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Updated: June 15, 2025
The whole department of Muhammedan ethics has thus been subjected to strong Christian influence. Naturally this ecclesiasticism which dominated the whole of life, was bound to assert itself in state organisation.
The people were silent, and shuddered simultaneously, for he was, after all, Christ's representative and St. Peter's successor, although no martyr. A Sicilian stood on the bridge close to a Jew. The Sicilian was a Muhammedan, for Sicily was then in the possession of the Saracens, and had been so for about two hundred years.
Resignation and patience in these matters is certainly made the subject of eloquent exhortation in the Qoran, but the special developments of tradition betray Christian influence. Generally speaking, the whole ethical system of the two religions is based upon the contrast between God and the world, though Muhammedan philosophy will recognize no principle beside that of God.
It was as impossible for these apostate Christians to abandon their old habits of thought as it was hopeless to expect any sudden change in the economic conditions under which they lived. Christian theories of God and the world naturally assumed a Muhammedan colouring and thus the great process of accommodating Christianity to Muhammedanism was achieved.
The preponderance of Muhammedan influence was increased by the fact that Islam became the point of amalgamation for ancient Eastern cultures, in particular for those of Greece and Persia: in previous centuries preparation had been made for this process by the steady transformation of Hellenism to Orientalism.
Naturally zealots appeared at all times on the Muhammedan as well as on the Christian side and occasionally isolated acts of oppression took place: these were, however, exceptional. So late as the eleventh century, church funeral processions were able to pass through the streets of Bagdad with all the emblems of Christianity and disturbances were recorded by the chroniclers as exceptional.
The Muhammedan fanatics of the wars of conquest, whose reputation was famous among later generations, felt but a very scanty interest in religion and occasionally displayed an ignorance of its fundamental tenets which we can hardly exaggerate. The fact is fully consistent with the impulses to which the Arab migrations were due.
"For the salvation of my soul and for everlasting reward" is the formula of many a Christian foundation deed. Very similar expressions of hope for eternal reward occur in Muhammedan deeds of gift. A foundation inscription on a mosque, published by E. Littmann, is stated in terms the purport of which is unmistakable.
The consequences of the crusades are the best proof of the enormous superiority of the Muhammedan world, a fact which is daily becoming more obvious. Here we are concerned only with the influence exerted by Muhammedan philosophy. It would be more correct to speak of post-classical than of Muhammedan philosophy.
From the bottom of the valley he saw the place where the Temple had been, but no Temple was there now only the dome of the Muhammedan mosque. Of the Holy Sepulchre there was nothing visible, for it lay within the City and was inconspicuous. He came to Gethsemane, where Christ had suffered, and he climbed the Mount of Olives, from whence he could look over Jerusalem. He did so, and wept.
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