BLTC Press Titles

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The Pictorial Key to the Tarot

Arthur Edward Waite

The Revolt of the Netherlands

Friedrich Schiller

Shakti and Shakta

John Woodroffe

Leaves of Grass

Walt Whitman

A critical exposition of the popular "jihád,"

by Chirāgh ʼAlī


ous impression from the minds of European and Christian writers regarding Islam, that Mohammad waged wars of conquest, extirpation, as well as of proselytizing against the Koreish, other Arab tribes, the Jews, and Christians ;l that he held the Koran in one hand and the scimitar in the other, and compelled people to believe in his mission. I have endeavoured in this book, I believe on sufficient grounds, to show that neither the wars of Mohammad were offensive, nor did he in any way use force or compulsion in the matter of belief.

1 "He now occupied a position where he might become the agent for executing the divine sentence, and at the same time triumphantly impose the trne religion on those who had rejected it." The Life of Mahomet, by Sir W. Muir, page 211. London, 1877. (New Edition.)

"The free toleration of the purer among the creeds around him, which the Prophet had at first enjoined, gradually changes into intolerance. Persecuted no longer, Mohammad becomes a persecutor himself; with the Koran in one hand, and scymitar in the other, he goes forth to offer to the nations the three-fold alternative of conversion, tribute, death."—Mohammed and Mohammedanism, by Mr. R. Bosworth Smith, page 137. Second Edition.


2. All the wars of Mohammad were defensive.

Early wrongs of the He and tbose wuo took interest in 08lem8' his cause were severely oppressed

at intervals, and were in a sort of general persecution at Mecca at the hands of the ungodly and fierce Koreish. Those who were weak and without protection had to leave their city, and twice fly to the Christian land of Abyssinia, pursued by the wrathful Koreish, but in vain. Those who remained at Mecca were subject to all sorts of indignities, malignity and a deprivation of all religious and social liberty, because they had forsaken the inferior deities of the Koreish, and believed in the only ONE GOD of Mohammad, in whose mission they justification in tak- had ful1 1)elief- Mohammad and

ing np arms, if taken. h;s fo]lowers lm(1 everj sancti0n,

under the natural and international law, then and there to wage war against their persecutors with the object of removing the {Jilnah) persecution and obtaining their civil rights of freedom and religious liberty in their native city.

3. The fierce persecutions renewed bj the Koreish

Commencement of at the time 0f t,,e expulsion of

the state of war. ^ Mosiems from Mecca were

acts of hostility tantamount to a declaration of war. From that time commenced the state of war between the parties. In the Arab society at Mecca there was neither an organized Government, nor any distinction between a public and private person and property. There was no regular army in the State, and what existed was not a permanently organized body, so provided with external marks that it could be readily identified. The form of Government at Mecca was patriarchal, and the chiefs of the Koreish and the citizens of Medina themselves constituted an army when occasion arose. Therefore, since the commencement of hostilities or the state of war, every individual of the Koreish or the Meccans was a public enemy of the The Koreish being Moslems, and liable to be treated

Ctofu^TS assuch iQ llis Per80n and P*>-.

11 perty, except those who were

unable to take part in the hostilities, or, as a matter of fact, abstained from engaging in them. Therefore it was lawful for the Moslems to threaten or to waylay the caravans of the enemy, which passed to and from Mecca close to Medina, and also to attack the Koreish at Mecca, if they could possibly do so. 4. But as the people amongst whom the Prophet

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