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(Òy™D�: Philip K. Hitt �gf!¸¨c6zWW)In the darkest hour of political Islam religious Islamhas been able to achieve some of its most br illiantvictor ies.(1)


(1) Philip K. Hitti, His tory of the Arabs , p. 475.






LLZÒZ(ƒZ�(ÏZsxÆ@gqF+Ï]~ÌèIZsxäF�á0Zg»xÒVqÝXXóó

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XGHE±ï YE)

The mystics, whether as indiv idual missionar ies or(later on) as members of or ganized b rother hoods,were the leaders in the task of conversion among thepagans and the superficially Islamized tr ibes. Themost successful missions were of ten those ofco-nationals of the tr ibesmen, uncouth, i lli ter ate,and crude though many of them were. They laid thefoundations upon which in later gener ations theref ining influences of or thodox law and theologycould be brought to bear. It was mainly due to themthat through successive centur ies the r eligiousfrontiers of Islam were steadily extended in Afr ica, inInd ia and Indonesia, acr oss Centr al Asia intoTurkestan and China, and in parts of South-easternEurope.(2)

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2) Ham ilt on A. R. Gibb, Mohamm edani s m : An Hi s tori cal

Survey, p. 10.






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('×h˜�: Hamilton A. R. Gibb4-)Ó4èXGHE±ï Y

E)But while the conflict to maintain the Muslim idealspreserved the spir itual and intellectual life of Islamfrom stagnation, the legists wer e f ighting on thewhole a losing battle. The fault lay par tly inthemselves, that the more scrupulous were loth tohold any religious office under the Sultans and, inrejecting public service, left the field to their moretime-serving and less scrupulous brethren. While thepurity of their motives may be r espected, theirwithd r awal weakened their power to combateffectively the v ices which were taking fi rm r ootamongst the governing classes in every province ofthe Muslim world. The middle classes in general, onthe other hand, accepted-if they did not always liveup to- the I slamic ideal, and as t ime went on boththey and the theologian-legists were more and moreper meated by Sufi influences. Thus one may say,with some litt le exagger ation, that in the M uslimworld, concealed by common outward profession ofIslam, there were two distinct societies living side byside and interacting to some extent but in their basicpr inciples opposed to one another.(1)

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(1) Ham ilton A. R. Gibb, Mohamm edani s m : An Hi s tori cal

Survey, p. 11 .






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The expansion of the Ottoman Empir e in Asia andNor th Afr ica and the establishment of the MughalEmpire in India in the sixteenth century brought thegreater part of the Muslim wor ld once more underthe gover nment of power ful and highly centralizedcivil States. A marked feature of both Empires wasthe strong emphasis laid on Muslim orthodoxy and theSacr ed Law; Chur ch and State wer e not indeedunified, since the military and higher civil polity wasconstructed on independent non-I slamic lines, butbuttressed one another by a sort of concordat thatendured into the nineteenth century.(1)

Z¨YZzgÑàZ�Ûi~¢ã�ÅzÝZzgÎÛ,œ~~ LLyz*y~h�ÆªxÐ›Š*»(Zz¹„¤‰ÜzgZzg%œ~ÂxgpzZàgc2VÆâ�WŠXZyŠzâVßVÅZq


(1) Ham ilt on A. R. Gibb, Mohamm edani s m : An Hi s tori cal

Survey, p. 12 .






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Yet of the two channels of Muslim religious life themystical was t he b r o ader an d deep er . Theseventeenth and early eighteenth centur ies saw theapogee of the Sufi brotherhoods. The greater ordersspread a network of congregations from end to endof the Islamic world, while smaller local orders andsub-orders grouped the members of different classesand occupations into compact communities. Apartfrom this, Islamic cultur e in both Empir es lived onthe her itage of the past, p reser ving, but scarcelyadding to, its intellectual patr imony. The pr imarytask to which its r ep resentatives felt themselvescalled was not to expand, but rather to conserve, tounify, and to stabilize social life on Muslim standards.Within these limits, the measure of unity which theyachieved and the social stab ili ty which theymaintained was indeed remarkable.(1)

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(1) Ham ilt on A. R. Gibb, Mohamm edani s m : An Hi s tori cal

Survey, p. 12.






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îg6ZsxZzgf[Æ�YZzg/ZãeJ‘Æ�ÛtÆ:ÐìXSsx»�YÔ/ZãZzgçÑCeJçf[ÆÂÄçÑ]Ð~ZìXZsxÅãŠ~ZŠZgZ�x»gf[ÃZsx™#66g™C�XZqf!®qì:

The most basic cultural fault line between the westand Islam does not concern democracy-i t involvesissues of gender equality and sexual liberalization.(1)

þLLZsxZzgf[~ãŠ~pD·z]Åu»m/geÐ7Ô


(1) Rona ld Ing leha r t, Pippa Nor r is , Sacred an d Secular :

Religion and Politics Worldwide , p. 155.






ÉZk»mâ¦)zZ]ZzgÒWiZŠ~Ðìóó'The social values of gender equali ty and sexualliberalization could plausibly lie at the heart of any"clash" between Islam and the west. The analysis ofthese social attitudes reveals the extent of the gulfbetween Islam and the west, with a stronger andmore significant gap on these issues than across mostof the political values.(1)

LL'â¦)zZ]ZzgÒWiZŠgz~Å�YZŠZgDîg6ZsxZzgf[~Ë£ŠxÅãŠ0$Ë�XZy�Ygz-V»‹tZsxZzgf[~ñ�ŠUÅâÎÃzZã™@ìÔ�(ÏZŠZg~ñ�ŠUÐicŠ{ñWZzgZëìXóó

SsxÅçÑCZŠZgÜsçÑ}J„özŠ7ÉQy»'Z{gZ„ZWZ½¦ÂxZzgÓ#ÖÅú67@ìZzgŒVÌZsxZzgf[ÅZŠZg~u,ZµƒC¬YC�:

Islam (i s) personal piety and wor ship of God in aframework of revealed universal ethical pr incipleswhich are to be implemented in human life. ' Islamin i ts per sonal p ieti sm and Qur an ic ethicaluniversalism is meant to do this.(2)

LLZsxzk6FWÃ¹ZÜ¹ZŠZgÆZ0gZÐZŠ~0·i~ZzgZvÅÈÏ»*xìXZsxZÐZãi0Ï~*Ç™*eLìXZsxZKZÐZŠ~


(1) Rona ld Ing leha r t, Pippa Nor r is , Sacred an d Secular :

Religion and Politics Worldwide, p. 149 .

(2) Dav i d M ar quand, Rona ld L. Net t ler , Rel i gi on an d

Democracy, pp. 53-54.






0·i~Åx]ZzgŒÛWyÅWÃ¹ZÜª]Æ�ZÐgz/¿™ä»_c™@ìXþþóó

)2(f!®+»SsxÆÜs÷:6Z"{ZsxZzgf[Åñ�Š{Wzml»:©è´VÔƒZzg›ëÆ

o°6Z"}6Fì�W`JYg~ìX

tZq@g]Z˜ì�ZsxÅZk¡~�Ûzr5k~Ã�Z+Å¢zg]Ì¶Ô|áäZLndÔ„~ÔèIÔ�YZzg(Ïç{Ck

�@gõÅ¡~w•Åßƒ¶XZrVäZsxÃ$*x™äÆn )1( HÅ A ßZzg˜[6FpŠ‚�¹*V�g™Š,X»@s—gÑZ™xA YŠz¤�ZzgW\ A fZ‹¤Zò¶XZrVä�gH�çfZv—g

¸�7\“ÅÕ~Zq6è<ØÆ!ã Cardinal gzðlaÆZq)2( 0‰X

(qì�0011YÐ R. W. Southern Zqf!'‚îŠgy)A »ÜsZq(f™7J10211YÆˆ»øgZ· A I~ä—g

YèZsx6 )3( Æ!g}~DZyÅÇ§]Æ'@¥â]6Fì)4( ZY:ÅuJ(ñƒñÑ^Zzg˜[zZíZY6FZ²Zâ]¬ZG‰X


(1) Max ime Rodinson, The Wester n Image & Wester n Studies

of Islam in Joseph Schacht & C. E. Boswor th, eds., The

Legacy of Is lam , p. 9.

(2) Alber t Hour ani, Europe and the Middle Eas t, p. 9.

(3 ) Souther n R. W., Wes tern Views of Is lam and the Middle

Ages , p. 28.

(4) John L. Esposito, The Is lamic Threat: Myth or Reality? p.

43.






Åi0ÏÆqÑ] A ÉZqf!§]ógäÂŒVJ–ì�W\Æ•Ã—h™ A ªW\ )1( ˜ƒñÎicŠ{'Z×VÉMƒ�X

7™zX)çfZv(

ZsxÆ�ÛzrÆ‚BZ|ðŠ*~ZÃ›yÃ�ZÒe)2( (äZÐZLnç{ŒÛZgŠcX Clergy ~$%ÑÂ|ðèI5V)

¸ZˆkWÐ^™°lV~$ÑÔZsxZzg|áÆwÆ©]z,œ~~ƒäzZà°lVäÌã~ 13 z,Ð 11 Æç~

XÆÇZò[Æ!g}~W`ÌZÒf!®+Z·x )3( ™ŠZgZŠZHXZylV»ZWtƒZ�›Š*~|áÆ{Šx» )4( zZ£k»Dg�X

ZzgW`f[Åu¤ñVÐt@W'×h¾e5kƒg; )5( @WaZƒZX)6( ìX

WäzZáŠzg~FÅ¢EV»ZMZg-g\Æn'×hç{0ŠYèZkŠzg~‚]ÑÄW!Š~)000ý00ý7(»Z¾w¤‰Üz�d»d%œ

)7( åX

1›âVÅ¤‰ÜzZMZg»tÛZgÌW`Æf!²z`Ð


(1) Souther n, R. W., Wes tern Views of Is lam and the Middle

Ages , p. 31.

(2) Stephen Humphr eys, R., Is lamic His tory: A Framework for

Inquiry, p. 250.

(3) John L. Esposito, The Is lamic Threat, p. 37, 38.

(4) Runciman, S., A His tory of the Crus ade , p.54

(5) John L. Esposito, The Is lamic Threat, p. 38.

(6) Bos wor t h, CE., 'The H is tor ical Back gr ound o f Islami c

Civilization' in R.M. Savor y, ed., Introduction to Is lamic

Civiliza tion , p. 25.

(7) Ir a Lapidus, A His tory of Is lamic Societies , p. 330 .






!ÇZåXZsxÆZ’ZðxZâVÅ§bFu¢ãÅ|áZzgŠv(¶X¸zz¶� flexible Z•VÆjZáÐgc40Œ¹„EŠZg)

(Æ|ðÌtë: Christiandom Š*ñ|á)Better the turban of the Turk than the tiara of thePope. ( 1)

LL7\Æ@ã@`ÐFÃVÅô~4ìXóó›âVÆZkŒ|uÆ!z�ŠZyÆÜs-g\~t

Bartholomew 6Z"}ÅîYg~g„T»o]™zâÆ'Miser ies & ÅƒÐicŠ{�Ûz|ƒäzZàÂ[ Gr egev ich

Tr ibulations of the Christ ians held in Tribute and )2( ìX Slavery by the Turks

tZ%‡.ÞZ\kì�T§bâè~-g\»¦§Zsx˜ª6ZzgW`J )3( Fåz„¦gW`ZyÆ!b©]ÅâÎð™g;ìÔ

f[~ZsxÆ-g\6Zˆ*]»²:Zzg|IZ:‹t7ƒeZzg)4( Z¤}WzZi—ÌƒðÂZÐ�®’x7WðX

`Z¤f!zc~²1VÆZßÃŠBÂz{ÈlÔ¸…Zzg»I W&Šz§q¢Æ»çV»ÃðZˆkzÅg7Éz{ )5( ŠzqzV»ZßìX

Š*ÃŠzg@gOÅ§sáY*eLìXZZk§bÅzcîÀzzîg6


(1) Ar thur Goldschmidt Jr ., A Concis e His tory of the Middle

Eas t, p. 132.

(2) Paul Coles, The Ottoman Impact on Eur ope, p. 146-47.

(3) Alber t Hour ani, Europe & the Middle Eas t, p. 10.

(4) Souther n, R.W., Wes tern view of Is lam & Middle Ages , p.

2.

(5) Jack G. Shaheen, The TV Arab, p. 4.






Yg~ƒÏÂÑõ!Zk»³t†Ç�f!ŠZ›gZsxÃ]h�dzF¹»¸zzì�f!ŠZ›gzVäÓxŠc )1( ŠÔz‡LÞ¦g™ä'ÐX

ZzgtU"™ä6LÞ‰� )2( ¤ŠZ:u¤ñV»*©ZsxZzg›Š*Ð�hŠc)3( ›yªÝZzgz“¸x�X

qÑèZsxÆZg»Yz²z`~Z(Ãð�á<Jñ�Š7É|tì�ZsxÆZ’Zð�Ûzr»:ZkÅúWzg~7ÉZk»xÎÔ

ÍZsòZZ`Æßv²[DbÆ)½cCZ�ÛZŠ )4( ZÜ¹Zzg(ÏÂxåX¸1Zy»<Ãíg¤ðcŠ*z~âwzOq:åÉŠ*ÃZsxÆ«™Š{

ZkãŠ~,ÆikZWF¹0äzZà�» )5( °wzZ»s»‘Zg{¯*åX�WäzZáZŠzZg~ )6( iâ:@gõZãÆ�RzpDZg»Y»~iâ:åX

)7( f[ZzgŠzu~Š*ÆnÌExzÕÆŠgzZizVÆU»!¯XSsxÆ!g}~ZIf[~0ñYäzZá#J:Zzg÷:

(Jacques Darrida, 1930-2004 Z°gzÃc]»ZWì�jZuŠghZ)


(1) Edwar d Saeed, Covering Is lam: How the Media and the

Experts Determine, How we s ee the res t of the World, p.

51.

(2) Amos Per lm utter , Is lamic Threat is Clea r and Pres ent ,

Insight on the News, Feb. 15, 1993 .

(3) Michael Suleiman, The Arabs in the Mind of America, p.

2.

(4) Fr ed McGr aw Donner , The Early Is lamic Con ques ts , p.

269.

(5) Bernard G. Weiss and A rnold H. Green, A Surv ey of A rabHistory , p. 59.

(6) Marshall G S., Hougson, The V enture of Islam , vol. 1, p.235.

(7) John L. Esposito, The Is lamic Threat: Myth or Reality, p.

32.






(f!„z¿ Francis Fokoyama ‰gz×ìw®»�á¤Š�ÛZ1¯Ãcâ)ZzgÃbÃ@gõÅcZ`ŒÛZgŠïƒñSsxÃZi»ggCÃt§]ŒÛZgŠê

ì:The days of Islam's cultural conquests, it wouldseem, ar e over. It can win back lapsed adherents,but has no resonance for the young people of Berlin,Tokyo or Moscow.(1)

LLZ,Ckƒ@ì�ZsxÅpDì»iâ:¦g[XZ[ÂtÜs¼·mzVÃ„’™YìÔZk~'ÞÔIYZzgâjÅâ�Zy±ÆnÃðæ7g„Xóó

Æ![~0ñ A ¬Ýf[~SsxÆZšrZzg§]Z°ÎwYäzZàß�VÆZiZáÆn!�dz„~Ãl™äÅ¢zg]

ìXZyÃ@VÅŠzÏƒ$Ë�:SsxÆ!g}~²:ñ�gpzZáf!!{3¨4è EE

GEÆñ�» 1X_·

Å[ZzgZ+ÑàãŠzV6V A §]Z°Îw 2X

f!®+~Z,ÐZËßvñ�Š�MVäSsxZzg—gÑÅ§‹Ig�»²:Y{1Zzg›ëÃ¾§ó7HXZ,®+ A Z™x

ÅWgZYÃZIf[~¬x™äÅ¢zg]ì@�z{Zsx»_·Üsï®+„Æ„ÆWN~:™,É)Y—ZgZ:WgZYJÌg‚ð0

SsxÃt6Z"{„»¶:¯cY@ ÃXYè@qwZÒz9ZsxZzg"3™-.ç FGEEL(qì: Watt M. Watt g;ìX›~zZ^)


(1) Fukuyama F., The End of His tory and the Las t Man , pp.

45-6 .






Of all the world's great men none has been so muchmaligned as Muhammad. For centur ies Islam was thegreat enemy of Chr istianity.(1)

LLŠ*Æ]xZâV~ÐËÃoZzg$Íð»ZÚ¶:7¯c(Ã¯cŠXœ-VJ|á»ƒÐ(ZŠÔ A ŠA�·)

Zsxg;XóóZ[ëŒVf!®+Å’kzVÐ¼Z½‚]Š}gì�X

Å§‹Ig�ÆjZáÐZyÅWgZY»Ø¸ì: A Ð—§Z™x

The L ife of (ZKÂ[ Sir W illiam Muir uz@ñg)~qì: Mahomet

All author i ties agr ee in ascr ibing to the youth ofMahomet a modesty of the deportment and pur ity ofmanners rare among the people of Mecca.(2)

»Ç³[§Yz0ÀÏZzg A LLÓxZg![§»Zk6Z·tì�·ZZZÜ¹RŠZg»qïå�lÆßÍV~¹Á0ðYC¶Xóó

('×hqì: Sir William Muir uz@ñg)A patr iarchal simplicity pervaded his life. His customwas to do everything for himself. He disliked to sayno. If unable to answer a petition in the affirmative,he p referr ed si lence. He was not known ever torefuse an invitation to the house even of themeanest, nor to decline a p r of fer ed p resent,however small.. ..He shared his food, even in timesof adver sity with other s, and was sedulously


(1) Wat t M ont g om er y Wat t , Muham m ad, Prophet an d

States man , p. 231.

(2) Sir William Muir , The Life of Mahomet , vol. II, p.14.






solici tous for the personal comfor t of every oneabout him A kind ly and. benevolent d isposi tionpervades all these illustrations of his character.(1)

LLZq)gÇ:‚ŠÏZyÅi0Ï6Yðƒð¶XCÙ»xÃZL;BÐ™*Zy»©wåXËÎZàÃL:ó»�Z[ŠbZ7*IåXZ¤ËÅ�ÛcŠ»�Z[Zm]~:Š}0DÂ{ñÙÃFßŠïXtL7‹

Š�ËäZyÃyWäÅŠú]Š~ƒZzgZrVäZïgHƒXpZ{Šú]Š¶zZÑH„ÁwZzgZŠÌŠgZ»ƒ@XZÏ§bz{Ë»

jJw™äÐZïg:™DpZ{z{HZŠÌYV:ƒ@X¤ZzgÂÆz‰ÜÌz{ZLŠ,pZy63äÆnŠzuzVÃšfX

z{Z7ë6V~CÙZqÆfZCWgZx»ZLW\Ã1~eZw™ìwgnXZyÅ§]z™ŠZgÆCÙÍÚ~Zq™Z:pl'×ZY‚t…¶Xóó

(ZK" P. d e. L acy Johns t one ŒYy:y)ì: q~Muhammad and his Followers

He enjoyed a high character among the citizens andnothing stands against his name.(2)

LLlÆà-V~Zy»™ŠZgZzg§]Zg«zZZ¶ZzgZyÆ*x6ÃðŠ™0îE:åXóó

The Life of (ZKÂ[ Emile Dermengham Z')Ðö GegÑ)~qì: Muhomet


(1) Sir William Muir , The Life of Mohammed, p.512.

(2) P De. Lacy Johnstone, Muhammad and His Followers , p.

51.






Mahomet's youth has been chaste.(1)

(Å�Zã§Yz0ÀÏÆ‚B¬ƒðXóó A LL·)Mahomet's house was a model of conjugal happinessand domestic virtues; Khadija made an ideal wife forMahomet, who was the best of husbands. This manremained faithful to one wife much older thanhimself for a quarter of a century.(2)

(»yZiŠzZY§]ZzgywpçVZzg>V»%µåX A LL·)(ÅVàç~‰Zzgz{ƒØCÙzVÐ A (·) …•o]²Âß`^ }")

4+ØCÙ¸XW\z{Zy¸�aåðœ~JZq„ç~ÆzÃŠZggì�ZyÐ/~»°(~‰Xóó

Muhammad (ZKÂ[ D.S Margoliouth e~Zö%Ía)~qì: and Rise of Islam

Ever since the taking of M ecca the pr ophet hadworked as hard as the most industr ious of sovereigns,organizing expeditions, giving audience, dispatchingambassadors, d ictating letter s, besides hear ingplaints, administer ing justice and inter preting law.He worked continuously, allowing himself no day torest. Always ready to hear and take advice, whateverthe subject, he kept all the reins in his own hand:and till his death managed both the exter nal andinter nal af fai r s of the vast and ever -gr owingcommunity which he had founded and of which hewas both the spir itual and tempor al head . In latertimes a whole hierarchy of deputies was established


(1) Emile Der mengham, The Life of Mahomet , Tr . by Ar abella

Yor k, p. 52.

(2) Emile Der mengham, Life of Mahomet , p. 52.






for the purpose of discharging those duties.(1)

è (Zq÷u¤xxZyÅ§bœ A LLl6Z(g0äJ9)�á‘Ð¶]Ã±™äÔßÍVÐ5‡]™äÔZÙVÃgzZ:™äZzgèo�Zä~'wgT¸XZkÆ´z{W\Dc]FÔZ»s½™DZzgÑ¦¸Z2Å=ôzÌ™D¸XW\

Ú»x~ÑgTZzgŠyÆZz‡]~ÌWgZx:™DXÃðÌXƒ@W\xzg]™äZzg!]GÆn!z‰Ü»ggTXiâÄZ(gW\äZL;B~g¿ZzgzÃ]JzWZzggzi

TÅãŠW\äg¿ÔÆ{gYZzgŠZ½ è Z‚ÛzV»gz!gÓ#Öç5]1ä~zsgìXW\„�ÆgzqãZzgŠ*z~u'Z{¸XWy~iâä~Zy�ÛZøÅOWzg~ÆnÓ#Ö~W\Æ**»Âx‡ìHŠXóó

z{'×hqì:But amid all the duties of a general, legislator,judge, and diplomat, the prophet did not neglectthose of pr eacher and teacher : his advice wasdemanded on all possible questions, the occasionswere few on which he failed to give it.(2)

LL¨Zq(‚ÑgÔ�ágqÔëZzg\g]»gÆZy�ÛZøÅZ�xŠ„ÆŠzgZy~W\LyZzg+Åf)ŠZgcVZŠZ™ä~

êz™IÐ»x7f¸XÓxÂÎZÑ]6W\Ðtg{ÔHY@ZzgZ,ñZµL7WñZW\ÐÃð�Z[:0


(1) Mar goliouth, D. S., Mohammad and Ris e of Is lam , p.448 .

(2) Mar goliouth, D . S., Mohamm ad and Ri s e of Is lam , pp.

463-464.






0cƒXóóA (—gÑZ™x Rev. D. S. Margoliouth e~Zö%Ía)

Åi0Ï»Š%µ-V7™@ì:Another of those domestic scenes i s somewhatdifferent in character.Abu Bakr and 'Umar knock atthe Pr ophet 's door s and at f i rst cannot obtainpermission. When they are admitted they f ind theProphet seated gloomily silent with his wives aroundhim. They had been asking for household supplieswhich the Prophet cannot provide. 'Umar, hoping tocheer the Prophet, narrates how his wife had beendemand ing money, and he had replied by a soundblow on her neck. The P rophet; exp lod ing withlaughter , exp lains that his wives were equallyimpor tunate. The two f r iends wish to try 'Umar 'sexpedient with their respective daughters. This theProphet does not permit, but he gives his wives the.choice of quitting him i f they prefer the p resentworld. A' isha declines the offer , and the othersfollow suit.(1)

Zzg ” LLZyywoø~ÐZq©¼ZZ0Zi7™@ìXZ1–(ÆŠgzZi}6Š.Šï�ZzgZ7¬Z0gWäÅ A 9) ”/

ZYi]7QXZZ7Z0gWäÅZYi]ïYCìÂz{9Ãç-VÆŠgxy{ñlzZfŠ{0D�z{yw‚âyg‡Å�Ûâö™

ÃZk A9” (Z7½:™nX/ A g„‰�z{)9ZfŠ{âjwÐï%ÅZynÒy™D��¾§bZyÅç~


(1) Mar goliouth, D. S., Mohammed and the Ris e of Is lam, p.

418 .






ä¼g¶ÔÅÂZrVäZk»�Z[¤Šy6lâg™ŠcX(Zk6¨ƒñë��ZyÅçcVÌZk§bqzV A 9)

” ÆnÚZÜZg™Cg„�XŠzâVŠz2VäZK@V6/(äZ7ZYi]: A ÆÅWö§jÃWiâ*e;TÅ9)

Š~Xpz{ZKç-VÃtZ(gŠï��Z¤z{Š*z~‚iz‚ây( …•o]²Âßã^ eS�Âz{ZÐFßŠïƒñZ7gh$Ë�X¬È)

ZkæÃ’Zg„�ZzgŠzu~çcVÌZ(„™C�XóóZK"LLizZÁ (Edward Gibbon czsf!®Zizgeµ4è YEE)

]Ò‹3ïEGLgz)óó~qì:The good sense of Mohammad despised the pomp ofroyalty; the apostle of God submitted to the menialoffices of the family; he kindled the fire, swept thefloor, milked the ewes, and mended with his ownhands his shoes and his woolen garment. Disdainingthe penance and mer it of a hermit, he obser vedwithout effect or vanity, the abstemious diet of anArab sold ier. On solemn occasions he feasted hiscompanions with rustic and hospitable plenty. But inhis domestic life many weeks would elapse without afire being kindled on the hearth of the Prophet. Theinterdiction of wine was confirmed by his example;his hunger was appeased with a spar ing allowance ofbarley bread, he delighted in the taste of milk andhoney, but his ordinary food consisted of dates andwater. (1)

(ÅZhZë›T�á;:�áyzØ•Ã{§~:ÑC¶X A LL·)


(1) Edwar d Gibbon, The D ecl in e an d Fa ll o f the Roman

Empire , vol. 2, p. 694.






}ZÆgÎwÃgzi%{yw»x™ä~Ãð¬g:¶Xz{Wv°fÔ�ÛlÅÌð_Zð™Æ–-V»ŠzŠ|Šz{fZzgZL;BÐ�ÂVÅ%#Ö™DZzgZzãÀzVÃk0ÎfXgZG:§ii0ÏÃ›g]ÐšŠ™Dƒñ%ËÐnZzgŠîz}Æz{Zq²[3„Å§b‚Š{½Z6¦g¬™DX¤{ñZµ6z{ZL‚¹VÅÂZäZzg¶yâZi~ŠŒCzZ�Û3âVÅMÄÆ‚B™DXpyw

(ÆyaÛ~Wv: A i0Ï~FF‹¦gYDZzg9)ÑZ[Å¤&ÅXLz °ðYCXZrVäZLfZC¿ÐZpÐ»

Ã‘Åi0Ï¬™DZzgZKÈu�ÅgzKÐSDÔßZzgŠzŠ|Ð¯Z0ziƒDpZyÅ©wÅpgZuLgZzg0ã6Œ¶Xóó

History of the (ZK" Gustav Weil ð®Í6zs)~qì: Islamic Peoples

Mohammad set a shining example to his people. Hischaracter was pur e and stainless. His house, hisdress, his food, these were character ized by a raresimplicity.(1)

(äZLßÍVÆnZq@È{Vw‡ìÅXZy»™ŠZg A LL·)0À{Zzg"ŠZråXZy»yÔkyZzg½Zƒ~NZNw‚ŠÏ

è¶XóóÅi0Ï A (—gÑZ™x Edward Freeman Zizge�Û~})

»uÒy™Dƒñqì:He reared no palace for his own honour by the side ofthe temple which he recovered to the honour of God.


(1) Gust av Weil, His tory of the Is lam ic Peoples , (Tr. by S.

Khuda Bakhsh), p. 27.






The city of his fathers, the metropolis of his race,the shr ine of his religion, was again deserted for hisown humble dwellings among those who had stood byhim in the days of his tr ial. M uhammad was nowspir itual and temporal ruler.(1)

LLZrVä„Š]Ç{)Kt~(ÆU~˜Vz{}ZÅ¼öÒy™D¸ZLY{z°wÆnÃðûy:HXZyÆW!zZ]ZŠ»à)l(Ô�QyÆ{0Zy»ZxZ,ŠZzgè<Ø»%œåÔQyÆnZyŠz2VÆŠgxyg�ÆnMVäWiâöÆz‰ÜZy»‚BŠc

gzqãZzgŠ*z~Z±gÐxZy¸Xóó A åŠz!g{’ƒŠXZ[·~—§Ñ (Encyclopedia Americana) ZebcZ%k:

Åi0ÏÆqÑ]Òy™Dƒñ–Š: A Z™xHis Per sonali ty was str ong and dominant, but hisdomestic life was as simple as his frugality at meals.He was kind and gener ous, a tender father and aloyal fr iend. Even at the height of his power he livedin a miserable hut, slept upon straw and his pillowwas made of palm-leaves covered with leather.(2)

LLZyÅ,¢oÔÂZ*Zzg(:*î EXZ±gƒ6qz~¶XpZyÅywi0ÏZâ„‚Š{¶ÎñeÃg~z{ZKpgZu~Z(gGƒñ

¸Xz{MÔg£wÔb!\ZzgZqzÃŠZgŠz„¸XZLZ(gzZMZgÆ!x²z`6ƒDƒñÌz{ZqZŠãI~¦g¬™DX1gc6pZ[Z,Zs�ÛâDZzgZy»u;:LgÆêV»¯ƒ@T6lZ


(1) Edwar d A. Fr eem an, Hi s tory and Con ques ts o f the

Saracens , p. 36-37.

(2) The Encyclopedia Americana , 1947 Edition, vol. 19, p.

294.






mJcŠåXóóHi s t o ry of (ZK" Ch ar les Mi lls egÖF)

~qì: Muhammedanism

In the possession of the kind and generous affectionsof the heart, and in the performance of most of thesocial and domestic duties, he disgraced not hisassumed title of apostle of God. With that simplicitywhich is so natural to a great mind, he performed thehumblest offices whose homeliness it would be idleto conceal in the pomp of diction; even while lord ofArabia, he mended his own shoes and coarse woolengarment, mi lked the ewes, swep t the hearth, andkindled his fire. Dates and water were his usual fareand milk and honey his luxur ies, when he traveled,he divided his morsel with his servant. The sincer ityof his exhortations to benevolence was testif ied athis death by the exhausted state of his coffers.(1)

LLZy»Šw5Ÿ:§VZzg$!EV»‘Zg{åXZLçÑCZzg{��ÛZøÃZ�xŠïƒñz{gÎw}ZÆ£6ws:WäŠïX'×Z`ÅZk‚ŠÏÐ�¡]ÆPÐY¦ƒðZdŠâ©Å

1ìÔz{ZŠÌÐZŠÌ»x™äÐÌ¬g:3DXZy»§†pŠúðÐ¬g~åXZkz‰ÜÌZz{8�î E0²[Æâ´¸z{ZL�DZzgñLZzã]kÅpŠ%#Ö™DX–-V»ŠzŠ|ŠzTÔyÆ�ÛlÅÄh7Ý™DZzgWv°D¸XLg,Zzg0ãZyÅ©wÅ½Z¶XßZzgŠzŠ|ZyÆn‚âÈnåZz{^6ƒDÂz{{ŠxÃZL‚BÑqÍx™fXZyÅGzñ“‹ï EGÆ


(1) Char les Mills, His tory of Mohammedanis m , p. 39.






ZÜmZzg™*ZÅ3©gö EEÅ¤&ZyÅzÃ]6ZyÆ¦™Š{7Å"

uz‚âãÐƒCìXóó~The Age of Faith (ZK" Will Durant zwe-gZ.)

qì:His simple foods were dates and barley bread, milkand honey wer e occasional luxur ies… Courteous tothe gr eat, affable to the humb le, Digni fied to thepresumptuous, indulgent to his aides, kindly to allbut his foes - so his fr iends and followers descr ibehim. He visited the sick and joined any funer alprocession that he met. He put on none of the pompof powers, rejected any special mark of reverence,accep ted the invitation of a slave to dinner , andasked no ser vice of a slave that he had time andstrength to do for himself. Despite all the booty andrevenue that came to him, he spent little upon hisfamily, less upon himself, much in char ity.(1)

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(1) Will Dur ant, The Age of Faith, p. 173.






yzZßV6ya:™DZzgZÐZKfZ]6ya™äÅOñœ‘zíZ]~Š}ŠïXóó

The Empire of (ZKÂ[ Sir John Glubb uYyÒïE)~qì: Arabs

The Prophet never accumulated wealth nor evenmade use of the most elementary comforts. His food,his clothing, his house and its furnishings were simplein the extr eme, even when amp le money wasavailable if he had been interested in it.(1)

(Lâw¦:™DZzg:„Z•ð©àWgZxzW‚ö» A LL9)‚âyZEw~ÑDXZyÆy»‚iz‚âyZ•ð‚Š{ƒ@ZzgZ¤

:ƒCXóó g¶»°lZg~WYCAÌZ7Zk~ÃðŠp~ The Arabs (ZK" Bertram Thomas 'R*åé)

qì:He was a man without pr ide, without ostentation,without cant, not a mealy-mouthed man but a strongjust man, and works that he died in debt, some of hisbelongings in pawn with a Jew-among them his onlyshield for which he obtained three measures of meal.Mohammed despised pomp and lived an utter lysimple life.' He lived in great humility, performingthe most menial tasks with his own hands; he kindledthe fire, swept the floor, milked the ewes, patchedhis own garments, and cobbled his own shoes. Therewas an essential Pur itanism in his system.(2)


(1) Sir John Glubb, The Empire of the Arabs , p. 54.

(2) Ber tr am Thomas, The Arabs , p. 65-66.






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Å—i0Ï A (—§ÑZ™x J. J. Saunders ZZ‚&gi)™Dƒñqì: Æ!g}~Òy

….his habits were so simple that even in the last daysin Medina, when he governed Arabia, he mended hisown clothes and cobbled his own shoes. His piety wassincere and unaffected.(1)

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History of the (ZK" Philip K. Hitti AÆW)~qì: Arabs

Even in the height of his glory Muhammad led, as inhis days of obscur ity, an unpretentious life in one of


(1) Saunder s, J. J., His tory of Medieval Is lam, p. 34.






those clay houses as do all old-fashioned houses ofpresent- day Ar abia and Syr ia. He was often seenmending his own clothes and was at all times withinthe reach of his people. The li ttle he lef t heregarded it as state property.(1)

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The (ZK" W. Wilson Cash ï|ð0Šg~zÔS)~qì: Expansion of Islam

His life was very simple and pr imitive. He neverassumed the garb of an eastern potentate. He wasalways accessible to his followers.(2

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Æ!g}~˜ A (—gÑZ™x R.V.C. Bodley 1Šá)ƒñÒy™@ì:

To an Amer ican or Engli sh or Japanese Muslim,Mohammed 's li fe suggests something pr imitive,something in the order of an anchor ite. I t i s as


(1) Philip K. Hitti, His tory of the Arabs , p. 120.

(2) Wilson Cash, W., The Expans ion of Is lam, p. 14.






unimaginab le as that of Jesus to the aver ageChristian.(1)

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(1) Bodley ,R.V.C., The Mes s enger: The Life of Mohammed, p.

195.






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