15-ENDNOTES

ENDNOTES

1. Islam in the World, p. 21. So also the Sheikh-al-Islam to Dr. Dwight, Constantinople and Its Problems, p. 59.
2. Elgin Grosedose in The Persian Journey of Rev. Ashley Wishard, p. 118.
3. The Moslem World, Vol. 33, pp. 100 and 101.
4. The Moslem World, Vol. XXIX, pp. 325-364ff.

5. Osborn, Islam under the Caliphs of Baghdad, p. 71. So also Lammcns in Islam:Beliefs and Institutions, p. 94. “The ‘Ulema are the heirs of the prophets.” They decide spiritual issues. “The masses have nothing to do with these questions.”
6. Reste Arabischcn Heidentums. Berlin, 1897, pp. 137-140. Cf. also Ignaz Goldziher, Muhummcdanischc Studien, Vol. I, pp. 237-260. The facts he cites are a remarkable commentary on this statement of Wellhausen. At any rate priest (kahin) and (nabi) prophet were closely related. One is reminded of the lines in Milton’s sonnet:“New presbyter is but old priest writ large.”

7. Wellhausen, pp. 230-235.
8. Islam and the Oriental Churches, by W. A. Shedd, pp. 75, 76, and The Atoning Saviour of the Shiahs, by S. G. Wilson in the Presbyterian and Reformed Review, XIII, 51ff.
9. Hurgronje. Mohammedanism, p. 97.
10. D. S. Margoliouth, Mohammed and the Rise of Islam. New York and London, 1905, p. 149.
11. The Veiled Mysteries of Egypt, p. 36.
12. Encyclopedia Judaica (Berlin, 1928). Pulpit is from the Latin pulpitum, the foremost point of the Roman stage where the actor stood. In the French and the Dutch, chaire and preekstoel, we have the notion of cathedra or seat of honor. The German Kanzel (chancel) comes from the Italian cancelli, a screen.

13. Lane’s Arabic Dict., Part viii, p. 2757.

14. Z. D. M. G. Vol. lii, pp. 146-148. The earliest pulpit was a seat o£ authority. In early times the Arabic word majlis seems to have been occasionally employed for minbar. (Margoliouth, E. R. E.).
15. Smith and Cheetham - Dict. of Christian Antiquities, Vol. I, p. 56. M. Fernand Cabrol (Dict, d’archaelogie Chretienne, Vol. Ill, p. 39) gives an account and a picture of the ancient (pulpit) chaire a Torcello, Italy, to which the Cairo minbars bear still closer resemblance.
16. Schaff-Hertzog Encyclopedia. Article, Ambo.

17. Annali dell’ Islam, Vol. I, pp. 432-457.

18. Islamstudien, pp. 450-500.
19. Becker, Islamstudien, p. 456. Cf. article on “The Sword of Mohammed,” (The Moslem World, April, 1931).
20. The preacher in the great mosque at Mecca today stands on the third step from the top of the pulpit. Cf. photographs in Ibrahim Rifa’at Pasha’s Mira’t al-Haramain, Vol. I, p. 253.
21. Among the Shiahs it is ordained that the preacher shall wear a turban and the striped Yemen cloak. The Umayyads used to robe the preacher in white, but in Abbasid times he wore black.
22. Cf. G. Migeon, Manuel d’Art Musulman, Vol. II, pp. 103-106.

23. T. W. ]uyaboll - Handbuch des Islamischen Gesetzes, pp. 85-87. Further details in regard to the duties of the imam when ascending the minbar, and on the innovations which are to be avoided, are given in Al-Madkhal by Ibn al Hajj, Vol. II, pp. 123-125; and on the right height of the minbar and its construction, Vol. II, pp. 78-79, Cairo edition.

24. E. Mittwoch, Zur Entstehungsgeschichte des Islamischen Gebets und Kultus, in Abh. Pr. Ahad. d. Wissenschaft, 1918, No. 2.
25. “Quoted from Ibn Battuta by Pedersen, Encyc. of Islam, p. 372.
26. Futuh-al-Buldan - Opening chapter.
27. Lane’s “Manners and Customs of the Modern Egyptians,” p. 91.
28. Sell, “The Faith of Islam,” p. 311-312.
29. Margoliouth on Preaching in Encyclopedia of Religion and Ethics.
30. The Preaching of Islam, pp. 7, 65, 232-234.
31. The Moslem World, Vol. V, 305.
32. The Moslem World, Vol. XV, p. 197, where the sermon is given in full.

32. Hughes, Dictionary of Islam, p. 204. Cf. for example, South Africa. “As the outcome of the Cape Malay Association Conference, recently held at Cape Town, one of the resolutions agreed to was that the general executive be instructed to approach the Minister of the Interior with a view to getting his recognition to the appointment of a Chief and a Deputy Chief Priest for the Union. A deputation waited on Dr. Malan, who said that he was prepared to recognize such appointments if the names of the priests appointed were submitted to him. In order to get the opinion of the Emaums on this question, the general executive summoned a meeting of all the Emaums in the Peninsula last Sunday in the Trades Hall, Pleinstreet, Cape Town. Forty-one Emaums attended.” - Cape Times, July 29, 1925.
33. Wensinck, Handbook of Early Muhammadan Tradition, pp. 109, 110.

34. Klein, Religion of Islam, p. 181. Cf. Zwemer’s Law of Apostasy, ch. II and VI, where a full account of this law, its origin, and application is given.
35. Doughty, Arabia Deserta, Vol. I, p. 145. For a most illuminating picture of the Qadhi one must read Al Hariri’s famous poem translated by Dr. I. Steingass, especially the 32d Assembly, pp. 37-58, where the great poet satirizes the skill of Canon-lawyers.
36. Christian Message in a Non-Christian World, p. 282.
37. The later Jewish law prescribed scourging for ecclesiastical offences in which a whip was employed consisting of three thongs, one of ox-hide and two of ass’s hide. The one used in the old Hankow mosque is of similar texture.
38. See the complete text in Moslem World, Vol. XI, p. 422. Also Vol. X, 407.

39. Cf. “Is the Caliph a Pope?” by George Stewart. Moslem World, Vol. xxi, p. 185 ff.
40. Modern Egypt, pp. 173, 175, 179.
41. Egypt in Transition, pp. 202-205.
42. “Al-Azhar University” in “The Nineteenth Century.” Oct., 1925
43. Al Makrizi Boulac edition, Vol. I, p. 455.
44. Nineteenth Century. Oct., 1925
45. Voller’s article in the Encyclopedia of Islam.
46. Ibid.
47. C. C. Adams, Comparitive Religion in Al Azhar. The Moslem World, April, 1945.
48. Encyc. Of Islam.
49. Zwemer’s Islam, p. 108; Dictionary of Islam, p. 769.
50. Government and Islam in the Indies, The Moslem World, Vol. 35:1, 1945, p. 17.
51. Margoliouth’s Mohammed, pp. 97, 113. Cf. the chapter “Alms to Win Converts” in Zwemer’s The Cross Above the Crescent, pp. 89-100.
52. Juynball Islamische Gesetzes, p. 106.

53 See Index Vol. II, Ritual and Belief in Morocco.

54 For this and subsequent references see article by “Jurist” on Waqf. Moslem World, Vol. 4, pp. 173-186.
55. Hamilton’s Hidayah, Vol. II, p. 334. Encyclopedia of Islam, Art. Waqf.
56. Ibid.

57. Article by “Jurist,” Moslem World, Vol. IV, pp. 183, 184.
58. Ibid, pg. 185.
59. Moh. Abu Bekr Ibrahim, The Azhar University, p. 23.
60. The Moslem World, Vol. VIII, p. 420.
61. Statesmen’s Year Book, 1941, p. 852.
62. George Stewart, “Is the Caliph a Pope?” Moslem World, Vol. xxi, p. 187. So also others as quoted in Chapter 1.
63. The Influence of Animism on Islam, pp. 87-103.
64. Westermarck, Ritual and Belief in Morocco, Vol. II, pp. 387-397. Whoever it be that pronounces such a prayer, father imam or mullah, is ipso facto a priest. The exact words of this prayer are also given in Herklot’s Qanoon-i-Islam, London, 1832, p. 30.

65 Ritual and Belief in Morocco, Vol. I, pp.70-90; 554-559, 568, etc. Similar sacrifices are common in Arabia and in Lower Egypt.

66. Lane’s Manners and Customs of the Modern Egyptians, p. 245.
67. Ritual and Belief in Morocco, Vol. II, pp. 117-127.
68. Archer, Mystical Elements in Mohammed. Yale, 1924.
69. The Mystics of Islam.
70. M. T. Titus, Indian Islam, pp. 110-130.
71. Henri Massé, Islam, pp. 212, 213, and L. M. J. Garrett, Mysticism and Magic in Turkey, ch. Vi and viii. According to Westermarck (Vol. II, p. 57) it is at the shrines of these saints that istikhara, divination, is asked by dream or rosary. Like the Urim and Thummim of the Jewish priest in ancient Israel.

72. Translated in Moslem World, Vol. XXXI, p. 280 ff.
73. Cf. Zwemer - A Moslem Seeker after God. Life of Al-Ghazali, Chapters VIII and IX.
74. Cf. George Percy Badger, History of the Imams and Seyyids of Oman by Salih Ibn Razik from A. D. 661-1856. Translation with introduction and notes.
75. Hurgronje, The Achenese, p. 158. There are over three score references to the functions and spiritual powers (buraka) of the Sharifs in Westermarck’s Ritual and Belief in Morocco.

76. The Social Organization of the Tribes of the Aden Protectorate in the Royal Asiatic Society Journal, May, 1943.
77. Goldziher, Vorlesungen wher den Islam, pp. 201-231; 268-269.
78. Encyc. of Islam, Mahdi by Macdonald.
79. Richard Hartmann, Eine Islamische Apocalypse atts der Kreuzzugzeit. 1924. It has a translation of an Arabic text on eschatology, Cairo, 1906. See also Zwemer, The Moslem Christ, pp. 107-109.
80. Slatin Pasha, Fire and Sword in the Sudan, 1896.
81. Encyc. of Islam ‘Ali Ridha.
82. Moslem World, Vol. XX, p. 407. For further details see M. T. Titus, Islam in India, pp. 102ff.
83. Mohammedanism, pp. 76-79.

84. Indian Islam, 1930. Oxford Press, pp. 110-144.
85. Hurgronje’s Mohammedanism, pp. 113-116.
86. Indian Islam, pp. 75 ff

87. For India, see Islam in India, pp. 203-206, 243-247. Cf. Zwemer, Present Day Journalism in the World of Islam in John R. Mott’s Moslem World of Today.
88. International Review of Missions, Oct., 1944, pp. 426-432.
89. History of the Church Missionary Society, Vol. II, pp. 561-572.
90. The Beloved Physician of Teheran, by Isaac Yonan.
91. Moslem World, Vol. XXXI; 217-226.

92. The Moslem World, Vol. XVII; 375 ff.
93. How a Sufi Found His Lord, Lucknow Publishing Co., 1942.
94. History of the Church Missionary Society, Vol. II, p. 12.
95. For an account of his life and work by James G. Hunt, see The Moslem World, Vol. IX, pp. 19-24.
96. P. 7

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