The Faith of Islam Part 19

In South India, the Sadqa consists of a gift of sufficient rice to feed one person. When this has been done the people go to the Mosque saying, 'G.o.d is great! G.o.d is great!' The Namaz is like that of a Friday, except that only two rak'ats are said, and the Khutba which is said after the Namaz is sunnat; whereas the Friday Khutba is said before the farz rak'ats, and is itself of farz obligation. After hearing the sermon, the people disperse, visit each other and thoroughly enjoy themselves.

A very usual form of the Khutba of the 'id-ul-Fitr which is preached in Arabic is as follows:--

SERMON ON THE 'iD-UL-FITR.

In the name of G.o.d, the Compa.s.sionate, the Merciful.

"Holy is G.o.d who has opened the door of mercy for those who fast, and in mercy and kindness has granted them the right of entrance into heaven. G.o.d is greater than all. There is no G.o.d save Him. G.o.d is great! G.o.d is great! and worthy of praise. It {251} is of His grace and favour that He rewards those who keep the fast. He has said: 'I will give in the future world houses and palaces, and many excellent blessings to those who fast. G.o.d is great! G.o.d is great! Holy is He who certainly sent the Quran to our Prophet in the month of Ramazan, and who sends angels to grant peace to all true believers. G.o.d is great!

and worthy of all praise. We praise and thank Him for the 'id-ul-Fitr, that great blessing; and we testify that beside Him there is no G.o.d. He is alone. He has no partner. This witness which we give to His Unity will be a cause of our safety here, and finally gain us an entrance to Paradise. Muhammad (on whom be the mercy and peace of G.o.d) and all famous prophets are His slaves. He is the Lord of genii and of men.

From Him comes mercy and peace upon Muhammad and his family, so long as the world shall last. G.o.d is greater than all. There is none beside Him. G.o.d is great! G.o.d is great! and worthy of all praise. O company of Believers, O congregation of Muslims, the mercy of the True One is on you. He says that this Feast day is a blessing to you, and a curse to the unbelievers. Your fasting will not be rewarded, and your prayers will be stayed in their flight to heaven until you have given the sadqa.[258] O congregation of Believers, to give alms is to you a wajib duty. Give to the poor some measures of grain or its money equivalent.

Your duty in Ramazan was to say the Tarawih prayers, to make supplication to G.o.d, to sit and meditate ('Itikaf) and to read the Quran. The religious duties of the first ten days of Ramazan gain the mercy of G.o.d, those of the second ten merit His pardon; whilst those of the last ten save those who do them from the punishment of h.e.l.l. G.o.d has declared that Ramazan is a n.o.ble month, for is not one of its nights, the Laylut-ul-Qadr, better than a thousand months? On that night Gabriel and the angels descended from heaven: till the morning breaks it is full of blessing. Its eloquent interpreter, and its clearest proof is the Quran, the Word of G.o.d, most Gracious. Holy is G.o.d who says in the Quran: "This word of G.o.d comes down in the month of Ramazan." This is a guide for men, a distinguisher between right and wrong. O Believers, in such a month be present, obey the order of your G.o.d and fast; but let the sick and the travellers subst.i.tute some other days on which to fast so that no days be lost, and say: "G.o.d is great!"

and praise Him. G.o.d has made the fast easy for you. O Believers, G.o.d will bless you and us by the grace of the Holy Quran. Every verse of it is a benefit to us and fills us with wisdom. G.o.d is the Bestower, the {252} Holy King, the Munificent, the Kind, the Nourisher, the Merciful, the Clement."[259]

"The a.s.semblies of the ladies on this 'id are marked by all the amus.e.m.e.nts and indulgences they can possibly invent or enjoy in their secluded state.

Some receiving, others paying visits in covered conveyances; all doing honour to the day by wearing their best jewellery and splendid dress. The Zanana rings with festive songs and loud music, the cheerful meeting of friends, the distribution of presents to dependents, and remembrances to the poor; all is life and joy, cheerful bustle and amus.e.m.e.nt, on this happy day of 'id, when the good lady of the Mansion sits in state to receive presents from inferiors and to grant proofs of her favour to others."[260]

6. The Baqr-'id.--This is the most important Feast in the whole year. It is also known as the 'id-i-Qurban, and as the 'id-ul-Azha, commonly called the id-uz-Zuha, the feast of sacrifice. In Turkey and in Egypt it is called Bairam. Its origin was as follows: A few months after the Hijra, or flight from Mecca, Muhammad, dwelling in Madina, observed that the Jews kept, on the tenth day of the seventh month, the great fast of the Atonement. A Tradition records that the Prophet asked them why they kept this fast. He was informed that it was a memorial of the deliverance of Moses and the children of Israel from the hands of Pharaoh. "We have a greater right in Moses than they," said Muhammad, so he fasted with the Jews and commanded his followers to fast also. This was at the period of his mission when Muhammad was friendly with the Jews of Madina, who occasionally came to hear him preach. The Prophet also occasionally attended the synagogue. Then came the change of the Qibla from Jerusalem to Mecca, for the Jews were not so ready to change their {253} creed as Muhammad had at first hoped. In the second year of the Hijra, Muhammad and his followers did not partic.i.p.ate in the Jewish fast, for the Prophet now inst.i.tuted the feast of the Baqr-'id.

The idolatrous Arabs had been in the habit of making an annual pilgrimage to Mecca at this season of the year. The offering of animals in sacrifice formed a part of the concluding ceremony of that pilgrimage. That portion--the sacrifice of animals--Muhammad adopted in the feast which now, at Madina, he subst.i.tuted for the Jewish fast. This was well calculated to attract the attention of the Meccans and to gain the goodwill of the Arabs.

Muhammad could not then make the pilgrimage to Mecca, for as yet there was a hostile feeling between the inhabitants of the two cities; but on the tenth day of the month Zu'l-Hajja, at the very time when the Arabs at Mecca were engaged in sacrificing victims, Muhammad went forth from his house at Madina, and a.s.sembling his followers inst.i.tuted the id-uz-Zuha or Baqr-'id.

Two young kids were brought before him. One he sacrificed and said: "O Lord! I sacrifice this for my whole people, all those who bear witness to Thy unity and to my mission. O Lord! this is for Muhammad and for the family of Muhammad."

Great merit is obtained by all who keep this feast. 'ayesha relates how the Prophet once said: "Man hath not done anything on the 'id-ul-Azha more pleasing to G.o.d than spilling blood; for verily the animal sacrificed will come on the day of resurrection with its horns, hair and hoofs, and will make the scale of his good actions very heavy. Verily its blood reached the acceptance of G.o.d before it falleth upon the ground, therefore be joyful in it."

Musalmans say that the Patriarch Abraham was ordered to sacrifice Ishmael, and that he made several ineffectual attempts to cut the throat of his son.

Ishmael then said to his father: "It is through pity and compa.s.sion for me that you allow the knife to miss: blindfold yourself and then sacrifice me." Abraham acted upon this advice, {254} blindfolded himself, drew his knife, repeated the Bismillah, and, as he thought, cut the throat of his son; but, behold, in the meantime Gabriel had subst.i.tuted a sheep for the lad. This event is commemorated in this feast.

On the day before the feast, the Arfa, or vigil, is kept. Food of various kinds is prepared, over which a Fatiha is offered, first, in the name of the Prophet; secondly, in the names of deceased relatives, and of others for whom a blessing is desired, or from whom some favor is expected. The food is then sent as a present to friends.

On the morning of the feast day, the devout Muslims proceed to the 'id-gah or, if there is no 'id-gah, to the princ.i.p.al Mosque, repeating on the way the Takbir "G.o.d is Great!" and "There is no other G.o.d save the one true G.o.d, G.o.d is great, praise be to G.o.d." At the time of making wazu, the wors.h.i.+pper should say: "O G.o.d, make this (_i.e._ the sacrifice I shall offer to-day) an atonement for my sin, and purify my religion and take evil away from me."

The Service at the 'id-gah, or in the Mosque consists of two farz rak'ats, as in the Salat-ul-Juma (p. 201), after the Khutba is delivered. It will, however, be seen from the following sermon that it is mustahab to say four more rak'ats.

SERMON ON THE 'iD-UZ-ZUHa.

In the name of G.o.d, the Compa.s.sionate, the Merciful.

Allahu Akbar! G.o.d is Great. There is no G.o.d but G.o.d. G.o.d is Great! G.o.d is Great and worthy of all praise. He is Holy. Day and night we should praise Him. He is without partner, without equal. All praise be to Him.

Holy is He, Who makes the rich generous, Who provides the sacrifice for the wise. He is Great, without an equal. All praise be to Him. Listen!

I testify that there is no G.o.d but G.o.d. He is alone, without partner.

This testimony is as bright as the early dawn, as brilliant as the glorious feast day. Muhammad is His servant who delivered His message.

On Muhammad, and on his family, and on his Companions may the peace of G.o.d rest. On you who are present, O congregation of Muslimin, may the {255} mercy of G.o.d for ever rest. O servants of G.o.d! our first duty is to fear G.o.d and to be kind. G.o.d has said: "I will be with those who fear Me and are kind."

Know O servants of G.o.d! that to rejoice on the feast day is the sign and mark of the pure and good. Exalted will be the rank of such in Paradise (Dar-ul-Qarar), especially on the day of resurrection will they obtain dignity and honour. Do not on this day foolish acts. It is no time for amus.e.m.e.nts and negligence. This is the day on which to utter the praises of G.o.d. (Tasbih.) Read the Kalima, the Takbir and the Tamhid. This is a high festival season and the feast of sacrifice. Read now the Takbir-ut-Tashriq. G.o.d is great! G.o.d is great! There is no G.o.d but G.o.d! G.o.d is great! G.o.d is great! All praise be to Him! From the morning of the 'Arfa, after every farz rak'at it is good (mustahab) for a person to repeat the Takbir-ut-Tashriq. The woman before whom is a man as Imam, and the traveller whose Imam is a permanent resident (Muqim) should also repeat this Takbir. It should be said at each Namaz until the Salat-ul-'Asr of the Feast day (10th). Some, however, say that it should be recited every day till the afternoon ('Asr) of the thirteenth day, as these are the days of the Tashriq (p. 231).[261] If the Imam forgets to recite, let not the wors.h.i.+pper forget. Know, O believers, that every free man who is a Sahib-i-Nisab (_i.e._ worth Rs.

52) should offer sacrifice on this day, provided that this sum is exclusive of his horse, his clothes, his tools, and his household goods and slaves. It is wajib for every one to offer sacrifice for himself, but it is not a wajib order that he should do it for his children.[262]

A goat, a ram or a cow should be offered in sacrifice for every seven persons. The victim must not be one-eyed, blind, lame or very thin.

If you sacrifice a fat animal it will serve you well, and carry you across the Sirat. O Believers, thus said the Prophet, on whom be the mercy and peace of G.o.d, "Sacrifice the victim with your own hands, this was the Sunnat of Ibrahim, on whom be peace."

In the Kitab-uz-zad-ut-Taqwa, it is said that on the 'id-ul-Fitr and the 'id-uz-Zuha, four nafl rak'ats should be said after the farz Namaz {256} of the 'id. In the first rak'at after the Surat-ul-Fatiha recite the Surat-ul-A'la (Sura lxxvii); in the second, the Surat-ush-Shams (Sura xci); in the third, the Surat-uz-Zuha (Sura xciii); in the fourth, the Surat-ul-Ikhlas (cxii).

O Believers, if ye do so, G.o.d will pardon the sins of fifty years which are past and of fifty years to come. The reading of these Suras are equal as an act of merit to the reading of all the books G.o.d has sent by His prophets.

May G.o.d include us amongst those who are accepted by Him, who act according to the Law, whose desire will be granted at the last day. To all such there will be no fear in the day of resurrection; no sorrow in the examination at the day of judgment. The best of all books is the Quran. O believers! May G.o.d give to us, and to you a blessing for ever by the grace of the n.o.ble Quran. May its verses be our guide, and may its wise mention of G.o.d direct us aright. I desire that G.o.d may pardon all believers, male and female, the Muslimin and the Muslimat. O believers, also seek for pardon. Truly G.o.d is the Forgiver, the Merciful, the Eternal King, the Compa.s.sionate, the Clement. O believers, the Khutba is over. Let all desire that on Muhammad Mustafa the mercy and peace of G.o.d may rest.

The wors.h.i.+ppers then return to their respective homes and offer up the sacrifice,[263] for it is a wajib order that every Muslim should keep this feast, and sacrifice an animal for himself. He need not fear though he has to incur debt for the purchase of an animal, for it is said that G.o.d will in some way help him to pay the debt. If a camel is sacrificed, it should be one not less than five years of age, if a cow or sheep it should at least be in its second year, though the third year is better; if a goat it must not be less than six months old. All of these animals must be without a blemish, or defect of any kind. It is a sunnat order that the head of the household should himself slay the victim. If, however, from any cause, he cannot do so, he may call in a butcher; but in that case he must place his hand upon that of the butcher when the operation is performed. If the {257} victim is a camel, it must be placed with the head towards Mecca. Its front legs being bandaged together the sacrificer must stand on the right hand side of the victim, and plunge the knife into its throat with such force that the animal may fall at once. Any other mode of slaying it is unlawful.

Other animals must be slain in the same way. Just before slaying the victim the following verse of the Quran should be repeated: "Say! my prayers, and my wors.h.i.+p, and my life and my death are unto G.o.d, the Lord of the worlds.

He hath no a.s.sociate. This am I commanded, and I am the first of the Muslims." (Sura vi. 163). The operator also adds: "O G.o.d, from Thee, and to Thee (I do this), in the name of G.o.d, G.o.d is Great!" Then having slain the victim he says: "O G.o.d accept this for me." The first meal taken should be prepared from the flesh of the animal just slaughtered, after which the members of the family, the neighbours, and the poor should receive some portions.

It is considered highly meritorious to sacrifice one animal for each member of the family; but as that would involve an expenditure few could bear, it is allowable to sacrifice one victim for the household. In extreme cases men may combine together and make one sacrifice do for the whole, but the number of persons so combining must not exceed seventy. Some authorities limit the number to seven. This feast is strictly observed by all Muslims wherever they may be.

The Baqr-'id and the 'id-ul-Fitr const.i.tute the 'idain, the two great Feasts of Islam. A country in which Musalmans could not observe them both would at once become Dar-ul-Harb, or House of Enmity, in which it would be the bounden duty of every Muslim to join in a Jihad, against the Infidel rulers of the land.

This completes the princ.i.p.al Feasts of the Muslim year.

Among other practices borrowed from the Hindus must be placed the pilgrimage made by Indian Musalmans to the {258} shrines of Saints, the ceremonies connected with them and the festivals inst.i.tuted in their honour. Properly speaking, the Sunnis have but two festivals--the Baqr-'id and the 'id-ul-Fitr, but many others are now observed. Of these I have described several. It only remains to notice a few of the festival days which are peculiar to India. The t.i.tle of Pir given to a Musalman devotee is equivalent to the term Guru amongst the Hindus. A man who seeks to be a 'religious' takes a Pir as a spiritual guide. "Follow," says the poet Wali, "the footsteps of thy Pir, like a shadow." After death these Pirs are venerated as Walis or Saints. The Pirs when alive, are frequently resorted to for a ta'wiz, or charm, and the aid of their prayers is often invoked.

The sepulchre of a Wali is called a Dargah, shrine; Mazar, place of pilgrimage; Rauza, garden. The professional reciter of the Quran, and the Namaz at such places is called a Rauza Khan. As a rule, processions are made to the shrines, and flowers, sweetmeats and food over which a Fatiha has been said are offered. Usually the Fatiha is _for_ the Saint, not _to_ the Saint. It is considered a very meritorious act to give land for the erection of such shrines and to endow them. An account of many of these Saints is given in the Bara Masa by Jawan and the arayish-i-Mahfil by Afsos. The following selection will give an idea of the customs prevalent:--

1. FESTIVAL OF MADaR.--Sayyid Badr-ud-din Kutb-ul-Madar is said to have descended from the Imam Husain. He was born at Aleppo about A.D. 1050, and received from Muhammad permission to "hold his breath" (Habs-i-dam). Thus he was able to live to a good old age. He is said to have had 1,442 sons, and to have died when upwards of 300 years old. More rational people explain the number of his sons by saying they were his spiritual children.

The length of his life is explained by saying that as each man has to make a certain number of inspirations, the less frequently he does it the longer he will live. Jawan in his account of {259} the festival states: "The tomb of Madar is at Makanpur, a place about forty miles from Cawnpore." On the seventeenth of the month Jamadi-ul-Awwal an immense crowd fills the village which is illuminated at night. Fires are lighted, around which Fakirs dance, and through which they leap calling out "Dam Madar, Dam Madar,"

(breath of Madar.) An order of Fakirs, called Madaria, look to this Saint as their patron. In distant places where this feast is kept they set up an Alam, or standard in honour of the Saint, and perform ceremonies common to such days. The nights are spent in celebrating his praises, &c.

2. FESTIVAL OF MU'iN-UD-DiN CHISTi.[264]--The tomb of this Saint is in Ajmir. He was a Syed descended from Husain, the son of 'Ali, and was born in Sajistan about the year 537 A.H. His father died when he was about fifteen years old. Soon after this he fell in with a famous Fakir, Ibrahim Qanduzi, through whose influence he began to seek the Tariqat, or mystical road to the knowledge of G.o.d. When he was twenty years of age he received further instruction from the famous 'Abd-ul-Qadir Jilani. After the conquest of Hindustan by Shahab-ud-din Ghori, Mu'in-ud-din retired to Ajmir, where he died in the odour of sanct.i.ty 636 A.H. Pilgrimages to this tomb have been and are very popular. Emperors and people vied with each other in doing honour to the memory of this saint. Even Akbar, sceptic though he was as regards orthodox Islam, made a pilgrimage to this shrine, and offered vows that he might have a son who would live to manhood. Hindus also visit this tomb and presents from rich men of this cla.s.s are not unusual.

3. FESTIVAL OF SaLaR MAS'uD GHaZi.--There is some doubt as to the nationality of this Saint. Some say he was a Husaini Syed, others that he was a Pathan, and a martyr. His tomb is situated in Oude. Afsos thus describes the {260} pilgrimage. "Once a year great crowds of people gather from all parts. They carry red lances, and beat thousands of tambourines.

The 'Urs is held on the first Sunday of the month Jith (May-June). The people believe that this was his wedding day, because it is said that he had on wedding garments when he was killed. This belief once led a certain oilman, a resident of Raduli, to send a bedstead, chair, and other marriage presents to the shrine at this time. The custom is still kept up by the descendants of the oilman. The common people fasten ropes to the branches of the trees in the neighbourhood, and swing, some by the hands and some by the heels, and a.s.sume various disguises. They thus hope to obtain what they desire." The Hindus venerate this Saint very highly. The Musalmans look upon him as a most sacred person, for he slew many idolatrous Hindus, and so earned the t.i.tle of Ghazi, the warrior: the Hindus consider that it was only by the power of G.o.d that he could do so many acts of prowess.

4. FESTIVAL OF THE BiRA OR OF KHaJA KHIZR.--Of this Saint, M. Garcin de Ta.s.sy says: "Khaja Khizr is a personage respecting whom the opinions of orientals vary. Many consider him the same as Phineas, the grandson of Aaron; others that he is the prophet Elias; and lastly, the Turks confound him with St. George. In order to reconcile these conflicting opinions, some allege that the same soul has animated three different persons. Whatever be the fact, Khizr, according to the Musalmans, discovered the source of the Water of Life of which he is the guardian. He is believed to be very clever in divination, and to be the patron of waters. As such a festival is held in his honour." Jawan describes it thus: "In the month of Bhadun (August-September) all whose wishes have been fulfilled, make it a point of duty to set afloat the boat (nau) in honour of Khaja Khizr, and to make according to their means offerings of milk and bruised grain to the holy personage. On every Friday, and in some places on every Thursday, in the month {261} in question, the devotees having prepared the bira carry it at night to the bank of the river, with many ceremonies. There great and small, having lighted lamps and tapers, make their respective oblations, whilst a number of swimmers together jointly push the bira into the middle of the river." Sometimes a number of small biras, made of clay, are also launched, and as each carries a lamp the general effect is striking. It is said that the Musalman natives of the Maldive Islands annually launch a small vessel laden with perfumes, gum, and odoriferous flowers, and leave it to the mercy of the winds and waves as an offering to the G.o.d of the sea. There can be no doubt that this G.o.d of the sea is Khizr, the patron of the waters.

The following prayer is recited in the Fatiha of Khizr: "To obtain purity of heart, and the benediction of Him who hears the vows of mortals, and who alone can keep from them all evils, I rest upon the merits of Khaja Khizr, the great prophet Elias."

5. THE FEAST OF PiR DASTGiR SaHIB.--This is held on the eleventh day of the month of Rabi'-us-Sani. The Sunnis hold this Saint in great reverence. He has no less than ninety-nine names. His tomb is at Baghdad. On the tenth of the month the ceremony called Sandal (p. 245) is performed, followed on the next day by the 'Urs, when the Maulad, or the account of the circ.u.mstances connected with the birth of the saint is read; Qasa,id, or elegiac poems are recited; the Darud is repeated and Fatihas are said. The Quran is also read through. Vows are frequently made to this Saint and in time of any special visitation, such as cholera, a flag is carried about in honour of this Pir by some of his devotees to whom presents of food, &c, are offered.

Fatiha is then said over them. He is said to appear to his followers during their sleep and to give them directions. Ja'far Sharif, the compiler of the Qanun-i-Islam speaking, on this point relates his own experience thus: "The author speaks from personal experience, for at the time of need, when he {262} was oppressed in mind concerning things which he desired, he used to repeat constantly the ninety-nine names of the Pir and vow before the Holy G.o.d, imploring His a.s.sistance by the soul of Dastgir; and through the mercy of the Almighty, his Excellency Ghaus-ul-A'zam (Dastgir) presented himself in his sleep, and relieved him of his perplexities and vouchsafed his behests."

Syed Ahmad Kabir Rafai, the founder of the Rafai Darwishes was a nephew of this Saint.

6. FESTIVAL OF QaDIR WALi SaHIB.--This is the great saint of Southern India. The 'Urs is celebrated on the tenth day of Jamadi-us-Sani. The shrine is at Nagore, a town situated four miles north of Negapatam. The sandal and other ceremonies are similar to those described already. He is the patron saint of sailors, who in times of difficulty vow that, if they reach the sh.o.r.e in safety, they will offer a Fatiha in the name of Qadir Wali. The common people have a profound faith in the power of the saint to work miracles. The story of the following one is frequently related: "A vessel springing a leak was about to founder, when the Captain made a vow that should Qadir Wali stop the leak, he would offer in his name the value of the cargo. At that time the saint was being shaved, but being miraculously acquainted with the perilous position of the Captain he cast away the looking-gla.s.s which he held in his hand. This gla.s.s attached itself to the hole in the bottom of the s.h.i.+p which then came safely to land. The Captain, in due course, presented his offering to the saint who requested him to return the gla.s.s to the barber. The Captain was astonished at this request and enquired what gla.s.s was meant. He was then directed to look at the bottom of his s.h.i.+p. He did so, and discovered how the saint had saved the s.h.i.+p."

The festival affords a curious ill.u.s.tration of the way in which Hindu influences have acted on Islam, and how even Hindus pay regard to Muslim Saints. Qadir Wali is said to {263} have been a Fakir who lived on the charity of both Hindus and Musalmans. Indeed both parties claim him as belonging to their respective religions, which may be accounted for by the fact that in his preaching to mixed audiences he suited his addresses to both cla.s.ses of his hearers. After his death a small Mosque was erected on or near his tomb. The fame of the Wali gradually grew, and a Hindu Rajah made a vow that if he were blessed with the birth of a son, he would enlarge and beautify the Mosque. His wish was fulfilled, and the present elegant structure is the result. So famous has the shrine of the Saint now become that the Musalmans there say: "First Mecca, then Nagore." The same reason which induced the Hindu Rajah to make a votive offering years ago, still influences large numbers of people. On Thursday evenings, the commencement of the Muhammadan Sabbath, many Hindu women resort to the shrine of the Saint. On the closing night of the Annual Feast, Tabuts are taken in procession from Negapatam, and rich presents are sent from the Tanjore Palace to the Nagore Mosque. Thus is the Hindu connection still kept up with the festival of this Musalman Saint.

There are many other Walis and Pirs to whose tombs pilgrimages are made, and in memory of whom many superst.i.tious observances are still kept up; but all such pilgrimages to a Dargah (shrine) are no necessary part of Islam.

In all parts of the country there are the shrines of Saints who have a local reputation and whose annual festivals are more or less observed.

Still it is not necessary for me to give a further account of these. This brings me to the close of my subject.

In the preceding chapters, I have endeavoured to set forth the main features of the Faith of Islam, and the religious duties it enjoins. I might now go on to show its relation to Judaism and Christianity, the elements it has drawn from them, and the distortions it has made in the borrowing, as well as the protest it raised against much that was {264} corrupt in the Christianity with which it came in contact. I might also enlarge upon its moral and social effects, and the character it produces in the individual and the state. But these subjects would lead me far beyond my present scope. I prefer to content myself with giving a representation of the Faith of Islam from its own authorities, and with leaving my readers to make comparisons and draw inferences for themselves.

THE END.