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Updated: June 5, 2025
The simplest and most transitory material thus serves to form the symbol of temporal power. A house is adorned not by outward show, but by the fact that prayer is offered and the Qoran recited within its walls.
Of course only "true" mysticism is justified by Ijma' and confirmed by the evidence of Qoran and Sunnah; but, about the bounds between "true" and "false" or heretical mysticism, there exists in a large measure the well-known diversity of opinion allowed by God's grace.
I use the term hypotheses, for the reason that the final determination of the points at issue was by no means identical, wherever the Qoran definitely contradicted Christian views of morality or social laws. But in these cases also, Christian ideas were able to impose themselves upon tradition and to issue in practice, even when opposed by the actual text of the Qoran.
The eternal nature of the Qoran was a dogma entirely alien to the strict monotheism of Islam: but this fact was never realised, any more than the fact that the acceptance of the dogma was a triumph for Graeco-Christian dialectic.
Strenuous efforts have been made by eminent scholars to liberate Islam from the chains of the authority of the past ages on the basis of independent interpretation of the Qoran; not in the way of the Wahhabi reformers, who tried a century before to restore the institutions of Mohammed's time in their original purity, but on the contrary with the object of adapting Islam by all means in their power to the requirements of modern life.
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.
A faithful Mohammedan student, after having struggled through a handbook of law, may be vexed by a doubt as to whether these endless casuistic precepts have been rightly deduced from the Qoran and the Sacred Tradition.
Recent research shows most clearly, that Islam, in after times so sharply opposed to other religions and so strongly armed against foreign influence, in the first century borrowed freely and simply from the "People of Scripture" whatever was not evidently in contradiction to the Qoran.
Noldeke was much sharper and more cautious in his historical criticism than Muir or Sprenger. While the biographies written by these two men have now only historical value, Noldeke's History of the Qoran is still an indispensable instrument of study more than half a century after its first appearance.
The leaders followed only Mohammed's example when they represented fighting for Allah's cause as the most enviable occupation. The duty of military service was constantly impressed upon the Moslims; the lust of booty and the desire for martyrdom, to which the Qoran assigned the highest reward, were excited to the utmost.
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