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In the darkest hour of political Islam religious Islam
has been able to achieve some of its most brilliant
victories.(1)
(1) Philip K. Hitti, History of the Arabs, p. 475.
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The mystics, whether as individual missionaries or
(later on) as members of organized brotherhoods,
were the leaders in the task of conversion among the
pagans and the superficially Islamized tribes. The
most succe ssf u l mission s we re of ten th ose of
co-nationals of the tribesmen, uncouth, illiterate,
and crude though many of them were. They laid the
foundations upon which in later generations the
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could be brought to bear. It was mainly due to them
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frontiers of Islam were steadily extended in Africa, in
In dia an d In don e sia, across Ce n tral Asia in to
Turkestan and China, and in parts of South-eastern
Europe.(2)
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2) Hamilton A. R. Gibb, Mohammedanism: An Historical
Survey, p. 10.
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But while the conflict to maintain the Muslim ideals
preserved the spiritual and intellectual life of Islam
from stagnation, the legists were fighting on the
wh ole a losin g battle . Th e f au lt lay partly in
themselves, that the more scrupulous were loth to
hold any religious office under the Sultans and, in
rejecting public service, left the field to their more
time-serving and less scrupulous brethren. While the
purity of their motives may be respected, their
with drawal we ake n e d th e ir powe r to combat
effectively the vices which were taking firm root
amongst the governing classes in every province of
the Muslim world. The middle classes in general, on
the other hand, accepted-if they did not always live
up to-the Islamic ideal, and as time went on both
they and the theologian-legists were more and more
permeated by Sufi influences. Thus one may say,
with some little exaggeration, that in the Muslim
world, concealed by common outward profession of
Islam, there were two distinct societies living side by
side and interacting to some extent but in their basic
principles opposed to one another.(1)
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gzZ ã qzg Å xs Z Y 5ß~ k  LL
±k Z 6gî åY •¸ ìg X Ð Š§ Ã Ï0
 ðƒ ~g; q i ~„
 ä Y fÆ gZŠ™ dZž å „ g0
Æ yÎ Z Z Æ y Z ÚX¸ ì g
(1) Hamilton A. R. Gibb, Mohammedanism: An Historical
Survey, p. 11.
æ Ú Z ` u

û 15 ü wßQ ~Š ã
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@
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ó Xó ¸ Š „Ç!
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1 å Ìï¬
The expansion of the Ottoman Empire in Asia and
North Africa and the establishment of the Mughal
Empire in India in the sixteenth century brought the
greater part of the Muslim world once more under
the government of powerful and highly centralized
civil States. A marked feature of both Empires was
the strong emphasis laid on Muslim orthodoxy and the
Sacred Law; Church and State were not indeed
unified, since the military and higher civil polity was
constructed on independent non-Islamic lines, but
buttressed one another by a sort of concordat that
endured into the nineteenth century.(1)
Û Z à Ñ gzZ Y ¨ZL L
~ ~œ , ÛÎ gzZ Ýz Å ž ã¢ ~ i•
Ü ¤ „ ¹ z Z(» *Š ›Ð x ª Æ ž h~ y *zy
gz ‰
Z Å V ßV âzŠ yZ X Š
q W•â Æ V2 c g x Â ~œ
g à Zz p %gzZ
Survey, p. 12.
æ Ú Z ` u

wßQ ~Š ã
Æ ]§ 
·_ û 16 ü
p¤
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Zzg ›» y Z ¤SV c
ú
gzZ Y¯èY ¸ 7uZz ë !
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„ g
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 (Y 1900) ~œ, ÞZ Ž à
Yet of the two channels of Muslim religious life the
my s ti c a l w as t h e b r oa d e r an d d e e pe r . T h e
seventeenth and early eighteenth centuries saw the
apogee of the Sufi brotherhoods. The greater orders
spread a network of congregations from end to end
of the Islamic world, while smaller local orders and
sub-orders grouped the members of different classes
and occupations into compact communities. Apart
from this, Islamic culture in both Empires lived on
the heritage of the past, preserving, but scarcely
adding to, its intellectual patrimony. The primary
task to which its representatives felt themselves
called was not to expand, but rather to conserve, to
unify, and to stabilize social life on Muslim standards.
Within these limits, the measure of unity which they
ach ie ve d an d th e social stability wh ich th e y
maintained was indeed remarkable.(1)

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kZ X c
kZ Ô å Z9 „ 6Xgz Æ èâ LZ×òsZŽ ~ VßV âzŠ µ Z Ð
Survey, p. 12.
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The most basic cultural fault line between the west
and Islam does not concern democracy-it involves
issues of gender equality and sexual liberalization.(1)
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(1) Ronald Inglehart, Pippa Norris, Sacred and Secular:
Religion and Politics Worldwide, p. 155.
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'The social values of gender equality and sexual
liberalization could plausibly lie at the heart of any
"clash" between Islam and the west. The analysis of
these social attitudes reveals the extent of the gulf
between Islam and the west, with a stronger and
more significant gap on these issues than across most
of the political values.(1)
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Islam (is) personal piety and worship of God in a
framework of revealed universal ethical principles
which are to be implemented in human life. ' Islam
in i ts p e r so n a l pi e t is m an d Qu r an ic e th ic al
universalism is meant to do this.(2)
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(1) Ronald Inglehart, Pippa Norris, Sacred and Secular:

Religion and Politics Worldwide, p. 149.
(2) Da vid M arqua nd, R ona ld L. Net tler, Religion a nd
Democracy, pp. 53-54.
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(1) Maxime Rodinson, The Western Image & Western Studies
of Islam in Joseph Schacht & C. E. Bosworth, eds., The
Legacy of Islam, p. 9.
(2) Albert Hourani, Europe and the Middle East, p. 9.
(3) Southern R. W., Western Views of Islam and the Middle
Ages, p. 28.
(4) John L. Esposito, The Islamic Threat: Myth or Reality? p.
43.
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Ð `z²!fÆ ` WÌg` Z Ût » g ZM Z z ‰
(1) Southern, R. W., Western Views of Islam and the Middle

Ages, p. 31.
(2) Stephen Humphreys, R., Islamic History: A Framework for
Inquiry, p. 250.
(3) John L. Esposito, The Islamic Threat, p. 37, 38.
(4) Runciman, S., A History of the Crusade, p.54
(5) John L. Esposito, The Islamic Threat, p. 38.
(6) Bosworth, CE., 'The Historical Background of Islamic
Civilization' in R.M. Savory, ed., Introduction to Islamic
Civilization, p. 25.
(7) Ira Lapidus, A History of Islamic Societies, p. 330.
æ Ú Z ` u

wßQ ~Š ã
Æ ]§ 
·_ û 34 ü
vŠ gzZ á| Å ã ¢ uFb§ Å Vâ Zx ðZ’Z Æ xsZ X å Z Ç!

ž ¶zz ¸ X ¶( flexible) g ZŠ E „ ¹ Œ0 g Ð á ZjÆ V •Z
4c
:¸ ët Ìð|Æ ( Christiandom) á| ñ *Š
Better the turban of the Turk than the tiara of the
Pope.(1)
ó Xó ì 4 ~ô Å VÃF
Ð ` @ã@Æ \7L L
t~ \g- s Ü Æ y Z ŠŽz !Æ u| Œ kZ Æ Vâ ›
Bartholomew ' Æ âz™ ]o » T „g ~gY î Å } "Z6
Mis eries & [ Â à Zz äƒ | Û {Š c
 z•  Å Gre g e v i ch
iÐ ƒ
Tribulations of the Christians held in Tribute and
( 2) Xì Slavery by the Turks
Þ ‡%Z t
 ˜ xsZ§¦ » \g- ~ èâ b§ Tž ì k\Z .
6ª
J Æ y Z ` Wg¦ „z å F
 `Wgz Z (3) Ôì ; g ™ð Îâ Å ] © b! 
gzZ eƒ 7t‹: ZI |gzZ : ² » ] *
ˆZ 6\g- Æ xsZ ~ [f
 •Ð Z Â ðƒ Ì— i Zz W}¤
( 4 )X ðW7x’® Z
I» gz Z …¸ Ô lÈ {z ÂBŠ Ã ßZ Æ V1²~ c
z !f¤
Z ` W
{z É 7gÅz kˆZ ðÃ » Vç» Æ ¢q §zŠ & (5)Xì ßZ » VzqzŠ
6gî zz Àîc  Xì Le *
z Å b§kZ Z gzŠ Ã *Š
Y á s§Å O g @
(1) Arthur Goldschmidt Jr., A Concise History of the Middle
East, p. 132.
(2) Paul Coles, The Ottoman Impact on Europe, p. 146-47.
(3) Albert Hourani, Europe & the Middle East, p. 10.
(4) Southern, R.W., Western view of Islam & Middle Ages, p.
2.
(5) Jack G. Shaheen, The TV Arab, p. 4.
æ Ú Z ` u

Æ ]§ 
·_
» ¹ Fz d
•h
]Ã xs Z g›ZŠ ! fž Ç † t ³ » kZ !õÑ Â Ï ƒ ~g Y
Þ ‡ z ÔŠ
cŠ x Ó ä Vzg›ZŠ ! fž ì zz ¸ (1)XÐ 'ä™ g¦L
Þ 6ä™ "
ž‰ L U Š hŽ Ð *Š ›gzZ xsZ©*
t gzZ (2) c 
» Vñ¤u: ZŠ¤

( 3) X • x ¸“z gzZ Ý ª y ›
|É 7ŠŽñJ á ðÃ (Z ~ `z²z Y »g Z Æ xs ZèÑq

<•
Ô¯Î x» kZ É 7~gz WúÅ kZ : Û ðZ’Z Æ xs Zž ì t
 » r z•
Û Z Cc
Š Z• ½)Æ bD[²vßÆ ` Z ¯Z òs Z Í (4)X åx Â Ï( gzZ ¹ÜZ
{Š™ «Æ xsZ Ã *Š É å: q O z w â ~z *Š c
ð¤ gíÃ <» y Z 1¸
» •à Zz ä0¹FWZk
i Æ, ~Š ã
kZ (5)X å *
¯ {g Z‘ » s »Z z w°
~ g ZzŠ Z á Zz äWŽ (6)X å: â i ~¯ » Y »gZ Dp z R•Æ ã ̈Z õg@
: âi
» U Æ Vzi ZzgŠ Æ Õz xE Ìn Æ *Š ~uzŠ gzZ [f
( 7) X ¯ ̄ !
: ÷gzZ : J#á Zz äY ñ0~ [f IZ ~ } g!

Æ xsS
gŠ uZ jž ì W
(Jacques Darrida, 1930-2004) Zh Z » ] c
Ãz g °Z
(1) Edward Saeed, Covering Islam: How the Media and the
Experts Determine, How we see the rest of the World, p.
51.
(2) Amos Perlmutter, Islamic Threat is Clear and Present,
Insight on the News, Feb. 15, 1993.
(3) Michael Suleiman, The Arabs in the Mind of America, p.
2.
(4) Fred McGraw Donner, The Early Islamic Conquests, p.
269.
(5) Bernard G. Weiss and Arnold H. Green, A Survey of Arab
History, p. 59.
(6) Marshall G S., Hougson, The Venture of Islam, vol. 1, p.
235.
(7) John L. Esposito, The Islamic Threat: Myth or Reality, p.
32.
æ Ú Z ` u

wßQ ~Š ã
Æ ]§ 
·_ û 36 ü
¿z „! f ( Francis Fokoyama) â c Û Š¤
Ã ¯1Z• •á » ®w ì ×zg‰
Û ] § tÃCg g » i Z Ã xsS ñƒ ï Š g ZŒ
êŠ g Z Œ Û ` Zc Å õg @
ÃbÃgzZ
:ì
The days of Islam's cultural conquests, it would
seem, are over. It can win back lapsed adherents,
but has no resonance for the young people of Berlin,
Tokyo or Moscow.(1)
: â i » ì Dp Å xs Zž ì @
¼ sÜt Â[ Z X [ g¦ ƒ kC, ZL L
±y ZŽ â Å jâ gzZ Y I ÔÞ'
~ kZ Ôì Y™ ’„ Ã Vzm ·
ó Xó „g 7æ ðÃ n Æ
ñ0
~ [ !
Æ A wÎ°Z ]§gzZ r š Z Æ xsS ~ [fÝ¬
]gz¢ Å ä™ lÃ ~„z d• ! n Æ áZi Z Æ V•ß à Zz äY
Ë ƒ ÏzŠ Å V@Ãy Z Xì
:• $
EE
3{ !
» •ñÆ èEG4¨ ! fá Zz p
g •ñ: ² ~ }g !
Æ xsS X1
·_
V6VzŠ ã
à Ñ+ Z gz Z [Å A wÎ°Z ]§ X2
Ñ g—gzZ xsS ä VM• ŠŽ ñvß ËZ Ð, Z ~ + ®! f
ó ¾Ã ë›gz Z 1 { ^
+®,Z X H 7 § Y : ² »žg I ‹§ Å A x™ Z
sÜ·_ » xs Z {z ž @ì ]gz¢ Å ä™ x¬ ~ [f I ZÃ Y Zg W Å
0ð‚g ÌJ Y ZgW: ZgZ—Y)É , ™: ~ N WÆ „Æ „ + ®ï
E "
™.-G3F
@
Y c » „ {" Z6tÃxsS çLE gzZ xs Z 9 z ÒZ w q @
¯ :¶ èY X Ã
:ì q (Watt M. Watt) ^ Zz ~›Xì ; g
(1) Fukuyama F., The End of History and the Last Man, pp.
45-6.
æ Ú Z ` u

Æ ]§ 
·_
Of all the world's great men none has been so much
maligned as Muhammad. For centuries Islam was the
great enemy of Christianity.(1)
c
¯ 7: ¶ gzZ oÃ ËÐ ~ V â ̈Z x] Æ *Š L L
Ú Z » ðÍ$
ÔŠ Z (Ð ƒ
 » á| J
 V- œ X Š
c
¯ Ã (A) ·ž A Š

ó Xó ; g xs Z
X • ìg } Š ] ‚½Z¼ Ð Vzk
’Å +®! fVŒ ë [ Z
:ì ¸ Ø » Y Zg WÅ y Z Ð á ZjÆžg I‹§ Å A x™ Z §—Ð
The Life of [ Â KZ ( Sir William Muir ) gñ @zu
:ì q~ Mahomet
All authorities agree in ascribing to the youth of
Mahomet a modesty of the deportment and purity of
manners rare among the people of Mecca.(2)
gzZ Ï À 0
z Y § [ ³Ç » A ·žì t · Z 6kZ »§ [ !
g Z x ÓL L
ó Xó ¶CY ð0
Á¹ ~ VÍßÆl Ž åïq »g ZŠR ¹ ÜZ ZZ
'
:ì qh × ( Sir William Muir) gñ @zu
A patriarchal simplicity pervaded his life. His custom
was to do everything for himself. He disliked to say
no. If unable to answer a petition in the affirmative,
he preferred silence. He was not known ever to
re fu se an in vitation to th e hou se e ve n of the
me ane st, nor to de clin e a prof fe red pre se n t,
however small.. ..He shared his food, even in times
of adve rsity with oth e rs, an d was se du lou sly
(1) Wat t Mont gomery Wat t, Muham ma d, Prophet and
Statesman, p. 231.
(2) Sir William Muir, The Life of Mahomet, vol. II, p.14.
æ Ú Z ` u

wßQ ~Š ã
Æ ]§ 
·_ û 38 ü
solicitous for the personal comfort of every one
about him A kindly and. benevolent disposition
pervades all these illustrations of his character.(1)
Ù X ¶ðƒ ðY 6Ï0
Ð B; LZ Ãx »C i Å y Z ÏŠ ‚: Çg )
qZL L
Å Ë¤ 7Z bŠ [ ZŽ » :ó LÃ à ZÎ ËX å w© » y Z *
Z X åI* ™
‹ 7Lt X ï Š ßF Û
} Š : ~ ] mZ [ ZŽ » Š c
Ã Ùñ{ Â D 0 •
{ZpXƒ Hg ïZ ä VrZ gz Z ƒ ~Š ]úŠ Å äW yÃy Z ä Ëž Š

ƒ » ZgŠ ÌŠ Z gz Z w Á „ H ÑZz ¶Š ]úŠ
» Ë {z b§ ÏZ X @
ƒ : VY ÌŠ Z H {z {Zp D™: gï Z Ð ä™ wJj
gzZ ¤ X @
Ü zÆ Â
š Ã VzuzŠ n Æ ä 36y Zp,Š LZ {z Ì‰
Xf
wZe ~ 1 Ã\ W LZ » x Zg W CZ f Æ q Ù ~ V6ë 7Z {z
ZC
lp : Z™ q Ù Æ gZŠ™ z ]§ Å y Z X n
Z ~ ÚÍ C g w ì ™
ó Xó ¶…t‚ Y Z'
×
" KZ ( P . d e . L a cy J o h n s t o n e ) y: y Y Œ
:ì q~ Muhammad and his Followers
He enjoyed a high character among the citizens and
nothing stands against his name.(2)
Æ y Z gzZ ¶ZZ z «g Z ]§gzZ g ZŠ™ » y Z ~ V-àÆl L L

ðÃ6x *
ó Xó å: îE
0™Š
The Life of [ Â KZ ( Emile Dermengham ) Ñge ö )GZ
Ð'
:ì q~ Muhomet
(1) Sir William Muir, The Life of Mohammed, p.512.

(2) P De. Lacy Johnstone, Muhammad and His Followers, p.
51.
æ Ú Z ` u

Æ ]§ 
·_
Mahomet's youth has been chaste.(1)
ó Xó ðƒ¬ B‚Æ Ï À 0
z Y § ã ZŽ Å ( A) · L L
Mahomet's house was a model of conjugal happiness
and domestic virtues; Khadija made an ideal wife for
Mahomet, who was the best of husbands. This man
remained faith ful to one wife much older than
himself for a quarter of a century.(2)
X å µ% » V>gzZ Vçp w y gzZ ]§ Y ZzŠi Z y » ( A) · L L

Ù Øƒ
Ð VzC  {z gz Z ‰~ç à V Å ( A) · ( ^`ßÂ ²] o•…) "}

Æ ~ç „ q
Z J Ù Ø +4
 ~œ ðåa Ž ¸ y ̈Z {z \ WX¸ C
ó Xó ‰~(°» ~ /Ð y Z Ž ìg g ZŠ Ãz
Muhammad [ Â KZ (D.S Margoliouth) aÍ% öZ ~ e
:ì q~ and Rise of Islam
Ever since the taking of Mecca the prophet had
worked as hard as the most industrious of sovereigns,
organizing expeditions, giving audience, dispatching
ambassadors, dictating letters, besides hearing
plaints, administering justice and interpreting law.
He worked continuously, allowing himself no day to
rest. Always ready to hear and take advice, whatever
the subject, he kept all the reins in his own hand:
and till his death managed both the external and
in te rn al af f airs of th e vast an d e ve r-growing
community which he had founded and of which he
was both the spiritual and temporal head. In later
times a whole hierarchy of deputies was established
(1) Emile Dermengham, The Life of Mahomet, Tr. by Arabella
York, p. 52.
(2) Emile Dermengham, Life of Mahomet, p. 52.
æ Ú Z ` u

wßQ ~Š ã
Æ ]§ 
·_ û 40 ü
for the purpose of discharging those duties.(1)
è b§ Å y Zxx¤
œ u ÷q Z ( A) 9J ä 0
g (Z 6l L L
: Zzg Ã VÙ Z Ô ä™ ] ‡5 Ð VÍß Ô ä™ ±Ã ] ¶Ð ‘• á
D \ W {z´ Æ kZ X¸ Tg w'~ ä Z•oègz Z ä™
]c
\WX¸ D™ Ì¨z ô=Å 2Z¸¦Ñgz Z D™ ½ s »Z Ô F

ðÃ X D™: x Zg W Ì~ ] ‡z Z Æ yŠ gz Z Tg Ñ ~ x» Ú
Ü z! n ÆG
g» ‰  ] !gzZ ä™ ]gzx \W @
ƒX Ì
 ] Ãz gzZ ¿g ~ B; L Z ä \ Wg (Z Ä â i X Tg
izg gzZ Wz J
Ö Ó g!
Å T è#
½ZŠ gz Z Yg{ Æ Ô ¿g ä \ W Š ã ÛZ
zg » Vz ‚
~z *Š gz Z ã qzg Æ • „ \ W Xìg sz^ ~ ä 1
] 5ç
Ö Ón Æ ~gz W O Å øZ•
~# Û y Z ~ äâ i ~y
WX¸ { Z'
u
ó Xó Š
H ì‡x Â » **
Æ \W
'
:ì qh × {z
But amid all the duties of a general, legislator,
judge, and diplomat, the prophet did not neglect
those of preacher and teach er: his advice was
demanded on all possible questions, the occasions
were few on which he failed to give it.(2)
Û y Z Æ g » ]g \ gz Z ë Ô qg •
Å øZ• á ÔgÑ‚ ( q
Z ¨ L L
~ ä™ ZŠ Z V c
g ZŠ )f Å +gz Z yL\ W~ y ZgzŠ Æ „Š x•Z
{gtÐ \ W6] ÑZÎÂ x Ó X¸ f
 7x» Ð I ™
z ê
0 : [ ZŽ ðÃÐ \ W Z
 ñW 7L µZñ, Z gz Z @
Y HÔ
(1) Margoliouth, D. S., Mohammad and Rise of Islam, p.448.
(2) Margoliouth, D. S., Mohammad and Rise of Islam, pp.
463-464.
æ Ú Z ` u

û 41 ü wßQ ~Š ã _
Æ ]§ ·
ó Xó ƒ c
0
A x™ Z Ñ g— ( Rev. D. S. Margoliouth) aÍ% öZ ~ e
™7 V- µ%Š» Ï0
:ì @ iÅ
Anoth er of those domestic scenes is somewhat
different in character.Abu Bakr and 'Umar knock at
the Proph et's doors and at f irst cann ot obtain
permission. When they are admitted they find the
Prophet seated gloomily silent with his wives around
him. They had been asking for household supplies
which the Prophet cannot provide. 'Umar, hoping to
cheer the Prophet, narrates how his wife had been
demanding money, and he had replied by a sound
blow on her neck. The Prophet; exploding with
laughte r, explain s that h is wives we re equ ally
importunate. The two friends wish to try 'Umar's
expedient with their respective daughters. This the
Prophet does not permit, but he gives his wives the
.choice of quitting him if they prefer the present
world. A'isha declines the offer, and the others
follow suit.(1)
gzZ ”–1Z Xì @ Z Z¼ © q
™ 7 i Z0 Z Ð ~ øo w y y ZL L
Z ¬ 7Z gzZ • ï Š .Š 6} i ZzgŠ Æ ( A)9”/
Å ä Wg0
Ã9 {z Âì CY ï ]i YZ Å ä Wg0
Z 7Z Z
 X Q 7]i YZ
Û Å‡g y â ‚ wy {z • D 0
™ öâ • {ŠfZ z lñ{ y xgŠ Æ V- ç
kZ Ã A9”/ Xn™ : ½ 7Z (A9) {z Ž ‰„g
~ç Å y Z b§ ¾ž • D™ y Ò n yZ Å % ï Ð wj â {ŠfZ
(1) Margoliouth, D. S., Mohammed and the Rise of Islam, p.

418.
æ Ú Z ` u

wßQ ~Š ã _
Æ ]§ · û 42 ü
Š™ gâ l 6yŠ¤
X c [ ZŽ » kZ ä VrZ Â Å Ô ¶g ¼ ä
Vzq b§kZ ÌV c
ç Å yZž • ë ñƒ ¨ 6kZ ( A)9
”/6V@ KZ ä V 2zŠ V âzŠ X • „g C™g ZÜZ Ún Æ
: ]i Y Z 7Z ä ( A)9 Å T ;e *
â i WÃ j§öWÅÆ
yâ ‚ z i ‚ ~z*Š {z ¤
Z ž • ï Š g (Z t Ã V- ç KZ {z pX ~Š
Ë hg 7Z ñƒ ï Š ßF
(^ãßÂ ²] o•…) È ¬ X • $ Ð Z { z Â• Se
ó Xó • C™ „ (Z ÌV c
ç ~uzŠ gzZ • „g Z’Ãæ
 kZ
Y4µ
ÁZzi L L"KZ ( Edward Gibbon) èEEegziZ ®! fszc
:ì q~ ó)
ó zg ï
GLE
3‹Ò]
The good sense of Mohammad despised the pomp of
royalty; the apostle of God submitted to the menial
offices of the family; he kindled the fire, swept the
floor, milked the ewes, and mended with his own
hands his shoes and his woolen garment. Disdaining
the penance and merit of a hermit, he observed
without effect or vanity, the abstemious diet of an
Arab soldier. On solemn occasions he feasted his
companions with rustic and hospitable plenty. But in
his domestic life many weeks would elapse without a
fire being kindled on the hearth of the Prophet. The
interdiction of wine was confirmed by his example;
his hunger was appeased with a sparing allowance of
barley bread, he delighted in the taste of milk and
honey, but his ordinary food consisted of dates and
water.(1)
X ¶C Ñ : ~ § { Ã • á : ;•
Øz y • á T›ë Z hZ Å ( A) · L L
(1) Edward Gibbon, The Decline and Fall of the Roman
Empire, vol. 2, p. 694.
æ Ú Z ` u

Æ ]§ 
·_
° v W{z X ¶: g ¬ ðÃ~ ä™ x » w y {% izg ÃwÎg Æ Z}

Ôf 
Û
 {zŠ |ŠzŠ » V- –Æ ™ ðZ_ðÌ Å l•
VÂŽ Ð B; LZ gzZ f

]g›Ã Ï0 Î 0
i i§: GZg X f  Ö %Å
k Ã VzÀ ã zZ gz Z D™ #
Z {z Æ } zîŠ gzZ n Ð Ë% ñƒ D™ŠšÐ
„3 [²q
6Z½ {Š ‚ b§Å
äZÂÅ V¹‚ L Z {z 6µZñ{¤X D™¬ g¦
Û Zz CŒŠ ~i Zâ y ¶gzZ
wy pX D™B‚ Æ ÄM Å Vâ 3 •
‹ F F~ Ï0
: v W~ Ûa yÆ ( A) 9gzZ D Y g¦ i
Ð Z Ð ¿CZf LZ ä VrZ X CY ð°
z LX Å & ¤ Å [ ZÑ » p
|ŠzŠ gzZ ß Ô D S Ð Kzg Å Ž uÈ KZ gzZ D™¬ Ï0
i Å ‘Ã
ó Xó ¶Œ6ã0
gz Z gLu Zgp Å w©Å y Z pDƒ iz0
Z ¯Ð
History of the " KZ ( Gustav Weil) sz6Í ®ð̀
:ì q~ Islamic Peoples
Mohammad set a shining example to his people. His
character was pure and stainless. His house, his
dress, his food, these were characterized by a rare
simplicity.(1)
gZŠ™ » y Z X Å ì‡wV {È@

Z n Æ VÍß LZ ä ( A) · L L
q
ÏŠ‚ wNZ N ~ ƒ
 Z½ gzZ y k Ô y » y Z X å r ZŠ " gz Z {À 0
ó Xó ¶è
Ï0 Û egzi
i Å A x™ Z Ñ g— ( Edward Freeman ) } ~• Z
:ì q ñƒ D™y Ò u »
He reared no palace for his own honour by the side of
the temple which he recovered to the honour of God.
(1) Gustav Weil, History of the Islamic Peoples, (Tr. by S.
Khuda Bakhsh), p. 27.
æ Ú Z ` u

wßQ ~Š ã
Æ ]§ 
·_ û 44 ü
The city of his fathers, the metropolis of his race,
the shrine of his religion, was again deserted for his
own humble dwellings among those who had stood by
him in the days of his trial. Muhammad was now
spiritual and temporal ruler.(1)
{z V ˜ ~ U Æ ( ~tK ) {Ç ]Š „ ä VrZL L

yÒ ö¼ Å Z}
à » Š Z] WÆ y Z X H: yûðÃ n Æ w °z { Y LZ ¸ D™
Z z !

yZ n Æ y Q Ô å œ Ø è gz Z Š , Z xZ » y Z0
%»< { Æ y Q Ž Ô (l )
Ü z Æ öâ i Wä VMn Æ •g y xgŠ Æ V2zŠ
ŠB‚ » y Z ‰
c
ó Xó ¸ y ZxÐ g ±Z ~z *Š gz Z ã qzg A ·[ Z X Š zŠ å
ƒ ’{g !
be̈Z
Ñ§— ~ ( Encyclopedia Americana) : k%Z c
–ñƒ D™y Ò ] ÑqÆ Ï0
:Š i Å A x™ Z
His Personality was strong and dominant, but his
domestic life was as simple as his frugality at meals.
He was kind and generous, a tender father and a
loyal friend. Even at the height of his power he lived
in a miserable hut, slept upon straw and his pillow
was made of palm-leaves covered with leather.(2)
wy Å y Z pX ¶~z q 6ƒ
 g ±Z î*:XE
( gzZ *
ZÂÔo¢,Å y ZL L
ñ Î¶{Š ‚ „ âZ Ï0
ñƒ G g (Z ~ uZgp KZ {z ~gÃ e i
g Z M Z z g (Z L Z X ¸ „
 zŠ gZŠ Ãz q bÔ w£g Ô M{z X¸
Z gz Z \ !
6c ~ I ãŠ Z q
g1 X D™¬ g ¦ Z {z Ìñƒ Dƒ 6`z²x !
Æ
Zl 6T @ Û s
ƒ ¯ » Vê Æ gL: ;u » y Z gz Z D â •  Z, Z [ Zp
(1) Edward A. Freeman, History a nd Conquests of the

Saracens, p. 36-37.
(2) The Encyclopedia Americana, 1947 Edition, vol. 19, p.
294.
æ Ú Z ` u

û 45 ü wßQ ~Š ã _
Æ ]§ ·
ó Xó å Š
c
Jm
History o f " KZ ( C h a r l e s M i l l s ) F Ög e
:ì q~ Muhammedanism
In the possession of the kind and generous affections
of the heart, and in the performance of most of the
social and domestic duties, he disgraced not his
assumed title of apostle of God. With that simplicity
which is so natural to a great mind, he performed the
humblest offices whose homeliness it would be idle
to conceal in the pomp of diction; even while lord of
Arabia, he mended his own shoes and coarse woolen
garment, milked the ewes, swept the hearth, and
kindled his fire. Dates and water were his usual fare
and milk and honey his luxuries, when he traveled,
he divided his morsel with his servant. The sincerity
of his exhortations to benevolence was testified at
his death by the exhausted state of his coffers.(1)
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(1) Charles Mills, History of Mohammedanism, p. 39.
æ Ú Z ` u

wßQ ~Š ã _
Æ ]§ · û 46 ü
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ó Xó ì Cƒ Ð ã â ‚zu
Zg- e wz
~ The Age of Faith "KZ ( Will Durant) .
:ì q
His simple foods were dates and barley bread, milk
and honey were occasional luxuries… Courteous to
the great, affable to the humble, Dignified to the
presumptuous, indulgent to his aides, kindly to all
but his foes - so his friends and followers describe
him. He visited the sick and joined any funeral
procession that he met. He put on none of the pomp
of powers, rejected any special mark of reverence,
accepted the invitation of a slave to dinner, and
asked no service of a slave that he had time and
strength to do for himself. Despite all the booty and
revenue that came to him, he spent little upon his
family, less upon himself, much in charity.(1)
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iq
wJÐ Z Â êŠ ]úŠ Å ä3ÌxÝ X¸ D™7I ~ F
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Æ y Z n Æ ä™ & ë : Ã ä™ x» {z ÌÐ xÝ gz Z f
™
Ù !
LZ Ð Z Cƒ wßz Ð C Ž ãæWgz Z Ôw â X @Ü z gzZ È k0
ƒ‰
(1) Will Durant, The Age of Faith, p. 173.
æ Ú Z ` u

Æ ]§ 
·_
6]Z f KZ Ð Z gz Z D™: ay
z ‘œ ñO Å ä™ ay 6Vß Zz y
ó Xó ï Š } Š ~ ]Zí
The Empire of [ Â KZ ( Sir John Glubb) ïEÒ¯y Y u
:ì q~ Arabs
The Prophet never accumulated wealth nor even
made use of the most elementary comforts. His food,
his clothing, his house and its furnishings were simple
in th e extre me , e ven wh e n ample mon e y was
available if he had been interested in it.(1)
» ö‚ Wz x Zg W à ©ð•Z „ : gz Z D™: ¦ wâ L ( A) 9L L
ƒ {Š ‚ ð•Z yâ ‚ z i ‚ » yÆ y Z X D Ñ ~ wE Z y â ‚
Z gzZ @
¤
ó Xó Cƒ: pŠ ðÃ~ kZ 7Z ÌA
 CY W~ g Zl °» ¶g
~ The Arabs " KZ (Bertram Thomas) éå *R
'
:ì q
He was a man without pride, without ostentation,
without cant, not a mealy-mouthed man but a strong
just man, and works that he died in debt, some of his
belongings in pawn with a Jew-among them his only
shield for which he obtained three measures of meal.
Mohammed despised pomp and lived an utterly
simple life.' He lived in great humility, performing
the most menial tasks with his own hands; he kindled
the fire, swept the floor, milked the ewes, patched
his own garments, and cobbled his own shoes. There
was an essential Puritanism in his system.(2)
(1) Sir John Glubb, The Empire of the Arabs, p. 54.

(2) Bertram Thomas, The Arabs, p. 65-66.
æ Ú Z ` u

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i —Å A x™ Z Ñ§— ( J. J. Saunders) ig&
Ï0 ‚ Z Z
:ì q ñƒ D™y Ò ~ } g !
Æ
….his habits were so simple that even in the last days
in Medina, when he governed Arabia, he mended his
own clothes and cobbled his own shoes. His piety was
sincere and unaffected.(1)
 Ì~ x c
[² {z Z WÆ Üæ ž ‰{Š‚ âZ ] ZŠ ¬ Å y ZL L
Z ~y
Ö % Ã V ÂŽ gzZ D Î 0
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ó Xó ¶7^z¯ ÌÃx * Å y Z X¸ f
~ ò ¾gz Z ð‚g0 ™
History of the " KZ (Philip K. Hitti ) W Æ A
:ì q~ Arabs
Even in the height of his glory Muhammad led, as in
his days of obscurity, an unpretentious life in one of
(1) Saunders, J. J., History of Medieval Islam, p. 34.
æ Ú Z ` u

Æ ]§ 
·_
those clay houses as do all old-fashioned houses of
present- day Arabia and Syria. He was often seen
mending his own clothes and was at all times within
th e re ach of h is pe ople . Th e little he lef t he
regarded it as state property.(1)
i b§ ÏZ ( A)·Ì~ `z²gzŠ Æ ÑKZL L

T D™¬ Ï0
 Æ èX¸ D™¬ ~ ä â i Æ ò , gz Z ã â ‚zu " {z b§
e
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 c
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The "KZ ( W. Wilson Cash) SÔz ~gŠ 0
ð| ï
:ì q~ Expansion of Islam
His life was very simple and primitive. He never
assumed the garb of an eastern potentate. He was
always accessible to his followers.(2
k] » dZ Á q ¹æÌL{z X ¶Ì" gzZ {Š ‚ ð•Z Ï0

i Å yZL L
ó Xó ¶Sg ð‚g Å Vzg »zcÆ y Zå J
y Z X D™: @d
i
˜ ~ }g !ÆA x™ Z Ñg— ( R.V.C. Bodley) áŠ1
:ì @
™ y Ò ñƒ
To an American or English or Japanese Muslim,
Mohammed's life suggests something primitive ,
something in the order of an anchorite. It is as
(1) Philip K. Hitti, History of the Arabs, p. 120.
(2) Wilson Cash, W., The Expansion of Islam, p. 14.
æ Ú Z ` u

wßQ ~Š ã
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un imagin able as that of Je su s to th e average
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(1) Bodley,R.V.C., The Messenger: The Life of Mohammed, p.

195.
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