FOOTNOTES:
[5] On the Wahabi movement, see A. Le Chatelier, L'Islam au dix-neuvième Siècle (Paris, 1888); W. G. Palgrave, Essays on Eastern Questions (London, 1872); D. B. Macdonald, Muslim Theology (London, 1903); J. L. Burckhardt, Notes on the Bedouins and Wahabys (2 vols., London, 1831); A. Chodzko, "Le Déisme des Wahhabis," Journal Asiatique, IV., Vol. II., pp. 168 et seq.
[6] Not to be confused with Sir Syed Ahmed of Aligarh, the Indian Moslem liberal of the mid-nineteenth century.
[7] For English alarm at the latent fanaticism of the North Indian Moslems, down through the middle of the nineteenth century, see Sir W. W. Hunter, The Indian Musalmans (London, 1872).
[8] For the Babbist movement, see Clément Huart, La Réligion de Bab (Paris, 1889); Comte Arthur de Gobineau, Trois Ans en Perse (Paris, 1867). A good summary of all these early movements of the Mohammedan revival is found in Le Chatelier, op. cit.
[9] Mishkat-el-Masabih, I., 46, 51.
[10] The best recent examples of this polemical literature are the writings of the Rev. S. M. Zwemer, the well known missionary to the Arabs; especially his Arabia, the Cradle of Islam (Edinburgh, 1900), and The Reproach of Islam (London, 1915). Also see volume entitled The Mohammedan World of To-day, being a collection of the papers read at the Protestant Missionary Conference held at Cairo, Egypt, in 1906.
[11] Cromer, Modern Egypt, Vol. II., p. 229 (London, 1908). For Renan's attitude, see his L'Islamisme et la Science (Paris, 1883).
[12] In the year 1633.
[13] Ismael Hamet, Les Musulmans français du Nord de l'Afrique (Paris, 1906).
[14] Quoted by Dr. Perron in his work L'Islamisme (Paris, 1877).
[15] The Mollahs are the Moslem clergy, though they do not exactly correspond to the clergy of Christendom. Mohammed was averse to anything like a priesthood, and Islam makes no legal provision for an ordained priestly class or caste, as is the case in Christianity, Judaism, Brahmanism, and other religions. Theoretically any Moslem can conduct religious services. As time passed, however, a class of men developed who were learned in Moslem theology and law. These ultimately became practically priests, though theoretically they should be regarded as theological lawyers. There also developed religious orders of dervishes, etc.; but primitive Islam knew nothing of them.
[16] From the article by Léon Cahun in Lavisse et Rambeaud, Histoire Générale, Vol. XII., p. 498. This article gives an excellent general survey of the intellectual development of the Moslem world in the nineteenth century.
[17] Especially his best-known book, The Spirit of Islam (London, 1891).
[18] S. Khuda Bukhsh, Essays: Indian and Islamic, pp. 20, 24, 284. (London, 1912).
[19] 1856 to 1878.
[20] For the liberal movement among the Russian Tartars, see Arminius Vambéry, Western Culture in Eastern Lands (London, 1906).
[21] Ismael Hamet, Les Musulmans français du Nord de l'Afrique, p. 268 (Paris, 1906).
[22] S. Khuda Bukhsh, op. cit., p. 241.
[23] Sheikh Abd-ul-Haak, in Sherif Pasha's organ, Mecheroutiette, of August, 1921. Quoted from A. Servier, Le Nationalisme musulman, Constantine, Algeria, 1913.
[24] For such discussion of legal methods, see W. S. Blunt, The Future of Islam (London, 1882); A. Le Chatelier, L'Islam au dix-neuvième Siècle (Paris, 1888); Dr. Perron, L'Islamisme (Paris, 1877); H. N. Brailsford "Modernism in Islam," The Fortnightly Review, September, 1908; Sir Theodore Morison, "Can Islam be Reformed?" The Nineteenth Century and After, October, 1908; M. Pickthall, "La Morale islamique," Revue Politique Internationale, July, 1916; XX, "L'Islam après la Guerre," Revue de Paris, 15 January, 1916.
CHAPTER II
PAN-ISLAMISM
Like all great movements, the Mohammedan Revival is highly complex. Starting with the simple, puritan protest of Wahabism, it has developed many phases, widely diverse and sometimes almost antithetical. In the previous chapter we examined the phase looking toward an evolutionary reformation of Islam and a genuine assimilation of the progressive spirit as well as the external forms of Western civilization. At the same time we saw that these liberal reformers are as yet only a minority, an élite; while the Moslem masses, still plunged in ignorance and imperfectly awakened from their age-long torpor, are influenced by other leaders of a very different character—men inclined to militant rather than pacific courses, and hostile rather than receptive to the West. These militant forces are, in their turn, complex. They may be grouped roughly under the general concepts known as "Pan-Islamism" and "Nationalism." It is to a consideration of the first of these two concepts, to Pan-Islamism, that this chapter is devoted.
Pan-Islamism, which in its broadest sense is the feeling of solidarity between all "True Believers," is as old as the Prophet, when Mohammed and his few followers were bound together by the tie of faith against their pagan compatriots who sought their destruction. To Mohammed the principle of fraternal solidarity among Moslems was of transcendent importance, and he succeeded in implanting this so deeply in Moslem hearts that thirteen centuries have not sensibly weakened it. The bond between Moslem and Moslem is to-day much stronger than that between Christian and Christian. Of course Moslems fight bitterly among themselves, but these conflicts never quite lose the aspect of family quarrels and tend to be adjourned in presence of infidel aggression. Islam's profound sense of solidarity probably explains in large part its extraordinary hold upon its followers. No other religion has such a grip on its votaries. Islam has won vast territories from Christianity and Brahmanism,[25]