Islam is paramount in Turkey, Persia, Arabia and Afghanistan.
In the neighbourhood of the Moslem capitals, Islam spread rapidly, but in such districts as Rajputana and specially Vijayanagar (Mysore) Hindu civilization and religion maintained themselves.
Two of the greatest religions of the world, Christianity and Islam, are Semitic in origin, as well as Judaism.
But by the 10th century Judaism had received from Islam something more than persecution.
Of the old fort erected by Islam Khan, who in 1608 was appointed nawab of Bengal, and removed his capital from Rajmahal to Dacca, no vestige remains; but the jail is built on a portion of its site.
There is no doubt that the disintegration caused by monophysitism largely facilitated the rapid and easy victory of Islam in Syria and Egypt.
Of late years, however, there has been a gradual assimilation of broader views by the leaders of Islam in Turkey, at any rate at Constantinople, and the revolution of 1908, and its affirmation in the spring of 1909, took place not only with their approval, but with their active assistance.
The Aristotelian school in Islam did not speak with one voice upon the question; Avicenna declared the soul immortal, but Averroes assumes only the eternity of the universal intellect.
Abd-ul-Hamid had always resisted the pressure of the European Powers to the last moment, in order to seem to yield only to overwhelming force, while posing as the champion of Islam against aggressive Christendom.
When they first appeared in Europe they were idolaters or Shamanists, and as such they had naturally no religious fanaticism; but even when they adopted Islam they remained as tolerant as before, and the khan of the Golden Horde (Berkai) who first became a Mussulman allowed the Russians to found a Christian bishopric in his capital.
Islam, on the other hand, had no theoretic place in its scheme for tolerated religions; its principle was fundamentally intolerant.
And as the Bagdad caliphate tended to become more and more supreme in Islam, so the gaonate too shared in this increased influence.
Even more than Buddhism Islam has carried with it a special style of art and civilization.
It has entirely escaped Islam, and though it is a nominal vassal of China, direct Chinese influence has not been strong.
Thus Sultan Ibrahim was dissuaded from such a step in 1644 only by the refusal of the Sheikh-ul-Islam to sanction the proceeding.
Notwithstanding the abandonment of Christianity by a large section of the population after the Turkish conquest, the authority of the sultans was never effectively established, and succeeding centuries present a record of interminable conflicts between the tribesmen and the Turks, between the Christians and the converts to Islam, or between all combined and the traditional Montenegrin enemy.
(c) Mahommedanism or Islam is perhaps the greatest transforming force which the world has seen.
Is the dividing line: Islam is strong in northern and central India, weaker in the south.
But it made no progress in Indo-China or Japan; and though there is a large Moslem population in China the Chinese influence has been stronger, for alone of all Asiatics the Chinese have succeeded in forcing Islam to accept the ordinary limitations of a religion and to take its place as a creed parallel to Buddhism or any other.
Thus they are mainly responsible for the introduction of Islam with its Arabic or Persian civilization into India and Europe, and in earlier times their movements facilitated the infiltration of Graeco-Bactrian civilization into India, besides maintaining communication between China and the West.
The Caliphate, though Arabian, was always geographically outside Arabia, and on its fall Arabia remained as it was before Islam, isolated and inaccessible.
Islam has twice obtained a footing in Europe, under the Arabs in Spain and under the Turks at Constantinople.
Looking at eastern Europe and western Asia only, one must say that Asiatic influences have on the whole prevailed hitherto (though perhaps the tide is turning), for Islam is paramount in this region and European culture at a low ebb.
Polygamy is almost unknown, possibly because many of the "Turks" are descended from the austere Bogomils, who were, in most cases, converted to Islam, but more probably because the "Turks" are as a rule too poor to provide for more than one wife on the scale required by Islamic law.
Two years later came a most formidable outbreak; the sultan was denounced as false to Islam, and the Bosnian nobles gathered at Banjaluka, determined to march on Constantinople, and reconquer the Ottoman empire for the true faith.
The sultan also acquired from him the sacred banner and other relics of the founder of Islam, which have since been preserved in the Seraglio at Constantinople.
The highest dignitaries of the ecclesiastical class were at first the kazaskers, or military judges, of Europe and Asia; later the office of Sheikh-ul-Islam was created as the supreme authority in matters relating to the Church and the sacred law.
The rules regulating the Ulema were amended, a school for judges was founded, and the Sheikh-ul-Islam was charged with the duty of revising all judgments.
But during all this period the caliphs continued to be the religious heads of Islam and their residence its capital.
CADI (gddi), a judge in a malikama or Mahommedan ecclesiastical court, in which decisions are rendered on the basis of the canon law of Islam (shari `a).
A recollection of the manifold forms which religious life and thought have taken in Christendom or in Islam, and the passions which are so easily engendered among opposing sects, will prevent a one-sided estimate of the religious standpoints which the writings betray; and to the recognition that they represent lofty ideals it must be added that the great prophets, like all great thinkers, were in advance of their age.
But Yahwism, like Islam, had its sects and tendencies, and the opponents to the stricter ritualism always had followers.
But Islam has often shown itself milder in fact than in theory, for its laws were made to be broken.
After their conversion to Islam they began building forts, several of which are mentioned in Russian annals.
Our data are nowhere so full as for India; where they are comparatively abundant they refer either to a civilized or semicivilized people, or to an area, like West Africa, where the influence of Islam has introduced a disturbing element.
In Spain and North Africa persecution created that strange and significant phenomenon Maranism or crypto-Judaism, a public acceptance of Islam or Christianity combined with a private fidelity to the rites of Judaism.
There are no Malay manuscripts extant, no monumental records with inscriptions in Malay, dating from before the spreading of Islam in the archipelago, about the end of the 13th century.
The 'Ulema form a powerful corporation, whose head, the Sheik-ul-Islam, ranks as a state functionary almost co-equal with the grand vizier.
There are in or near Bagdad a few remains of a period antedating Islam, the most conspicuous of which are the ruins of the palace of Chosroes at Ctesiphon or Madain, about 1 5 m.
As in Spanish Islam, so in the lands of the eastern caliphate, the Jews were treated relatively with favour.
This mullah, Mahommed bin Abdullah by name, had made several pilgrimages to Mecca, where he had attached himself to a sect which enjoined strict observance of the tenets of Islam and placed an interdiction on the use of the leaves of the kat plant - much sought after by the coast Arabs and Somali for their stimulating and intoxicating properties.
The sultan remains the spiritual head of Islam, and Islam is the state religion, but it has no other distinctive or theocratic character.
On the one hand, a sweeping invasion of all the tribes of Israel moved by a common zeal may, like the conquests of Islam, have produced permanent results.
It was, however, superseded by Islam, which spread to the Malay Archipelago and Peninsula before the 16th century.
In 922, when they were converted to Islam, Ibn Foslan found them not quite nomadic, and already having some permanent settlements and houses in wood.
The grand vizier (sadr-azam), who is nominated by the sultan, presides ex officio over the privy council (mejliss-i-khass), which, besides the Sheikh-ul-Islam, comprises the ministers of home and foreign affairs, war, finance, marine, commerce and public works, justice, public instruction and " pious foundations " (evkaf), with the grand master of ordnance and the president of the council of state.
External influences and latent fanaticism were active; a serious insurrection broke out in Bosnia and Herzegovina in 1875, and the efforts to quell it almost exhausted Turkey's resources; the example spread to Bulgaria, where abortive outbreaks in September 1875 and May 1876 led to those cruel measures of repression which were known as " the Bulgarian atrocities," 3 Mussulman public feeling was inflamed, and an attempt at Salonica to induce a Christian girl who had embraced Islam to return to her faith caused the murder of two foreign consuls by a fanatical mob.
It was the religious capital of all Islam, and the political capital of the greater part of it, at a time when Islam bore the same relation to civilization which Christendom does to-day.
With the capture of the city by the Mongols, under Hulagu (Hulaku), the grandson of Jenghiz Khan, in 1258, and the extinction of the Abbasid caliphate of Bagdad, its importance as the religious centre of Islam passed away, and it ceased to be a city of the first rank, although the glamour of its former grandeur still clung to it, so that even to-day in Turkish official documents it is called the "glorious city."
The Panislamic propaganda was encouraged; the privileges of foreigners in the Ottoman Empire - of ten an obstacle to government - were curtailed; the new railway to the Holy Places was pressed on, and emissaries were sent to distant countries preaching Islam and the caliph's supremacy.
Yet Buddhism has never made much impression west of India, and Islam is clearly repugnant to Europeans, for even when under Moslem rule (as in Turkey) they refuse to accept it in a far larger proportion than did the Hindus in similar circumstances.
A Malay, and Orang Islam, i.e.
Von Oppenheim, Vom Mittelmeer zum persischen Golfe, &c. (2 vols., Berlin, 18 991900); Lord Warkworth, Notes from a Diary in Asiatic Turkey (London, 1898); Mark Sykes, Dar-el-Islam (London, 1903); D.
- The Arabs have hardly any history before the rise of Islam, although their name is mentioned by surrounding nations from the 9th century B.C. onwards.
These succeeded in gaining over the Sheikh-ul-Islam, and in obtaining from him a fetva for the deposition of Abd-ul-Aziz.