
 the Koran may teach on the subject, is the rul- 
 ing principle in all Moslem countries. It is this 
 which makes all Mohammedan nations decay." 
 
 While every one who confesses the faith of 
 Islam is a Moslem or true behever, yet it is in- 
 cum.bent on all who beheve to show their faith 
 by outward observance of the five religious 
 duties of Islam. These five duties m.erit reward 
 and are called *'tt^ pillars," or foundation, of 
 religion. Their pious observance is the mark 
 of a true Moslem; to break loose from any one 
 of them is to be in peril of damnation. The 
 first of the five pillars of religion, according to 
 the Koran and Tradition, is Confession. 
 
What Moslems Believe and Practise 69 
 
 Mohammedanism has the shortest creed in Confession of 
 the world, and it has been oftener repeated, and *^^ ^"^'^ 
 has perhaps had more power over those that 
 uttered it than any other. The creed is so brief 
 that it has needed no revision for thirteen cen- 
 turies. It is taught to infants, and whispered 
 in the ears of the dying. Five times a day it 
 rings out in the call to prayer in the whole Mos- 
 lem world: ^'La-ilaka-illa-llahu; Muhammadu- 
 Rasulu- alldhJ' "There is no god but God; 
 Mohammed is the apostle of God." On every 
 occasion this creed is repeated by the believer. 
 It is the key to every door of difficulty. It is 
 the watchword of Islam. These words they in- 
 scribe on their banners and on their door-posts. 
 They appear on all the early coins of the caliphs. 
 This creed of seven Arabic words rings out in 
 every Moslem village from the Philippines to 
 Morocco. One hears it in the bazaar and the 
 street and the mosque; it is a battle-cry and a 
 cradle-song, an exclamation of delight and a 
 funeral dirge. 
 
 Surely this diligent, constant, almost fanatic Effects 
 use of their short creed as a public confession 
 has been not only a strength to Islam, but one 
 of the chief factors in its rapid spread. The 
 very impetuosity and frequency of its repetition 
 has often persuaded ignorant men of its truth 
 by the impetus of its proclamation. 
 
70 The Moslem World 
 
 Prayer The fact that Moslems pray often, early, and 
 
 earnestly has elicited the admiration of many 
 travelers, who, ignorant of the real character 
 and content of Moslem prayer, judge it from a 
 Christian standpoint. What the Bible calls 
 prayer and what the Moslem calls by the same 
 name are, however, to a degree, distinct con- 
 ceptions. The devotions of Islam are essen- 
 tially vain repetitions, for they must be said in 
 the Arabic language by all Moslems, whether in 
 Canton or Calcutta, in Sokoto or Singapore. 
 Three fourths of the Mohammedan world pray 
 five times daily in an unknown tongue. Yet 
 their prayers are persistent and often sincere. 
 Mohammed used to call prayer "the pillar of 
 of religion" and "the key of paradise." 
 Facing /pj^g f^^^^ requirement of correct prayer is that 
 
 Mecca it be in the right direction, that is, toward the 
 
 Kaaba at Mecca. Because of this, private 
 houses, as v/ell as mosques, all over the Moham- 
 medan world, are built accordingly, and not on 
 meridian lines. It is often pathetic to hear a 
 wayfarer or a Moslem who travels on an ocean 
 steamer ask which is the proper direction to turn 
 at the hour of prayer. To pray with one's back 
 to Mecca would be unpardonable. Many Mos- 
 lems carry a pocket-compass on their journeys 
 to avoid all possible errors of this charac- 
 ter. 
 
What M'oslems Believe and Practise 71 
 
 Another necessary prehminary to every Mos- Ablution or 
 lem prayer is legal purification. Whole books Beforr*^°" 
 have been written on this subject, describing Prayer 
 the occasions, method, variety and effect of 
 ablution by water, or, in its absence, by sand. 
 In Mohammedan works of theology there are 
 chapters on the proper way of washing, on the 
 use of the toothbrush, on the different kinds 
 of water allowed for ablution, and on all the 
 varieties of un cleanness. 
 
 The five proper times for prayer are at dawn, ^'"^^^ ^°^ 
 just after high noon, two hours before sunset, 
 at sunset, and again two hours after. It is for- 
 bidden to say morning prayers after the sun is 
 risen, and the believer must face Mecca while 
 standing and kneeling to pray. 
 
 The words repeated during this exercise con- wcrcisUsed 
 sist of Koran phrases and short chapters, which 
 include praise, confession, and a prayer for 
 guidance. Often the chapters chosen have no 
 connection with the topic of prayer. Personal 
 private petitions are allowed after the liturgical 
 prayers, but they are not common. The least 
 departure from the rule in purification, posture, 
 or method of prayer nullifies its effect, and the 
 worshiper must begin over again. Special prayer 
 is obligatory at an eclipse of the sun or moon and 
 on the two Moslem festivals. It has been cal- 
 culated that a pious Moslem repeats the same 
 
72 
 
 The Moslem World 
 
 form of prayer at least seventy-five times a 
 day! 
 Call to Prayer xhe Call to prayer heard from minarets five 
 times daily in all Moslem lands is as follows: 
 The muezzin cries it in a loud voice and always 
 in the Arabic language: "God is most great! 
 God is most great ! God is most great ! God is 
 most great! I testify that there is no god but 
 God! I testify that there is no god but God! 
 I testify that Mohammed is the apostle of God ! 
 I testify that Mohammed is the apostle of God ! 
 Come to prayer! Come to prayer! Come to 
 prosperity! Come to prosperity! God is most 
 great ! God is most great ! There is no god but 
 God!" In the call to early morning prayer the 
 words "prayer is better than sleep" are added 
 twice after the call to prosperity. 
 
 The month of fasting was probably borrowed 
 by Mohammed from the Christian Lent. There 
 are many traditions that tell how important 
 fasting is. Let one suffice: "Every good act 
 that a man does shall receive from ten to seven 
 hundred rewards, but the rewards of fasting 
 are beyond bounds, for fasting is for God alone 
 and he will give its rewards." The chief Moslem 
 fast is that of the month of Ramazan.^ The 
 fast is extremely hard upon the laboring classes 
 
 1 This is the ninth month of the Moslem year, but because they 
 have a lunar calendar it can occur at any season. At present Rama- 
 zan corresponds to January, and the days are short. 
 
 Month of 
 Fasting 
 
THt" KAAHA 
 THE KA.ABA.Of^ BEIT ALLAH. iS THE PRAYER- CEIVTER OF THE 
 MOHAMMEDAN WORLD AND THE OBJECTIVE POINT OF THOUSANDS 
 OF PILORIMS EVERY YEAR. ACCORDING TO MOSLEM WRITERS IT WAS 
 FIRST CONSTRUCTED IN HEAVEN 2,000 YEARS BEFORF THE CREATION 
 OF THE WORLD. ADAM.THE FIRST MAN.BUILT THE HAABA ON FARTH 
 EXACTLY UMDER THE SPOT OCCUPIED BY ITS PERFECT MODEL IN HEAVEN ^ 
 
What Moslems Believe and Practise 73 
 
 when, by the changes of the lunar calendar, it 
 falls in the heat of summer, when the days are 
 long. Even then it is forbidden to drink a 
 drop of water or take a morsel of food. Yet 
 it is a fact that Mohammedans, rich and poor, 
 spend more on food in that month than in any 
 other month of the year ; and it is also true that 
 physicians have a run of patients with troubles 
 from indigestion at the close of this religious 
 fast! The explanation is simple. Although the 
 fast extends over one lunar month, it only 
 begins at dawn and ends at sunset each day. 
 During the whole night it is usual to indulge in 
 pleasure, feasting, and dinner parties. This 
 makes clear what Mohammed meant when he 
 said that "God would make the fast an ease and 
 not a difficulty." 
 
 The hours during which fasting is prescribed Extent of 
 are to be sacredly observed. Not only is there 
 total abstinence from food and drink, but bath- 
 ing, smoking, taking snuff, smelling a flower, 
 and the use of medicine are prohibited. I have 
 even heard Moslem jurists discuss whether hypo- 
 dermic medication was allowed during the fast 
 period. In eastern Arabia the use of an eye- 
 lotion even is considered as equivalent to break- 
 ing the fast. The law provides, however, that 
 infants, idiots, the sick, and the aged are ex- 
 empted from observing this fast. 
 
74 
 
 The Moslem World 
 
 Legal Alms 
 
 Hospitality 
 
 The Annual 
 Pilgrimage 
 
 Zakat or legal alms were in the early days of 
 Islam collected by the religious tax-gatherer, 
 as they are still in some Mohammedan countries. 
 Where Moslems are under Christian rule, how- 
 ever, the rate is paid out by each Mohammedan 
 according to his own conscience. The rate 
 varies greatly, and the different sects disagree 
 as to what was the practise of the prophet. 
 Moreover, it is difficult to find a precedent in 
 the customs of pastoral Arabia for the present 
 methods of acquiring and holding property in 
 lands touched by civilization. The greatest de- 
 tails are given, for example regarding zakat on 
 camels, but there is no precedent for zakat on 
 city lots or on railway bonds! One fortieth of 
 the total income is about the usual rate. The 
 tithe of the Old Testament was a much larger 
 portion and was supplemented by many free- 
 will offerings. 
 
 The wonderftil and cheerful hospitality of 
 so many Moslem peoples finds here, in part, 
 its religious ground and explanation. It is a 
 religious duty to be hospitable. Mohammed 
 excelled in this Semitic virtue himself, and left 
 a noble example to his followers. Arabia is a 
 land without hotels, but with lavish hospitality 
 nearly everywhere. The same is true of other 
 Moslem lands. 
 
 The pilgrimage to Mecca is not only one of 
 
What Moslems Believe and Practise 75 
 
 the pillars of the religion of Islam, but it has 
 proved one of the strongest bonds of union and 
 has always exercised a tremendous influence as 
 a missionary agency. Even to-day the pil- 
 grims who return from Mecca to their native 
 villages in Java, India, and west Africa are 
 fanatical ambassadors of the greatness and glory 
 of Islam. From an ethical standpoint, the 
 Mecca pilgrimage, with its superstitious and 
 childish ritual, is a blot upon Mohammedan 
 monotheism. But as a great magnet to drav/ 
 the Moslem world together with an annual and 
 ever-widening esprit de corps, the Mecca pil- 
 grimage is without a rival. The number of 
 pilgrims that come to Mecca varies from year to 
 year. The vast majority arrive by sea from 
 Egypt, India, and the Malay Archipelago. The 
 pilgrim caravan from Syria and Arabia by land 
 is growing smaller every year, for the roads are 
 very unsafe. It will probably increase again 
 on the completion of the Hejaz railway from 
 Damascus to Mecca. All told, the present num- 
 ber is from sixty to ninety thousand pilgrims 
 each year. 
 
 For the details of the pilgrimage one must observances 
 read Burckhardt, Burton, or other of the dozen 
 travelers who have risked their lives in visiting 
 the forbidden cities of Islam. In brief, the 
 ceremonies are as follows: After donning the 
 
76 The Moslem World 
 
 garb of a pilgrim and performing the legal 
 ablutions, the pilgrim visits the sacred mosque 
 and kisses the Black Stone. He then runs 
 around the Kaaba seven times, next he offers a 
 prayer: **0 Allah, Lord of the Ancient House, 
 free my neck from hell-fire and preserve me 
 from every evil deed; make me contented with 
 the daily food thou givest me, and bless me in 
 all thou hast granted." At "the place of 
 Abraham" he also prays; he drinks water from 
 the sacred well of Zemzem and again kisses the 
 Black Stone. Then the pilgrim runs between 
 the hills of Safa and Marwa near Mecca. On 
 his return he stops at Mina and stones three 
 pillars of masonry known as the ** Great Devil," 
 "the middle pillar," and the "first one" with 
 seven small pebbles. Finally there is the sacri- 
 fice of a sheep or other animal as the climax of 
 the pilgrim's task. The whole pilgrimage is, as 
 some Moslems confess, "a fragment of incom- 
 prehensible heathenism taken up undigested 
 into Islam." And as regards the veneration 
 for the Black Stone, there is a tradition that the 
 Caliph Omar remarked: "By God, I know that 
 thou art only a stone and canst grant no benefit 
 or do no harm. And had I not known that the 
 prophet kissed thee I would not have done it." 
 Kaaba and 'phg Kaaba and its Black Stone merit at least 
 
 Black Stone ... . , . i 
 
 a paragraph, since they are the center toward 
 
What Moslems Believe and Practise 77 
 
 which, as toward the shrine of their religion, 
 the prayers and pilgrim- journeys of millions 
 have gravitated for thirteen centuries. The 
 story goes that when Adam and Eve fell from 
 Paradise, Adam landed on a mountain in Ceylon 
 and Eve fell at Jiddah,^ on the western coast of 
 Arabia. After a hundred years of wandering 
 they met near Mecca and here Allah constructed 
 for them a tabernacle on the site of the present 
 Kaaba. He put in its foundation the famous 
 stone, once whiter than snow, but since turned 
 black by the kisses of pilgrims. 
 
 The Kaaba or Moslem temple at Mecca stands Setting of the 
 in an oblong space 250 paces long by 200 broad. 
 This open space is surrounded by colonnades used 
 for schools and as the general rendezvous of pil- 
 grims. It is in turn surrounded by the outer 
 temple wall, with its nineteen gates and six 
 minarets. The Mosque is of much more recent 
 date than the Kaaba, which was well known as 
 an idolatrous Arabian shrine long before the 
 time of Mohammed. The Sacred Mosque and 
 its Kaaba contain the following treasures: the 
 Black Stone, the well of Zemzem, the great pul- 
 pit, the staircase and the Kubattein, or two 
 small mosques of Kaab and Abbas. The re- 
 mainder of the space is occupied by pavements 
 and gravel arranged to accommodate and dis- 
 
 ^ Jiddah signifies "grandmother," 
 
78 
 
 The Moslem World 
 
 The Black 
 Stone an 
 Aerolite 
 
 Dtrtyto Make 
 Pilgrimage 
 
 Other 
 
 Religious 
 
 Practises 
 
 Circumcision 
 
 tinguish the four orthodox sects in their devo« 
 tions. 
 
 The Black Stone is undoubtedly the oldest 
 treasure of Mecca. Stone-worship was an Ara- 
 bian form of idolatry in very ancient times, and 
 relics of it remain in many parts of the peninsula. 
 Maximus Tyrius wrote in the second century, 
 **The Arabians pay homage to I know not what 
 god, which they represent by a quadrangular 
 stone." It is probably an aerolite and owes its 
 reputation to its fall from the sky. 
 
 The pilgrimage to Mecca is incumbent on 
 every free Moslem, male or female, who is of 
 age and has sufficient means for the journey. 
 Many of them, unwilling to undergo the hard- 
 ship of the journey, engage a substitute, and 
 thus purchase the merit for themselves. Most 
 Moslems also visit the tomb of Mohammed at 
 Medina and claim the prophet's authority for 
 this added merit. The Shiah Moslems visit 
 Kerbela and Meshad Ali, where their martyr- 
 saints are buried. 
 
 In addition to what is said about these ''five 
 pillars" of the faith, a word is necessary regard- 
 ing certain other Moslem practises, if we are to 
 complete the sketch of e very-day religion. 
 
 Circumcision, although not once alluded to in 
 the Koran, is the initiative rite among all Mos- 
 lems everywhere, and in that respect it corre 
 
1 ¥~ 
 
 r^^^ 
 
 .♦.t. 
 
 
 ^0^ 
 J^'^ 
 
 :o: 
 
 :o: 
 
 :o: 
 
 :o: 
 
 ■■■■■ 
 
 ■■■■■ 
 
 
 
 ■■■■1 
 
 ■■■■■ 
 
 ■■■■■■rf^!!!!^ 
 
 
 ^-^MOSl^EM PILORinS GOING TO THE 
 
 ^^t Tomb OF iMOSE3 , EAST oj* JERUaALEM. 
 ^ *XU 
 
 
What Moslems Believe and Practise 79 
 
 spends somewhat to baptism. Its performance 
 is attended with religious festivities, and its 
 omission is equivalent to a denial of the faith. 
 Its observance is founded upon tradition, that 
 is, the custom of Mohammed. 
 
 Moslems have two great feast days; one on Feasts and 
 the first day after Ramazan, when the long 
 fast is broken, and the other the great feast, 
 which is the Feast of Sacrifice, The first of these 
 feasts is especially a time for rejoicing and alms- 
 giving. Special public prayer is held and a 
 sermon is delivered to the vast assemblies in the 
 open air. All wear their best dress, generally 
 new clothing, and even the women don all their 
 jewels while they celebrate the feast in the 
 zenana or the harem with amusements and 
 indulgences. 
 
 The Feast of Sacrifice is observed by animal Feast of 
 sacrifices simultaneously celebrated ever3rwhere. 
 It is held in commemoration of Abraham's will- 
 ingness to sacrifice Isaac, or, as the Moslems 
 believe, Ishmael. It is a notable fact and an 
 enigma that while Mohammed professed to 
 abrogate the Jewish ritual and ignored the 
 doctrine of an atonement, even denying the 
 fact of our Savior's crucifixion, he yet made 
 the Day of Sacrifice the great central festival 
 of his religion. 
 
 A religious war, or jahad, against infidels is -vvaj. 
 
8o The Moslem World 
 
 a duty plainly taught by the Koran and by tra- 
 dition, for example: "Kill those who join other 
 gods with God, wherever ye shall find them."^ 
 And a dozen other passages command believers 
 to make war, to kill, and to fight in the path of 
 God. Some apologists for Islam attempt to 
 avoid the fact of an appeal to use the sword by 
 interpreting these passages in a semi-spiritual 
 way, and they even try to make jahad mean a 
 sort of Christian Endeavor Society for propa- 
 gating Islam! But Marcus Dods replies with 
 truth: "The man must shut his eyes to the 
 broadest and most conspicuous facts of the 
 history of Islam who denies that the sword has 
 been the great means of propagating this re- 
 ligion. Until Mohammed appealed to the 
 sword his faith made very little way." The 
 history of the Wahabis of Arabia in the nine- 
 teenth century, the Armenian massacres, the 
 Mahdis of the Sudan and of Somaliland, and 
 the almost universal hope among Moslems to 
 use the power of the sword again — all these 
 are proofs that jahad is one of the religious 
 forces of Mohammedanism which Christendom 
 cannot afford to ignore. The sword is in its 
 sheath to-day, and we hope it will stay there. 
 May the sword of the Spirit soon win such vic- 
 tories in Moslem lands that love shall take 
 
 ^ Sura q:s. 
 
What Moslems Believe and Practise 8i 
 
 the place of hatred and the Prince of Peace 
 rule all hearts and all Moslem lands! 
 
 QUESTIONS ON CHAPTER III 
 
 Aim: To Estimate the Effect on Personal Charac- 
 ter OF Moslem Faith and Practise 
 
 1. Quote the Old Testament passages from which 
 you derive what are to you the most significant 
 ideas of God. 
 
 2. How would you sum up the attributes of the 
 God of the Old Testament? 
 
 3. Quote the New Testament passages from 
 which you derive your ideas of God. 
 
 4. In what ways does the character of Christ 
 enrich your ideas of God? 
 
 5. In what ways are they enriched by your belief 
 as to the Holy Spirit? 
 
 6. Sum up your ideas as to the character of God. 
 
 7. What practical consequences should these ideas 
 have for your own personal life? 
 
 8. What consequences as to your relations to- 
 ward others? 
 
 9. What, as to your missionary ideals and spirit? 
 10. Subtract from your own ideals of God those 
 
82 The Moslem World 
 
 which Moslems do not have, and try to im- 
 agine the result. 
 
 11. What do you think would be the practical con- 
 sequences to your life of belief in such a 
 Being? 
 
 12. What motives would you have for growth in 
 character ? 
 
 13. What would be the character of the missionary 
 spirit fostered by such a belief? 
 
 14. In what ways do you think your life would be 
 different if you believed in Jinn? 
 
 15. What are the practical advantages of the Mos- 
 lem belief in the Koran as the absolutely un- 
 corrupted word of God? 
 
 16. What are the disadvantages of this belief? 
 
 17. What is likely to be the effect on the develop- 
 ment of Islam of the vagueness of so much of 
 the Koran? 
 
 18. Would it be better to have Christ mentioned, 
 as he is in Moslem teaching, or not at all? 
 
 19. What do you think would be the practical 
 eflfect on character of the Moslem idea of 
 heaven ? 
 
 20. Name some possible good effects of a belief 
 in strict predestination. 
 
 21. What are the evil effects of this belief on indi- 
 vidual character and on society? 
 
 22. What have been the principal advantages to 
 Islam, as a system, of the prescriptions as to 
 prayer? 
 
What Moslems Believe and Practise 83 
 
 23. Try to imagine what prayer of this kind would 
 mean to you. 
 
 24. What sort of character would you expect in a 
 man who had been taught from childhood to 
 pray only in this way? 
 
 25. What do j'ou think would be the principal 
 effects on those present of the pilgrimage to 
 Mecca, with its ceremonies? 
 
 26. Sum up the principal advantages of the stereo- 
 typed character of IMoslem religions practise. 
 
 27. Sum up the principal disadvantages. 
 
 REFERENCES FOR ADVANCED STUDY 
 -CHAPTER III 
 
 I. Moslem Idea of God. 
 
 Clarke: The Great Religions, Vol. II, p. 68. 
 
 Johnstone: ]\Iuhammad and His Power, 197-201. 
 
 Noble : The Redemption of Africa, 73. 
 
 St. Clair Tisdall : The Religion of the Crescent, 9-24. 
 
 Sell : The Faith of Islam, 185-209. 
 
 Smith: The Bible and Islam, IV. 
 
 Wherry: Islam and Christianity in the Far East, 
 
 32-34- 
 Zwemer: The Moslem Doctrine of God, I, II, VIII. 
 
 II. Moslem Belief in Angels and Jinn. 
 
 Gilman: Saracens, 15, 17, 62. 
 
 Hughes: A Dictionary of Islam. (See Articles.) 
 
84 The Moslem World 
 
 Macdonald: Muslim Theology, Jurisprudence, and 
 
 Constitutional Theory, 76, 281, 283, 286. 
 Sell : The Faith of Islam, 226-235. 
 
 III. Moslem Belief Regarding Jesus Christ. 
 
 Bate: Studies in Islam, 57, 68, 69, 71, 342, 346. 
 Hughes: A Dictionary of Islam, 229-235. 
 Sell : The Faith of Islam, 239-240, 248, 249, 265. 
 Wherry: Islam and Christianity in the Far East, 144. 
 Zwemer: The Moslem Doctrine of God, 83-89. 
 
A GENERAL VIEW OF THE 
 MOSLEM WORLD 
 
 85 
 
It is often said by fools, or by those who think 
 thereby to make favor with the great, *' The curse of 
 God upon the Christian " ; *' May hell consume the un- 
 believer, his household, and his possessions. " These 
 are unbecoming words, for curses pollute the lips of 
 the curser, and the camel lies in wait for the driver 
 who smites him unjustly. . . . He must be blind 
 who sees not what the English have wrought in Egypt : 
 the gates of justice stand open to the poor; the streams 
 flow through the land, and are not stopped at the order 
 of the strong; the poor man is lifted up and the rich 
 man pulled down, the hand of the oppressor and the 
 briber is struck when outstretched to do evil. . . . 
 
 — A Moslem's view 
 
 The time has come for the Church of Christ seriously 
 to consider her duty to this large fraction of our race. 
 It is not to be supposed that a Church guided and in- 
 spired by an Almighty Leader will neglect a duty 
 simply because it is difficult and calls for faith and 
 fortitude. It is especially/ foreign to the spirit of 
 American Christianity to slight a task because it is 
 hard, or ignore a question of moral reform or re- 
 ligious responsibility because it looks formidable. 
 
 — James S. Dennis 
 
 86 
 
IV 
 
 A GENERAL VIEW OF THE MOSLEM 
 WORLD 
 
 If we regard numbers, Islam is among the 
 mightiest of all the non-christian reUgions; as 
 regards its geographical distribution, it is the 
 only religion besides Christianity which holds a 
 world-em-pire of hearts in its grasp; and its 
 wonderful and rapid spread proves beyond a 
 doubt that it is a great missionary rehgion and 
 aims at world-conquest. Mecca has become 
 the religious capital and the center of universal 
 pilgrimage for one seventh of the human race. 
 Islam in its present extent embraces three con- 
 tinents and counts its behevers from Sierra 
 Leone, in Africa, to Canton, in China, and from 
 Tobolsk, Siberia, to Singapore and Java. In 
 Russia Moslems spread their prayer-carpets 
 southward toward Mecca; at Zanzibar they look 
 northward to the Holy City; in Kan-su and 
 Shen-si millions of Chinese Moslems pray 
 toward the west, and in the wide Sudan they 
 look eastward toward the Beit Allah and the 
 Black Stone — a vast Moslem brotherhood. 
 87 
 
 A World-wide 
 Religion 
 
8S 
 
 The Moslem World 
 
 One Language 
 and Many 
 Races 
 
 Numbers 
 
 Arabic is the language of the Koran, but 
 there are millions of Moslems who cannot un- 
 derstand a single sentence of Mohammed's 
 book, for they speak other languages. On the 
 streets of Mecca one may see drawn together 
 by a common faith the Turkish effendi in Paris 
 costume, with Constantinople etiquette; the 
 half -naked Bedouin of the desert; the fierce 
 Afghan mountaineer; the Russian trader from 
 the far north; the almond-eyed Moslem from 
 Yun-nan ; the Indian graduate from the Calcutta 
 universities; Persians, Somalis, Hausas, Jav- 
 anese, Sudanese, Egyptians, Berbers, Kabyles, 
 and Moors. Mecca at the time of the annual 
 pilgrimage has a pilgrim population of about 
 sixty thousand, and among them are representa- 
 tives of every nation under heaven. 
 
 It is manifestly impossible to obtain anything 
 better than a careful estimate of the total Mo- 
 hammedan population of the globe, for so many 
 lands that are prevaiHngly Moslem have never 
 had a census nor heard of one, and there is 
 great uncertainty as to the total population 
 of large districts in Africa and of the western 
 provinces of China. The following estimates 
 of the total Moslem population of the world 
 lead to the belief that there are about two 
 hundred and twenty-five million people who 
 are nominally Mohammedans: 
 
View of the Moslem World hg 
 
 Statesman's Year-Book, 1890 203,600,000 
 
 Brockhaus, Convers-Lexikon, 1894 175,000,000 
 
 Mvihert^axiSQnfVerbreitungdes Islams, 1897 259,680,672 
 S. M. Zwemer, Missioitary Review of the 
 
 World, 1898 196,491,842 
 
 Algemeine Missions Zeitschrift, 1902 175,290,000 
 
 H.Wichmann, in Justus Perthes'yl^Zaj, 1903 240,000,000 
 William Curtis, in Syria and Palestine, 
 
 1903 300,000,000 
 
 Encyclopedia of Missions, 1904 193,550,000 
 
 The Mohammedan World of To-day. (Cairo 
 
 Conference, 1907) 232,966,170 
 
 The discrepancy in these figures depends al- varying 
 
 . . ^ . . « . Estimates 
 
 most entirely on the varymg estimates of the in two Fields 
 number of Moslems in the Sudan and in China. 
 For the rest of the world there seems to be 
 agreement. 
 
 To begin with Africa, where Islam has cov- isiamin 
 
 ^ . . ^ . Africa 
 
 ered the largest area m its conquest and mis- 
 sionary propaganda, the stronghold of Moham- 
 medanism Hes along the Mediterranean. North 
 of twenty degrees latitude the Moslems consti- 
 tute ninety-one per cent, of the total popula- 
 tion. Thirty-three per cent, of Africa's entire 
 population is Mohammedan, or about fifty 
 million souls out of the whole number, one 
 hundred and fifty millions. South of the equa- 
 tor there are already over four million Moham- 
 medans and in the Congo Free State there are 
 said to be nearly two millions. 
 
90 
 
 The Moslem World 
 
 Most Rapid 
 Spread 
 
 Islam in Asia 
 and Europe 
 
 Dr. W. R. Miller, for some years a mission- 
 ary in west Africa, states that " Islam seems 
 to be spreading in Lagos, the Yoruba country, 
 Sierra Leone, and the French Sudan; but in 
 most of these places, as also in the Nupe country, 
 it is of a very low order, and in the presence 
 of a vigorous Christian propaganda it will not 
 finally add strength to Islam Still, the num- 
 ber of Moslems is undoubtedly increasing rap- 
 idly. 
 
 Unless the Church awakes to the peril of 
 Islam she may once more be defeated in 
 Africa. **The spread of Islam in Africa is 
 one of the most striking phenomena of the 
 nineteenth century and taken in connection 
 with the cultural revival of the Moslem world 
 in Asia is the feature of the situation which 
 is of the gravest import. There are three cur- 
 rents of Mohammedanism which are spread- 
 ing in Africa, — ^from the Upper Nile, from Zan- 
 zibar into the Congo region, and lastly up the 
 Niger basin. Christianity, which is only a 
 feeble plant in these regions, is likely to be over- 
 whelmed altogether, just as the flourishing 
 North African Church was overwhelmed by the 
 Arabs at an earlier stage of history." 
 
 Out of the total world population there are 
 about one hundred and seventy million Mos- 
 lems in Asia and about five milUons in Europe. 
 
View of the Moslem World 91 
 
 Generally speaking, one fifth of the total popu- 
 lation of Asia is Mohammedan. The following 
 countries in Asia are predominantly and some 
 almost wholly Moslem: Arabia, Asia Minor, 
 Mesopotamia, Turkestan, Bokhara, Khiva, 
 Persia, Afghanistan, Baluchistan, Java, Su- 
 matra, Celebes, and the southern islands of the 
 PhiHppine group. In Syria and Armenia the non- 
 Moslem population outnumbers that of Islam. 
 
 The chief numerical strength of the Moham- Moslem 
 medan faith, however, is in India, which has a strongholds 
 larger Moslem population than all Africa and 
 far more than the total populations of Arabia, 
 Persia, Egypt, and the Turkish Empire com- 
 bined. By the last census the number of Mos- 
 lems in India is 62,458,077. In Bengal, includ- 
 ing Assam, there are 27,076,733, and in the 
 Punjab, 12,183,345. In the Dutch East Indies 
 there are about twenty-nine million Moslems out 
 of a total population of thirty-six millions. The 
 number of Moslems in China is variously given 
 from twenty to thirty or even forty millions. 
 The largest number is in the province of Kan-su, 
 in the extreme northwest, where 8,550,000 are 
 reported. Some 6,500,000 are found in Shen-si, 
 in the north, and 3,500,000 in Ytin-nan, in the 
 extreme southwest. 
 
 In the Philippines there are about 300,000 The Philippines 
 
 ^^ ^ and Russia 
 
 Moslems, mostly in the southern group of is- 
 
by Languages 
 
 92 The Moslem World 
 
 lands. The total number of Moslems in the 
 Russian Empire, chiefly in Asia, according to 
 the last census, is 13,906,972, which equals 9.47 
 per cent, of the total population, while the Rus- 
 sian Jews number only 3.55 per cent. For other 
 lands see the map at the end of the book. 
 Distribution f[iQ sacrcd language of Islam is Arabic. Mo- 
 
 hammed called it the language of the angels. 
 And the Arabic Koran is to this day the text- 
 book in all Moslem schools the world over. 
 Arabic is the spoken language not only of 
 Arabia, but is used all over Syria, Palestine, 
 and the whole of northern Africa. As a written 
 language it has thousands of readers in every 
 part of the Moslem world; and yet to four 
 fifths of the believers Arabic is a dead lan- 
 guage and not understood by the people. But 
 all public-worship and all daily prayer must be 
 in the Arabic tongue. In the Philippine Islands 
 the first chapter of the Arabic Koran is re- 
 peated before dawn paints the sky red. The 
 refrain is taken up in Moslem prayers at Peking 
 and is repeated across the whole of China. It is 
 heard in the valleys of the Himalayas and on 
 "The Roof of the World." A little later the 
 Persians pronounce these Arabic words, and 
 then across the peninsula the muezzins call the 
 "faithful" to the same prayer. At the waters 
 of the Nile the cry, "Allahu Akbar," is again 
 
View of the Moslem World 93 
 
 sounded forth, ever carrying the Arab speech 
 westward across the Sudan, the Sahara, and 
 the Barbary States, until it is last heard in the 
 mosques of Morocco. 
 
 As the speech of the Moslem conquest, ^^^^^ Upon 
 the influence of the Arabic language on other Llnguages 
 tongues and peoples has been great, ever 
 since the rise of Islam. The Persian language 
 adopted the Arabic alphabet and a large 
 number of Arabic words and phrases. As for 
 Hindustani, three fourths of its vocabulary 
 consists of Arabic words or Arabic words de- 
 rived through the Persian. The Turkish lan- 
 guage also is indebted for many words taken 
 from the Arabic and uses the Arabic alphabet. 
 The Malay language, through the Moslem con- 
 quest, was also touched by Arabic influence and 
 Hkewise adopted its alphabet. In Africa its 
 influence was yet more strongly felt. The 
 language extended over all the northern half 
 of the continent and is still growing in use to- 
 day. But Islam spread even more rapidly than 
 did the language of the Koran, and in conse- 
 quence the Mohammedan world of to-day is 
 no longer of one speech, but polyglot.* The 
 
 ^ An approximate estimate shows that 62,000,000 Moslems speak 
 the languages of India; only 45,000,000 speak Arabic as their mother 
 tongue; 27,000,000 use African languages other than Arabic; 30,000,- 
 000 Moslems m China, Chinese -Turkestan and among the Chinese of 
 Southern Asia speak Chmese; 2q, 000, 000 the languages of the Malay 
 Archipelago; and other millions Turkish Slavonic and Turkish. 
 
94 
 
 The Moslem World 
 
 Bible in 
 Every Moslem 
 Language 
 
 Chief Moslem 
 Sects. Sunnis 
 
 Mohammedans, so far from thinking, as some 
 suppose, that the Koran is profaned by a trans- 
 lation, have themselves made translations, but 
 always interlinear ones with the original text, 
 into Persian, Urdu, Pushtu, Turkish, Javan, 
 Mala3^an, and two or three other languages, 
 but such copies of the Koran in two languages 
 are, however, expensive and rare. 
 
 The table below shows at once the polyglot 
 character of Islam and the splendid array of 
 weapons prepared in God's providence for the 
 spiritual conquest of the Moslem world. ^ The 
 Bible speaks every Moslem language to-day and 
 is winning its way against the Arabic Koran. 
 
 The number of Moslem sects is far in excess 
 of those in the Christian religion. The two 
 
 1 Table showing into which languages, spoken by Moslems as 
 their vernaculars, the Bible has been translated in whole or in part: 
 
 1. Arabic: whole Bible. 
 
 2. Persian: w^hole Bible. 
 
 3. Urdu: whole Bible. 
 
 4. Turkish- 
 
 Ottoman; whole Bible. 
 Azarbaijani: whole Bible. 
 Uzbek: four Gospels. 
 Bashkir: four Gospels. 
 Jagatai: St. Matthew. 
 Kalmuk: New Testament. 
 Karass: New Testament. 
 
 5. Pashto: whole Bible. 
 
 6. Bilochi: portions. 
 
 7. Malay — 
 
 gj^hf portions. 
 
 8. Javanese: portions. 
 p. Kiswahili : whole Bible. 
 lo. Hausa: portions. 
 
 II. Kurdish — 
 
 Kirmanshahi : foxxr Gospels; 
 
 also the New Testament in 
 
 another dialect of Kurdish, 
 
 bitt printed in Armenian 
 
 characters. 
 Bengali (Musalmani); por- 
 
 tions. 
 Chinese: whole Bible. 
 Ki-ganda: whole Bible. 
 Berber: two Gospels. 
 Kabyle: New Testament. 
 Albanian: New Testament. 
 i8. Kashmiri: whole Bible (but 
 
 not in Arabic character for 
 
 Moslems). 
 
 19. Gujarati: whole Bible (but 
 
 not in Arabic character). 
 
 20. Punjabi: Bible (parts in Ara- 
 
 bic character and in lan- 
 guage understood by Mos- 
 len 
 
 ems). 
 -Methods of Mission Work Among Moslems, 87, 88. 
 
View of the Moslem World 95 
 
 chief sects to-day are the Sunnis and the Shiahs. 
 The former are the followers of tradition and 
 are the orthodox sect. To them the Koran is 
 the Procrustean bed for the human intellect. 
 Everything is measured by its standard. This 
 sect has four schools of jurisprudence which dif- 
 fer in many details from the ritual and civil law. 
 
 The Shiahs are the partizans of the house of shiahs 
 AH, and they assert that he should have been 
 the first of the caliphs after Mohammed's death. 
 So great is their hatred toward the earlier caliphs 
 that in one of their festivals three images of 
 dough filled with honey are made to represent 
 Abu Bekr, Omar, and Othman, which are then 
 stuck with knives and the honey is sipped as 
 typical of the blood of the usurping caliphs! 
 The festival is named Ghadir, from the place in 
 Arabia where their traditions say Mohammed 
 declared Ali his rightful successor. 
 
 The present poHtical division of the Moham- Political 
 medan world is a startling evidence of the finger 
 of God in history and an unprecedented oppor- 
 tunity for missions. Once Moslem empire 
 was coextensive with Moslem faith. In 907 
 the caHphate included Spain, Morocco, Al- 
 geria, Tunis, TripoH, Egypt, Syria, Arabia, 
 Persia, Turkestan, Afghanistan, Baluchistan 
 and the region around the Caspian Sea. To- 
 day the empire of Abd ul Hamid, caliph of all 
 
96 The Moslem World 
 
 believers, has shrunk to such small proportions 
 that it includes less than sixteen million Mos- 
 lems and covers only Turkey, Asia Minor, 
 Syria, Tripoli, and one fifth of Arabia. The 
 following table shows the present division of 
 the Mohammedan population of the world as 
 regards governments: 
 
 Governingj MOHAMMEDAN POPULATION UNDER CHRISTIAN RULE OR 
 
 Pov/ers PROTECTION 
 
 Great Britain in Africa 20,606,622 
 
 Great Britain in Asia 63,633,683 
 
 84,240,305 
 
 France in Africa 18,803,288 
 
 France in Asia 1,455,238 
 
 20,258,526 
 
 Germany in Africa 2,572,500 
 
 Italy, Portugal, Spain and Belgium, in Africa 2,722,177 
 
 Liberia 600,000 
 
 The United States in Asia 300,000 
 
 The Netherlands in Asia 29,026,350 
 
 Russia in Europe and Asia 15,906,972 
 
 Other States in Europe; Greece, etc 1,360,402 
 
 Australasia and America 68,000 
 
 Grand total under Christian rule i57 5055*232 
 
 UNDER NON-CHRISTIAN AND NON-MOSLEM RULE 
 
 Abyssinia 350,000 
 
 Chinese Empire 30,000,000 
 
 Siam 1,000,000 
 
 Formosa 25,500 
 
 Total 31.375.500 
 
View of the Moslem World 97 
 
 UNDER TURKISH RULE 
 
 Europe 2,050,000 
 
 Africa 1,250,000 
 
 Asia 12,228,800 
 
 Total 15,528,800 
 
 UNDER OTHER MOSLEM RULERS 
 
 Morocco 5,600,000 
 
 Independent Arabia 3,000,000 
 
 Afghanistan 3,982,448 
 
 Persia 8,800,000 
 
 Total 21,382,448 
 
 Grand total under non-christian rule. . . 68,286,748 
 
 We see from this table that the total number Mohamme- 
 of Mohammedans under the rule or protection ch"Ltian^^ 
 of Christian powers is 157,055,232, and it does Rule 
 not require the gift of prophecy to see yet 
 greater future political changes in the Levant, 
 Arabia, and Persia than have taken place in 
 Africa during the past two decades, with the 
 result of adding more millions to this number — 
 and to the responsibility of Christian i^ulers 
 and the Church of Christ. 
 
 Because of age-long warfare for the spread Present 
 of Islam, the whole world came to be regarded unrest, 
 from the days of the caliphs, both by the propa- 
 gandists of the faith and by the rulers of Moslem 
 lands, as divided into two great portions — the 
 Dar-ul-Harb and the Dar-ul-Islam, the territory 
 
98 
 
 The Moslem World 
 
 Striking 
 
 Historical 
 
 Change 
 
 Complaining 
 Appeals 
 
 of war and the territory of Islam. These two 
 divisions, one of which represented the lands 
 of infidels and darkness, the other of true 
 behevers and light, were supposed to be in a 
 continual state of open or latent belligerency 
 until Islam should have absorbed the lands of 
 infidelity or made them subject. 
 
 But history has turned the tables, as we have 
 seen, and five sixths of the two hundred and 
 twenty-five millions of "true believers" are now 
 under non-Moslem rule. In proportion, therefore, 
 as during the past century the political independ- 
 ence of Moslem countries was threatened or an- 
 nihilated, there arose unrest, envy, and open or 
 secret rebellion against non-Moslem rule. The 
 pilgrims meeting at Mecca from distant lands 
 all had the same story to tell — ^the infidel gov- 
 ernments were taking possession of the Mo- 
 hammedan world. 
 
 Fifty years ago an Arabic pamphlet was sent 
 out by a learned theologian at Mecca, entitled 
 "General Advice to the Kings and Peoples of 
 Islam." It drew attention to the steadily in- 
 creasing political power of Christian nations, 
 to the crying wrongs and cruelties committed 
 by them against Islam, and pointed out the 
 only way of escape from total destruction. 
 About three years ago there appeared in a Cairo 
 paper a proclamation to Indians and Egyptians 
 
View of the Moslem World 99 
 
 to rise against England, from which the follow- 
 ing extracts are taken: "It is thus that the 
 Enghsh suck the blood of milHons of Indians, 
 and when a few years ago the cholera broke out, 
 ravaging the country frightfully, the English, 
 instead of using preventive measures, did noth- 
 ing to stop the evil. India has become a place 
 of pleasure-trips and sport for the Britisher. 
 The Indian chiefs give valuable presents to the 
 visitor, who returns richly laden to his country, 
 parading at the same time the honesty, integrity, 
 andincorruptibility of his nation. . . . And 
 then was it not the English government which 
 appointed Warren Hastings, a most ignorant, 
 corrupt, and tyrannical fellow, as ruler over the 
 whole of India? It was only after numberless 
 complaints of crying injustices had reached the 
 Central government that he was dismissed 
 from office. Well, such is the manner of acting 
 of the famous, just, civilized, and moderate 
 Enghsh. Happily their pohcy of infinite 
 treachery and ruse is beginning to burst, and the 
 time of revenge against these insolent, over- 
 bearing, and haughty oppressors has arrived at 
 last. The elongated shadow of the afternoon 
 sun of their power will soon disappear. When 
 his majesty the King of England, in a speech 
 from the throne, said: *We shall accord liberty 
 and independence to the people of the Transvaal, 
 
lOO 
 
 The Moslem World 
 
 in order to facilitate their progress and to secure 
 their attachment to the Crown,' the people of 
 India may well ask, 'Why are similar conces- 
 sions not accorded to India, or are the Indians 
 less capable and less gifted than the South 
 Africans?' And, further, if the English avail 
 themselves of such pretexts, who is the cause 
 of our having remained behind — ^we, the quiet 
 and obedient people, or the so-called disinter- 
 ested, magnanimous teacher? 
 
 "It is all useless to misrepresent facts, for it 
 is patent that there is no difference between 
 India of to-day and between India of the mid- 
 dle ages, and all high-sounding statements about 
 our great strides in civilization are but grandilo- 
 quent, empty talk. Nobody can deny that the 
 Indians were formerly the great owners of cen- 
 tral Asia; their culture was predominant, and 
 some of their towns became the center of learn- 
 ing and knowledge, from which it had spread 
 to the most distant parts of the world. Until 
 quite recently nobody knew scarcely anything 
 about Japan; but unity, coupled with the firm 
 and resolute intention of a handful of men, 
 has produced extraordinary results and van- 
 quished the once much-dreaded power of the 
 North. Afraid of this wonderful success, proud 
 and haughty Albion had to condescend and to 
 seek the friendship and alliance of Japan, which 
 
View of the Moslem World loi 
 
 occupies to-day a foremost rank amongst the 
 great nations of the world, whereas India, hav- 
 ing passed one hundred and fifty years under 
 foreign rule, is still in need of instruction and 
 education. This is what we know as the result 
 of British rule in India. Are we not entitled to 
 ask what will become of Egypt under the rule 
 of the same power; of Egypt, known as the 
 Beauty of the East, the trade center of the 
 world, and the Lord of the Seas ; of Egypt, whose 
 export has lately risen to a height never at- 
 tained by India? We consequently ask: Has 
 the time not come yet when, uniting the sup- 
 pressed wailings of India with our own groans 
 and sighs in Egypt, we should say to each other, 
 'Come and let us be one, following the divine 
 words. Victory belongs to the united forces'?" 
 
 The former French Minister of the Interior, Elements of 
 M. G. Hanotaux, wrote of this same political 
 menace of Islam in Algeria and the French 
 Sudan as a constant peril not only to French 
 rule, but to Christian civilization. "Dangerous 
 firebrands of discontent are ever smoldering 
 under the resigned surface of these conquered 
 races, which have been often defeated but 
 never discouraged. The religious orders of 
 Islam, failing a political leader for the present, 
 are yet keeping their powder dry for the day 
 of the great slaughter and the great victory." 
 
102 The Moslem World 
 
 Solidarity of A Spirit of unrcst obtains also in Java and 
 Islam Sumatra, where Dutch rule, although so favor- 
 
 able to Islam, seems to gall their pride and 
 awaken their desire for autonomy. The editor 
 of the official organ of the Barmen Mission, 
 which has had so much success among the Mo- 
 hammedans in Sumatra, wrote a few years ago: 
 "We have often been forced to observe that the 
 whole Mohammedan world is connected by 
 vSecret threads, and that a defeat which Islam 
 suffers in any part of the world, or a triumph 
 which she can claim, either real or fictitious, 
 has its reflex action even on the work of our 
 missionaries in the Mohammedan part of Su- 
 matra. Thus the recent massacres in Armenia 
 have filled the Mohammedans in this part of 
 Sumatra with pride. They say to the Chris- 
 tians: 'You see now that the Raja of Stamboul 
 (that is, the Sultan of Constantinople) is the 
 one whom none can withstand ; and he will soon 
 come and set Sumatra free, and then we shall 
 do with the Christians as the Turks did with 
 the Armenians.' And it is a fact that a con- 
 siderable number of Mohammedans who were 
 receiving instruction as candidates for baptism 
 have gone back since the receipt of this news." 
 A mass meeting of Indian Moslems, attended 
 by over four thousand persons, was held in 
 Calcutta on Ma}^ 20, 1906, to protest against 
 
View of the Moslem World 103 
 
 the action of the British government in the 
 matter of the Egyptian boundary dispute, and 
 in the resolution passed, "the Mohammedans of 
 Calcutta express profound regret and dissatis- 
 faction at the unhappy policy which has cul- 
 minated in strained relations between His 
 Imperial Majesty, the Sultan of Turkey, the 
 spiritual head of millions of Mohammedans, 
 and the British Government."^ 
 
 This attitude of Moslems to-day toward Chris- i" P^rt a 
 
 1 - Political 
 
 tian governments is sometimes a real danger to scarecrow 
 their civilizing efforts, but is more often used 
 by Moslems themselves as a scarecrow for po- 
 litical purposes. And then, through fear of 
 Moslem fanaticism, real or invented, the Chris- 
 tian powers of Europe grant Islam favors and 
 prestige in Asia and Africa which strict neu- 
 trality in matters of religion would never coun- 
 tenance and which are not shown to the Chris- 
 tian faith. 
 
 Here are some striking examples of this short- Resulting 
 sighted and unchristian policy. In West ch^stian*^ 
 Africa the British Government has become in- interests 
 volved "in backing up Islam politically and 
 inevitably religiously also. Repairing broken- 
 down mosques by order, subscriptions to Mo- 
 hammedan feasts, forcible circumcision of 
 heathen soldiers on enlistment, are some of the 
 
 * Correspondence, The New York Sun, June 20, 1906. 
 
I04 The Moslem World 
 
 ways in which the general trend is indicated." 
 The British Government, while professing to be 
 neutral, hampers Christian missions, but allows 
 Islam freedom to proselytize. In Egypt the 
 British Government is especially favorable to 
 Mohammedan interests and pays undue respect 
 to Moslem prejudices at the expense of Chris- 
 tians. There are glaring instances of injustice 
 against Christians in the courts which, for ex- 
 ample, are also open on Sundays and closed on 
 Fridays. When the Sacred Kaswa, or covering 
 for the Kaaba at Mecca, leaves Cairo, or returns, 
 I was told that British soldiers, as well as native 
 infantry, are drawn up to salute it. And at the 
 Gordon Memorial College, Khartum, the Bible 
 has no place, but the Koran is a required text- 
 book, and Friday is the weekly holiday. If 
 Moslems could be won over to loyalty by such 
 favors and favoritism, surely Java and Sumatra 
 would be an example. The contrary is the case. 
 After many attempts to please Moslems and 
 curry their favor without success, the Dutch 
 government has now wisely changed its atti- 
 tude. Christianity now finds protection and 
 Islam no unfair favors. "Christian chiefs are 
 given a share in judicial administration, so as 
 to counteract the oppression of the Moslems, 
 and Christian missions desiring to begin work 
 in territories still pagan or threatened with Mo- 
 
View of the Moslem World 105 
 
 hammedan propaganda are assisted by the 
 government-" 
 
 There is no doubt that the attitude of all ^"^*"^^, 
 
 Favorable 
 
 European govemrrients will become more and to Missions 
 more favorable to missions among Moslems 
 when they realize the power of the gospel in 
 upHfting Moslem society and transforming 
 character. 
 
 QUESTIONS ON CHAPTER IV 
 
 Aim: To Estimate the Vastness of the Problem 
 AND Its Principal Features 
 
 1. How does Islam compare with Protestant Chris- 
 tianity in the number of its adherents? (Con- 
 sult Strong's Social Progress, 1906, or similar 
 authority.) 
 
 2. How does it compare in the variety of races 
 that profess it? 
 
 3. In what ways is this diversity of races a strength 
 or a weakness to a religion that aims at world 
 conquest ? 
 
 4. How do Islam and Protestant Christianity com- 
 pare in wealth? 
 
 5. How do they compare in the average intelli- 
 gence of their adherents? 
 
io6 The Moslem World 
 
 6. How, for a world campaign, do they compare 
 in the present geographical disposition of their 
 forces ? 
 
 7. How do they compare in literary resources? 
 
 8. How, in educational resources? 
 
 9. Compare the missionary motives of Christianity 
 and Islam. 
 
 10. How do they compare in the use they are 
 making of their resources? 
 
 11. How do they compare in the power of the gov- 
 ernments with which they are associated? 
 
 12. What aid does Islam derive from its connection 
 with Moslem governments? 
 
 13. What are the disadvantages of this political con- 
 nection? 
 
 14. What aid does Christianity derive from so- 
 called Christian governments? 
 
 15. Give arguments in favor of aid to Christian 
 missions by Christian governments. 
 
 16. Give arguments in favor of absolute religious 
 neutrality. 
 
 17. Sum up the advantages that Islam has over 
 Christianity for world conquest. 
 
 18. Sum up the advantages that Christianity has 
 over Islam. 
 
 It). What do you consider the principal difficulties 
 in the evangelization of Island ? 
 
View of the Moslem World 107 
 
 20. How do these difficulties compare with those of 
 a hundred years ago? 
 
 21. How have the resources of the Christian Church 
 for the evangelization of Islam increased during 
 the last century? 
 
 22. Indicate the probable results upon the Oriental 
 world of the Russo-Japanese war. 
 
 23. How would you reply to the writer of the state- 
 ment on page 98-101? 
 
 24. What do you think is the probable political 
 future of Islam? 
 
 25. In view of the present condition of the Moslem 
 world, what general recommendations would 
 you make for its evangelization? 
 
 26. Sum up the present claims of Islam on the 
 Christian Church. 
 
 REFERENCES FOR ADVANCED STUDY 
 CHAPTER IV 
 
 General View of the Moslem World} 
 
 The Mohammedan World of To-Day. Edited by 
 Drs. Zwemer, Wherry, and Barton. 
 
 This volume contains the papers read at the First Missionary 
 Conference on behalf of the Moslem World, *held in Cairo, 
 Egypt, April 4-9, 1906. 
 
 1 The three volumes indicated contain ample information re- 
 rrarding the present condition of the Moslem world. For statis- 
 tics consiilt Statistical Abstract Relating to British India, The States- 
 man's Year-Book, Encyclopedia of Missions, and the statistical 
 tables in The Mohammedan World of To-Day. 
 
io8 The Moslem World 
 
 Our Moslem Sisters. Edited by Annie Van Som- 
 mer and Samuel M. Zwemer. 
 
 A series o£ papers by missionaries, on the condition of 
 women in every Moslem land. 
 
 Islam and Christianlt)^ In the Far East. By E. M. 
 Wherry. 
 
 An up-to-date account of Islam in India, China, and Ma- 
 laysia. 
 
SOCIAL AND MORAL EVILS 
 OF ISLAM 
 
Mohammedanism is held, by many who have to 
 live under its shadow, to be the most degraded re- 
 ligion, morally, in the world. We speak of it as 
 superior to the other religions, because of its mono- 
 theistic faith, but I would rather believe in ten pure 
 gods than in one God who would have for his supreme 
 prophet and representative a man with Mohammed's 
 moral character. Can a religion of immorality, or 
 moral inferiority, meet the needs of struggling men? 
 
 —Robert E. Speer 
 
 But if ye fear that ye cannot do justice between 
 orphans, then marry what seems good to you of women, 
 by twos, or threes, or fours ; and if ye fear that ye cannot 
 be equitable, then only one, or what your right hands 
 possess. 
 
 — P aimer y Qur'an, IV, 71 
 
 But those whose perverseness you fear, admonish 
 them and remove them into bedchambers and beat 
 them. 
 
 • — Palmer, Qur'an, IV, 77 
 
 There is an Impervious bar to all social intercourse 
 
 between the sexes before marriage Such a 
 
 marriage is more than a lottery; there can be no affec- 
 tion to begin with, and, except on rare occasions, it is 
 not likely that it will turn out to be really happy. If it 
 be thoroughly uncongenial, a man tries his luck once 
 more in the same miserable lottery, and for his own 
 happiness, and probably also for that of all concerned, 
 annuls the previous bond. Hence pol^^gamy implies 
 freedom of divorce, and both together are the inevitable 
 result of the seclusion of the female sex. But to abolish 
 by law the two former without dealing with the far 
 more fundamicntal institution which is its root, would 
 be to carry on a v/ar with symptoms only, and to intro- 
 duce evils worse than those it is wished to prevent. 
 
 — R. Bosworth Smith 
 
SOCIAL AND MORAL EVILS OF ISLAM 
 
 The present social and moral condition of The Law of 
 Mohammedan lands and of Moslems in all lands Effect ^" 
 is not such as it is in spite of, but because of 
 their religion. The law of cause and effect has 
 operated for over a thousand years under every 
 possible natural and political environment, 
 among Semites, Negroes, Aryan races, and Slavs. 
 The results are so sadly similar that they form a 
 terrible and unanswerable indictment of the 
 social and moral weakness of Islam^. There is no 
 better proof of the inadequacy of th^ religion of 
 Mohammed than a study of the present intel- 
 lectual, social, and moral conditions in Moslem 
 lands. What those conditions are we know 
 from the testimony of travelers, politicians, and 
 diplomats, as well as from the missionaries 
 them selves o The purely Mohammedan lands 
 like Arabia, Persia, Morocco, and Afghanistan 
 are at the antipodes of civilization after thirteen 
 centuries of Moslem rule. The reason for it is 
 found first of all in the character of Mohammed 
 
 22S 
 
112 
 
 The Moslem World 
 
 The Low 
 
 Ideal of 
 Character 
 in Islam 
 
 Proof 
 
 Mohammed's 
 Treachery 
 
 himself. He was the prophecy as well as the 
 prophet of his religion. 
 
 A stream cannot rise higher than its source; 
 a tower cannot be broader than its foundation. 
 The measure of the moral stature of Moham- 
 med is the ideal in Islam. His conduct is the 
 standard of character. We need not be sur- 
 prised, therefore, that the ethical standard is so 
 low. Raymund Lull, the first missionary to 
 Moslems, used to show in his bold preaching 
 that Mohammed had none of the seven cardi- 
 nal virtues and was guilty of the seven deadly 
 sins; he doubtless went too far. But it would 
 not be difficult to show that pride, lust, envy, 
 and anger were prominent traits in the prophet's 
 character. To read the pages of Muir or Koelle 
 or Sprenger is convincing. 
 
 The following instances, taken from Koelle's 
 Mohammed and Mohammedanism^, are sufficient 
 proof: 
 
 "The first to fall as victims of Mohammed's 
 vengeance were some individuals of the Jewish 
 persuasion who had made themselves obnoxious 
 above others by attacking him. in verse. He man- 
 aged to produce an impression amongst the peo- 
 ple that he would like to be rid of them. The 
 hint was readily taken up by persons anxious to 
 ingratiate themselves in the prophet's favor. The 
 » p. 269. 
 
Social and Moral Evils 113 
 
 gifted woman, Asma, and the hoary poet, Abu 
 Afak, were both murdered in their sleep: the 
 former while slumbering on her bed, with an 
 infant in her arms; the latter whilst lying, for 
 coolness' sake, in an open veranda. No one 
 dared to molest the assassin of either of these 
 victims ; for it was no secret that the foul deeds 
 had been approved by the prophet, and that he 
 had treated the perpetrators with marked 
 favor." 
 
 Another instance is as follows: "One of their His 
 more influential Rabbis was Kab Ibn Ashraf , 
 who had looked favorably upon Mohammed, 
 till he changed the Kibla from Jerusalem to 
 Mecca. Then he became his decided opponent, 
 attacking him and his religion in verse, and 
 working against him in various ways. He was 
 first to fall as a victim to Mohammed's vindic- 
 tiveness. The prophet despatched four men, 
 amongst them Kab's own foster-brother, to 
 assassinate him, and sanctioned beforehand any 
 lie or stratagem which they might see fit to 
 employ, so as to lure him aside. It was dark 
 when they arrived at his house, and he was al- 
 ready in bed ; but they cunningly prevailed upon 
 him to come out to them, and when they had 
 him alone in the dark they foully murdered him. 
 Mohammed remained up to await their return; 
 and when they showed him Kab's head, he com- 
 
114 The Moslem World 
 
 mended their deed, and praised Allah. But on 
 the following morning, when the assassination 
 had become generally known, the Jews, as Ibn 
 Ishak informs us, were struck with terror, and 
 none of them regarded his life safe any longer."^ 
 Lying And to take another example, what did Mo- 
 
 hammed teach regarding truthfulness? There 
 are two authenticated sayings of his given in 
 the traditions on the subject of lying: "When 
 a servant of God tells a lie, his guardian angels 
 move away to the distance of a mile because of 
 the badness of its smell." That seems a char- 
 acteristic denunciation; but the other saying 
 contradicts it: ''Verily a lie is allowable in three 
 cases — ^to women, to reconcile friends, and in 
 war." The assassinations also of his political and 
 religious opponents, frequently directed as they 
 were in all their cruel and perfidious details by 
 Mohammed himself, leaves a dark and indelible 
 blot upon his character. With such a prophet 
 it is no wonder that among his followers and 
 imitators "truth-telling is one of the lost arts," 
 and that perjury is too common to be noticed. 
 Since Mohammed gathered ideas and stories 
 from the Jews of Medina and palmed them off 
 as a new revelation from God, it is no wonder 
 that Arabian literature teems with all sorts of 
 plagiarisms, or that one of the early authorities 
 
 1 Ibid., p. 179. 
 
Social and Moral Evils 115 
 
 of Islam laid down the canon that it is justifiable 
 to lie in praise of the prophet. In regard to the 
 Mohammedans of Persia, Dr. St. Clair Tisdall 
 says: ''Lying has been elevated to the dignity 
 of a fine art, owing to the doctrine of Kitman- 
 tid-din, or religious deception, which is held by 
 the Shiah religious community.'' 
 
 Mohammed was apparently confused as to the ^^^^"^ *°** *^® 
 
 ^ ^ •' Dscalogue 
 
 number and character of the commandments 
 given Moses. "A Jew came to the prophet and 
 asked him about the nine wonders which ap- 
 peared by the hand of Moses. The prophet 
 said: "Do not associate anything with God, do 
 not steal, do not commit adultery, do not kill, 
 do not take an innocent before the king to be 
 killed, do not practise magic, do not take in- 
 terest, do not accuse an innocent woman of 
 adultery, do not run away in battle, and espe- 
 cially for you, O Jews, do not work on the 
 Sabbath." 
 
 The lax and immoral interpretation by Mos- Laxinter- 
 lem theologians of the Third, Sixth, Seventh, command- 
 Eighth, and Ninth commandments of the deca- "^®°*^ 
 logue are very evident. But that interpretation 
 is based on the Koran itself, which is full of the 
 vain use of God's name and needless oaths, 
 which permits murder in jahad or religious war, 
 which allows polygamy, divorce, and the capture 
 of slaves. 
 
ii6 
 
 The Moslem World 
 
 Polygamyj 
 Divorce, and 
 Slavery 
 
 Legal Status 
 of Women 
 
 There are certain evils which the Moslem 
 religion allows of which it is also necessary to 
 write. They exist not in spite of Islam, but 
 because of Islam and because of the teaching 
 of its Sacred Book. These social evils are so 
 closely intertwined with the whole system that 
 they can never be wholly abandoned without 
 doing violence to the teaching of the Koran and 
 the example of Mohammed. In Moslem books 
 of theology, jurisprudence, and ethics there are 
 long chapters on each of these subjects. Nor 
 can there be the least doubt that polygamy and 
 slavery have had a tremendous power in the 
 spread and grasp of Islam. It is the testimony 
 of history that the slave-traders of Zanzibar 
 were also the missionaries of Islam, in Africa; 
 and the last census report of Bengal states that 
 the increase of the Mohammedan population 
 there is due, not to conversions from Hinduism, 
 but to polygamy and concubinage as open doors 
 into a higher caste for submerged Hindu woman- 
 hood. The loose moral code of Islam has ever 
 been an attraction to the pagan tribes of Africa 
 and Asia over against the demands of the gospel 
 and the law of Christ. Morally, Islam is an 
 easy-going religion. 
 
 It is impossible to give here, even in outline, 
 the true character, extent, and effect of these 
 three "religious institutions" of Islam. A Mos- 
 
OuTDOOti Dk>f..^s Oh Egyptian WOMAN' 
 
 L 
 
 '«r^ 
 
Social and Moral Evils 117 
 
 lem who lives up to his privileges and who 
 follows the example of "the saints" in his calen- 
 dar can have four wives and any number of 
 slave-concubines; can divorce at his pleasure; 
 he can Temarry his divorced wives by a special 
 though abominable arrangement; and, in addi- 
 tion to all this, if he belong to the Shiah sect he 
 can contract marriages for pleasure (Metaa'), 
 which are temporary, "The very chapter in 
 the Mohammedan Bible which deals with the 
 legal status of woman," says Mr. Robert E. 
 Speer, "and which provides that every Mo- 
 hammedan may have four legal wives and 
 as many concubines or slave girls as his right 
 hand can hold, goes by the title in the 
 Koran itself of The Cow'"; and in Turkey 
 the word cow is actually applied to women by 
 the Moslems. 
 
 The degrading views held as regards the Marriage 
 whole maiTiage relation are summed up by slavery 
 Ghazzali when he says: " Marriage is a kind of 
 slavery, for the wife becomes the slave (rakeek) 
 of her husband, and it is her duty absolutely 
 to obey him in everything he requires of her 
 except in what is contrary to the laws of Islam." 
 Wife-beating is allowed by the Koran, and the 
 method and limitations are explained by the 
 laws of religion. It is very common in Arabia 
 and Persia = 
 
ii8 The Moslem World 
 
 Arabia, the cradle of Islam, is still a center 
 of the slave-trade, and, according to the Koran, 
 slavery and the slave-trade are divine institu- 
 tions. Some Moslem apologists of the present 
 day contend that Mohammed looked upon the 
 custom as temporary in its nature; but slavery 
 is so interwoven with the laws of marriage, of 
 sale, of inheritance, and with the whole social 
 fabric, that its abolition strikes at the founda- 
 tions of their legal code. Whenever and wher- 
 ever Moslem rulers have agreed to the abolition 
 or suppression of the slave-trade they have acted 
 contrary to the privileges of their religion in 
 consenting to obey the laws of humanity. From 
 the Koran ^ we learn that all male and female 
 slaves taken as plunder in war are the lawful 
 property of the master, that the master has 
 power to take to himself any female slave, 
 either married or single, as his chattel; that the 
 position of a slave is as helpless as that of the 
 stone idols of old Arabia; and that, while a man 
 can do as he pleases with his property, slaves 
 should be treated kindly and granted freedom 
 when able to purchase it. Slave-traffic is not 
 only allowed, but legislated for by Moham- 
 medan law and made sacred by the example of 
 the prophet. In Moslem books of law the same 
 rules apply to the sale of animals and slaves. 
 
 1 Suras 4:3; 28:40; 23:49; 16:77; 30:27; 24:33, etc. 
 
Social arxd Moral Evils 119 
 
 In 1898 the late J. Theodore Bent wrote fJ^J^*;*'^^* 
 respecting the slave-trade in the Red Sea: "The Redsea 
 west coast of the Red Sea is in portions still 
 much given to slave-trading. From Suez down 
 to Ras Benas the coast is pretty well protected 
 by governm.ent boats, which cruise about and 
 seize dhows suspected of traffic in himian flesh, 
 but south of this, until the area of Suakim is 
 reached, slave-trading is still actively carried 
 on. The transport is done in dhows from the 
 Arabian coast, which come over to the coral 
 reefs of the w^estern side ostensibly for pearl 
 fishing. At certain seasons of the year slave- 
 traders in caravans come down from the dervish 
 territory in the Nile valley, and the petty Be- 
 douin sheiks on the Red Sea littoral connive at 
 and assist them in the work." 
 
 Dr. Hurgronje, the Diitch traveler, describes siave.„,arket 
 
 o J ' xn Mecca 
 
 the public slave market at Mecca in full swing 
 every day during his visit. It is located near 
 the holy mosque, and open to everybody. Al- 
 though he himself apologizes for the traffic, 
 and calls the antislavery crusade a swindle, he 
 yet confesses to all the horrible details. 
 
 The explorer, Charles M. Doughty, who spent gJ'^^J'/^^^'^' °^ 
 years in the interior of Arabia, wrote: "Jiddah jiddah 
 is the staple town of African slavery for the 
 Turkish empire; Jiddah, where are Prankish 
 consuls. But you shall find these worthies, 
 
I20 The Moslem World 
 
 in the pallid solitude of their palaces, affecting 
 (great heaven!) the simplicity of new-born 
 babes; they v/ill tell you they are not aware of 
 it! . . . But I say again in your ingenuous ears, 
 Jiddah is the staple town of the Turkish slavery, 
 or all the Moslems are liars. ... I told them we 
 had a treaty with the Sultan to suppress slav- 
 ery. **Dog," cries the fellow, ''thou liar — are 
 there not thousands of slaves in Jiddah that 
 every day are bought and sold? Wherefore, 
 thou dog, be they not all made free if thou 
 sayest sooth?" 
 A Slave- Here is a sketch of the slave-market at Mecca, 
 
 within a stone's throw of "the house of God," 
 at the center of the Moslem world: "Go there 
 and see for yourself the condition of the human 
 chattels you purchase. You will find them, 
 thanks to the vigilance of British cruisers, less 
 numerous and consequently more expensive 
 than they were in former years ; but there they 
 are, flung pell-mell in the open square. . . . The 
 dealer, standing by, cried out: 'Come and buy; 
 the first-fruits of the season, delicate, fresh, and 
 green; come and buy, strong and useful, faith- 
 ful and honest. Come and buy.' The day of 
 sacrifice was past and the richer pilgrims in 
 their brightest robes gathered around. One 
 among them singled out the girl. They entered 
 a booth together. The mother was left behind. 
 
Social and Moral Evils 121 
 
 Soon after the girl came back. And the dealer, 
 when the bargain was over, said to the pur- 
 chaser: 'I sell you this property of mine, the 
 female slave. Narcissus, for the sum of forty 
 pounds.' Thus the bargain was chnched. . . . 
 Men slaves could be bought for sums varying 
 from fifteen pounds to forty pounds. The chil- 
 dren in arms were sold with their mothers, an 
 act of mercy; but those that could feed them- 
 selves had to take their chance. More often 
 than not they were separated from their mothers, 
 which gave rise to scenes which many a sym- 
 pathetic pilgrim would willingly forget if he 
 could."^ 
 
 The illiteracy of the Mohammedan world illiteracy 
 to-day is as surprising as it is appaUing. One 
 would think that a reHgion which almost wor- 
 ships its Sacred Book, and which was once mis- 
 tress of science and literature, would in its 
 onward sweep have enhghtened the nations. 
 But facts are stubborn things. Careful inves- 
 tigations show^ that seventy-five to one hundred 
 per cent, of the Moslems in Africa are unable 
 to read or write. In TripoH ninety per cent, are 
 illiterate; in Egypt, eighty-eight per cent.; in 
 Algeria, over ninety per cent. In Turkey con- 
 ditions have greatly improved and iUiteracy is 
 
 1 Hadji Khan, With the Pilgrims to Mecca : The Great Pilgrimage 
 of A. H. 131Q ( 1902), 306-308. 
 
122 The Moslem World 
 
 not above forty per cent., while of women it is 
 estimated as under sixty per cent. In Arabia 
 there has been scant intellectual progress since 
 the time of Mohammed. The Bedouins are 
 nearly all illiterate, and in spite of the attempt 
 of Turkish officials to open schools, there is 
 little that deserves the name of education, even 
 in' the large towns. Persia now has a constitu- 
 tion, but it has no national system of education, 
 and ninety per cent, of the population are illiter- 
 ate. In Baluchistan, according to the British 
 census, only 117 per 1,000 of the Mohammedan 
 men and only 23 per 1,000 among the women 
 can read. But the most surprising, and at the 
 same time the most accurate statistics of 
 illiteracy are those of India. According to the 
 last census, the total of illiterates among the 
 62,458,077 Mohammedans of India is the enor- 
 mous figure of 59,674,499, or about 96 per cent. 
 Such wide-spread illiteracy in all lands, and es- 
 pecially prevalent among Moslem women, results 
 in every sort of superstition in the home-life and 
 among the lower and middle classes. Even 
 among the leaders of education modern science 
 is despised or feared, and everything turns, on 
 the Ptolemaic system, round the little world of 
 the Koran. Jinn are exorcised ; witches and the 
 evil-eye avoided by amulets and talismans; 
 alchemy and astrology are diligently studied; 
 
O' iQr 
 
 o 
 
 ^ ^ 
 
 ''C:::—^- 
 
 r 
 
 ^m 
 
 0L 
 
 MOSLEM DAY SCHOOL. TUNIS 
 
 AMERICAN COLLEGE FOR GIRLS, 
 CONSTANTINOPLE.TURKEY. CLASS IN BIOLOGY 
 
 a 
 
 a 
 
 I-I 
 
 1 I LJ 
 
Social and Moral Evils 123 
 
 and all sorts of quackery and bigotry flourish in 
 the soil of ignorance. 
 
 The system of education at Mecca is typical system of 
 of that in all Moslem lands not yet influenced 
 by Western civilization and governments. The 
 youth learn to read the Koran, not to under- 
 stand its meaning, but to drone it out profes- 
 sionally at funerals and feasts, so many chap- 
 ters for so many shekels. Modern science or 
 history is not even mentioned, much less 
 taught, in the high schools of Mecca. Grammar, 
 prosody, Arabian history and the first elements 
 of arithmetic, but chiefly the Koran commen- 
 taries and traditions, form the curriculum, of the 
 Mohammedan college. The method of teaching 
 in the schools of Mecca, which can be taken as 
 an example of the best that Arabia affords, is 
 as follows: 
 
 The child of intellectual promise is first taught Method and 
 the alphabet from a small v/ooden board on EducTtio°n 
 which the letters are written by the teacher; 
 slates are unknown. Then he learns the Ahjad 
 or numerical value of each letter — a useless 
 proceeding at present, as the Arabic notation, 
 originally from India, is everywhere in use. 
 After this he learns to write down the ninety- 
 nine names of Allah and to read the first chap- 
 ter of the Koran; then he attacks the last two 
 chapters, because they are short. The teacher 
 
124 
 
 The Moslem World 
 
 The Social 
 Bankruptcy 
 of Islam 
 
 Verdict of 
 the Bedouins 
 
 Failure of 
 Islam 
 
 next urges him through the book, making the 
 pupil read at the top of his voice. The greatest 
 strictness is observed as to pronunciation and 
 pauses, but nothing whatever is said to explain 
 the meaning of the words. Having thus fin- 
 ished the Koran, that is, read it through once, 
 the pupil takes up the elements of grammar. 
 Then follow the liberal sciences, logic, arith- 
 metic, some algebra, rhetoric and versification, 
 jurisprudence, scholastic theology, exegesis of 
 the Koran, and the Moslem traditions. 
 
 A system forever handicapped in any effort 
 toward social progress by the incubus of such 
 gigantic social evils and general ignorance could 
 not escape social bankruptcy. 
 
 It has often been asserted that Islam is the 
 proper religion for Arabia. The miserable, half- 
 starved, ignorant but canny Bedouins now say: 
 "Mohammed's religion can never have been in- 
 tended for us; it demands ablution, but we 
 have no water; fasting, but we always fast; 
 almsgiving, but v/e have no money; pilgrimage, 
 but Allah is everywhere." 
 
 Islam has had a fair trial in other than 
 desert lands. For five hundred years it 
 has been supreme in Turkey, the fairest 
 and richest portion of the Old World. And 
 what is the result? The Mohammedan popu- 
 lation has decreased; the treasury is bankrupt; 
 
Social and Moral Evils 125 
 
 the progress is blocked; "instead of wealth, 
 universal poverty; instead of comeliness, rags; 
 instead gf commerce, beggary — a failure greater 
 and more absolute than history can elsewhere 
 present." In regard to what Islam has done 
 and can do in Africa, the recent testimony of 
 Canon Robinson is conclusive. Writing of Mo- 
 hammedanism in the central Sudan, he says: 
 
 "Moreover, if it be true, as it probably is to Progress up 
 some extent, that Mohammedanism has helped 
 forward the Hausas in the path of civilization, 
 the assistance rendered here, as in every other 
 country subject to Mohammedan rule, is by no 
 means an unmixed good. Mohammedan prog- 
 ress is progress up an impasse; it enables con- 
 verts to advance a certain distance, only to 
 check their further progress by an impassable 
 wall of blind prejudice and ignorance." 
 
 There is a brighter side to this dark picture of '^^^ 
 the present social conditions in the Moham- Awakening 
 medan world. The day-dawn of an intellectual 
 awakening has come in S3^ria, Egypt, India, 
 Algeria, Persia, and other lands. Those rela- 
 tively few Moslems who received a liberal edu- 
 cation in government or mission schools, or 
 who became enamored with Western civiliza- 
 tion, have revolted against the old Islam. This 
 clash of modern life and thought with medie- 
 valism gave birth to the new Islam. Though 
 
126 The Moslem World 
 
 called by different names in India, the Levant, 
 and Egypt, the cause and effect of the movement 
 are the same. The leadership and initiative 
 in India belong to Sir Saiyad Ahmed Khan of 
 Aligarh. After a period of government service 
 and a visit to England in 1.870, he began by 
 editing a journal called The Reform of Morals. 
 In 1878 he started an Anglo- Mohammedan 
 College at Aligarh, which has since, through 
 gifts of educated Moslems and government as- 
 sistance, become the Mohammedan University 
 for all India. In 1886 he began an annual 
 educational conference for the Mohammedans 
 of India. Sir Saiyad Ahmed also wrote a com- 
 mentary on the Bible, which has doubtless 
 helped to bring some educated Moslems to a 
 more intelligent view of the real character and 
 integrity of the Christian Scriptures. But the 
 attempt to rationalize Islam and give it new 
 life, by a broad interpretation of its theology, 
 has failed. Competent observers in India state 
 that "the movement has practically lapsed into 
 a sort of social and political reform," and that 
 "just at present there is a marked inclination, 
 even among educated Moslems, mainly to drift 
 back to the old school of thought.'* The in- 
 stitution at Aligarh, however, now contains 340 
 students in the college department and 364 in 
 the preparatory school. But the tone of the 
 
Social and Moral Evils 127 
 
 college is agnostic rather than Moslem and 
 secular rather than reUgious. Tliis was the 
 testimony given me by the two resident pro- 
 fessors of Moslem theology when I visited the 
 college in 1902, and was also my own impression 
 after meeting the students. 
 
 In Egypt also there is an intellectual awaken- intellectual 
 ing. The late hberal-minded mufti at Cairo tJ^igyT^ 
 attempted to reform Islam and deprecated the 
 ignorance and bigotry of his coreligionists. He 
 tried to bring order out of chaos in the Al Azhar 
 University, both in its material affairs and its 
 method of instruction. A great impetus was 
 given to education through his efforts. Book 
 and tract societies were started. He even at- 
 tempted to reform the Moslem courts of lav/» 
 vvhich are notoriously corrupt. But whether 
 the measures he initiated will be fruitful of per- 
 manent result is very doubtful. 
 
 Yet the printing-press is carrying these calls Notable 
 for reform and preaching a new Islam v/herever '^ °^"^* 
 Moslem journals of this type find readers. In 
 Persia new dailies are springing into existence 
 and preaching political and social reform. One 
 of them is entitled The Trumpet of Gabriel and 
 has on its title-page a picture of dead Persians 
 awakening to the trumpet blast of an angel 
 with the superscription, *' Liberty, Equahty, 
 and Fraternity.** 
 
128 
 
 The Moslem World 
 
 Contact with 
 
 Modern 
 
 Thought 
 
 A Crisis 
 
 Wherever Moslems come into touch with the 
 non-Moslem world of the West and its politics 
 and commerce, or through Christian missions, 
 there follows the inevitable conflict between 
 the old and the new in the minds of those who 
 dare to think for themselves. Dr. William A. 
 Shedd points out that Islam to-day must meet 
 a new crisis in its history. "It is coming into 
 close contact with modem thought and civ- 
 ilization. It must meet these changed condi- 
 tions if it is to live, and the question arises 
 whether it can do this or not.'* 
 
 That the Mohammedans themselves are con- 
 scious of this crisis in their religious outlook is 
 evident from the press and the platform wher- 
 ever these two blessings of a Christian civiliza- 
 tion obtain in the Mohammedan world. The 
 following words, spoken by Mustapha Pasha 
 Kami! of Egypt, the leader of the anti-EngHsh 
 movement on the Nile, before the Pan-Islamic 
 Society, of London, in July, 1906, are an illustra- 
 tion: "Tell the people who live the life of ani- 
 mals and are led Hke dumb driven cattle, Awake ! 
 and realize the true significance of life. Fill 
 the earth and adorn it with results of your 
 labors. Gentlemen, you alone can make them 
 understand the full meaning of life; nay, you 
 alone can give them life. Hasten, therefore, 
 with your medicine. O physicians, the pa- 
 
Social and Moral Evils 129 
 
 tient is in a critical state, and delay spells 
 death. 
 
 "The malady of the Moslem nations is twofold, a Twofold 
 One I have already alluded to, the other is the 
 absurd belief of milHons of people that devo- 
 tion to Islam is incompatible with progress and 
 enlightenment. They say that our death is 
 more profitable to mankind than our life. The 
 contemplation of this fills the heart of every 
 educated Moslem and every cultured Oriental 
 "with sorrow. It is no use referring them to the 
 glorious pages of our past history. It is no use 
 pointing out to them that we owe allegiance 
 to a liberal faith, which enjoins upon us the 
 search of knowledge from the cradle to the 
 grave. Our decline and fall and present degra- 
 dation is living proof contradicting your asser- 
 tion. You must prove it by deeds and not by 
 mere words. The march of events and vicissi- 
 tudes in the world has proved that the strong 
 current of science and knowledge alone can give 
 us life and sovereign power. Those who march 
 with the current arrive at the harbor of salva- 
 tion. Those w^ho go against it are doomed." 
 
 Will it be possible **to march with the cur- where win 
 rent" and continue to hold the teaching of the peace? 
 Koran and the Traditions? The present con- 
 dition of the Mohammedan world answers that 
 question emphatically in the negative. And 
 
130 The Moslem World 
 
 ■will "marching with the current of science and 
 knowledge" after all ever give the weary, sinful, 
 sorrovv^ing millions of Islam spiritual peace or 
 lift Mohammedan womanhood and manhood out 
 of their degradation into the glorious inheritance 
 of the sons of God? 
 
 QUESTIONS ON CHAPTER V 
 Aim: To Estimate the Social Weaknesses of Islam 
 
 1. Give some of the principal social teachings of 
 Christ. 
 
 2. Mention some of his teachings by word and 
 example in regard to women. 
 
 3. On what ideas as to the relation of each indi- 
 vidual to God were his teachings based? 
 
 4. Name the principal things that you think Chris- 
 tian society owes to his example. 
 
 5. Compare what you know of the social teaching 
 and example of Mohammed with that of Christ. 
 
 6. Compare his teaching and example in regard to 
 women with that of Christ. 
 
 7. What has Cliristianlty gained from the freedom 
 it has given to woman? 
 
 8. What would be the effect upon society of exalt- 
 ing the idea of the power of God above that of 
 his love? 
 
Social and Moral Evils 131 
 
 9. What has been the effect upon the Moslem 
 world of the fact that Mohammed became a 
 political legislator during his life? 
 
 10. What is the relative fitness of his social teach- 
 ings for the 7th century and the 20th? 
 
 11. What do you consider to be the principal evils 
 of polygamy? 
 
 12. What things do you think we would most miss 
 in being brought up as a child in a polygamous 
 Oriental household? 
 
 13. What are the practical evils of loose laws re- 
 garding divorce? 
 
 14. What ideas as to marriage does easy divorce 
 encourage? 
 
 15. Why is slavery opposed to the spirit of Chris- 
 tianity? 
 
 16. In what way does slavery tend to lower the 
 slave ? 
 
 17. In what ways, the master? 
 
 18. What is there in the spirit of Christianity that 
 has welcomed education ? 
 
 19. What would it mean socially for this country 
 if Islam should obtain control? 
 
 20. What would it mean for other nations if Islam 
 became the dominant power in the world? 
 
 21. How far do you think educational reform would 
 be possible in Islam? 
 
 22. How far would social reform be possible? 
 
 23. Can you suggest any way by which Islam can 
 escape from the social teachings of Mohammed? 
 
132 The Moslem World 
 
 24. What has the Moslem world to gain socially by 
 exchanging Mohammed for Christ? 
 
 25. In view of this and of the extent of the Moslem 
 world, how would you rank it in importance 
 among the issues that face the Christian Church 
 to-day ? 
 
 REFERENCES FOR ADVANCED STUDY 
 CHAPTER V 
 
 I. Polygamy. 
 
 Ameer AH : The Life and Teachings of Mohammed, 
 
 XIII. 
 Dwight : Constantinople and Its Problems, 62, 
 
 loi, 104. 
 Hughes : A Dictionary of Islam, 462-464. 
 Van Sommer and Zwemer: Our Moslem Sisters, 
 
 79, 80, 193. 
 Zwemer: The Mohammedan World of To-Day, 
 
 25, 48, 57, 82. 
 
 II. Education. 
 
 Hughes: A Dictionary of Islam, 106-1080 
 Watson: Egypt and the Christian Crusade, 47, 48. 
 Wherry: Islam and Christianity in the Far East, 
 
 44, 98, 102, 109. 
 Zwemer : The Mohammedan World of To-Day, 
 
 Z2>, 48, 57, 87, 109, 117, 137, 284. 
 
 III. Slavery. 
 
 Ameer AH : The Life and Teachings of Mohammed, 
 XIV. 
 
Social and Moral Evils 133 
 
 Blyden: Christianity, Islam, and the Negro Race. 
 
 Hughes: A Dictionary of Islam, 596-600. 
 
 Koelle: Mohammed and Mohammedanism, 82, 138, 
 
 177, 178, 508-510. 
 Zwemer: The Mohammedan World of To-Day, 
 
 57, 138, 283. 
 Missionary Review of the World, June, 1899, 
 
 423-429. 
 
 IV. Reforms. 
 
 Wherry: Islam and Christianity in the Far East, 
 
 174, 175, 186, 188. 
 Zwemer: The Mohammedan World of To-Day, 
 
 33, 68, 147. 
 
THE STORY OF MISSIONS 
 TO MOSLEMS 
 
Another lesson learned is the need of a great sympa- 
 thetic heart which will consider the position of the 
 Moslem, and honor him for his manly defense of what hs 
 believes to be true. A heart which v/ill acknowledge 
 the truth taught in the Quran and the literature of 
 Islam. 
 
 — E. M. Wherry 
 
 It is very important in addressing Mohammedans to 
 avoid giving offense. They are naturally fanatical, 
 frequently^ they hold their faith with a tenacity which 
 
 is proportionate to their ignorance of it 
 
 Who has not heard of workers who are absolutely care- 
 less of the danger of giving offense, who even deliber- 
 ately say things which will rouse the animosity of their 
 audience. They seem to think that they have not 
 preached faithfully unless they have made an onslaught 
 on some article of the Moslem creed or quoted texts 
 from the Bible, which, unexplained, are peculiarly of- 
 fensive to Mohammedans. 
 
 ■ — T. Graham. Bailey 
 
 I suspect that, in conversions resulting from bazaar 
 preaching and discussion with Mohammedans, it would 
 be found that in a majority of cases what had first 
 commended the truth to the conscience of the indi- 
 vidual had been, not the intellectual ability or force 
 with which it had been presented, but the good temper 
 and kindliness of the preacher in the face of bitter 
 opposition and insult. Much of our preaching seems 
 to me rather as if we were hoping to convert men by 
 throwing brickbats at them, in the form of truth. 
 
 — <?. A, Lefroy 
 
 136 
 
VI 
 
 THE STORY OF MISSIONS TO MOSLEMS 
 
 The long neglect of the Christian Church has Mistaken 
 
 I p • • TIT 1 11 Efforts of the 
 
 made the story of missions to Moslems all too crusaders 
 brief. At first the terror of the Saracen and the 
 Turk smothered :n every heart even the desire 
 to carry them the gospel. And when Christen- 
 dom in Europe recovered from the shock of the 
 Saracen invasion and that of the Turks, its first 
 impulse was to take the sword and by the sword 
 its hosts of Crusaders perished. The Crusades 
 were the reply of Christendom to the challenge 
 of Islam., but the reply was not in the spirit of 
 the gospel. The first missionary to the Mos- 
 lems, Raymund Lull, wrote: *'I see many 
 knights going to the Holy Land beyond the 
 seas, and thinking that they can acquire it by 
 force of arms; but in the end all are destroyed 
 before they attain that which they think to 
 have. Whence it seems to me that the con- 
 quest of the Holy Land ought not to be at- 
 tempted except in the way in which thou and 
 thine apostles acquired it, namely, by love and 
 prayers and the pouring out of tears and blood." 
 But his was a voice crying in the wilderness. 
 ^37 
 
138 The Moslem World 
 
 Roman Even in the sixteenth century, devoted as 
 
 Era ^ *° were the Roman Catholic missionaries who then 
 
 went forth to the pagan world, there was little 
 to attract and less to welcome them in lands 
 under Moslem rule. 
 Neglect When the modern missionary revival began 
 
 Modern with Carey, the idea was to cany the gospel to 
 
 Missions ^i^Q heathen and the Mohammedans were neg- 
 
 lected. No part of the non-christian world has 
 been so long and so widely neglected as Islam. 
 The task has either appeared so foi-midable, the 
 obstacles to its accomplishment have seemed so 
 great, or faith has been so weak that one might 
 suppose the Church thought her great commis- 
 sion to evangelize the world did not appty to 
 Mohammedans. 
 Misconception The Tcason for this neglect w^as on the one 
 gnorance -^^^^^ ^^^ attitude of the Church toward Islam, 
 and on the other that of Islam toward the 
 Church. ** Christendom," says Keller, "accus- 
 tomed itself ever since the time of the Crusades 
 to look upon Islam as its most bitter foe and 
 not as a prodigal son to be won back to the 
 Father's house." There was also the greatest 
 ignorance of the real character of Islam, and 
 the Councils of the Church were so busy with 
 minor matters of the faith that they ignored 
 this gigantic heresy which was sweeping over 
 the lands once Christian. 
 
Missions to Moslems 139 
 
 And there was mutual hatred. "Marvel not," Mutual 
 wrote Marco Polo, "that the Saracens hate the 
 Christians ; for the accursed law which Moham- 
 med gave them commands them to do all the 
 mischief in their power to all other descriptions 
 of people and especially to Christians; to strip 
 such of their goods and do them all manner of 
 evil. In such fashion the Saracens act through- 
 out the world." Dante voices the common 
 opinion of the West in his day when he puts 
 Moham.med in the deepest hell of his Inferno 
 and describes his fate in such dreadful language 
 as offends polite ears. 
 
 There were two remarkable exceptions to Two 
 
 J Remarkable 
 
 this general ignorance and hatred. John ot Exceptions 
 Damascus and Peter the Venerable, first studied 
 Islam with sympathy and used spiritual weapons 
 in defense of the Christian faith against Mos- 
 lems. The former died in 760, and the latter 
 in 1 157. Both were distinguished for learning 
 and wrote books to persuade Moslems of the 
 truth of Christianity. Their witness was not in 
 vain, but results were meager. 
 
 While these two men and others tried to ^^fj"""""^ 
 reach Moslems by their pen, Raymund Lull was 
 the first to go to them in person. They offered 
 arguments; he offered his Hfe. Eugene Stock 
 says: "There is no more heroic figure in the 
 histor}^ of Christendom than that of Raymund 
 
140 The Moslem World 
 
 Lull, the first and perhaps the greatest mis- 
 sionary to Mohammedans." "Of all the men 
 of his centtiry of whom we know," writes Mr. 
 Robert E. Speer, "Raymund Lull was most 
 possessed by the love and life of Christ, and 
 most eager, accordingly, to share his possession 
 with the world. It sets forth the greatness of 
 Lull's character the more strikingly to see how 
 sharply he rose above the world and Church of 
 his day, anticipating by many centuries moral 
 standards, intellectual conceptions, and mis- 
 sionary ambitions to which we have grown 
 only since the Reformation." 
 Career in Raymund Lull was born on the Island 
 
 of Majorca, in 1235, and when of age spent 
 several years at the court of the king 
 of Aragon as a court poet, a skilled musician, 
 and a gay knight before he became a mis- 
 sionary to the Mohammedans. After a vision 
 of the Christ, he was converted, sold all 
 his property, and gave the money to the poor, 
 reserving only a scanty allowance for his wife 
 and children. He entered upon a thorough 
 course of study, mastered the Arabic language, 
 using a Saracen slave as teacher, and began his 
 life-work at the age of forty. The labor to 
 which he felt called, and for which he gave his 
 life with wonderful perseverance and devotion, 
 '7as threefold: He devised a philosophical sys- 
 
 Outline 
 
Missions to Moslems 141 
 
 tern to persuade Moslems of the truth of Chris- 
 tianity; he established missionary colleges for 
 the study of Oriental languages ; and he himself 
 went and preached to the Moslems, sealing his 
 witness with his blood. 
 
 In his fifty-sixth year, after vain efforts to ^^^ ^^"* 
 
 . . . Missionary 
 
 arouse others to a missionary enterprise on be- journeys 
 half of the Mohammedans, he determined to set 
 out alone and preach Christ in north Africa. On 
 arriving at Tunis he invited the Moslems to a 
 conference. He announced that he had studied 
 the arguments on both sides of the question, 
 and was willing to submit the evidences for 
 Christianity and for Islam to a fair comparison. 
 The challenge w^as accepted, but the Moslems 
 being worsted in argument, and fanaticism being 
 aroused, Lull was cast into a dungeon by order 
 of the Sultan, and narrowly escaped death. 
 After bitter persecutions he returned to Europe, 
 where he made other missionary journeys. In 
 1307 he was again on the shores of Africa, and 
 at Bugia, in the market-place, stood up boldly 
 and preached Christ to the Moslem populace. 
 Once again his pleadings were met with violence, 
 and he was flung into a dungeon, where he re- 
 mained for six months, preaching to those few 
 who came, and befriended only by some mer- 
 chants of Genoa and Spain, who took pity on 
 the aged missionary of the cross. 
 
142 
 
 The Moslem World 
 
 Final 
 
 Labors and 
 Martyrdom 
 
 Although banished for a second time and with 
 threats against his life if he returned, Lull could 
 not resist the call of the Love that ruled his life. 
 "He that loves not lives not," said he, "and he 
 that lives by the Life cannot die." So, in 13 14, 
 the veteran of eighty years returned to Africa 
 and to his little band of Moslem converts. For 
 over ten months he dwelt in hiding, talking and 
 praying with those who had accepted Christ, 
 and trying to win others. Weary of seclusion, 
 he at length came forth into the open market and 
 presented himself to the people as the man whom 
 they had expelled. It was Elijah showing him- 
 self to a mob of Ahabs. Lull stood before them 
 and threatened them with God's wrath if they 
 still persisted in their errors. He pleaded with 
 love, but spoke the whole truth. Filled with 
 fury at his boldness and unable to reply to his 
 arguments, the populace seized him and dragged 
 him out of the town. There he was stoned to 
 death, June 30, 13 15, and so became the first 
 martyr missionary to Islam. "One step further," 
 says Dr. George Smith, — "but some slight re- 
 sponse from his Church or his age, and Ray- 
 mund Lull would have anticipated William 
 Carey by exactl}^ five centuries." But there 
 was no response. 
 
 Between the date of Lull's death and his suc- 
 cessors we have to make a leap of centuries. 
 
Missions to Moslems 143 
 
 And while the Church was neglecting the prob- ^^'Jjy^,^ 
 lem, Islam was spreading in all directions and Effo'^rts" ^ 
 taking root in new lands and among new peo- for isiam 
 pies. Five centuries of inactivity and then the 
 mantle of Raymund Lull fell upon Henry 
 Martyn, saint and scholar, and first modern 
 missionary to the Mohammedans. Born in 
 1 78 1, the story of his early life is well known in 
 the annals of missions. He was ordained in 
 1803, and arrived in India, in 1806 as a chap- 
 lain of the East India Company, with his heart 
 on fire to labor for the benighted peoples of the 
 Orient. Before his arrival he had already studied 
 Sanskrit, Persian, and Arabic, and afterward he 
 labored unceasingly by tongue and pen, by 
 preaching and by prayer, "to burn out for God." 
 
 In 1808 he completed a version of the New scripture 
 
 . -. 1 , • J ii Translation 
 
 Testament in Hindustani, and later mto other 
 languages of India. With a special desire to 
 reach the Mohammedans, he perfected himself 
 in Persian and began a version of the New 
 Testament in that language. In 181 1 he sailed 
 from Calcutta to Bombay and for the Persian 
 Gulf, partly because of his broken health, but 
 more so, as is evident from his journals, that 
 he might give the Mohammedans of Arabia and 
 Persia the Word of God. On his voyage from 
 Calcutta to Bombay he composed tracts in 
 Arabic, spoke with the Arab sailors, and studied 
 
144 The Moslem World 
 
 the Koran. He stopped at Muscat, April 20, 
 and we can tell what his thoughts then were in 
 regard to Arabia, for a year earlier he wrote in 
 his diary: "If my life is spared there is no reason 
 why the Arabic should not be done in Arabia 
 and the Persian in Persia. . . . Arabia shall hide 
 me till I come forth with an approved New 
 Testament in Arabic." ... He reached Shiraz 
 in June, 181 1, and there revised his Persian 
 translation, also holding frequent discussions 
 with the Moslem mullahs. One year after en- 
 tering Persia he left Shiraz and proceeded to 
 the Shah's camp near Ispahan, to lay before him 
 the translation he had made. Let him tell us 
 the story in his own words. 
 
 ''June 12 I attended the Vizier's levee, when 
 there was a most intemperate and clamorous 
 controversy kept up for an hour or two, eight 
 or ten on one side and I on the other. The 
 Vizier, who set us going first, joined in it lat- 
 terly, and said, 'You had better say God is God, 
 and Mohammed is the prophet of God.* I said, 
 'God is God,' but added, instead of 'Mohammed 
 is the prophet of God,' *and Jesus is the Son of 
 God.' They had no sooner heard this, which 
 I had avoided, bringing forward until then, than 
 they all exclaimed in contempt and anger, *he 
 is neither bom nor begets,' and rose up as if they 
 would have torn me in pieces. One of them 
 
Missions to Moslems 145 
 
 said, 'What will you say when your tongue is 
 burned out for this blasphemy?' One of them 
 felt for me a little, and tried to soften the 
 severity of this speech. My book, which I had 
 brought, expecting to present it to the King, 
 lay before Mirza Shufi. As they all arose up, 
 after him, to go, some to the King, and some 
 away, I was afraid they would trample upon 
 the book, so I went in among them to take it up, 
 and wrapped it in a towel before them, while 
 they looked at it and me with supreme con- 
 tempt. Thus I walked away alone, to pass 
 the rest of the day in heat and dirt. What 
 have I done, thought I, to merit all this scorn? 
 Nothing, thought I, but bearing testimony to 
 Jesus. I thought over these things in prayer, 
 and found that peace which Christ hath prom- 
 ised to his disciples." 
 
 But his testimony was not wholly in vain. The Truth 
 even in those early days. We read of one, at Lodgment 
 least, who accepted the truth, and, as Martyn 
 himself said: "Even if I never should see a 
 native converted, God may design by my 
 patience and continuance in the Word to en- 
 courage future missionaries." Only the Last 
 Day will reveal the extent of the influence of 
 this man, who, with no Christian to tend or 
 comfort him in his last illness, laid down his 
 life at Tocat, October 16, 181 2. 
 
146 
 
 The Moslem World 
 
 Martyn and 
 Missions for 
 Mohammedan 
 India 
 
 Pfander's 
 Great Work 
 
 For Mohammedan India, Martyn accom- 
 plished most. And from the time of Martyn 
 on, some missionaries in India have done 
 definite work for Moslems as well as for Hindus, 
 although not to as great an extent. Books and 
 tracts were prepared specially to meet Moham- 
 medan objections. Moslem pupils attended the 
 mission schools, the Scriptures were translated 
 into the other languages used by Moslems, and 
 in more recent years a few missionaries have 
 been set apart directly for this work. The 
 missionary societies which have been specially 
 active are the Church Missionary Society, the 
 Society for the Propagation of the Gospel, the 
 London Missionary Society, the Churches of 
 Scotland's missions, the various American Pres- 
 byterian missions, the Board of Foreign Missions 
 of the Methodist Episcopal Church, and the Eng- 
 lish and Australian Baptist missions. 
 
 The next laborer in Persia after Henry Martyn 
 was Karl Gottlieb Pfander, missionary linguist 
 and author, who left a wide and permanent im- 
 pression, not only in Persia, but throughout the 
 Mohammedan world, through his celebrated 
 Mizan-til-Hak, a great controversial work. In 
 1829 he went to Bagdad to learn Arabic and 
 two years later to Ispahan. On a missionary 
 journey to the town of Kei-manshah, after a 
 discussion with the mullahs, he came near to 
 
Missions to Moslems 147 
 
 winning martyrdom. But God spared his life 
 and he labored on, first in Russia, then in India, 
 and finally in Constantinople. Everywhere his 
 tongue and pen were mighty forces in the proc- 
 lamation of the truth. He died at Richmond- 
 on-t he-Thames, December, 1865. 
 
 In 1827 Dr. Joseph Wolff visited Persia, and Dr.woiff 
 
 ■c A • T-» 1 i" Persia 
 
 as a result of his writmgs the American Board 
 of Commissioners for Foreign Missions de- 
 termined to begin work among the Nestorians. 
 In 1834 the first missionaries went out and at- 
 tempted work among Moslems, but the way 
 was not open. For many years the work was 
 entirely among the Nestorians. In 187 1 this 
 mission came under the Board of Foreign 
 Missions of the Presbyterian Churcli, and 
 in more recent years there has been work 
 also among Moslems. Some have professed 
 Christ openly and several have suffered mar- 
 tyrdom, among them Mirza Ibrahim, whose 
 wonderful hfe story is told by Robert E. 
 Speer.* 
 
 The Church Missionary Society began work ^^^^l"^^^^^ 
 in Ispahan in 1875. Their work has been society 
 largely among the Mohammedans. Three other 
 stations, Yezd, Kerman, and Shiraz, have been 
 occupied, and the work has been fruitftil in 
 results to a remarkable degree. 
 
 » Young Men Who Overcame, 753-765. 
 
148 
 
 The Moslem World 
 
 Keith- 
 Falconer 
 and Others 
 in Arabia 
 
 Missions in 
 the Turkish 
 Empire 
 
 The pioneer missionary to Arabia was Ion 
 Keith-Falconer. He did not live long (dying at 
 Shaikh Othman, May 11, 1887, after less than 
 two 3^ears' service), but he lived long enough to 
 do what he purposed, 'Ho call attention to 
 Arabia." The United Free Church of Scotland 
 has continued his work at Aden and inland, and 
 the Danish Church has recently sent out work- 
 ers to join their number. These, with the Church 
 Missionary Society at Bagdad and the Dutch 
 Reformed Arabian Mission on the east coast at 
 Busrah, Bahrein, and Muscat, are all working 
 directly for Mohammedans and reaching far 
 inland by tours and hospital service. Arabia 
 has been rich in the sacrifice of missionary lives. 
 Besides that of Keith-Falconer, it holds as a 
 heritage of promise the graves of Bishop French, 
 Peter J. Zwemer, George E. Stone, Harry J. 
 Wiersum, Dr. Marion Wells Thoms, and Mrs. 
 Jessie Vail Bennett. The Arabian Mission of 
 the Reformed Church in America, organized in 
 1889, now has nineteen missionaries on the field, 
 with twenty native helpers, two hospitals, and 
 three outstations. 
 
 The territory of the Turkish empire is well 
 covered by missionary societies. The American 
 Board is the oldest in the field and occupies 
 European Turkey, Asia Minor, and eastern 
 Turkey. The Board of Foreign Missions of 
 
Missions to Moslems i49 
 
 the Presbyterian Church occupies Syria. The 
 Methodist Episcopal Church has work in Bul- 
 garia, the Reformed Presbyterians in northern 
 Syria, and the Church Missionary Society m 
 Palestine. These are the chief agencies at work 
 and count a total of 637 foreign missionaries, 
 yet according to the Encyclopedia of Missions, 
 ''the Church Missionary Society is the only one 
 that has made a special efl^ort to estabhsh mis- 
 sion work distinctively for Mohammedans." ^^^^^^ 
 
 Until recent years the difficulties of the prob- ^^^^^^^ 
 lem and the terror of the Turk seem to have Moslems 
 prevented direct work for Moslems, although by 
 printing-press, schools, colleges, and hospitals 
 many Mohammedans were reached ^mdirectly 
 and sometimes even incidentally. "The mis- 
 sionaries have devoted a relatively smah part 
 of their time and strength to the Moslem work. 
 In Egypt, Syria, Turkey, and Persia the greater 
 portion of the energy of the missionaries has 
 been devoted to work for Copts, Maronites, 
 Greeks, Armenians, Jews, and Nestonans. 
 Apart from the schools (and the number of 
 Mohammedan pupils in schools in Turkey is 
 almost inconsiderably small), comparatively lit- 
 tle has been done. Through medical missionaries 
 many have been accessible and some have been 
 reached, but we do not have, and have not had 
 for years, a systematic and aggressive though 
 
150 The Moslem World 
 
 tactful and quiet campaign for the evangeliza- 
 tion of Moslems." 
 Early Ideals 'p^e American pioneers in the Turkish em- 
 
 Resuits pi^6 planned the mission with direct refer- 
 
 ence to the Moslems. "We must not calculate 
 too closely the chances of life," wrote Mr. Smith, 
 in 1827, and he was sure that the missionary 
 * Vould find a prop upon which to rest the lever 
 that will overthrow the whole system of Mo- 
 hammedan delusion." Perhaps these early 
 ideals were lost sight of, or more probably they 
 were crushed by the later political restrictions 
 and persecutions in Turkey, so that direct 
 work was not attempted or was impossible; 
 nevertheless much has been accomplished in 
 the face of tremendous difficulty and determined 
 opposition for the future evangelization of Mos- 
 lems. *' Protestant missions have given the 
 entire population the Bible in their own tongue ■ 
 have trained hundreds of thousands of readers; 
 published thousands of useful books; awakened 
 a spirit of inquiry; set in motion educational 
 institutions in all the sects of all parts of the 
 empire, compelling the enemies of education to 
 become its friends, and the most conservative 
 of Orientals to devote mosque and convent 
 property to the founding of schools of learning. 
 They have broken the fetters of womanhood. 
 . . . Every evangelical Church is a living epistle 
 
Missions to Moslems 151 
 
 to the Mohammedans with regard to the true 
 nature of original apostoHc Christianity." 
 
 As a single striking example among hundreds '^^^^^^^^^'^ 
 of this great though indirect work for the Mos- 
 lem evangelization, take the Arabic version of 
 the Scriptures by Drs. EH Smith and Cornelius 
 Van Dyck. This arduous task was begun in 
 1848 and not finally completed until 1865, and 
 marked an epoch in missions for the Moham- 
 medan world greater than any accession or 
 deposition of Sultans. That Bible made modern 
 missions to Arabia, Egypt, Tunis, Tripoli, and 
 the Arabic-speaking world possible. And it has 
 only begun its conquests. 
 
 As early as 1825 the Church Missionary So- f^'-fj;" 
 
 J ^ T^ , North Ainca 
 
 ciety sent a band of five Basel men to Egypt, 
 one of them the famous Samuel Gobat. There 
 were schools and distribution of the Scripture 
 and conversations with thoughtful Copts and 
 Moslems, but the encouragement was small. 
 Mohammedanism appeared unassailable. The 
 first American missionaries reached Egypt in 
 1854, and every student of missions knows how 
 the United Presbyterian mission has spread along 
 the entire Nile Valley, like a fruitful vine, and 
 grown in numbers, influence, and results chiefly 
 among the Copts, but also among Moslems. For 
 example, in 1906, over three thousand Moslem 
 pupils attended the schools of this American 
 
152 The Moslem World 
 
 Mission, and for the past five years meetings for 
 public discussion on the difference between Islam 
 and Christianity have been held twice a week in 
 Cairo. Special literature for Moslems has also 
 been printed and distributed. In 1882 the 
 Church Missionary Society resumed its work 
 in Egypt and began work directly among Mos- 
 lems, with encouraging results even in the great 
 Moslem University at Cairo. When in 1880 
 Mr. George Pearse came to north Africa there 
 was not a single Protestant missionary between 
 Alexandria and the Atlantic coast of Morocco, 
 nor southward from the Mediterranean almost 
 to the Niger and the Congo. Now the North 
 Africa Mission has eighteen stations in Egypt, 
 Tripoli, Tunis, Algeria, and Morocco, manned 
 by eighty-six missionaries. A hospital and dis- 
 pensary are established at Tangier and a dis- 
 pensary at Fez. There are also other smaller 
 independent missions working in north Africa 
 and very recently work has begun in the Sudan, 
 strength of "But," says an authority on Africa, *'for 
 
 every missionary to the Mohammedans in Africa 
 you can find twenty missionaries to the pagans 
 of Africa and for every convert from Moham- 
 medanism in Africa I think you can find one 
 thousand converts from paganism in Africa. 
 And if this does not prove that the real mis- 
 sionary problem in Africa is Mohammedanism, 
 
 Islam in 
 Africa 
 
Missions to Moslems 153 
 
 I scarcely see how that point could be proved 
 at all." One third of the population of Africa 
 is Mohammedan, and yet Mohammedan Africa, 
 though nearest to Europe, is darkest Africa, 
 and has by far the fewest mission stations. 
 
 Sumatra and Java are the principal fields of success in 
 work for Moslems in Malaysia. A Baptist mis- ^"™^*''^ 
 sionary reached Sumatra as early as 1820, and 
 in 1834 Munson and Lyman went out under the 
 American Board, but were brutally murdered. 
 The Rhenish Missionary Society and others 
 entered the field in 1861 and have had mar- 
 velous success. There is no other part of the 
 mission field, with the exception of some parts 
 of Java, where such large numbers of Moham- 
 medans have been won for Christ as among 
 the Battaks of Sumatra. The attitude of the 
 Dutch Government has in recent years greatly 
 changed, and is now favorable to missions. In 
 Sumatra the issue between Christianity and 
 Islam was boldly faced from the outset; there 
 was neither fear nor compromise in mission 
 methods, and this fact, together with consid- 
 erable freedom to preach, perhaps accounts for 
 the great success in winning converts. 
 
 Java is the richest and largest of Dutch Java 
 colonial possessions. Six Dutch missionary 
 societies labor on the island, which has a dense 
 population of 28,746,688; of these 24,270,600 
 
154 
 
 The Moslem World 
 
 Encouraging 
 Fruit of Past 
 Efforts 
 
 Strategic 
 
 Centers 
 
 Occupied 
 
 are Moslems,— surely a large and difficult field. 
 Yet by preaching, the sale of Scriptures, and 
 medical work nearly twenty thousand Mo- 
 hammedans have been won over to Christianity, 
 many of them at great cost and under severe 
 persecution. 
 
 When we consider how much the Moslem 
 convert must risk to confess Christ openly, 
 surely there is much to encourage us, and 
 it is with joy that we can point to results 
 in Moslem lands and to miracles of God's 
 grace. These results have been direct and in- 
 direct. The latter have been far greater than 
 the former and have in God's Providence pre- 
 pared the way for the final assault and the 
 victory. 
 
 The preliminary work has largely been ac- 
 complished. It is a remarkable fact that every 
 strategic Moslem center is occupied by Prot- 
 estant missions. No less than thirty cities, with 
 very large Moslem populations, are centers of 
 missionary effort by printing-press, hospital, 
 school, or college; and in each of them, directly 
 or indirectly, the gospel reaches Moslems.^ 
 
 1 These cities are; Calcutta, 1,026,087; Constantinople, 1.106,000 
 Bombay, 776,006; Cairo, 570,062; Madras, 509,346; Haidarabad, 
 448,466; Alexandria, 319,766; Teheran, 280,000; Lucknow, 264,049; 
 Rangoon, 234,881; l3amasctts, 230,000; Delhi, 208,575; Lahore, 
 202,964; Smyrna, 201,000; Cawnpur, 197,170; Agra, 188,022; Ahma- 
 dabad, 185,889; Tabriz, 200,000; Allahabad, 172,032; Tunis, 250,000; 
 Amritsar, 162,429; Howra, 157,594; Poona, 153.320; Soerabaya 
 (Java), 146,944; Bagdad, 145,000; Fez, 140,000; Patna, 134.785; 
 Aleppo, 127,150; Beirut, 118,800; Karachi, 116,663. 
 
Missions to Moslems 155 
 
 Work of 
 the Press 
 
 Another result which we have already men- 
 tioned is that the Bible has been translated into 
 nearly every language spoken by Moslems. 
 Thousands of portions of Scripture are already 
 in use by Moslems and tens of thousands of 
 copies are being sold to them every year by 
 colporteurs and missionaries. The Beirut Press 
 alone has issued over a million volumes of the 
 Arabic Scriptures since it was founded. The 
 demand for the vernacular Bible in Persia, 
 Arabia, Egypt, and the. Turkish Empire is 
 phenomenal. Not only has the Bible been 
 translated and v/idely distributed, but a large 
 and important body of Christian literature is 
 ready for Moslems in Arabic, Persian, Turkish, 
 Urdu, and Bengali, the chief literary languages 
 of Islam. These powerful adjuncts are already 
 being used in the conflict. 
 
 And there have been unconditional surrenders. Mohammedan 
 
 Converts 
 
 It is an old falsehood widely current even among 
 the ignorant friends of missions, that "it is no 
 use tr}"ing to convert Mohammedans," and that 
 there have been no converts from Islam. The 
 fact is that there was a convert from Islam even 
 before the death of Mohammed! One of his 
 early companions went to Abyssinia and there 
 embraced the Christian faith, saying that he 
 was no longer ''blinking in the shadow of Islam, 
 but had the true Light." And there have been 
 
156 The Moslem World 
 
 converts ever since in all lands where the gospel 
 was preached to Moslems, although not as many 
 as there might have been but for our neglect. 
 Accessions in "The accessions from Islam," says Dr. 
 
 North India _.t, h • h • -1 t 1- 1 
 
 Wherry, especially m northern India, have 
 been continuous during all the years since the 
 death of Henry Martyn. One here and another 
 there has been added to the Christian Church, 
 so that now, as one looks over the rolls of 
 Church membership, he is surprised to find so 
 many converts from Islam, or the children 
 and children's children of such converts. In 
 the north, especially the Punjab, and the 
 Northwest Frontier Province, every congrega- 
 tion has a representation from the Moslem 
 ranks. Some of the churches have a majority 
 of their membership gathered from among the 
 Mussulmans. In a few cases there has been 
 something like a movement among Moslems 
 toward Christianity, and a considerable number 
 have come out at one time. But perhaps the fact 
 which tells most clearly the story of the ad- 
 vance of Christianity among Moslems in India 
 is this, that among the native pastors and 
 Christian preachers and teachers in north India 
 there are at least two hundred who were once 
 followers of Islam." 
 
 The United Presb3rterian mission in Egypt, 
 although its work has been chiefly among the 
 
Missions to Moslems i57 
 
 Copts, reports one hundred and forty baptisms ^^[*^°^ 
 of adult Moslems during its history. In Persia pieids 
 there are Moslem converts at every station of 
 the Church Missionary Society. Even in Arabia 
 and in the Turkish empire there have been con- 
 verts and martyrs to the faith. From north 
 Africa, the latest reports tell us that at almost 
 all the stations there have in past years been 
 converts and some of them have suffered griev- 
 ous persecution. There are also many secret 
 disciples. 
 
 In Sumatra the Rhenish Mission has 6,500 [l^^l^^f^ 
 converted Moslems, 1,150 catechumens, 80 Asia 
 churches, 5 pastors, and 70 lay preachers, while 
 they baptized 153 Mohammedans in 1906. In 
 the district of Si Perok a Christian convert from 
 Islam has become chief in place of a Moham- 
 medan; and in Java, as we saw, there have been 
 still greater numerical results. According to the 
 latest statistics, there are now Hving in Java 
 eighteen thousand who have been converted to 
 Christianity from Islam, and the converts from 
 Islam amount to between three hundred and 
 four hundred adults every year. In Bokhara 
 and the Caucasus, where work has only just 
 begun, a number of Moslems have been con- 
 verted and baptized. The testimony of a Mos- 
 lem professor in the high school in Bokhara, 
 now a convert, may well close this brief sum- 
 
158 The Moslem World 
 
 mary of results. Coming from the heart of 
 Asia and of the Mohammedan world, his word 
 is prophetic: "/ ant convinced that Jesus Christ 
 will conquer Mohammed. There is no doubt 
 about it, because Christ is King in heaven and 
 on earth, and his kingdom fills heaven now, and 
 will soon fill the earth.'' How soon shall it be? 
 Are not the results already attained a prophecy 
 of final victory ? 
 
 QUESTIONS ON CHAPTER VI 
 
 Aim: To Determine the General Principles that 
 Should Govern Missions to Moslems 
 
 1. What excuse can you find for the neglect of 
 missions to Moslems by the Medieval Church? 
 
 2. To what extent were these excuses really valid? 
 
 3. In what ways is the Church of to-day more 
 culpable for neglect? 
 
 4. Which was more to blame for its attitude to- 
 ward the other, the Christian Church or Islam? 
 
 5. What are the principal lessons to us from the 
 life of Lull, in the order of their importance? 
 
 6. What is the principal challenge of his life to us? 
 
 7. What do you think of his methods of work? 
 
 8. Name the things that Martyn accomplished in 
 what you consider the order of their Importance. 
 
Missions to Moslems IS9 
 
 9. Do yon think that Keith-Falconer would have 
 been justified in going to Arabia, if he had 
 known that he would live there only two years? 
 
 10. What arguments can you give for missions in 
 the Levant devoting so much of their attention 
 to the Oriental Churches? 
 
 11. What are the arguments for devoting more time 
 to Moslems? 
 
 12. What methods would you adopt in countries 
 where direct preaching and discussion is pro- 
 hibited? 
 
 13. What are the principal kinds of preparation 
 that you think a missionary to Moslems should 
 have ? 
 
 14. What should be his spirit toward Islam? 
 
 15. Why do you think most Moslems believe as 
 they do? 
 
 16. How do you think Moslems in general com- 
 pare with Christians as to sincerity? 
 
 17. What responsibility have we beyond proclaim- 
 ing to them the truth as we see it? 
 
 18. If Moslems misunderstand Christianity, with 
 whom does the responsibility rest? 
 
 19. Is a Moslem right or wrong in rejecting a 
 Christianity that seems to him absurd? 
 
 20. What should be the personal spirit of approach 
 to Moslems? 
 
 21. What things do you think you ought to know 
 about the individual with whom you are 
 dealing? 
 
i6o The Moslem World 
 
 22. Suggest some lines of approach that you think 
 might prove helpful. 
 
 23. What points of contact might be employed? 
 
 24. In what spirit would you introduce differences 
 of belief? 
 
 25. Name the various things in the order of impor- 
 tance upon which you would depend for results 
 in personal dealings with Moslems. 
 
 26. What would you consider the relative impor- 
 tance of your words and example in presenting 
 Christ? 
 
 REFERENCES FOR ADVANCED STUDY 
 CHAPTER VI 
 
 I. Raynmnd Lull. 
 
 Barnes: Two Thousand Years of Missions Before 
 
 Carey, 205-208. 
 Noble: The Redemption of Africa, iog-126. 
 Walsh : Heroes of the Mission Fields, VIII. 
 Zvvemer: Raymund Lull, First Missionary to the 
 
 Moslems. 
 
 II. Henry Martyn. 
 
 Bell: Heroes of Christian Missions, VI, VII. 
 Page : Henry Martyn, His Life and Labors, XI. 
 Rhea : Missionary Annals, 29-46. 
 Smith: Henry Martyn, XI, XII, XV. 
 Sargent : The Life of Henry Martyn, IX, XI. 
 Thoburn: The Christian Conquest of India, 145- 
 149. 
 
Missions to Moslems i6i 
 
 III. Ion Keith-Falconer. 
 
 Pierson: in Picket Line of Missions, III. 
 
 Sinker: Memorials of the Hon. Ion Keith-Falconer, 
 
 III, VI, IX, X. 
 Zwemer : Arabia : The Cradle of Islam, XXXI. 
 
 IV. Missionary Work Among Moslems.^ 
 
 Stock: History of the Church Missionary Society, 
 
 Vol. Ill, XCIV. 
 Watson : The American Mission in Egypt, XXVI, 
 
 XXVII. 
 Watson : Egypt and the Christian Crusade, V-VIII. 
 Zwemer : Arabia : The Cradle of Islam, XXXIII. 
 
 iPor further information consult the general histories of missions, 
 and the annual reports and periodicals of the mission boards and 
 societies. 
 
THE PRESENT PROBLEM 
 AND PERIL 
 
 i«3 
 
We should lay siege to the Port Arthurs of the 
 non-christian world with the undiscourageable purpose 
 to capture them. We should not shrink or falter before 
 such apparently impregnable fortresses as the Moham- 
 medan world. 
 
 — John R. Mott 
 
 The Church must awake to her duty toward Islam. 
 Who will wake her and keep her awake unless it be 
 those who have heard the challenge of Islam, and who, 
 going out against her, have found her armor decayed, 
 her weapons antiquated, and her children, though 
 proud and reticent, still unhappy? 
 
 — Robert E. Speer 
 
 Pan-Islamism to all appearance promises to become 
 in time the best weapon for successfully carrying on 
 the struggle against Christendom, and in the eyes of 
 the great majority of the faithful, Pan-Islamism will be 
 
 the life-buoy of the future The energetic 
 
 spirit of Abd ul Hamid is particularly interested in 
 the movement. He is known to have a great predilection 
 for dark machinations, which he personally superin- 
 tends. The building of the Hejaz line, which is to 
 facilitate the communication with the centers of the 
 Islamic world, is his work, and undertaken with a view 
 to the promotion of Pan-Islamic interests. . . . . 
 Pan-Islamism is not nearly so dangerous as it is often 
 supposed to be. It is denounced by Moslems who 
 have advanced in European culture, with the fear that 
 the rise of theocracy must be dangerous to liberal 
 views. 
 
 —A. V amber y 
 
 164 
 
VII 
 
 THE PRESENT PROBLEM AND PERIL 
 
 When Samuel J. Mills and his associates met Evangelization 
 under the shelter of the Haystack one hundred ^^Jdan^oriT 
 years ago, they were not unmindful of the 
 difficulties of world-wide evangelization nor of 
 the difficulties of reaching Mohammedan lands. 
 Loomis maintained that "the time was not ripe, 
 and such a movement was premature. If 
 missionaries were sent they would be murdered, 
 and what was needed was a new crusade before 
 the gospel could be sent to the Turks and 
 Arabs." The others replied that God was 
 always willing to have his kingdom advanced, 
 and that if Christian people would only do their 
 part, God could be relied on to do his. "We 
 can do it if we will. ' ' We know now that Loomis 
 was wrong and Mills was right. No Christian 
 army has ever subdued Turkey or Arabia, yet 
 both are mission fields. And surely if one 
 hundred years ago the faith of these men of 
 the Haystack did not stagger at the obstacles, 
 but accepted the challenge, we can do it now 
 if we will. The evangelization of the Moham- 
 
 i6s 
 
1 66 The Moslem World 
 
 medan world, of which we have had glimpses 
 in the foregoing chapters — so great in its extent, 
 so deep in its degradation, so hopeless without 
 the gospel — is one of the grandest and most 
 inspiring problems ever undertaken by the 
 Church of Christ. It may be as Dr. H. H. Jessup 
 says, a work of ''surpassing difficulty which will 
 require a new baptism of apostolic wisdom and 
 energy, faith, and love," and may "tax the in- 
 tellect, the faith, the wisdom, the zeal, and the 
 self-denial of the whole Church in every land"; 
 but, unless Christ's great commission has lost 
 its meaning and his power is insufficient for this 
 undertaking, the Mohammedan world must and 
 will be evangelized. While other religions and 
 systems of error have fallen before Christian 
 missions, like Dagon before the ark of Jehovah, 
 Islam, like mighty Goliath, defies the armies of 
 the living God and the progress of Christ's 
 kingdom. In three continents it still presents 
 an almost unbroken phalanx, armed with the 
 old proud and aggressive spirit of defiance. 
 A Moslem Only five years ago Sheik Abd ul Hak, of 
 
 Bagdad, a Moslem of the old school, wrote an 
 article on behalf of the Pan-Islamic league. It 
 appeared in a French journal and was entitled, 
 *'The Final Word of Islam to Europe." From 
 this remarkable, outspoken, and doubtless sin- 
 cere defiance we quote the following paragraph: 
 
 Defiance 
 
Present Problem and Peril 167 
 
 "For us in the world there are only believers "Believer." 
 
 1 • r J 'J. ^ J Against "Un» 
 
 and unbelievers ; love, chanty, fraternity toward believers •• 
 beUevers; contempt, disgust, hatred, and war 
 against unbeHevers. Amongst unbeUevers the 
 most hateful and criminal are those who, while 
 recognizing God, attribute to him earthly rela- 
 tionships, give him a son, a mother. Learn 
 then, European observers, that a Christian of 
 no matter what position, from the simple fact 
 that he is a Christian, is in our eyes a bhnd man 
 fallen from all human dignity. Other infidels 
 have rarely been aggressive toward us. But 
 Christians have in all times shown themselves 
 our bitterest enemies. . . . The only ex- 
 cuse you offer is that you reproach us with 
 being rebelHous against your civiUzation. Yes, 
 rebeUious, and rebellious till death! But it is 
 you, and you alone, who are the cause of this. 
 Great God! are we bhnd enough not to see the 
 prodigies of your progress? But know, Chris- 
 tian conquerors, that no calculation, no treasure, 
 no miracle can ever reconcile us to your impious 
 rule. Know that the mere sight of your flag 
 here is torture to Islam's soul; your greatest 
 benefits are so many spots sullying our con- 
 science, and our most ardent aspiration and 
 hope is to reach the happy day when we can 
 efface the last vestiges of your accursed em- 
 pire." 
 
i68 
 
 The Moslem World 
 
 The Answer 
 of Sacrificial 
 Love 
 
 In view of such an attitude on the part of 
 some of the leaders of Islam, Christendom must 
 answer it with the old story of the gospel, and 
 in the spirit of Jesus Christ who prayed for 
 those that nailed him to the cross: "Father 
 forgive them for they know not what they do." 
 The unselfishness of sacrificial love must be 
 manifested in the work of missions, that we may 
 win the love of men like Abd ul Hak, in spite of 
 their hatred toward us. We must, 
 
 "Through the promise on God's pages, 
 Through his work in history's stages, 
 Through the cross that crowns the ages, 
 Show his love to them." 
 
 How Faith 
 can be Trium- 
 phant 
 
 Islam as a religion is doomed to fade away 
 in time before the advance of humanity, civili- 
 zation, and enHghtenment ; but whether its 
 place will be taken by atheism, by some new 
 false religion, or by the faith of Christ, depends, 
 humanly speaking, upon the measure of our 
 devotion to our Lord and our consciousness of 
 the Moslem's need of him. There are many 
 factors in this great problem of Moslem evan- 
 gelization. Whether we look at the lost oppor- 
 tunities because of neglect in the past, or turn 
 to the greater opportunities of to-day ; whether 
 we consider the extent of Islam, or its character, 
 the problem is so colossal that we are shut up 
 
THE AMERFCAV MISSIOV HOME.CAfRO.EGYPT 
 
 a 
 
 1 SYRIAN PROTESmNT COLLEGE, BEIRUT, SYRIA r 
 
 □ 
 
Present Problem and Peril 169 
 
 to faith in God. **A11 things are possible to him 
 that beheveth." "By faith the walls of Jericho 
 fell down, after they had been compassed about 
 for seven days." 
 
 In a previous chapter we have read some- occupied and 
 thing ol the work of missions in lands hke Lands"^*^ 
 Egypt, Turkey, India, Sumatra, Java, and 
 Syria, where for many years the Moslem popu- 
 lations have come more or less in contact with 
 missions. These lands and others more re- 
 cently entered may in a sense be considered 
 occupied. Yet there is not a single one of them 
 where the total number of laborers is in any 
 sense adequate to the work of evangelization. 
 In Egypt, for example, only a small fraction 
 of the Moslem population is reached in any 
 way by the gospel to-day. The unoccupied 
 lands and regions are those where nothing has 
 yet been done and where there are neither mis- 
 sion stations nor mission workers. These are 
 the darkest parts of the Moslem world. 
 
 Perhaps a more distinctive classification of threefold 
 
 *«- 1 1 -I . I • - T^ T-r-r . < Classification 
 
 Moslem lands is that given by Dr. Weitbrecht. 
 He groups them into three classes: 
 
 I. The lands where Islam is dominant or isiam 
 greatly in the majority and has been long es- 
 tabHshed. Such are north Africa, Arabia, 
 Turkey, Persia, and central Asia, including 
 Afghanistan. In these lands the remnants of 
 
 Dominant 
 
170 
 
 The Moslem World 
 
 Islam Amid 
 Masses of 
 Paganism 
 
 the Christian Churches, where they exist at all. 
 have been worn out by centuries of oppression, 
 and though they have not abandoned their 
 faith, they do not preach it to Moslems, and 
 almost fear to admit a Moslem convert. Sus- 
 picion too often takes the place of that perfect 
 love which casts out fear. And wherever Mos- 
 lem rule obtains in these lands there is no 
 liberty to confess Christ, and the life of each 
 convert from Islam is in daily jeopardy. Yet 
 educational, medical, and literary v/ork for 
 Moslems has proved possible where it has 
 been tried. All these forms of effort should be 
 pushed, therefore, to their utmost and new 
 centers rapidly occupied, 
 
 2. The lands of ancient pagan civilization, 
 where Islam has been modified by contact with 
 cultured paganism and where Moslems are in 
 the minority. Such are India and China. In 
 India there have been many converts, and a 
 considerable literature has been prepared for 
 Moslems, but the unique opportunities for di- 
 rect missionary effort have not been fully met. 
 With the largest Mohammedan population of 
 any country on the globe before them, the 
 missions in India are vitally concerned in the 
 Mohammedan missionary problem and should 
 lead all lands in its solution. In China we have 
 to confess that in view of the appalling pagan 
 
Present Problem and Peril 171 
 
 population of the empire special work among its 
 thirty million Moslems is almost non-existent. 
 
 3. The border marches of Islam in Africa and isiam and 
 Malaysia. Here we have to do with masses of prontfe^r^" 
 newly converted tribes on the pagan frontiers, 
 where "it is often hard to tell just where pagan- 
 ism ceases and Islam begins. Those who profess 
 Islam still worship their fetishes and cling to 
 rum." In these lands we are face to face with 
 one of the greatest responsibilities of the Chris- 
 tian Church. 
 
 Among the countries occupied perhaps the importance 
 most notable is Egypt. In lower Egypt the ° ^^^* 
 Moslems form about ninety-eight per cent, of 
 the population and in tipper Egypt about eighty- 
 eight per cent. The need of the country is there- 
 fore the need of the Moslems. Egypt is under 
 British rule and connected by regular rail and 
 steamboat service with distant points in Africa. 
 Cairo is the literary capital of the Mohammedan 
 world, and large publishing firms print the 
 Koran and other books. Over one half of all 
 the Arabic newspapers in the world are printed 
 in Cairo. Says Dr. H. O. Dwight: "As rapidly 
 as experts trained in Koranic lore can be edu- 
 cated for the reinforcement of the workers now 
 on the ground, the Christian Church should 
 drive a wedge into this outwork of the great 
 stronghold." 
 
172 
 
 The Moslem World 
 
 Reinforcing Thc Strategic centers of Moslem population, 
 
 Center^ ^^^^ givcn in the last chapter/ are also many of 
 them, because of their geographical position, 
 commercial centers, and stand at the cross- 
 roads of international communication between 
 Moslem lands. The importance of massing our 
 spiritual forces here cannot be overestimated. 
 A book sold at Cairo may be read by the camp- 
 fires of the Sahara, in the market-place of 
 Timbuktu or under the very shadow of the 
 Kaaba. Were a strong mission established for 
 the Mohammedans of Bombay, its influence 
 would reach far along the coast of India and to 
 the Moslem traders of Malabar and Ceylon. 
 These strategic centers are an appeal for im- 
 mediate reinforcement and a call to come to 
 the help of those who, often single-handed, 
 are fighting against fearful odds and still 
 winning the battle inch by inch. 
 Fields of And what shall we say of those lands where 
 
 for HercfisnT Mohammed's rule has never yet been chal- 
 lenged and where vast areas are without any 
 missionary; where the cross has never yet 
 met the challenge of the crescent? Surely, if 
 anywhere in the world, here is opportunity. 
 The very dangers, loneliness, and hardships 
 of such pioneer fields will irresistibly attract 
 men and women of heroic stamp. 
 
 ~iP. 154. 
 
Present Problem and Peril 173 
 
 "So nigh is grandeur to our dust, 
 So near is God to man, 
 When duty whispers, 'Lo! thou must,* 
 The youth repHes, 'I can.' " 
 
 Beginning with Africa, the following areas are vast unoccu- 
 unoccupied by missions. In the central Sudan, ^^^ 
 one of the most densely populated portions of 
 Africa, are these States (larger some of them 
 than New York, Wisconsin, or Ohio) waiting 
 for the gospel: 
 
 The Land 
 
 The Size of 
 
 Gov'm't 
 
 Missionarie 
 
 Kordofan 
 
 Korea 
 
 British 
 
 None 
 
 Darfur 
 
 France 
 
 British 
 
 None 
 
 Wadai 
 
 [ Italy and 
 1 Ireland 
 
 ■ French 
 
 None 
 
 
 ' Switzerland 
 
 • French 
 
 
 
 1 Holland 
 
 
 Bagirmi 
 
 Belgium 
 
 None 
 
 
 1 and 
 
 J 
 
 
 
 [ Tasmania 
 
 
 Kanem 
 
 i Greece and 
 ! Denmark 
 
 j- French 
 
 None 
 
 Adamawa 
 
 [ Turkey in 
 I Europe 
 
 German and 
 British 
 
 ■None 
 
 Bomu 
 
 England 
 
 British 
 
 None 
 
 Sokoto 
 
 ( 
 
 Austria 
 [ Scotland 
 
 British 
 
 . 5 c. M. g» 
 
 workers 
 
 Gando -j 
 
 and 
 1 Ireland 
 
 >- British 
 
 None 
 
 Nupe 
 
 Bulgaria 
 
 British 
 
 j 6 Canadian 
 t workers. 
 
 "Taking the parallel of latitude that would Tremendous 
 touch the northern bend of the Niger as the sJdft " *^^ 
 northern limit, and that which would touch 
 the northern bend of the Congo as the southern 
 limit, and modifying these boundaries at either 
 side of the continent so as to omit the mission 
 stations on the West Coast and on the upper 
 
174 
 
 The Moslem World 
 
 Decades of 
 Destiny 
 
 Unreached 
 Lands in Asia 
 
 courses of the Nile, we find a territory about 
 equal to that of the United States, and 
 densely populated, without a single representa- 
 tive of the Gospel of Jesus Christ. With a mis- 
 sion station just established by the United 
 Presbyterian Church of North America on the 
 Sobat River, of the Upper Nile basin, and 
 with the stations opened by the Church Mis- 
 sionary Society and the United Sudan Mission 
 in the Niger basin, 1,500 miles to the west, the 
 situation presented is as if the United States, wit It 
 her 87,000,000 of people, had one missionary in 
 Maine and another in Texas, and no gospel in- 
 fluence between.'"'^ 
 
 If Dr. Kumm's estimates are trustworthy, 
 this great destitute district of the Sudan, one 
 of the most strategic and the most important 
 unoccupied territories in the world , has a popu- 
 lation of at least fifty millions. And yet only 
 eleven missionaries are found in the entire 
 area, namely, at Sokoto and Nupe. All of the 
 other lands are destitute. Within twenty years 
 it will be settled whether Islam or Christianity 
 shall be dominant and triumphant. All the 
 indications now are that Islam is fast winning 
 the field. 
 
 Turning from darkest Africa to Asia, we find 
 
 1 W. S. Naylor, "Unoccupied Mission Fields in Africa," Missionary 
 Review of the World. March, 1906. 
 
Present Problem and Peril 175 
 
 in this continent a situation hardly less needy 
 and with even greater, because more varied, 
 opportunity. In Asia the following lands and 
 areas of Moslem population are still wholly 
 
 unreached: 
 
 Estimated 
 
 Moslem 
 Population 
 
 Afghanistan 3,982,448 
 
 Baluchistan ^ 750,000 
 
 Hejaz, Hadramaut, Nejd and El Hasa 
 
 (Arabia) 3 ,000,000 
 
 Southern Persia 2,500,000 
 
 Russia in Caucasus 2,000,000 
 
 Russia in Central Asia 3,000,000 
 
 Bokhara * 1,200,000 
 
 Khiva ■ ; 800,000 
 
 Mindanao (Philippines) 250,000 
 
 Siberia (East and West) 6,100,000 
 
 China (unreached sections) 20,000,000 
 
 43,582,448 
 
 These unevangelized millions in Asia, all of ^ ^^* 
 them under the yoke of Islam, are a challenge 
 to faith, and in some cases a rebuke for the 
 neglect of the Church. Kafiristan, one of the 
 five provinces of Afghanistan, is a sad exam- 
 ple. *'It was a sorrowful day for them," writes 
 Colonel G. Wingate, "when by a stroke of the 
 pen in the British Foreign Office eleven years 
 
 1 Has one mission station at Quetta, 
 
 2 Work just begun at one station. 
 
176 The Moslem World 
 
 ago their country was brought within the 
 boundaries of Afghanistan. At last the Kafirs 
 were the subjects of the Ameer. In consulta- 
 tion with Ghulam Haider, his commander-in- 
 chief, he determined to convert them and bring 
 them into the fold of Islam. The distasteful 
 offices of the mullah were offered at the muzzle 
 of the breech-loader, the rites of the Moham- 
 medan belief were enforced upon an unwilling 
 people, mosques took the place of temples, the 
 Koran and the traditions of the caliphate 
 would be the spiritual regeneration of the pagan 
 Kafir. Yet twenty-five years ago a message 
 from the Kafirs of the Hindu Kush stirred the 
 Christian Church; they asked that teachers 
 might be sent to instruct them in the religion of 
 Jesus Christ. It is a sad example of how an 
 opportunity may be lost, for to-day there is 
 imposed between the ambassador for Christ 
 and the eager Kafir the hostile aggression of a 
 Mohammedan power intensely jealous of the 
 entrance of the foreigner." 
 The Philip- The Mohammcdans now under the American 
 
 China "^^*^' ^^S ^^ ^hc Philippine Islands have a special 
 claim on the American Churches. And who 
 can tell whether tactful, loving labor among 
 them would not be rewarded with a speedy 
 harvest of souls, as was the case among the 
 Moslems of Sumatra? "The isles shall wait for 
 
Present Problem and Peril 177 
 
 his law." And who will take up the burden of 
 Islam in Russia and China with a total number 
 of Mohammedans in these two empires of 
 forty-five millions? 
 
 Lastly, there are great and effectual doors to Nothing too 
 be opened where there are many adversaries — Prayer°' 
 pioneer fields that await heroic faith — in Arabia, 
 in Persia, in Afghanistan, in central Asia. 
 Nothing is too hard for prayer and lives laid 
 down in loving service to accomplish. "The 
 things which are impossible with men are pos- 
 sible with God." "If neither treaties nor fron- 
 tiers can exclude the pioneers of trade or the 
 artificers of workshops, or the physician and 
 surgeon," says Colonel G. Wingate, "how 
 much less should such barriers avail to shut 
 out that gospel which hath a pathway of its 
 own across the mountain ranges into forbidden 
 territory, moving from heart to heart, in a man- 
 ner that rulers cannot restrain, and bringing to 
 the sin-sick soul peace and to the weary rest." 
 
 The problem of evangehzing the Moslem Aggressivt 
 peoples of Africa and Asia is not only a vast 
 one and one too long neglected, but an urgent 
 one. Islam is aggressive and is to-day over- 
 running districts once pagan. Its numbers are 
 increasing in Bengal, Burma, southern India, 
 the East Indies, west Africa, Uganda, the Congo 
 basin, Abyssinia, and on the Red Sea coast. 
 
 Islam 
 
1 78 The Moslem World 
 
 Rival Forces In west Africa and Nigeria missionaries speak 
 in West Africa ^^ ^ "Mohammedan peril." They say every 
 effort should be made to forestall the entrance 
 of Islam into the borderlands, before this reHgion 
 renders evangelization tenfold more difficult 
 than it is among African pagans. In western 
 Africa Islam and Christianity between them 
 are spoiling heathenism and will probably 
 divide the pagan peoples in less than fifty years. 
 The Rising Pastor F. Wurz states that the vsituation on 
 
 GoldCoa^t^ the Gold Coast is alarming. In one village a 
 native preacher, v/ith his entire congregation, 
 went over to Islam. "Missions will scarcely be 
 able to prevent the entrance of Islam among 
 a single tribe, much less into large districts. 
 Islam is spreading with the certainty and irre- 
 sistibleness of a rising tide. The only question 
 is whether it will still be possible for missions to 
 organize Christian Churches like breakwaters, 
 able to resist the flood and outweather it, or 
 whether evervthing will be carried away head- 
 long." 
 Now or Never 'pj^g Sudan United Mission calls the attention 
 Lands of Christendom to the present crisis in Hausa- 
 
 land. All the heathen populations of the cen- 
 tral Sudan will go over to Islam unless the 
 Church awakes to its opportunity. It is now 
 or never; it is Islam or Christ. And there are 
 other lands where the crisis is equally acute. 
 
Present Problem and Peril 179 
 
 though not extended over as large an area as in 
 Africa. In regard to portions of Baluchistan, 
 we are told that the inhabitants are still only 
 nominal Mohammedans and not bigoted. 'They 
 will listen now, but in a few years they will have 
 become fanatical." 
 
 In Borneo there is a special call for workers ^° Borneo and 
 among the heathen, who are not yet Moham- 
 medan, but are in danger of speedily becoming 
 such through the influence of Mohammedan 
 Malays, by whom they are surrounded. In 
 India there are to-day a multitude of low- 
 caste people, especially in Bengal, who will 
 shortly become Moslems or Christians. Ten 
 millions in Bengal have become Moslems al- 
 ready, according to the testimony of Bishop 
 Warne. 
 
 On the other hand, Islam itself is alarmed, Islam's Efforts 
 and in many parts of the world there is a feeling 
 that something must be done to save the faith 
 of the prophet. In India they are forming so- 
 cieties for the defense of Islam. ; they are estab- 
 lishing presses for the production of literature 
 to propagate their faith; they are copying mis- 
 sionary methods and engaging Moslem preachers 
 to counteract the work of Christian missions. 
 They use the substance of infidel literature from 
 Europe and America and articles on the higher 
 criticism to prove that Christianity is not true 
 
 at Defense 
 
i8o The Moslem World 
 
 and that its leaders are not agreed on the funda- 
 mentals of its teaching. What will be the 
 issue if the Mohammedan propagandists in 
 Africa, as well as those in India begin to use 
 the methods of Christian missions? The situa- 
 tion is one full of peril to the native Church 
 itself in that continent, and every mission in 
 Africa, north of the equator, will be compelled 
 sooner or later to do direct work for Moslems 
 or imperil its very existence. 
 Dangerous A writer in Uganda Notes gives the same tes- 
 
 ug"nda^ *" timony. "As far as Uganda itself is concerned, 
 Islam is, of course, infinitely less a power than 
 it once was, when in the troublous early days of 
 Christianity it threatened to overwhelm the 
 combined heathen and Christian forces arrayed 
 against it. But it is not only from the north 
 that the followers of Islam are threatening an 
 invasion. From the eastern side the railway 
 has brought us into intimate association with 
 coast influence; Swahilis and Arabs coming up 
 the line leave Islamism in their wake, for almost 
 every Moslem is more or less of a missionary of 
 his faith. Would that the same might be said 
 of Christians! Not a few Moslems are holding 
 important positions in Uganda, while the larger 
 number of those in authority in Usoga are, or 
 were till quite recently, also Mohammedans. 
 The followers of the false prophet have a great 
 
W^: 
 
 «\'^'; 
 
 ■m m 
 
 
 ♦#' -♦ 
 
 ^'« 
 
 I 
 
 MOHAMMEDAN HIGH PRIESTS , bEADEUS OF THE 
 CONSTITUTIONAU REVOLT, in TEHERAN, PERSIA 
 
 [/ 
 
 COLLEGB FOOTBMl,TfiAM, GONSTANTINOPLE,TURKEY 
 
 iJ r 
 
Present Problem and Peril i8i 
 
 influence among the natives, which does not 
 give promise of becoming less as time goes on. 
 There is a distinct danger of the eastern province 
 becoming nominally Moslem before Christianity 
 has made for itself a favorable impression on the 
 minds of the people.'* 
 
 Another indication of Moslem activit}^ is the Pan-isiamism 
 movement known as Pan-Islamism. This term 
 is used by Moslems themselves to describe the 
 political and social combination of all Moslems 
 throughout the world to defy and to resist the 
 Christian Powers. For several years back the 
 Moslem press of Constantinople has carried on a 
 crusade against all Christian nations that rule Mo- 
 hammedans. In India, in Africa, in the Malay 
 Archipelago, the faithful are exhorted .to hold 
 themselves in readiness for the coming conflict. 
 Some papers in Egypt take pains to publish all 
 real or alleged cases of oppression practised upon 
 the followers of Mohammed. The Dutch Gov- 
 ernment once prohibited them, but thousands 
 of copies are still smuggled into the colonies. 
 Associations bearing the name Pan-Islamic are 
 said to exist in London, Paris, Geneva, the 
 United States, and other foreign countries. How 
 far their organization is developed in Moslem 
 lands is uncertain, but there are a dozen publi- 
 cations devoted to their propaganda, six of 
 these appearing in Cairo. 
 
1^2 
 
 The Moslem World 
 
 Statement by 
 Lord Cromer 
 
 Attempt to 
 Revivify 
 Primitive 
 Regulations 
 
 A masterly statement of the real aims and 
 character of Pan-Islamism is given by Lord 
 Cromer. He says: "In the first place it means 
 in Egypt more or less complete subserviency to 
 the Sultan. ... In the second place, Pan-Islam- 
 ism almost necessarily connotes a recrudescence 
 of racial and religious animosity. Many of its 
 adherents are, I do not doubt, inspired by 
 genuine religious fervor. Others, again, whether 
 from indifference verging on agnosticism, or 
 from political and opportunist motives, or — as 
 I trust may sometimes be the case — ^from having 
 really assimilated modern ideas on the subject 
 of religious toleration, would be willing, were 
 such a course possible, to separate the politi- 
 cal from the religious, and even possibly from 
 the racial issues. If such are their wishes and 
 intentions, I entertain very little doubt that 
 they will make them impossible of execution. 
 Unless they can convince the Moslem masses of 
 their militant Islamism, they will fail to arrest 
 their attention or to attract their sympathy. 
 Appeals, either overt or covert, to racial and 
 religious passions are thus a necessity of their 
 existence in order to insure the furtherance of 
 their political program. 
 
 "In the third place, Pan-Islamism almost 
 necessarily connotes an attempt to regenerate 
 Islam on Islamic Hnes — in other words, to re- 
 
Present Problem and Peril 183 
 
 vivify and stereotype in the twentieth century 
 the principles laid down more than a thousand 
 years ago for the guidance of a primitive society. 
 Those principles involve a recognition of slavery, 
 laws regulating the relations of the sexes which 
 clash with modern ideas, and, what is perhaps 
 more important than all, that crystallization of 
 the civil, criminal, and canonical law into one 
 immutable whole, which has so largely con- 
 tributed to arrest the progress of those countries 
 whose populations have embraced the Moslem 
 faith." 
 
 So well agreed are the statesmen of Europe Political 
 
 11 r 1 • r Dynamite 
 
 m regard to the power of this movement for 
 evil that a well-known African traveler, writing 
 on the political ascendancy of Germany, used 
 these significant, though rash, words: "There is 
 one factor which might fall on our side of the 
 balance and in the case of a world-war might 
 be made useful to us: that factor is, Islam. As 
 Pan-Islamism it could be played against Great 
 Britain as well as against the French Repubhc; 
 and if German policy is bold enough, it can 
 fashion the dynamite to blow into the air the 
 rule of the Western Powers from Cape Nun 
 (Morocco) to Calcutta." 
 
 Remembering the career of Abd ul Wahab in ^^^^^^s 
 
 ^ Spiritual 
 
 Arabia and of the Mahdi at Khartum, and know- Aspects of the 
 ing the present activity of the Senusi Dervish Movement 
 
1 84 The Moslem World 
 
 orders, the Pan-Islamites must not be too sure 
 that the spirit they are evoking in the Dark 
 Continent among savage tribes is one that will 
 remain under their control! Lord Cromer may 
 be right when he says, *'I am skeptical of Pan- 
 Islamism producing any more serious results 
 than sporadic outbursts of fanaticism." And 
 yet there are latent forces in Jslam because of 
 its very character and historic ideals that once 
 let loose may work disaster and death to Chris- 
 tians and to mission work. We must evangelize 
 the Mohammedan world for the sake of Christen- 
 dom. Lord Cromer goes on to say: "I am quite 
 confident of the power of Europe, should the 
 necessity arise, to deal effectively with the 
 material, though not with the spiritual, aspects 
 of the movement." 
 Pan-Evan- The Church of Christ must deal with these 
 
 ^^ **"^ spiritual aspects. We must meet Pan-Islamism 
 
 with pan-evangeHsm. "It is a fight for hfe. 
 We have got to conquer them or they will con- 
 quer us," so said Dr. George E. Post, of Beirut, 
 at the Centenary Missionary Conference. ''There 
 are unknown possibilities in that great continent. 
 Who knows what the forces of Central Asia may 
 yet do in the future? Hear the parable of the 
 locusts. When the locust appears in the desert 
 he is at home. He is contented usually with its 
 barrenness. He lays his eggs in the sand. He 
 
Present Problem and Peril 185 
 
 hatches his young and they eat the bitter and 
 unpalatable herbs that grow in the few moist 
 spots of the wilderness; but, at certain times, 
 under the influence of unknown causes which 
 science cannot fathom, these locusts take upon 
 them to fly over the cultivated fields and the 
 fair provinces of the empire. At such a time 
 there is nothing for the farmer to do but to go 
 out and find the places where they have laid 
 their eggs in the soil. They dig a hole a few 
 inches in depth and they deposit a bag contain- 
 ing over a hundred eggs. Every egg is a locust 
 and every locust can produce one hundred eggs, 
 and these locusts sweep Hke a devouring prairie- 
 fire all over the country, leaving nothing but 
 dead vegetation and wailing men behind them. 
 We must go down to the locust's home; we must 
 go into Arabia; we must go into the Sudan; we must 
 go into central Asia; and we must Christianize 
 these people or they will march over their deserts, 
 and they will sweep like a fire that shall devour 
 our Christianity and destroy it.'' 
 
 QUESTIONS ON CHAPTER VII 
 
 Aim: To Realize the Present Call of the Field 
 Unreached 
 
 I. Why do you think God permits a task of such 
 
i86 The Moslem World 
 
 difficulty as the evangelization of Islam to con- 
 front the Christian Church? 
 
 2. How does it compare with what we have to do 
 at home? 
 
 3. What are the lessons to us of the faith of Mills ? 
 
 4. Does any other religion show on a large scale 
 such hostility as is exhibited by the letter of 
 Abd ul Hak? 
 
 5. Try to reconstruct for yourself the reasons that 
 might make such a man feel as he does toward 
 Christianity. 
 
 6. In what way do you think it would be possible 
 to approach such a man? 
 
 7. What are the special reasons for missionary 
 work in lands where Islam is dominant? 
 
 8. In what ways are missions of value even when 
 no professed conversions take place? 
 
 9. What would be the effect of leaving these lands 
 altogether untouched ? 
 
 10. What are the special reasons for missions to 
 Moslems in India and China? 
 
 11. How do Indian and Chinese Moslems compare 
 in numbers with the population of the United 
 States? 
 
 12. Try to compare the efforts that have been put 
 forth for these Moslems with those that the 
 people of the United States have received. 
 
 13. Can you find any justification for continuing 
 this disproportion of effort? 
 
14 
 
 Present Problem and Peril 187 
 
 What are the special reasons for Christian mis- 
 sions on the border marches of Islam? 
 15 Compare the relative strength of the present 
 forces of Islam and Christianity on the border 
 marches in Africa. 
 
 16. What relation has God's ability to save by many 
 or by few to our responsibility to provide rem- 
 forcements? 
 
 17. Have we any more right to expect God to save 
 by a few on the foreign field than at home ? 
 
 18. What do you consider the main strategic cen- 
 ters of missions to Moslems? 
 Give all the reasons you can why missions at 
 these points would be more effective than else- 
 where. 
 
 If there were only one missionary in Maine and 
 one in Texas, and you lived in Ohio, what 
 would be your chance of ever hearing the 
 
 19 
 
 21 
 
 23 
 
 gospel ^ 
 
 For what reasons would you have a much 
 greater chance under these circumstances in 
 the United States than those living to-day in 
 the Sudan? 
 
 Give all the reasons you can why the present 
 is a critical time for missions to Moslems. 
 If we could be certain that Islam would never 
 spread beyond its present limits, what motives 
 would we have for the evangelization of the 
 Moslem world? 
 24. Sum up the spiritual resources of the Christian 
 Church for dealing with Pan-Islamism. 
 
1 88 The Moslem World 
 
 25. Try to estimate the responsibility of your local 
 church for the solution of the problem. 
 
 26. Try to estimate your own personal share of the 
 responsibilicy. 
 
 REFERENCES FOR ADVANCED STUDY 
 CHAPTER VII 
 
 For more detailed information on this chapter, con- 
 sult the missionary periodicals and the books indicated 
 below : 
 
 The Mohammedan World of To-Day. Edited by 
 Drs. Zwemer, Wherry, and Barton. 
 
 Our Moslem Sisters. Edited by Annie Van Som- 
 mer and Samuel M. Zwemer. 
 
 Islam and Christianity in the Far East. By E. M. 
 Wherry. 
 
THE DAY OF OPPORTUNITY 
 
 189 
 
In a single sentence I give you my whole exhortation 
 (to the Mussulmans of India) : acquire knowledge — you 
 hear me, acquire knowledge. I say it a third time, 
 acquire knowledge. Oh, my brothers, remain not 
 ignorant, or what is worse, remain not ignorant of your 
 ignorance. There are those who utter solemn warnings 
 in your ears, who urge that Mohammedans have naught 
 to do with modern philosophy, and who declaim against 
 the Western sciences as against evil. I am not among 
 them. ... I say, pursue knowledge wherever it 
 is to be found. But this also I declare with all the 
 emphasis at my command: science is the superstruc- 
 ture, don't mistake it for the foundation. The foun- 
 dation must always be religion. . . . Start with 
 the heart, and when that is secure go on to the head. 
 Some would like to finish with the heart.; they are 
 afraid of the head, but they are wrong. 
 
 — Ameer of Afghanistan 
 
 190 
 
VIII 
 
 THE DAY OF OPPORTUNITY 
 
 The problem and the peril of Islam are a a challenge 
 challenge to Christian faith, and not a cause for *° ^^^*^ 
 discouragement. Those who have tried to 
 reach Mohammedans with the gospel message 
 and who are in the forefront of the fight, do not 
 call for retreat, therefore, but for reinforce- 
 mients and advance. They know that in this 
 mighty conflict we have nothing to fear save 
 our own sloth and inactivity. The battle is the 
 Lord's, and the victory will be his also. The 
 love of Jesus Christ, manifested in hospitals, in 
 schools, in tactful preaching, and incarnated 
 in the lives of devoted missionaries, will irre- 
 sistibly win Moslems and disarm all their 
 fanaticism. It has done so, is doing so, and 
 will do so more and more when the Church 
 realizes and seizes her opportunities in the Mos- 
 lem world. "Altogether the situation as re- 
 gards work among Mohammedans," says Dr. 
 Rouse, the veteran missionary of Bengal, "is 
 most interesting and encouraging. It would 
 191 
 
192 The Moslem World 
 
 be much more so if I saw any sign of apprecia- 
 tion on the part of the Church of Christ of the 
 special opportunities for missionary work among 
 Mohammedans in India and elsewhere. Why 
 should we not attack vigorously when the 
 enemy is beginning to waver?" 
 Evidence of The evidcncc of these special opportunities 
 
 Opportunities ^^ found on every hand. First of all we see that 
 the present political division of the Moham- 
 medan world is a startHng challenge of op- 
 tunity. When we remember Lord Curzon's re- 
 mark that "the Mohammedan conception of 
 politics is not so much that of a State-Church 
 as of a Church-State," and recall what we have 
 read of the political power of Islam in the past, 
 we realize how great has been the change in a 
 single century. The map^ shows how the area of 
 the present caliphate has dwindled to smaller 
 proportions than it was at the time of Moham- 
 med's death. Over two thirds of the Moslem 
 world is now under Christian rule or protection. 
 Christian rule has not always been favorable 
 for the spread of Christianity. Sometimes it 
 is painfully neutral, yet it means generally a 
 free press, free speech, and liberty to confess 
 Christ. Purely Mohammedan rule means an 
 enslaved press, no freedom of speech, and death 
 for the apostate from Islam. The keys to every 
 
Day of Opportunity 193 
 
 gateway in the Moslem world are in the political 
 grasp of Christian powers, with the exception 
 of Mecca and Constantinople. 
 
 Distances and dangers have become less, so Distances and 
 that the journey from London to Bagdad can j^l^^^^l^ 
 now be accomplished with less hardship and in 
 less time than it must have taken Lull to go 
 from Paris to north Africa. Henry Martyn 
 spent five long months to reach Shiraz from 
 Calcutta ; the same journey can now be made in 
 a fortnight. And without waiting for the com- 
 pletion of the railway now being built to Mecca, 
 a missionary could visit the Holy Cities as easily 
 as Lull did Tunis, were the same spirit of martyr- 
 dom alive among us that inspired him, and were 
 it a wise thing to do so now. 
 
 Mindful of the polyglot character of Islam Power of the 
 and of the fact that we have the Bible, at least 
 in part, in every Moslem tongue, what mag- 
 nificent opportunities there are to-day to estab- 
 lish, enlarge, and endow mission presses in the 
 chief Moslem centers of learning and literature! 
 Those now in existence are overtaxed with 
 work and supported in a half-hearted fashion. 
 They clamor for men and means to meet the ^ 
 demand for books on the part of Mohammedans. 
 Who can estimate the possibilities of the Beirut 
 press, or the Nile mission press, for the Arabic- 
 speaking world if either one had a million dol- 
 
194 
 
 The Moslem World 
 
 Distribution 
 of Scripture 
 
 lars? In the Cliinese language there is a large 
 Mohammedan literature, but only three Httle 
 pamphlets have been published so far that are 
 specially adapted to the thirty million Moslems 
 of China. Here is a call for the man with literary 
 tastes and talent for languages. 
 
 Then there is the world-wide opportunity, even 
 in the most difficult fields, for the distribution 
 of the Word of God among Moslems by col- 
 porteurs and missionaries. Not without reason 
 does the Koran always speak of Christians as 
 "the people of the Book." Ours is the oppor- 
 tunity to prove it by carrying the Book to every 
 Moslem in the world. We can safely leave the 
 verdict on the Book to the Moslem himself. 
 Last year there were issued from the Christian 
 presses at Constantinople and Beirut, in lan- 
 guages read by Mohammedans, over fifty mil- 
 ^n pages of Christian literature, and these 
 books are not printed for free distribution, but 
 for sale. The demand for Christian literature 
 is everywhere on the increase. I have myself 
 received an order by mail at Bahrein from a 
 Moslem at Mecca for an Arabic reference Bible 
 and a concordance, and from the Beirut press 
 they are sending Arabic Scriptures to the Mos- 
 lems of China. 
 Value of The opportunities for medical mission work 
 
 Mission Work among Moslems are very great, because there is 
 
Day of Opportunity 195 
 
 a demand for missionary physicians on the part 
 of Moslems themselves, and of all the methods 
 adopted by Christian missions in Moslem lands 
 none have been more successful in breaking 
 down prejudices and bringing large numbers of 
 people under the sound of the gospel. The work 
 at Shaikh Othman, Busrah, and Bahrein, in 
 Arabia; at Quetta, in Baluchistan, and at Tanta, 
 in Egypt, are examples. Regarding the latter 
 place, Dr. Anna Watson reports that ninety 
 per cent, of the cases treated are Moslem women, 
 who come from villages scattered far and wide, 
 untouched by any other missionary agency. 
 The medical missionary carries a passport of 
 mercy which will gain admission for the truth 
 everywhere. All of the vast yet unoccupied 
 territory in the Mohammedan world is waiting 
 for the pioneer medical missionary, man or 
 woman. Dr. George E. Post after long ex- 
 perience in Syria, writes of this work as follows: 
 "There is a language which all can understand 
 and which carries a message which every man 
 cares sooner or later to hear. From the moment 
 the medical missionary sets foot on his chosen 
 field, he is master of this universal language, 
 this unspoken tongue of the heart, and is wel- 
 come to the home of strangers. The simple 
 Arab lifts for him the curtain of his goat's-hair 
 tent and bids him enter. The ruler calls him 
 
196 The Moslem World 
 
 to his palace and the rich to the recesses of the 
 zenana." In Arabia and Persia the medical 
 missionary is welcomed everywhere, the dis- 
 pensaries are crowded, and the mission hos- 
 pitals full of patients. 
 ^^" ^°^ In many Moslem lands there are unprece- 
 
 work dented opportunities for educational work. The 
 
 spread of the new Islam, the increase of journal- 
 ism, the political ambitions of Pan-Islamism, 
 and the march of civilization are all uniting to 
 produce a desire for higher education. Yet 
 while there are seven American mission col- 
 leges in the Turkish empire, not including 
 Egypt, Persia, with a population of ten million, 
 has not a single missionary college. The Rev. 
 S. M. Jordan, of the Presbyterian Church in 
 the U. S. A., writes: "For some years past the 
 Persian Government has been growing liberal 
 and is now seeking to introduce free institutions. 
 The intelligent classes believe that constitu- 
 tional government and Western education will 
 do for Persia what they have done for Japan 
 in the past forty years. Education has become 
 almost a fad, and the Shah professes to be the 
 leader in the movement. They have opened 
 elementary schools for themselves and are seek- 
 ing help from every source. Last year they 
 brought out five French professors to teach in 
 the imperial college in Teheran. What that 
 
Day of Opportunity 197 
 
 institution amounts to was well summed up by 
 one of these teachers, who replied to my in- 
 quiry for its welfare: 'Oh, it is half a pity and 
 half a farce.' Some time ago a son-in-law of the 
 Shah remarked to one of our missionaries: 'Why 
 do not you Americans build a college in Teheran 
 where we Persians can educate our sons?' 
 
 "I beHeve that the world has never seen a Persian Needs 
 greater opportunity to influence a nation at its 
 very center and help it on the upward path than 
 is presented to us in the Persian capital. It is 
 one of the world's strategic points. Shall we 
 not occupy it with an institution that will be a 
 source of light and civilization and moral uplift 
 for the whole country?" In Persia we see the 
 disintegration of Islam, socially, intellectually, 
 and religiously. A great seething of the masses 
 and the upheaval of the very foundations are 
 evidences of the birth of a new Persia. 
 
 Persia is only a typical case. There are other Afghanistan, 
 Moslem lands that are struggling upward, in 
 spite of Islam, toward a constitutional govern- 
 ment and free institutions. The addresses made 
 by the Ameer of Afghanistan on his recent visit 
 in India were a plain indication of an intel- 
 lectual daybreak, even beyond the Himalayas. 
 And what an opportunity there must be in India 
 for the ordinary teacher and the day-school 
 when the census returns tell us that ninety- 
 
Mecca 
 
 198 The Moslem World 
 
 five per cent, of the Mohammedans of that 
 country are illiterate! Arabia, so long typical 
 of the stagnation of Islam and of a dead ortho- 
 doxy, a country at the very antipodes of prog- 
 ress, is also awakening. Mission work has 
 been established, and has not only gained a 
 foothold, but is marching on inland. The Sul- 
 tan is building a railroad from Damascus to 
 Mecca, and in 191 2 the Baldwin locomotive 
 will screech beside the Kaaba, and perhaps the 
 last door of the Moslem world will be opened. 
 Mohammedan It scems that, unknown to the Christian 
 on erence a ^qj.;[(J^ Conferences of Mohammedans have been 
 held to discuss the decay of Islam. The first 
 of these conferences was held in 1899 at Mecca. 
 A little book recently published, and already 
 in its second edition, contains the minutes of 
 this meeting. Twenty-three leading Moslems 
 from every nation under heaven met for this 
 conference, and for two solid weeks discussed 
 the reasons for the decline of their religion and 
 the means by which the tendency could be 
 checked and new life imparted to the faith. 
 The doctors disagreed as to the remedy, but 
 they unitedly declared that there were no less 
 than fifty-eight reasons for the dangerous con- 
 dition of the patient. Some of the reasons 
 given were: the doctrine of fatalism, ascetic 
 practices, the opposition of science, the rejec- 
 
Day of Opportunity 199 
 
 tion of religious liberty, Ottoman rule, neglected 
 education, and inactivity due to the hopeless- 
 ness of the case. 
 
 Word has just come that a second gathering, a similar 
 similar to that at Mecca, was held in the Grand caLo^"°^ ^* 
 Continental Hotel of Cairo, November, 1907. 
 All the learned sheiks, pashas, and beys were 
 present, together with editors, judges, lawyers, 
 and other notables. A distinguished Moslem 
 from Russia seems to have been the leading 
 speaker. His theme was, "The Causes of the 
 Decay of Islam." In the course of his address 
 he called upon Moslems to arise from their 
 lethargy, open schools, and teach all the chil- 
 dren (how untrue to Islam) that they may be 
 able to meet the demands of the new age, and 
 urged the holding of a Pan-Islamic Congress 
 to consider the possible revival of the faith. 
 
 And then there are also great spiritual op- a More 
 portunities because of the breaking up of the ^tti°u^e^* 
 old system and the thirst for something better 
 and higher. From every quarter comes the 
 testimony that the attitude of Moslems generally 
 toward Christianity has changed for the better 
 in the past decade, in spite of the frantic efforts 
 of their political and religious leaders to bring 
 about a reaction. 
 
 In India Islam has abandoned, as untenable. The search for 
 controversial positions which were once thought and Te^t^°° 
 
200 The Moslem World 
 
 impregnable. Instead of denying the integrity 
 of the Bible and forbidding its use, they now 
 read it and write commentaries on it. Mighty 
 and irresistible forces are at work in Islam itself 
 to prepare the way for the gospel. Thousands 
 of Moslems have grown dissatisfied with their 
 old faith, and of tens of thousands it is true that 
 they are hungering for a living Mediator. The 
 Babis, and other sects, are examples of this un- 
 conscious search for our Redeemer, whom Mo- 
 hammed and the Koran have so long eclipsed. 
 
 "Far and wide, though all unknowing, 
 Pants for thee each human breast; 
 Human tears for thee are flowing, 
 Human hearts in thee would rest." 
 
 Cairo Mission- The thought of a world's Conference to dis- 
 ary on erence ^^^^ ^^^ problems of Moslcm evangcHzation and 
 meet these opportunities had, no doubt, often 
 occurred to more than one missionary at the 
 front. Missionaries felt that at none of the great 
 general missionary conferences had Islam re- 
 ceived such breadth of treatment and careful 
 attention as the subject and the crisis demanded. 
 Therefore, after much consultation with mis- 
 sionaries in every Mohammedan land and with 
 missionary authorities in all parts of the world, 
 the Arabian Mission, in 1904, opened corre- 
 spondence with the missions in Egypt, and steps 
 
Day of Opportunity 201 
 
 were taken to hold a general conference on be- 
 half of the Mohammedan world at Cairo. The 
 conference met from April 4 to 9, 1906, and 
 marked a forward step in missions. The pres- 
 ence of sixty-two representatives from twenty- 
 nine missionary societies in Europe and America, 
 with nearly an equal number of missionary 
 visitors; the manifest unanimity of spirit in all 
 the discussions; the printed proceedings of the 
 conference, which for the first time in history 
 give a survey of the field ; and the deeply spirit- 
 ual character of the gathering — all these lead to 
 the hope that this conference will be used of 
 God as a means of arousing the Christian Church 
 to more energetic and systematic effort for the 
 millions of Islam. An appeal by the conference 
 was sent out to the Church at large, and is a 
 challenge to faith, coming as it does from men 
 and women who have given of their strength 
 and their service, their love and their life, to 
 evangelize these Mohammedan lands. It speaks 
 for itself: 
 
 "The great needs of more than two hundred Reasons for 
 million Mohammedans and the present prob- 
 lems of work among them, laid upon the hearts 
 of missionaries in several countries, led to the 
 assembling of this conference of delegates from 
 missions in Moslem lands, which has been 
 sitting at Cairo from April 4 to 9, 1906. 
 
202 
 
 The Moslem World 
 
 Range of 
 
 Subjects 
 
 Considered 
 
 Appeal to the 
 Church 
 
 *'We have been presented with a series of 
 comprehensive reviews of the whole Moham- 
 medan world, of its ethnic, social, religions, and 
 intellectual conditions, of missionary work thus 
 far accomplished, and of the tasks and prob- 
 lems still presented by it to the Christian Church ; 
 we have considered, though too briefly, some of 
 the chief methods of missionary work among 
 Mohammedans, in preaching, literature, medi- 
 cine, and upbuilding of converts. 
 
 "These outstanding facts as to the great needs 
 of the Mohammedan world, the first-fruits of its 
 evangelization, and the openings for a great ad- 
 vance in bringing the gospel to Moslem^s, have 
 been borne in upon us as a strong call from God 
 to his Church in the present day. Coming from 
 many Mohammedan and Christian lands, and 
 dealing with varied aspects of Islam, we unitedly 
 and urgently call upon the Christian Church, as 
 represented by her missionary agencies, for a 
 fresh departure in the energy and effectiveness 
 of her work among Mohammedans. We ask 
 that it may be strengthened and promoted: 
 (i) by setting apart more special laborers and 
 by giving them a specialized training; (2) by 
 organizing more efficiently the production and 
 distribution of literature for Mohammedans; 
 (3) by systematic common arrangements for 
 the fresh occupation of important centers, and 
 
Day of Opportunity 203 
 
 the more effective working of those already oc- 
 cupied, and for forestalling the entrance of 
 Islam into territories so far pagan. With this 
 view we draw the attention of the committees 
 and boards to the volume tinder pubhcation, 
 embodying the surveys presented to the con- 
 ference, and we suggest that action on this 
 basis be considered by the meetings held in 
 each country for interdenominational mission- 
 ary action. 
 
 'God wills it, ^^ 
 May he enable us to do his will.' " 
 
 Because of the special burden and curse of ^'^In^ 
 degradation that rests on Mohammedan woman- Delegates 
 hood, the women delegates pubHshed an addi- 
 tional appeal, which reads: 
 
 "We, the women missionaries assembled at special Appeal 
 the Cairo Conference, would send this appeal on 
 behalf of the women of Moslem lands to all our 
 sisters in the home Churches of Great Britain, 
 America, Canada, France, Germany, {Switzer- 
 land, Denmark, Norway, Sweden, Holland, 
 Austraha, and New Zealand. 
 
 '♦While we have heard with deep thankful- ^^^^°f^^^^ 
 ness of many signs of God's blessing on the Darkness 
 efforts already put forth, yet we have been 
 appalled at the reports which have been sent in 
 to the conference from all parts of the Moslem 
 world, showing us only too clearly that as yet 
 
204 
 
 The Moslem World 
 
 Physical 
 Sufferings of 
 Mohammedan 
 Women 
 
 Mental 
 Sufferings 
 
 Spiritual 
 Sufferings 
 
 Christ the 
 Only Remedy 
 
 but a fringe of this great work has been touched. 
 Our hearts have been wrung as we have listened 
 to statements after statements of sin and op- 
 pression, and have realized something more of 
 the almost unrelieved darkness which reigns in 
 the lives of our Moslem sisters. 
 
 "First: Through her physical sufferings, such 
 as spring from the evils of child marriage ; the 
 unrestrained power of the men of the family, 
 whether father, brother, husband, or son, to 
 beat and abuse her; her powerlessness to escape 
 or plead her own cause; her use of narcotics 
 and stimulants not to be wondered at, to drown 
 her misery. 
 
 "Second: Her mental sufferings, from igno- 
 rance and a sense of inferiority and degradation, 
 from the continual fear of being divorced; her 
 fear of unseen powers of evil, and of death and 
 the hereafter; her lack of real love; the absence 
 of true family life, which blights the home of 
 both parents and children; and her suffering 
 from the jealousy which is inseparable from 
 polygamy. 
 
 "Third: Her spiritual suffering and anguish 
 of mind, without comfort in the thought of God, 
 who is to her only a hard master whose injustice 
 she unconsciously resents. 
 
 "We feel that an outcry against the cruelty 
 and injustice of men is not Vie way to meet 
 
Day of Opportunity 205 
 
 these evils. There is no remedy but to bring 
 the women to the Lord Jesus, who died to save 
 them from the curse pronounced upon them as 
 a punishment for sin. We must teach her by 
 love to win her husband's love, and by deserv- 
 ing it to win his respect, believing that God has 
 given to every man the capacity to love his 
 wife. 
 
 "The number of Moslem women is so vast — ^^*^ ^""^^^ 
 
 of Effort 
 
 not less than one hundred million — that any 
 adequate effort to meet the need must be on a 
 scale far wider than has ever yet been attempted. 
 
 "We do not suggest new organizations, but Larger work 
 larger, that every Church and board of missions J^^^^j * *^ 
 at present working in Moslem lands should take 
 up their own women's branch of the work with 
 an altogether new ideal before them, deter- 
 mining to reach the whole world of Moslem 
 women in this generation. Each part of the 
 women's work being already carried on needs 
 to be widely extended — trained and consecrated 
 women doctors, trained and consecrated women 
 teachers, groups of women workers in the vil- 
 lages, an army of those with love in their hearts, 
 to seek and save the lost. And with the will- 
 ingness to take up this burden, so long neg- 
 lected, for the salvation of Mohammedan 
 women, even though it may prove a very Cross 
 of Calva,ry to some of us, we shall hear our Mas- 
 
2o6 
 
 The Moslem World 
 
 The Crowning 
 Challenge 
 
 The Kind of 
 Men Needed 
 
 ter's voice afresh, "with ringing words of en- 
 couragement: 'Have faith in God.' 'Verily I 
 say unto you, Whosoever shall say unto this 
 mountain, Be thou taken up and cast into the 
 sea; and shall not doubt in his heart, but shall 
 believe that what he saith cometh to pass; 
 he shall have it! Nothing shall be impossible 
 unto you.'" 
 
 These urgent appeals from living mission- 
 aries v^ho fonn the long, thin line on the fore- 
 front of battle against Islam must not fall on 
 deaf ears. They are a challenge to faith and 
 to sacrifice. They are a call for immediate 
 reinforcements, for more laborers, and for more 
 efficient preparation in those sent out. 
 
 For the evangelization of the Mohammedan 
 world we need, first and most of all, men; "the 
 best men," says Dr. Wherry, "the Church can 
 afford — ^men who, in the spirit of Henry Martyn, 
 Isidor Loewenthal, Ion Keith-Falconer, Bishop 
 French, Peter Zwemer, and many others gone 
 to their reward, hold not their lives dear; men 
 who carry the burden of these millions of Mos- 
 lems upon their hearts, and, with Abraham of 
 old, cry out: *0 that Ishmael might live before 
 thee!'" For in the last analysis the evangeH- 
 zation of the Mohammedan world depends, 
 under God, on a band of volunteers prepared to 
 do pioneer work and ready to sacrifice life itself, 
 
Day of Opportunity 207 
 
 if need be, to enter and occupy Moslem lands. 
 The call is for volunteers. 
 
 The mission boards and societies are tak- a word- 
 ing up the challenge of Islam; will the young ^^wiaTs^^m 
 people offer their lives for this great work? 
 
 "The Son of God goes forth to war, 
 A kingly crown to gain; 
 His blood-red banner streams afar: 
 Who follows in his train?" 
 
 The time is ripe for a world-wide spiritual 
 crusade for the conquest of Islam, The pro- 
 phetic dreams of Raymund Lull and of Henry 
 Martyn await fulfilment. The new century of 
 American foreign missions calls for a new vision 
 of the Moslem world in its strength, its weak- 
 ness, its needs, its accessibility, its promise, as 
 well as in its antagonism, to Christ, the Son of 
 God. "Father, the hour is come; glorify thy 
 Son." Christ's rightful glory has been given to 
 Mohammed for many ages in these many lands 
 and in miUions of hearts. Surely our Savior 
 himself is waiting to see of the travail of his 
 soul for the Moslem world. God wills it. That 
 was the battle-cry of the old Crusaders. Yet 
 there was a thousandfold more enthusiasm in 
 the dark ages to wrest an empty sepulcher from 
 the Saracens than there is in our day to bring 
 them the knowledge of a living Savior. Shall 
 
2o8 The Moslem World 
 
 we take up that cry in a nobler crusade with 
 the sword of the Spirit ? 
 An Unbefitting At Bethlehem, where Christ was bom Mo- 
 contrast hammed 's name is called from minarets five 
 
 times daily; but at Mecca, where Mohammed 
 was born, no Christian dares to enter. Is this 
 to be the measure of our consecration? Is this 
 the extent of our loyal devotion to the cause 
 of our King? His place occupied by a usurper 
 and his glory given to another. Shall we not 
 arise and win back the lost kingdom? Mis- 
 sions to Moslems are the only Christian solution 
 of the Eastern question and of the Moslem prob- 
 lem everywhere. 
 God Wills It God wills it. Let our rallying cry be: "Every 
 stronghold of Islam for Christ!" God wills it; 
 therefore we must do it. God wills it ; therefore 
 he will accomplish it. God wills it; therefore 
 we will ask him to do it speedily: "Thy king- 
 dom come. Thy will be done," throughout the 
 Mohammedan world. 
 
 "Not in dumb resignation 
 
 We lift our hands on high, 
 Not like the nerveless fatalist, 
 
 Content to trust and die; 
 Our faith springs like the eagle 
 
 That soars to meet the sun, 
 And cries exulting unto thee : 
 
 O Lord! Thy will be done!'* 
 
Day of Opportunity 209 
 
 QUESTIONS ON CHAPTER VIII 
 
 Aim: To Realize the Present Call in View of the 
 Opportunity 
 
 1. Sum up the needs of Islam that have impressed 
 you most. 
 
 2. What special opportunities are created by the 
 wide-spread Christian rule over Moslems? 
 
 3. Mention some regions that have shifted from 
 Moslem to Christian rule during the last century. 
 
 4. In what ways is our responsibility for these 
 countries increased? 
 
 5. What proportion of the Moslem world has now 
 become easily accessible from the physical 
 standpoint? 
 
 6. How do the facilities for travel from Christen- 
 dom to the Moslem world compare with those 
 within the Moslem world? 
 
 7. What present opportunity is thus created? 
 
 8. In what general proportion is the press at pres- 
 ent at the disposal of Islam and Christianity? 
 
 9. Will this disproportion probably increase or 
 diminish? 
 
 ID. What should be the attitude of the Christian 
 press toward the legitimate political and educa- 
 tional aspirations of Moslems? 
 
 11. What opportunity is created in this respect by 
 the reactionary attitude of orthodox Islam? 
 
 12. What suggestions can you make for taking 
 
2IO The Moslem World 
 
 advantage of the Moslem willingness to read 
 the Bible? 
 
 13. What practical contribution can you make to- 
 ward realizing these suggestions? 
 
 14. Why are the opportunities for medical work 
 greater than ever before? 
 
 15. Will they remain equally great after Moslems 
 begin to establish hospitals of their own? 
 
 16. From a study of the map, try to estimate in a 
 general way the proportion of the Moslem world 
 within reach of the advantages of modern med- 
 ical science. 
 
 17. What lessons as to the value of education have 
 been taught to the Oriental world by the Russo- 
 Japanese war? 
 
 18. In what ways does a school exert greater in- 
 fluence than a hospital? 
 
 19 Mention various ways in which a Christian 
 school might exert an influence for good in a 
 Moslem community. 
 
 20. What, in a general way, is the relative propor- 
 tion under the control of Christianity and Islam 
 of teachers equipped with modern learning? 
 
 21. What urgent responsibility for Islam does this 
 lay upon the Christian Church? 
 
 22. Under what circumstances will Islam gain 
 Western learning, if the Christian Church 
 neglects its present opportunity? 
 
 23. What recommendations would you make for 
 meeting the physical needs of Moslem women? 
 
Day of Opportunity 211 
 
 24. What recommendations, for meeting their men- 
 tal needs? 
 
 25. What recommendations, for meeting their spir- 
 itual needs? 
 
 26. What would be the practical requirements for 
 carrying out these recommendations? 
 
 27. What is your personal share of responsibility 
 for meeting these requirements? 
 
 28. Is the evangelization of the Moslem world a 
 problem that can safely be handed on to the 
 next generation? 
 
 29. If you do nothing to help solve it, what can you 
 expect from others? 
 
 REFERENCES FOR ADVANCED STUDY 
 CHAPTER VIII 
 
 I. Use of Literature. 
 
 Dwight: Constantinople and Its Problems, VII. 
 Methods of Mission Work Among Moslems, V. 
 Watson : Egypt and the Christian Crusade, 209-217. 
 Wherry: Islam and Christianity in the Far East, 
 140, 208. 
 
 II. Medical Missions. 
 
 Gollock: River, Sand, and Sun, VIII. 
 
 Methods of Alission Work Among Moslems, VI. 
 
 Nweeya : Persia, the Land of the Magi, XVII. 
 
212 The Moslem World 
 
 Tracy : Talks on the Veranda, XIV, 
 
 Watson: Egypt and the Christian Crusade, 232-236. 
 
 III. Educational Work. 
 
 Dwight: Constantinople and Its Problems, VI. 
 Gollock: River, Sand, and Sun, V, VII. 
 Methods of Mission Work Among Moslems, II. 
 Watson: Egypt and the Christian Crusade, 225-231. 
 Whatley: Life and Work of Mary Louise Whatley, 
 III, IV. 
 
 IV. Evangelistic Work. 
 
 Methods of Mission Work Among Moslems, 
 
 III, IV. 
 Watson : Egypt and the Christian Crusade, 218-225. 
 Watson: The American Mission in Egypt, 319-325. 
 Wherry: Islam and Christianity in the Far East, 
 
 VIIL 
 
APPENDIXES 
 
 aij 
 
APPENDIX A 
 
 CHRONOLOGICAL TABLE OF IMPORTANT 
 
 EVENTS IN THE HISTORY OF ISLAM 
 
 AND OF MISSIONS TO MOSLEMS 
 
 "Facts are the fingers of God." 
 
 — Dr. A. T, Pier son 
 
 A. D. ISLAM 
 
 570. Birth of Mohammed at 
 Mecca. 
 
 595. Yemen passes tmder Persian 
 rule. 
 
 6io. Mohammed begins his pro- 
 phetic career. 
 
 622. The Hegira, or flight of Mo- 
 hammed from Mecca to Me- 
 dina (A.H. I). 
 
 623. Battle of Bedr. 
 
 624. Battle of Ohod. 
 
 625. Reputed mission of Abu 
 Kabsha to China. 
 
 630. Mecca entered and con. 
 
 quered. 
 362. Death of Mohammed. 
 
 Bekr, first Caliph. 
 634. Omar, Caliph; Jews 
 
 Christians expelled 
 
 Arabia. 
 
 636. Capture of Jerusalem by the 
 Caliph Omar, 
 
 637. Conquest of Syria. 
 
 638. Ktifa and Busrah foimded. 
 640. Capture of Alexandria by 
 
 Omar. 
 642. Conquest of Persia. 
 644. Othman. Caliph. 
 06i. All assassinated. Hassan 
 
 becomes Caliph. 
 
 Abu 
 
 and 
 from 
 
 215 
 
2l6 
 
 The Moslem World 
 
 A. D. ISLAM 
 
 662-750. Ommiad caliphs at Da- 
 mascus. 
 710-1492. Mohammedan rule in 
 
 Spain. 
 
 Tarik crosses the straits 
 
 from Africa to Europe, and 
 
 calls the mountain Jebel 
 
 Tarik— Gibraltar. 
 
 Mohammed Kasim overruns 
 
 Sind (India) in the name of 
 
 Walid I of Damascus. 
 
 Battle of Tours. Europe 
 
 saved from Islam. 
 
 First mosque built in north 
 
 China. 
 
 Mansur. 
 756-1258. Abbasid caliphs at 
 
 Bagdad. 
 
 Haroun al-Raschid, Caliph 
 
 of Bagdad, 
 
 Amin. 
 
 Manun. 
 
 Motasim. Islam spreads in- 
 to Transoxania. 
 847. Mutawakkel. 
 889. Rise of Carmathian sect. 
 930. Carmathians take Mecca 
 
 and carry away the Black 
 
 Stone to Katif. 
 
 Islam invades India from 
 
 the north. 
 
 Preaching of Sheik Ismail at 
 
 Lahore, India. 
 
 Mahmud Ghazni, champion 
 
 of Islam in India. 
 1037-1300, Seljuk Turks. 
 1055. Togrul Beg at Bagdad. 
 1063. Alp Arslan, Saljukian Turk- 
 ish prince. 
 1077. Timbuktu founded. Islam 
 
 enters western Sudan. 
 1 1 69-1 1 93. Saladin. 
 1176-1206. Mohammed Ghori con - 
 
 ?uers Bengal. 
 _. slam introduced into Ma- 
 lacca. 
 
 1299— 1326. Reign of Othman, 
 founder of Ottoman dy- 
 nasty. 
 
 Preaching and spread of 
 Islam in the Deccan. 
 Institution of the Jani- 
 zaries. 
 
 First entrance of the Turks 
 into Europe. 
 
 1369.-140S. Tamerlane 
 
 711. 
 
 711. 
 
 732. 
 
 742. 
 
 754. 
 
 786. 
 
 809. 
 813. 
 833. 
 
 1 000. 
 
 IOCS. 
 
 ioi9> 
 
 1305. 
 1330. 
 
 1353- 
 
 830. Abd el Messia Al Kindy, a 
 Christian, at the Court of 
 Al Mamun, writes his apol- 
 ogy. 
 
 1096-1272. The Crusades. 
 
 1315. Raymund Lull, first Mis- 
 sionary to Moslems, stoned 
 to death at Bugia, Tunis. 
 
Appendix A 
 
 217 
 
 A. D. ISLAM A. D. 
 
 1389. Islam begins to spread in 
 
 Servia. 
 1398. Tamerlane invades India. 
 1 4 14. Conversion of the King of 
 Bengal, 
 
 Missionary activity of Islam 1452. 
 in Java begins. 
 Capture of Constantinople 
 by Mohammed II. _ 
 Discovery of America : End 
 of Moslem rule in Spain by 
 defeat of Boabdil at Gran- 
 ada. 
 
 Spread of Islam in Siberia. 
 The Portuguese take Mus- 
 cat. 
 
 Selim I conquers Egypt and 
 wrests caliphate from Arab 
 line of Koreish for Ottoman 
 sultans. 
 
 1525-1707. Mogul empire in In- 
 dia. 
 
 Suleiman the Magnificent 
 takes Aden by treachery. 
 Beginning of Turkish rule 
 in Yemen. 
 
 Akbar the Great rules in 
 India. 1596. 
 
 Islam enters Celebes and 
 New Guinea. 
 
 1627. Shah Jehan, Mogul ruler in 
 India. 
 
 1630. Arabs drive out Turks from 
 Yemen. 
 
 1659-1707. Aurungzebe in India. 
 
 1683. Final check of Turks at the 
 gates of Vienna by John 
 Sobieski, King of Poland, 
 September 12. Eastern 
 Europe saved from Moslem 
 rule. 
 
 1691. Mohammed bin Abd vd Wa- 
 hab bom. 
 
 1 739-1 761. Afghan Mohammed in- 
 vasion of India, and sack of 
 Delhi. 
 
 1740-1780. Wahabi reform 
 spreads over all southern 
 and central Arabia, except 
 Oman. 
 
 Battle of Plassey. British 
 empire in India. 
 Wahabis invade Bagdad 
 vilayet and sack Kerbela. 
 Mecca taken by the Waha- 1806. 
 bis. 
 
 1450. 
 
 1453- 
 
 1492. 
 
 1500. 
 1507. 
 
 1517. 
 
 1538. 
 
 1540. 
 
 1556. 
 1603. 
 
 1757. 
 1801. 
 
 1S03. 
 
 Perfection of art of printing 
 by Gutenberg. 
 
 Xavier holds discussions 
 with the Moslems at Lahore. 
 
 Henry Martyn reaches In- 
 dia. 
 
2l8 
 
 The Moslem World 
 
 A. D. • ISLAM 
 
 1805—1820. British suppress Wa- 
 
 habi piracy in the Persian 
 
 Gulf. 
 1S20-1847. British treaties with 
 
 Moslem chiefs in Persian 
 
 Gulf. 
 1 81 5. Battle of Bessel. Wahabis 
 
 defeated. 
 1826. Wahabi jahad in India 
 
 against the Sikhs. 
 
 1839. Aden bombarded by British 
 fleet j-nd taken. 
 
 1856. End of Crimean War. 
 Treaty of Paris. 
 
 1857. Indian (Sepoy) Mutiny. 
 
 1858. Bombardment of Jiddah by 
 British. 
 
 i860. Civil war in the Lebanons. 
 
 1870. Second Turkish invasion of 
 Yemen. 
 
 A. D. MISSIONS 
 
 1S20. Levi Parsons and Pliny 
 Fiske, first missionaries from 
 America, reach Smyrna. 
 
 1 82 2. American Mission Press 
 founded in Malta. 
 
 1826. Church Missionary Society 
 attempts a mission in 
 Egypt. 
 
 1827. Dr. Eli Smith begins trans- 
 lation of the Arabic Bible. 
 
 1S29. Missionary C. G. Pfaiider 
 visits Persia. 
 
 1S31. Constantinople occupied by 
 American Board of Com- 
 missioners for Foreign Mis- 
 sions. 
 
 1833. American mission begun at 
 Tabriz. 
 
 1836. Scriptures published in 
 Graeco-Turkish. 
 
 1847. Aintab occupied by Ameri- 
 can Board of Commissioners 
 for Foreign Missions. 
 
 1 85 1. Church Missionary Society 
 begins mission in Palestine. 
 
 1856. Hatti Sherif, or charter of 
 religious freedom, obtained 
 for Turkey. 
 
 1857. Harpoot occupied. 
 
 1858. Mardin occupied. 
 
 i860. Dr. Van Dyck's translation 
 of Arabic New Testament 
 issued. 
 
 1862. The Rhenish mission enters 
 Sumatra. 
 
 1863. Syrian Protestant College 
 founded at Beirut. 
 
 1866. First Girl's Boarding-school, 
 Cairo. 
 
 1868. Imad-ud-Din ordained at 
 Araritsar. 
 
 1869. Cornerstone laid of Robert 
 College at Constantinople. 
 
 1869, Rev. Robert Bruce visits 
 Ispahan, Persia. 
 
 1871. Bible House built at Con- 
 stantinople. 
 
 1872. Teheran occupied by the 
 Presbyterian Mission. 
 
 1875. Church Missionary Society 
 begins mission work in 
 Persia. 
 
Appendix A 
 
 219 
 
 1878. 
 1879. 
 
 iSSi. 
 
 1882, 
 
 1882. 
 1S83. 
 
 1885. 
 1SS9. 
 1890, 
 
 Treaty of Berlin. Inde- 
 pendence of Bulgaria. Eng- 
 land occupies C^TDrus. Re- 
 forms promised for Turkey. 
 Royal Niger Company 
 founded (Britain in Africa). 
 Rise of the Mahdi near 
 Khartum. 
 
 Massacre of Europeans at 
 Alexandria. 
 
 British occupation of Egypt. 
 Defeat of Anglo -Egj-ptian 
 forces by the Mahdi. 
 
 A. D. MISSIONS 
 
 1876. Euphrates College estab- 
 lished at Harpoot, 
 
 1S76. Church Missionary Society 
 opens mission at Ispahan, 
 Persia. 
 
 1 88 1. North Africa Mission organ- 
 ized. 
 
 1882. Church Missionary Society 
 begins work in Egypt, 
 
 Fall of Khartum, 
 of General Gordon, 
 Mahdi invasion of Egypt. 
 
 Anglo -French protectorate 
 declared over Sahara. 
 
 1892. French annex Dahomey and 
 conquer Timbuktu. 
 
 1894. Anglo -French -German de- 
 limitation of Sudan. 
 
 1895. Rebellion of Arabs against 
 the Turks in Yemen. 
 
 i894-i8g6. Great Armenian mas- 
 sacres. 
 
 1896. Massacre at Harpoot. 
 1898. Fall of the Mahdi. Occu- 
 pation of the Stidan. 
 
 1900. British protectorate de- 
 clared over Nigeria and 
 Hausaland. 
 
 1006. The Algeciras Conference 
 regarding Morocco. 
 
 1907, The French Army enters 
 Morocco. (Casablanca.) 
 
 1883. Mission work begun at Bag- 
 dad by the Church Mission- 
 ary Society. 
 Murder 1885. Keith -Falconer begins work 
 at Aden. 
 
 18S9. The (American) Arabian 
 Mission organized. 
 
 I S90. Jam.es Cantine, first Amen, 
 can missionarv' to Arabia, 
 sails for the field. 
 
 1 89 1. Bishop French died at Mus- 
 cat, May 14. 
 
 1893. Mirza Ibrahim martyred in 
 Persia. 
 
 1906. American Board of Com- 
 missioners for Foreign Mis- 
 sions opens work for Mos 
 lems at Mindanao, Philip- 
 pine Islands. 
 
 1906. The first general Missionary 
 Conference on behalf of the 
 Mohammedan world held at 
 Cairo. 
 
 1907. Board of Foreign Missions, 
 Methodist EpiscopalChiirch, 
 begins work in Algeria. 
 
APPENDIX B 
 
 LIST OP MISSIONARY SOCIETIES 
 
 THE PRINCIPAL MISSIONARY SOCIETIES AND 
 BOARDS WORKING IN MOSLEM LANDS OR 
 AMONG MOSLEMS, DIRECTLY OR INDIRECTLY, 
 ARE AS FOLLOWS: 
 
 American Bible Society (organized 1816), New York; periodical, BibJe 
 
 Society Record; field, The Levant, Arabia. 
 American Board of Commissioners for Foreign Missions (organized 
 
 1 8 10), Boston, Mass.; periodical. Missionary Herald; field, Turkish 
 
 empire, India. 
 Basel Evangelical Missionary Society (1815), Basel, Switzerland; 
 
 periodical, Der Evangelische Heidenhote; field, west Africa. 
 Bible Lands Missions' Aid Society (1856), London, England; periodical, 
 
 Star in the East; field, Egypt, Levant, Arabia. 
 Board of Foreign Missions, Methodist Episcopal Church (1819), New 
 
 York; periodical, World-Wide Missions; field, India, Bulgaria, 
 
 Algeria. 
 Board of Foreign Missions of the Presbyterian Church in the U. S. A. 
 
 (183 7), New York; periodical, Assembly Herald; field, Syria, Persia, 
 
 India. 
 Board of Foreign Missions of the United Presbyterian Church of North 
 
 America (1859), Philadelphia, Pa.; periodical. United Presbyterian 
 
 Church Record; field, Egypt, India. 
 British and Foreign Bible Society (1804), London, England; periodical, 
 
 Bible Society Reporter; field, north Africa, Persia, India, etc. 
 Cambridge Mission to Delhi (1867), Cambridge, England; field, India. 
 Central Morocco Medical Mission (1894), Dennistown, Glasgow, Scot- 
 land; field, Morocco. 
 China Inland Mission (1865), Mildmay, London, England; periodical, 
 
 China's Millions; field, Ytin-nan, Shen-si. 
 Christian and Missionary Alliance (1887), New York; periodical, 
 
 Christian and Missionary Alliance; field, Palestine. 
 Church Missionary Society (1799), Salisbury Square, London, England; 
 
 periodicals. Church Missionary Gleaner., Mercy and Truth, Church 
 
 Missionary Review; field, Egypt, Uganda, Persia, Palestine, India- 
 
 Arabia, east Africa. 
 
 220 
 
Appendix B 221 
 
 Church of England Zenana Missionary Society (1880), 27 Chancery 
 Lane, London, England; periodical, India's Women; field, India. 
 
 Deutsche Orient Mission (1896), near Berlin, Germany; periodical, 
 Der Christliche Orient; field, Bulgaria, Persia, 
 
 Egypt General Mission (1898), Belfast, Ireland; periodical, Egypt 
 Goteral Mission News; field, lower Egypt. 
 
 Foreign Missions of the United Free Church of Scotland (1900), Edin- 
 burgh, Scotland; periodical, United Free Church Record; field, 
 Arabia. 
 
 Java Comite (1855), Amsterdam, Holland; periodical, Geillustreed 
 Zendingsblad; field, Java. 
 
 Netherlands Missionary Society (1797), Rotterdam, Holland; period- 
 icals, Afaandbericht, Mededeelingen; field, Java. 
 
 Netherlands: Union for the Propagation of the Gospel in Egypt (1886), 
 Amsterdam, Holland; field, Egypt. 
 
 North Africa Mission (i88i), London, E. C, England; periodical, 
 North Africa; field, Egypt, Tunis, Tripoli, Morocco. 
 
 Reformed Church in America, Arabian Mission (1889), New York; 
 periodicals. Mission Field, Neglected Arabia; field, Arabia. 
 
 Rhenish Missionary Society (1828), Barmen, Germany; periodical, 
 Missionsblait Barmen; field, Sumatra. 
 
 Society for the Propagation of the Gospel in Foreign Parts (1701). 
 London, England; periodicals, The Mission Field, The East and 
 the West; field, east Africa. 
 
 Southern Morocco Mission (1888), Glasgow, Scotland; periodical, The 
 Reaper; field, Morocco. 
 
 Sudan Pioneer Mission (1900), Wiesbaden, Germany; periodical, Der 
 Sudan Pionier; field, Assuan. 
 
 Sudan United Mission (1904), Germantown, Pennsyivania; field, west- 
 
 tem Sudan. 
 Universities Mission to Central Africa (1858), London, England; field, 
 
 central Africa. 
 
APPENDIX C 
 
 SELECTED LIST OF BOOKS ON THE 
 MOSLEM- WORLD 
 
 Life of Mohammed 
 
 Johnstone: Muhammad and His Power. 1901. Charles 
 Scribner's Sons, New York. $1.25. 
 A brief and fair account of the prophet. 
 
 Koelle: Mohammed and Mohammedanism. 1889. 
 Charles Scribner's Sons, New York. $6.00. 
 
 An extensive biography and strongly inclined to emphasize 
 the vices of Moliamined. 
 
 Margoliouth : Mohammed and the Rise of Islam. 1905. 
 G. P. Putnam's Sons, New York. $1.50. 
 
 Written by an Oxford professor. Neither an apology nor an 
 indictment. 
 
 Muir: Life of Mahomet. 1858. Smith, Elder & Co., 
 London. i6s. 
 The best and most comprehensive biography. 
 Smith : Mohammed and Mohammedanism. 1876. Har- 
 per and Brothers, New York. $1.50. 
 
 A strong apology for the prophet, and written in an attrac- 
 tive style. 
 
 The Koran 
 
 Muir: The Coran. 1878. James Pott & Co., New 
 York. $1.25. 
 
 A valuable compendium; accurate and brief. 
 
 TisDALL : The Original Source of the Qur'an. 1905. 
 
 Edwin S. Gorham, New York. $2.50. 
 
 The result of many years of study, and the best book on 
 the subject. 
 
Appendix C 223 
 
 Islam as a Religion 
 
 Arnold: The Preaching of Islam. 1896. A. Constable 
 
 & Co., London. 12s. 
 
 The fullest and best account of the spread of Islam from 
 the earliest times. The author^ however, apologizes for the 
 sword of Islam. 
 
 Haines : Islam as a Missionary Religion. 1889. S. P. 
 C. K., London. 2s. 
 
 A good brief account of the rise and spread of Islam, giving 
 causes of its success. Not quite up to date. 
 
 Muir: The Caliphate; Its Rise, Decline, and Fall. 189T. 
 Fleming H. Revell Co., New York. $4.20. 
 The best book on the first period of Moslem conquest. 
 Sfxl: The Faith of Islam. 1907. S. P. C. K., Lon- 
 don. I2S. 6d. 
 Minute and thorough. Valuable for reference. 
 Shedd : Islam and the Oriental Churches ; their His- 
 torical Relations. 1904. Presbyterian Board of 
 Publication, Philadelphia. $1.25. 
 
 Covers the period of 600-1500 A. D., but deals chiefly with 
 Persia. Important contribution to the history of Moslem propa- 
 gandism. 
 
 Tisdall: The Religion of the Crescent. 1895. Edwin 
 
 S. Gorham, New York. $1.25. 
 
 A discussion of the strength, weakness, origin, and influence 
 of Islam, written by an authority after many years of experience 
 among Moslems. 
 
 Zwemer: The ]\Ioslem Doctrine of God. 1905. Amer- 
 ican Tract Society, New York. 50 cents. 
 
 A monograph from a missionary standpoint. 
 
 Missions 
 
 Atterbury: Islam In Africa. 1899. G. P. Putnam's 
 Sons, New York. $1.25. 
 
 One of the best accounts of Islam in Africa from a mis- 
 sionary view-point. 
 
224 'The Moslem World 
 
 Dwight: Constantinople and Its Problems. 1901. 
 Fleming H. Revell Co., New York. $1.25. 
 
 An excellent view of the political, social, and religious con- 
 ditions of the inner life of the heart of the empire. 
 
 Jessup: The Mohammedan Missionary Problem. 1879. 
 
 Presbyterian Board of Publication, Philadelphia. 
 
 75 cents. 
 Succinct and strong. 
 Methods of Mission Work Among Moslems. 1906. 
 
 Fleming H. Revell Co., New York. $1.00. 
 
 Papers read on methods of mission work at the First Mis- 
 sionary Conference on behalf of the Mohammedan World, Cairo, 
 1906. 
 
 Van Sommer and Zwemer: Our Moslem Sisters. 1907. 
 
 Fleming H. Revell Co., New York. $1.25. 
 
 An account of womanhood in all Moslem lands, written by 
 missionaries. 
 
 Watson: Egypt and the Christian Crusade. 1907. 
 Board of Foreign Missions of the United Presby- 
 terian Church of North America, Philadelphia. 
 50 cents. 
 
 The best brief survey of missions in Egypt. 
 
 Wherry: Islam and Christianity In India and the Far 
 East. 1907. Fleming H. Revell Co., New York. 
 $1.25. 
 
 A splendid piece of work; authoritative and up to date. Con- 
 taining valuable appendix on the work of the missionary as a 
 preacher to Moslems. 
 
 Zwemer: Arabia the Cradle of Islam. 1900. Fleming 
 
 H. Revell Co., New York. $2.00. 
 The best book on Arabia and missions. 
 Zwemer: The Mohammedan World of To-Day. 1907. 
 
 Fleming H. Revell Co., New York. $1.50. 
 
 A symposium of the present conditions and outlook of Islam 
 in all lands. 
 
INDEX 
 
 Abbas, new mosque of, 7 7 
 
 Abd ul Hak, 166, 168; 
 quoted, 167 
 
 Abd ul Muttalib, grand- 
 father of Mohammed, 3, 
 II, 12 
 
 Abd ul Wahab, career of, 
 
 183 
 
 Abdullah, father of Moham- 
 med, 3 
 
 Ahjad, the, 123 
 
 Abraha, defeat of, 10 
 
 Abraham, 65 
 
 Abu Afak, murder of, 112, 
 
 113 
 Abu Bekr, Caliph, 37 
 Abu Jaafer, Caliph, 44 
 Abyssinia, conditions in, 1 7 7 
 Ad Damiri, Mohammed de- 
 scribed by, 4-6 
 Adam, 64; counted as an 
 apostle of Islam, 65; fall 
 from Paradise, 77 
 Aden, the work at, 148 
 Afghanistan, Ameer of, 176; 
 
 Islam in, 36 
 Afghans in India, 46 
 Africa, 36, 88, 97, 103, 125, 
 169, 193; Arabic lan- 
 guage in, 93 ; chief powers 
 controlling Moslems in, 
 96; Christianity's peril in, 
 90, 152, 177-181; early 
 Moslem conquests in, 39; 
 later developments of Is- 
 lam in, 39, 40, 90; mis- 
 sion progress and needs 
 
 among Moslems in, 151- 
 153, 1 71-174; Raymund 
 Lull a missionary in, 139- 
 141 ; total Moslems in, 33, 
 42, 89, 153 
 African traveler, quoted, 
 
 183 
 
 Ahmed (Mohammed) fore- 
 told, 66 
 
 Akba, early leader, 35 
 
 Akbar, as Mogul emperor 
 promoting literature and 
 art, 46 
 
 Al Azhar University, 127 
 
 Al Hajaj, governor of Chal- 
 dea, 45 
 
 Aleppo, 14, 154 
 
 Algeria, 41, 95, loi; illit- 
 eracy of Moslems in, 121; 
 intellectual awakening in, 
 125; mission work in, 152 
 
 AH, partizans of the house 
 of, 95; statement con- 
 cerning Mohammed, 5, 6 
 
 Aligarh, Anglo-Mohamme- 
 dan College at, 126 
 
 Allah, Moslem term for God, 
 59; occurrence in creed, 
 59, 69; word and sword 
 of, 38 
 
 "Allahu Akbar," on the 
 Nile, 92 
 
 Allegiance to Moslem faith 
 not given by all subject 
 people, 38, 39 
 
 Alms, legal (zakat), 74 
 
 Ameer of Afghanistan, Kaf- 
 irs become subjects of. 
 
 225 
 
226 
 
 Index 
 
 176; quoted, 164; visit to 
 India, 197 
 
 America, women mission- 
 aries among Moslems ap- 
 peal to, 203 
 
 American Board of Com- 
 missioners for Foreign 
 Missions, 147, 148, 153 
 
 American, foreign missions, 
 call for new vision, 207; 
 mission colleges in Turk- 
 ish empire, 196; obliga- 
 tion in Persia toward 
 educational aspirations, 
 197; responsibility re- 
 specting Philippine Mo- 
 hammedan population, 
 176; pioneers in Turkish 
 nrission field, 1 50 ; Presby- 
 terian missions reaching 
 Moslems, 146 
 
 Amina, mother of Moham- 
 med, 3, 12 
 
 Analysis of the Koran, 63 
 
 Angel, for recording evil, 
 61; for recording good, 
 6r; of death, 61 
 
 Angels, Moslem doctrine of, 
 60, 61 
 
 Anti-British, mass meeting 
 in Calcutta, 103; procla- 
 mation in Cairo paper, 98 
 
 Apostles of Islam, 65 
 
 Appeal to Christians, from 
 the Cairo Conference, 
 201; of women mission- 
 aries on behalf of Moslem 
 women, 204 
 
 Appearance, Mohammed's, 
 18 
 
 Arab, code of honor, 20; 
 conquests in India, 45, 
 46; converts at the begin- 
 ning to Islam, 36; meth- 
 
 ods used to counteract 
 defection, 38; settlers in 
 China, 44; superstitions, 
 
 7 
 
 Arabia, before Mohammed, 
 7, 8; Islam in, 35; Keith- 
 Falconer's work for, 148; 
 missions proved possible 
 in, 165; pioneer oppor- 
 tunity in, 177 
 
 Arabian, Mission, 200; Ve- 
 nus, 9 
 
 Arabian Nights, The, re- 
 ferred to, 61 
 
 Arabic language, 92, 93; 
 the Scriptures in, 155 
 
 Arabic Scriptures sent to 
 Chinese Moslems, 194 
 
 Archangels, 61 
 
 Armenian massacres, 80, 
 102 
 
 Armenians, work for the, 
 149 
 
 Arnold, T. W., quoted, 32 
 
 Article written by Abd ul 
 Hak, 166, 167 
 
 Asia, 42-50, 138; mission 
 progress and needs among 
 Moslems in, 174-177; to- 
 tal Moslems in, 42, 90, 
 
 Asia Minor, 96, 148 
 Asma, murder of, 112, 113 
 Awakening, an intellectual, 
 
 125, 127 
 Ayeshah, 5, 6, 17, 18 
 
 B 
 
 Babis, the, 200 
 
 Bagdad, work at, 148 
 
 Bahrein, 148 
 
 Bailey, T. Graham, quoted, 
 
 136 
 Baluchistan, 95 ; Moslem il- 
 
Index 
 
 227 
 
 literacy, 122; Moslem 
 population unevangel- 
 ized, 177; Mohammedans 
 still open to effort, 179 
 Baptist missions, English 
 
 and Australian, 146 
 Barmen Mission, 102 
 Basel men sent to Egypt, 
 
 Batta tribes, 48 
 
 Battaks, the, 153 
 
 Battle of the Ditch, 15 
 
 Bedouins, the, 122, 124 
 
 Bedr, fight at, 15 
 
 Beirut, Dr. Post of, 184; 
 mission press at, 155 
 
 Beit Allah, the Moslem 
 Bethel, 7 
 
 Bengal, 47: conditions in, 
 177; Dr. Rouse of, 191 
 
 Bennett, Mrs. Jessie Vail, 
 148 
 
 Bent, J. Theodore, quoted 
 on the Red Sea slave- 
 trade, 119 
 
 Bethlehem and Mecca con- 
 trasted, 208 
 
 Bible, in ^Moslem vernacu- 
 lars, 94, 151, 155; Mos- 
 lem commentary on, 126; 
 now read by many Mos- 
 lems. 63 
 
 Black Stone, the, 7, 14, 76, 
 77. 78 . 
 
 Bni Koraiza, the Jews of, 15 
 
 Board of Foreign Mis- 
 sions of the Presbyterian 
 Church, 147, 148 
 
 "Book, the People of the," 
 8, 194 
 
 Bokhara, Moslem converts 
 in. 42; testimony of pro- 
 fessor, 157 
 
 Bosnia, Islam in, 36 
 
 British Government, atti- 
 tude of the, 104 
 
 Buddhism a missionary re- 
 ligion, S3 
 
 Bugia, Lull in the market- 
 place at, 141 
 
 Buhaira, Mohammed meets 
 v/ith the monk, 13 
 
 Bulgaria, 148 
 
 Burckhardt, referred to, 75 
 
 Burial, Mohammed's, 6 
 
 Burma, 50, 177 
 
 Burton, referred to, 75 
 
 Busrah, 148, 195 
 
 Cairo, appeal to Christian 
 women sent out from, 
 203; Christian missionary 
 conference in, 201; dis- 
 ciples from its Moham- 
 medan university, 36; ef- 
 forts of liberal-minded 
 mufti for reforms, 127; 
 Moslem publications ema- 
 nating from, 98, 127, 171, 
 181; recent Moslem con- 
 ference in, 199; weekly 
 discussions held in, 152 
 Calcutta, 50; Moslem mass- 
 meeting in, 102 
 Caliphs, the early, 35 
 Canton, 35: mosque at, 44 
 Carey, William, referred to, 
 
 138, 142 
 Caucasus, converts in the, 
 
 157 
 
 "Causes of the Decay of 
 Islam, The," 199 
 
 Centenary Missionary Con- 
 ference, the, 184 
 
 Centers of missionary effort 
 in leading Moslem cities, 
 154 
 
22< 
 
 Index 
 
 Central Asia, Islam in, 42, 
 43, 169; pioneer fields in, 
 177 
 
 Ceremonies at Mecca, 76 
 
 Challenge to faith and sac- 
 rifice, a, 206 
 
 Character, Mohammed's, 
 112; relation to creed, 
 
 59 
 
 China, estimated total of 
 Islam in, 33, 91; example 
 of a peaceful propaganda, 
 43,. 44; great pagan popu- 
 lation, 170, 171; literary- 
 needs of the Moslems 
 in, 194 
 
 Christ. See Jesus Christ 
 
 Christian mission methods 
 eraployed in Moslem prop- 
 aganda, 179, 180 
 
 Christian missions. See 
 Missions to Moslems 
 
 Christian rule, advantages 
 of, 192; Mohammedans 
 under, 96, 97; not always 
 neutral, 103 
 
 Christianity, advance in In- 
 dia, 156; in Africa, 90; 
 in Arabia, 8-10; in Asia 
 Minor, 38 ; in conflict with 
 Islam, 35 
 
 Church Missionary Soci- 
 ety, 146-149, 151, 152, 
 
 157 
 
 Church-State and State- 
 Church, 192 
 
 Churches built in South 
 Arabia, the early, 10 
 
 Churches of Scotland's mis- 
 sions, 146 
 
 Circumcision observed by 
 Moslems, 78 
 
 Clarke, James Freeman, 
 quoted, 18, 60 
 
 Clarke, William Newton, 
 
 quoted, 2 
 Colporteurs, need of, 194 
 Commentary on the Bible, 
 
 a Moslem., 126 
 Commercial intercourse and 
 
 the propaganda, 43, 44 
 Commission, Mohammed's, 
 
 37 
 
 Complaint against England, 
 Islam's, 98, 99 
 
 Conditions in Moslem lands, 
 III, 169, 170, 177 
 
 Conferences, at Cairo, 199, 
 201 ; at Mecca, 198 
 
 Confession of faith, the Mos- 
 lem, 68 
 
 Congo basin, conditions in 
 the, 177 
 
 Congress urged, a Pan- 
 Islamic, 199 
 
 Conquests in Africa, early 
 Moslem, 39 
 
 Constantinople, besieged, 
 41; Moslem press of, 181; 
 Sultan of, 102 
 
 Constantius, king, 10 
 
 Converts from Islam, 155 
 
 Copts, work for the, 149, 
 
 151. 157 
 Creed and deed in Moslem 
 
 system^ 59 
 Creed, the shortest, 69 
 Crisis in Islam, a, 128 
 Cromer, Lord, on Pan- 
 
 Islamism, 182, 184 
 Cross and the Crescent, the, 
 
 172 
 
 •usac 
 
 207 
 Crusades, reaction against 
 
 the, 39; the spirit of the, 
 
 137 
 Curzon, Lord, on the Mo- 
 
Index 
 
 229 
 
 hammedan conception of 
 politics, 192 
 
 D 
 
 Damascus, John of, 139; 
 
 Mohammed in, 14 
 Damiri, Ad, the prophet de- 
 scribed by, 4 
 Danish Church workers, 148 
 Dante's reference to Mo- 
 hammed, 139 
 Darkest Africa, 153, 174 
 Dar-ul-Harb, the, 97 
 Dar-ul-Islam, the, 97 
 Death of Mohammed, 1 7 
 Decalogue and Islam, the, 
 
 Deccan, Moslem population 
 
 of the, 47 
 Defeat at Ohod, Moslem, 15 
 Defense of Islam, societies 
 for, 179; work of Pan- 
 Islamism, 181 
 Defiance, a Moslem, 166 
 Delhi, 46 
 Dennis, James S., quoted, 
 
 86 
 Dervish orders, the, 36, 39 
 Devils, Moslem ideas of, 61 
 Discouragement, no need 
 
 for Christian, 191 
 Discussions in Cairo, 152 
 Dissatisfied Moslems, 200 
 Divorce, the Moslem view 
 
 of, 116 
 Dods, Marcus, quoted, 80 
 Doughty, Charles M., on the 
 
 Jiddah slave-trade, 1 1 9 
 Dutch Government and Is- 
 lam, the, 48, 91, 104, 153 
 Dutch Reformed Arabian 
 Mission. See Reformed 
 Church in America, Ara- 
 bian Mission of ike 
 
 Duties, the Moslem's five, 
 
 68 
 Dwight, Dr. H. O., quoted, 
 
 58 
 
 E 
 
 Eastern, question, solution, 
 of, 208; Turkey, 148 
 
 Education, method of, at 
 Mecca, 123; Moslem de- 
 sire for higher, 196 
 
 Educational v/ork for Mos- 
 lems, 170, 196 _ 
 
 Egypt, 39; injustice to 
 Christians in, 104; intel- 
 lectual awakening in, 125, 
 127; the boundary dis- 
 pute, 103 
 
 Encouragement of fine arts 
 and literature, Moslem, 
 46 
 
 England's policy, Moslem 
 view of, 98, 99 
 
 English and Australian 
 Baptist Missions, 146 
 
 Euphrates, star worshipers 
 on the, 7 
 
 Europe, Islam in, 41, 90 
 
 European Turkey, 97, 148 
 
 Evangelizing Islam, 165; 
 factors in problem, 168 
 
 Evils allowed by Islam, 116 
 
 Extent of Mohammedan- 
 ism, the, S3y 87 
 
 Extracts from a Cairo 
 paper, 98 
 
 F 
 
 Factors in the life of Mo- 
 hammed, TO, II 
 
 Fairbaim, Principal, quoted, 
 
 Fait^, a challenge to, 191 
 Fast, evasions of and ex- 
 emptions from the, 73 
 
230 
 
 Index 
 
 Fasting, the month of, 72 
 Fatalism, effect of, 67 
 Feast days, 79 
 Ferdinand and Isabella, 41 
 Fez, dispensary at, 152 
 Fezzan, the Senusiya in, 41 
 "Final word of Islam to Eu- 
 rope, The," 166 
 Finns, Moslem work among 
 
 the, 36 
 "Five pillars" of the faith, 
 
 The, 78 
 French, Bishop, 148, 206 
 
 Gabriel, the archangel, 61, 
 
 65 
 Genius of Mohammed, the, 
 
 4 
 Germany's policy in Africa, 
 
 183 
 Ghadiry the hatred festival, 
 
 95 
 Ghazni, the Sultan of, 46 
 Ghazzali quoted on the 
 
 status of the wife, 117 
 Ghulam Haider, work of , 1 76 
 Gibbon, referred to, 42 
 Gibraltar, 35 
 Gobat, Samuel, 151 
 Gold Coast, the, 178 
 Gordon Memorial College, 
 
 the, 104 
 Great Lakes, the, 39 
 Greeks, missionary work for 
 
 the, 149 
 
 H 
 Hadji Khan, quoted, 121 
 Hanotaux, M. G., quoted, 
 
 lOI 
 
 Harut, an evil spirit, 62 
 Hastings, Warren, 99 
 Hatred, festival, a, 95; two 
 
 exceptions to ignorance 
 and, 139 
 Hausaland, crisis in, 178 
 Haystack meeting, the, 165 
 Hegira, the, 6, 14, 15 
 Hejaz railway, the, 75 
 Hell, the Moslem, 67 
 Heroism, an example in, 49 
 High school in Bokhara, a 
 professor's testimony, 157 
 Higher criticism, the Mos- 
 lem use of our, 179 
 Hindu women's bravery, 45 
 Hinduism a non-missionary 
 
 religion, 33 
 Hira, the cave of, 14 
 Historical change in Is- 
 lam's position, 98 
 Holy war proclaim.ed, 47, 49 
 Hopeful outlook for Chris- 
 tian missions, 105 
 Hospitality enjoined, Mo- 
 hammed's noble example, 
 
 74 
 Hurgronje, Dr., and the 
 Mecca slave-market, 119 
 
 I 
 Iblis, 62 
 Ibrahim, son of Mohammed, 
 
 10, 17 
 "Idol-breaker, the," 46 
 Idolatry, 9, 11, 17 
 Ignorance, growths in the 
 
 soil of, 122 
 Illiteracy in Islam, the, 121, 
 
 122, 198 
 Iman and Din, 59 
 Independent missions in 
 
 North Africa, 152 
 India, 36, 50, 75, 99, 100; 
 
 Afghans in, 46; British 
 
 rule in, 10 1; forcible 
 
 spread of Islam in, 45, 91 ; 
 
Index 
 
 231 
 
 great number of Moslems 
 in, 45, 47, 91, 177; illit- 
 eracy of Moslems m, 
 122; intellectual awaken- 
 ing among Moslems, 125, 
 179; mission progress and 
 needs, 143, 146, 156, 170, 
 172 
 
 Indian merchants as mis- 
 sionaries, 50 
 
 Indus, fierce battles on the, 
 
 45 
 Infidels and believers, the 
 world divided between, 
 
 98 
 
 Injustice to Christian m- 
 terests, 103 
 
 Islam, beginning of , ^ 10; 
 causes of spread of, 3, 
 ^7,; crisis in, 128; doom 
 of, 168; effects of on 
 lands where it prevails, 
 124, 125; extent and 
 numbers, 87, 88; in Af- 
 rica, 42, 89; in Asia, 42, 
 90; in Europe, 42, 90; in 
 Malaysia, 47, 48, 91; 
 largely neglected in mis- 
 sion efforts heretofore, 
 138; signs of new awak- 
 ening, 1 2 5—1 2 7 ; social and 
 moral evils of, 111-124; 
 teachings of, 59-81; un- 
 duly favored by some of 
 the powers, 103 
 
 Ispahan, Martyn in the 
 Shah's camp at, 144; 
 work in, 147 
 
 Israfil, 61 
 
 Java, 47, 48; as a field for 
 mission work, 153, 157; 
 unrest in, 102 
 
 Jebel Tarik, 35 
 
 Jessup, Dr. H. H., quoted, 
 86, 166 
 
 Jesuits of Islam, the, 39, 40 
 
 Jesus Christ, as a test in 
 teaching and spirit of 
 Mohammed's character, 
 19, 20, 26; Martyn's con- 
 fession of, 144; our ma- 
 jestic mission Leader, 52; 
 prophecy of his triumph 
 over Islam, 158; superior 
 truth of, 60; viewed by 
 Islam, 65, 66; winning 
 power of love for and de- 
 votion to, in reaching 
 Moslem world, 168, 191, 
 207, 208 
 
 Jew saved through Moham- 
 med, story of a, 24 
 
 Jew^s, in Arabia, 7,8; Mos- 
 lem expeditions against, 
 15, 16; work for the, 149 
 
 Jiddah, in Arabia, 77 
 
 Jinn, the, and the Koran, 
 61, 62 
 
 John of Damascus, 139 
 
 Johnstone, quoted, on the 
 character of Mohammed, 
 21 
 
 Jordan, Rev. S. M., quoted, 
 196 _ . 
 
 Judaism a non-missionary 
 religion, s5 
 
 Judgment, descriptions of 
 the last, 66, 67 
 
 J K 
 
 Jahad or holy war, a duty, Kaab, the mosque of, 77 
 
 79, 80 Kaaba, the, 7, 11, 14, 16, 
 Japan and Albion, 100 76, 77, 198 
 
232 
 
 Index 
 
 Kab Ibn Ashraf, the death 
 of, 113 
 
 Kafiristan, the opportunity 
 lost in, 175 
 
 Kasim, Arab general, 45 
 
 Keith-Falconer, Ion, 148, 
 206 
 
 Keller, quoted, 138 
 
 Kerbela, 78 
 
 Kerman, work in, 147 
 
 Khadija, first wife of Mo- 
 hammed, 12, 14, 19, 21 
 
 Khaibar, 7, 16 
 
 Khaled, reproved, 16; 
 "Sword of God," 49 
 
 Khartum, college at, 104 
 
 Kitman-ud-din, the doc- 
 trine of, 115 
 
 Koelle, 19; quoted, 112 
 
 Koran, the, 8, 15, 25; de- 
 scription of, 62-64; er- 
 rors of, 64, 65; for free 
 distribution, 50; its lan- 
 guage, 63, 88; quoted, 13, 
 no; translations of, 94 
 
 Kubattein, the, 77 
 
 Kumm, Dr., estimate of, 
 
 ''' L. 
 
 Lack of zeal in Christen- 
 dom, 49 
 
 Lahore, 50 
 
 Lake Chad, 39 
 
 Lay Moslem missionaries, 
 
 50 
 Lefroy, G, A., quoted, 136 
 Legislator, Mohammed as a, 
 
 15 
 
 Lent, the Christian, sug- 
 gesting fast of Ramazan, 
 72 
 
 "Liberty, fratemit^r, and 
 equality," watchword in 
 Persia, 127 
 
 Libyan oases, the, 41 
 
 Life of converts in jeopardy, 
 
 170 
 Literary language of Islam, 
 
 the chief, 155 
 Literary work for Moslems, 
 
 170 
 Locusts, parable of the, 184 
 Loewenthal, Isidor, 206 
 London Missionary Society, 
 
 the, 146 
 Loomis and Mills, mission 
 
 views of, 165 
 Loose moral code, Islam's, 
 
 116 
 Lull, Raymund, 112, 137, 
 
 139; account of, 140—142; 
 
 referred to, 193 
 Lying a fine art, as devel- 
 "oped in some Moslem 
 
 teaching, 114, 115 
 
 M 
 Mahdi movement, 39; the 
 
 Mahdis, 80, 183 
 Majorca, Lull bom in, 140 
 Malay Archipelago, the, 47, 
 
 48, 75. 93 
 Malaysia, 171; Moslem con- 
 verts in, 33, 153, 157 
 Marco Polo, 43 ; quoted, 139 
 Maronites, work for the, 149 
 Marriage in Islam, 117 
 Martyn, Henry, 156, 1Q3, 
 206; first modem mis- 
 sionary to Moslems, 143- 
 145; translation work, 
 
 143. 144 
 Martyrs in the Turkish em- 
 pire, 157 
 Marut, an evil spirit, 62 
 Maximus Tyrius, quoted, 78 
 Meaning of Mohammedan 
 rule, 170, 192 
 
Index 
 
 233 
 
 Mecca, birthplace of Mo- 
 hammed, 3 ; center of 
 Moslem world, 87; con- 
 trasted with Bethlehem, 
 208; education in, 123; 
 pilgrimage to, 17, 74-78, 
 87, 88; slave-market at, 
 119, 120; taken by Mo- 
 hammed, 16 
 
 Medical work for Moslems, 
 149, 170, 194; appre- 
 ciated, 196 
 
 Medina, 7, 12; defense of, 
 15; faithful to Islam, 7,8; 
 flight of Mohammed to, 
 14, 15; graves at, 66; the 
 tomb of Mohammed at, 78 
 
 Menzies, Allen, quoted, 58 
 
 Meshed, AH, 78 
 
 Methodist Episcopal mis- 
 sions to Moslems, 146, 
 149 
 
 Methods of Mission Work 
 Among Moslems, quoted, 
 
 94 
 
 Michael, the archangel, 61 
 
 Miller, Dr. W. R., on the 
 spread of Islam, 90 
 
 Mills, Samuel J., 165 
 
 Minarets, the call from the, 
 3. 72 
 
 Miracles, Mohammed's, 5 
 
 Mirza Ibrahim, 147 
 
 Mission colleges in the Turk- 
 ish empire, 196 
 
 Missionary and non-mis- 
 sionary religions, t,t^ 
 
 Missionary, every Moslem 
 a, 50, 180 
 
 Missionary Review of the 
 World, quoted, 58 
 
 Missions to Moslems, early 
 efforts by writings, 137: 
 labors of Lull, 139-142; 
 
 labors of Martyn, 143- 
 145; later movements in 
 various fields, 146-155; 
 Mohammedan converts, 
 155-158; present prob- 
 lem and peril, 165-185; 
 special opportunities, 191- 
 200; world conference and 
 appeals, 200-208 
 
 Mogul golden age, the, 46 
 
 Mohammed and Mohamme- 
 danism, quoted, 112 
 
 Mohammed, birth and par- 
 entage, 3, 11; boyhood 
 training, 12, 13; call, 14; 
 career in outline, 13-17; 
 converts, 14; death and 
 burial, 6, 17; debt to Ju- 
 daism and Christianity, 8- 
 10; domestic or marital 
 relations, 20, 21; favorite 
 wife, Ayeshah, 5, 17, 18; 
 four factors, 10-12 ; moral 
 character, 18-23, 25, in— 
 115; names or titles, 22, 
 23; portrait, 4-7, 18, 21- 
 23 ; power as mediator, 
 24, 25; rank as apostle or 
 prophet, 64-66 ; 69 ; teach- 
 ings, 59-81; unbounded 
 reverence from his fol- 
 lowers, 23, 24, 50-52, 72, 
 144, 145 
 
 Mohammedan, dissatisfac- 
 tion and unrest, 102, 103; 
 population, ^t^, 96; uni- 
 versity, 126 
 
 "Mohammedan peril," a, 
 178 
 
 Mohammedanism. See Is- 
 lam and Moslem 
 
 Mohammedans under Mos- 
 lem and non-Moslem rule, 
 96, 97 
 
234 
 
 Index 
 
 Moluccas, the, 47 
 
 Monotheism, Christian and 
 Moslem, 60 
 
 Morocco, 39 
 
 Moses, 65 
 
 Moslem, believers extend 
 their faith by constant 
 public confession, 50, 51; 
 commentary on the Bible, 
 126; conquest, 33; ideali- 
 zation of Mohammed, 2 1 ; 
 journals, 127; plan of 
 salvation, 24; pupils in 
 American mission schools, 
 151; ritual in arctic re- 
 gions, 42; saints, 117; 
 sects, 94; use of our 
 higher criticism, 179; vast 
 brotherhood or world, 
 87-ios 
 
 Moslem's view, a, quoted, 
 86 
 
 Moslems, each a missionary, 
 180; Koran in schools of, 
 92; literary needs of Chi- 
 nese, 194; missions to, 
 137-158; strongholds of, 
 91. See also Islam 
 
 Mosque, the, at Canton, 
 
 44 
 Mosques and shops, 51 
 Mott, John R,, quoted, 136, 
 
 164 
 Mufti at Cairo, the liberal, 
 
 127 
 Muir, Sir William, quoted, 
 
 15, 17; referred to, 18, 19, 
 
 112 
 Multan's surrender, 45 
 Munkar, name of angel, 
 
 61 
 Munson and Lyman, the 
 
 fate of, 153 
 Muscat, 144, 148 
 
 Mussulman converts in 
 church membership, 156. 
 
 Mustapha Pasha, in Lon- 
 don, quoted, 128 
 
 Muttalib, Abd ul, 3, n, 12 
 
 N 
 Nakir, name of angel, 61 
 Name of Mohammed, the 
 
 use of the, 23, 51 
 Napoleon of Islam, the, 46 
 Nationalities of Islam, 88 
 Naylor, W. S., quoted, 174 
 Nejran, the sacred date 
 
 plant at, 7 
 Nestorians, the, 147; work 
 
 for, 149 
 Niger region, 39; work of 
 
 Moslem lay missionaries, 
 
 50 
 Noah, 65 
 
 Noble, quoted, 39-41 
 North Africa mission, 141, 
 
 152 
 North African Church as a 
 
 warning, 90 
 North India, converts to 
 
 Christianity in, 156 
 Nupe, missionaries at, 174 
 
 O 
 Occupied lands, 169 
 Old Testament influence in 
 
 Arabia, 8 
 Oman Arabs, the, ^6 
 Omar, Caliph, and the 
 
 Black Stone, 76 
 Omar Khayyam, quotation 
 
 from, 67 
 Orthodox Moslems, the, 95 
 Osama, an early leader, 17 
 Ottoman rule, extent of, 34 
 Ottomans and Moguls, the, 
 
 35. 36 
 
Index 
 
 235 
 
 Pagan, forces in early Ara- 
 bia, 7, lo; peoples now 
 related to Islam's gov- 
 ernment and growth, 178, 
 179 
 
 Palmer, Qur'an, quoted, 
 1 10 
 
 Pamphlet, an Arabic, 98 
 
 Pan- Islamic Society of Lon- 
 don, the, 128 
 
 Pan-Islamism, 181, 1S2; 
 perils in, 183 
 
 Pantheon, the Arabian, 7 
 
 Parable of the locusts, the, 
 184 
 
 Paradise, the Moslem, 17, 
 49, 66 
 
 Pearl merchant's gener- 
 osity, a, 50 
 
 Pearse, Mr. George, 152 
 
 "People of the Book, The," 
 8, 194 
 
 Persia, conditions in, 122, 
 127, 177; Islam in, 42; 
 missionary college needed 
 in, 196; opportunity in, 
 197 
 
 Peter the Venerable, one of 
 two early missionaries to 
 Islam, 139 
 
 Pfander, Karl Gottlieb, 146, 
 
 147 
 
 Philippines, conditions in, 
 33, 91; special claim on 
 American churches, 176 
 
 Pilgrimage to Mecca, de- 
 tails of the, 76; duty to 
 make the, 78 
 
 Pilgrims from Mecca, 47 
 
 Pillar saint, the, 9 
 
 Political, changes and pres- 
 ent divisions of Islam a 
 mission opportunity, 95- 
 
 98, 192; control of peo- 
 ples not assuring their 
 conversion to Islam, ^S; 
 loss of power sometimes 
 promotes progress of the 
 faith, 50 
 
 Polygamy, 116 
 
 Polyglot Islam, 93 
 
 Polytheists to he slain, 
 
 Population, estimate of the 
 Moham.mcdan, 88, 89 
 
 Post, Dr. George E., quoted, 
 184, 195 
 
 Prayer in Islam, 69-72 
 
 Predestination, 67, 68 
 
 Press, enslaved under purely 
 Mohammedan rule, 192; 
 value of the Christian, 
 as used at Constantinople 
 and Beirut, 193, 194; 
 work_ of the Moslem, as 
 seen in Egypt and Persia, 
 127, 171, 181 
 
 Pride in his creed and his 
 prophet, the Moslem's, 51 
 
 Prisoners slain without giv- 
 ing quarter, 15 
 
 Problem, Mohammed's 
 character, a, 18 
 
 Professor in Bokhara high 
 school, testimony of a. 
 
 Progress and Islam incom- 
 patible; 129 
 
 Propagation of the new 
 faith, 3 
 
 Prophet, claims for and 
 against Mohammed, 18 
 
 Publishing firms in Cairo, 
 171 
 
 Punjab, the, 47 
 
 Purification, directions for 
 legal, 71 
 
236 
 
 Index 
 
 R 
 
 Rajputs, alternative offered 
 to the, 45 
 
 Ramazan, fast of, 72, 73 
 
 Red Sea, 8; slave-trade in 
 the, 119 
 
 Reform of Morals, The, jour- 
 nal begun by Sir Saiyad 
 Ahmed Khan, of Aligarh, 
 126 
 
 Reformed Church in Amer- 
 ica, Arabian mission of 
 the, 148 
 
 Reforms attempted by a 
 Moslem, 127 
 
 Reinforcements called for, 
 not retreat, 191 
 
 Religions in Arabia before 
 Mohammed, 7, 8 
 
 Religious war a duty, 80 
 
 Resurrection of the body, 
 the, 66 
 
 "Revelations," some time- 
 ly, 20 
 
 Rhenish Missionary So- 
 ciety, 151, 153 
 
 Risks incurred by Moslem 
 converts, 154 
 
 Robinson, Canon, quoted, 
 
 125 
 Roman Catholic devotion, 
 
 138 
 Romans and Persians, strife 
 
 of, in Arabia, 9, 11 
 "Roof of the world," the, 92 
 Rouse, Dr., hopeful views 
 
 of, quoted, 191 
 Russian empire, Islam in 
 
 the, 92 
 Ruthless omnipotence of 
 
 Allah, 60 
 
 S 
 Sacred books "sent down," 
 
 62 
 
 Sacrifice at Mecca, the pil- 
 grim's, 76 
 
 Sacrifice, the Feast of, 79 
 
 Safiyeh, Jewish wife of Mo- 
 hammed, 20 
 
 Salutes to the sacred Kiswa 
 by British soldiers, 104 
 
 Samarcand "converted" to 
 Islam, 43 
 
 Saracen and Turk, the fear 
 of the, 137 
 
 Schlegel ' s Ph llosophy of His- 
 tory quoted, 5C 
 
 vSchools, Christian and mis- 
 sion, 125, 149-15 1, 196, 
 197; Moslem, 92, 123, 
 126, 127, 157, 196 
 
 Science despised or feared, 
 122 
 
 Sculpture in India, 46 
 
 Sects, the four orthodox 
 Moslem, 78 
 
 Sell, Canon, quoted, 58, 
 68 
 
 Senegambia, 41 
 
 Senusi brotherhood, the, 39, 
 40; the Dervish orders, 
 183 
 
 Shah of Persia, attitude of 
 the, 196 
 
 Shedd, Dr. William A., 
 quoted, 128 
 
 Sheitan, 62 
 
 Shepherd's work, the, 13 
 
 Shiah Moslems, the, 78, 95, 
 
 ii5> 117 
 
 Shiraz, Martyn at, 144; 
 work in, 147 
 
 Simeon Stylites, 9 
 
 Sind, expedition to and con- 
 quest of, 45, 46 
 
 Sir Saiyad Ahmed Khan, of 
 Aligarh, 126 
 
 Slave-dealers, the, 39, 51 
 
Index 
 
 237 
 
 Slave-market at Mecca, 120, 
 121 
 
 Slavery, 116, 118 
 
 Smith, Dr. Eli, 151 
 
 Smith, Dr. George, quoted, 
 142 
 
 Smith, Mr., quoted, 150 
 
 Smith, R. Bosworth, quot- 
 ed, 2, no 
 
 Social bankruptcy of Islam, 
 124 
 
 Society for the Propagation 
 of the Gospel, 146 
 
 Sokoto, missionaries at, 174 
 
 Solomon and the genii, 61 
 
 Somalia, 41 
 
 Sorcery and evil spirits, 62 
 
 Southern India, 46 
 
 Spain, Arabs in, 41 
 
 Speer, Robert E., quoted, 
 no, 140, 164 
 
 Spice Islands, the, 47 
 
 Spiritual beings in Moslem 
 thought, 6r 
 
 Spitting, Moslem rule for, 
 61 
 
 Spread of Islam, three pe- 
 riods in the, 35 
 
 Star-worshipers, 7 
 
 Statesman' s Year-Book, 44 
 
 Statistics, African Moslems, 
 33, 42, 89; Asiatic Mos- 
 lems, 33, 42, 90; chapters 
 of the Koran, 63; Chinese 
 Moslems, ^2>^ 44» 45! Eu- 
 ropean Moslems, 2,2^ 42, 
 90; Indian Moslems, t,t,, 
 47, 91; Malaysian Mos- 
 lems, ^2)'y Moslem popula- 
 tion of the world, 33, S,S>, 
 89; Moslems under Chris- 
 tian rule, 96, 97; Moslems 
 under non-Christian rule, 
 97; Moslems under non- 
 
 Moslem rule, 98; Philip- 
 pine Islands Moslems, 7,2,, 
 34, 91; pilgrims annually 
 at Mecca, 75, 88; proph- 
 ets and apostles, 65; sa- 
 cred books, 62; Russian 
 Moslems, 92; Turkish em- 
 pire Moslems, 97 ; unevan- 
 gelized Moslem popula- 
 tions, 175 
 
 Stock, Eugene, quoted, 139 
 
 Stone, George E., 14S 
 
 Strategic and commercial 
 centers, importance of 
 the. 172 
 
 Sudan, the, 39, 41, 50; 
 great need in, 173, 174 
 
 Sudan United Mission, the, 
 178 
 
 Suggestions for using the 
 questions, 26 
 
 Sumatra, 47, 48; a Baptist 
 missionary in, 153; con- 
 verts, 157; unrest in, 102 
 
 Sun, The, of New York, 
 quoted, 103 
 
 Sunnis Moslems, the, 95 
 
 Superstitions encouraged 
 among Moslems, 122 
 
 Syria, t,(>^ 37. 148 
 
 Systems of belief in Arabia, 
 10 
 
 "Sword of God," 49; Is- 
 lam's and ours, 51 
 
 Sword, the power of the, 80 
 
 Table of Bible and Moslem 
 
 languages, a, 94 
 Taif, 14 
 Talmud, the, 8 
 Tangier, hospital at, 152 
 Tax-gatherer, the religious, 
 
 74 
 
2r<S 
 
 Index 
 
 Teheran, imperial college in, 
 
 196; opportunity in, 197 
 Temporary marriages, 117 
 Ternate, the king of, 47 
 Theophilus and Constantius, 
 
 10 
 Thorns, Dr. Marion Wells, 
 
 14S 
 Titles given to Mohammed, 
 
 22 
 Tocat, Martyn's death at, 
 
 145 
 
 Torah referred to, the, 25 ■ 
 
 Townsend, Meredith, quot- 
 ed, 2 
 
 Tract and book societies, 
 Moslem, in Cairo, 127 
 
 Traveler quoted, an Afri- 
 can, 183 
 
 Treasures presei'^^ed in the 
 sacred mosque, 77 
 
 Trinity denied, the, 65 
 
 Tripoli, 41 
 
 Trumpet of Gabriel, The, 
 Moslem journal, 127 
 
 Truthfulness, Mohammed's 
 teaching on, 114 
 
 Turk, terror of the, 149 
 
 Turkey and Turkish empire 
 as a mission field, 148, 
 
 16s 
 Turks in India, 46 
 
 U 
 
 Uganda Notes quoted, 180 
 
 Unfair to Christians, the 
 British government, 104 
 
 United Presbyterian Mis- 
 sion in the Nile Valley, 
 the, 151, is6 
 
 United Free Church of Scot- 
 land, the, 148 
 
 University for all India, the 
 Mohammedan, 126 
 
 Unoccupied lands, 169, 173, 
 
 175 
 Upward struggle, the, 197 
 Usurping Caliphs, the, 95 
 
 V 
 
 Vain repetitions, 70 
 
 Value of medical missions 
 
 in Moslem lands, 195 
 Vambery,A.,43; quoted, 164 
 Van Dyck, Cornelius, 151 
 Vernacular Bible, demand 
 
 for the, 155 
 Vienna, siege of, 41 
 Volunteers, work for, 206 
 
 W 
 
 V/ahabis of Arabia, the, 80 
 
 Walid, Caliph, 45 
 
 War-cry of Islam, 37 
 
 Watchword of Islam, 69 
 
 Watson, Dr. Anna, work of, 
 for Moslem women, 195 
 
 Weitbrecht, Dr., classifica- 
 tion by, 169 
 
 Wherry, Dr. E. M., quoted, 
 32, 136, 156, 206 
 
 Wiersum, Harry J., 148 
 
 Wife-beating allowed by the 
 Koran, 117 
 
 Wingate, Colonel C, quot- 
 ed, 175, 177 
 
 With the Pilgrims to Mecca, 
 quoted, 121 
 
 Wives of Mohammed, the, 
 5-21 
 
 Wolff, Dr. Joseph, 147 
 
 Women, appeal of women 
 missionaries on behalf of 
 Moslem, 201-204; illit- 
 eracy of, in Baluchistan 
 and Turkey, 122; legal 
 status of, in Islam, 117 
 
Index 
 
 239 
 
 Word of God, Christ the, 
 
 19 
 Words used in prayer, 7 1 
 World-wide Islam, 87-98 
 Wurz, Pastor F., quoted, 
 
 178 
 
 Yemen, 7, 11 
 
 Yezd, work in, 147 
 
 Young Men Who Overcame^ 
 
 quoted, 147 
 Yiin-nan official's estimate 
 
 of number of Moslems in 
 
 China, 45 
 
 Zainab, wife of Mohammed, 
 
 16 
 Zakat, or legal alms, levied 
 on camels and railway- 
 bonds, 74 
 Zanzibar, 39; the slave- 
 traders of, 116 
 Zeal, Islam's, 34, 49, 50 
 Zeid, wife of Mohammed, 20 
 Zemzem, the well of, 77 
 Zoroastrianism a non-mis- 
 sionary religion, 2>3 
 Zoroastrians, 7 
 Zwemer, Peter J., 148, 206 
 
FORWARD MISSION STUDY COURSES 
 
 "Anywhere, provided it be forward/'' — David Living- 
 stone. 
 
 Prepared under the direction of the 
 YOUNG PEOPLE'S MISSIONARY MOVEMENT 
 
 OF THE UNITED STATES AND CANADA 
 
 Editorial Committee: T. H. P. Sailer, Chairman, 
 George H. Wood, T. Bronson Ray, Howard B. Grose, 
 S. Earl Taylor, C. R. Watson, John W. Wood, R. P. 
 Mackay, and H. F. Williams. 
 
 The Forward Mission Study Courses are an out- 
 growth of a conference of leaders in j^oung people's 
 mission work, held in New York City, December, 1901. 
 To meet the need that was manifested at that confer- 
 ence for mission study text-books suitable for young 
 people, two of the delegates. Professor Amos R. Wells, 
 of the United Society of Christian Endeavor, and Mr. 
 S. Earl Taylor, Chairman of the General Missionary 
 Committee of the Epworth League, projected the For- 
 ward Mission Study Courses. These courses have 
 been officially adopted by the Young People's Mission- 
 ary Movement, and are now under the immediate 
 direction of the Editorial Committee of the Movement. 
 The books of the Movement are now being used by 
 nearly forty home and foreign mission boards and 
 societies of the United States and Canada. 
 
THE MOSLEM WORLD Figures Give Mohammedan Population 
 
 '.., FRENCH' 
 
 I40(BRIT.) V-XALAr STATES - 
 Y|AND STRAITS, 
 C-\ NSETTLEMENTSj^-t \ I 
 
 TsyV-* JAVA <:SCi.r---ie. (DUTCnl 
 
 COUNTRIES HAVING 2,000,000 OR MORE MOHAMMEDAN POPULATION 
 
 INDIA C2.A5e.077 ^ 
 
 CHINESE EMPIRE 30.00a000 
 
 JAVA 2^i270.600 
 
 RUSSIA 15.906.972 
 
 SENEGAMBIAHt llGER 9,000.000 
 TgypT a97et775 
 
 PERSIA 6^60 0.000 
 'NIGERIA 6.000.000 
 
 MOROC CO 5.600.000 
 
 ALd ERIA 4.072,0e0 
 "AFG HANISTAN 3 982.448 
 INDEPENDENT ARABIA 3.000.000 
 HlMATRA 3 000 000 
 IfrURKEYIN EUROPE 2.050.000 
 ]C0NG0 STATE 2.000.000 
 IkAMERUN 2.000.000 
 
 CHIEF POWERS GOVERNING IS LAM 
 
 GREAT BRITAIN 64240 305 
 
 ICMINA 30,000.000 
 
 Islam by 
 Continents 
 
 ':»i, EUROPEAN 
 
 Iafrican 
 
 ASIATIC 
 
 NETHER <^NDS 29.026,350 
 
 FRANCE ^0.25832^1 
 
 RUSSIA 15 9 )06,9721 ] 
 
 TURKEY I5 5fe&a0bi 
 
 PERSIA S.SOO.OOJD" 
 
 MOROCCO 5.600,000 I 
 
 AFGHANISTAN 3.982.446 
 
 INDEPENDENT ARABIA 3.000.000 
 
 [MALAYSIAN Germany 2.572.500 
 
The aim is to publish a scries of text-books cover- 
 ing the various home and foreign mission fields, and 
 written by leading authorities. The entire series when 
 completed will comprise perhaps as many as forty 
 text-books. 
 
 Already over 450,000 of the following text-books have 
 been published : 
 
 1. The Price of Africa. (Biographical.) By S 
 Earl Taylor. 
 
 2. Into All the World. A general survey of mis- 
 sions. By Amos R. Wells. 
 
 3. Princely Men in the Heavenly Kingdom. 
 (Biographical.) By Harlan P. Beach. 
 
 4. Sunrise in the Sunrise Kingdom. A study of 
 Japan. By John H. De Forest. 
 
 5. Heroes of the Cross in America. Home Mis- 
 sions. (Biographical.) By Don O. Shelton. 
 
 6. Daybreak in the Dark Continent. A study of 
 Africa. By Wilson S. Naylor. 
 
 7. The Christian Conquest of India. A study of 
 India. By James M. Thoburn. 
 
 8. Aliens or Americans? A study of Immigration. 
 By Howard B. Grose. 
 
 9. The Uplift of China. A study of China. By 
 Arthur H. Smith. 
 
 10. The Challenge of the City. A study of the 
 City. By Josiah Strong. 
 
 11. The Why and How of Foreign Missions. A 
 study of missionary motives and work. By Arthur J. 
 Brown. 
 
 12. The Moslem World. A study of Mohammed- 
 anism and missionary work. By Samuel M. Zw^emer. 
 
 These books are published by mutual arrangement 
 among the home and foreign mission boards, to whom 
 all orders should be addressed. They are bound uni- 
 formly, and are sold for 50 cents, in cloth, and 35 cents, 
 in paper, postage extra. 
 
''llBSfi^.te.'Sgi"' Semina 
 
 Libraries 
 
 1 1012 01234 8381 
 
 Date Due 
 
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