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Note: This text has been automatically extracted via Optical Character Recognition (OCR) software. The text has not been manually corrected and should not be relied on to be an accurate representation of the item.
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243 rV % it % r p \ e 4 TC > r ^ ^ rths sukari of tl ^ Jt name , w > frq *> t was the principal cause of tbeir ^ ajjdejur , and that this n , $ me J > a $ nothing in . commoa with that of JViussulroan , which means the Man . of Islam , fch&t is the Devout of
Ma ^ i God ; so that the Turks might become Christians without ceasing to b $ Osjpaaniis . The Wehhuuiles call thewxselves Mussulrnen by excellence ; and when they speak of Islam , they understand only by that word the persctns of their sect , which thev look
upon as the only orthodox . They esteem the Turks , and the other Musstilrnen , as Schismatics ( Mouschrikinps , ) that is to say , men who give companions to God ; but they do not treat them as idolaters or infidels ( Coffar \ . In a word , the Islam is the
rejigion of the Koran , that is , the duty to one God . Such is the religion of th ^ Wehhabites , who are in consequence true Muswlmen , such as were ( according to the Koran ) Jesus Christ , * Abraham , Noah , Adam , and all the prophets , until the time of Mouhhammed , whom they look upon
as . the last true prophet or missionary of , God , and not as a simple learned man , as the Christians say of him , speaking ; of the Wehhabites ; since in reality , if Mouhhammed had not been sent of God , the Koran could not be the divine word , and consequently the Wehhabites would act against principle .
1 he Wehhabites have not diminish * ed the profession of faith , "La ila / ia Ua AUahy Mouhhammed Arasaoul Alight " There is no other God than God , Mouhjiammed is the prophet of God . " The public criers of the
Weh-•* The recognition of Jesus as a Divine messenger , is , according to Alt Bey , a fundttmnmtal tenet of Mouhammedanism ; and ia recounting bis vi ^ it to the supposed tonjb of Christ at Jerusalem , he remarks , ** The Mussulmen say prayers in all the holy places consecrated to the memory of
Jesus Christ and the Virgin , except this ton > b , \ yiiich tfyey do not acknowledge . They believe tbut Christ did not die , hut that he ascended alive iuto heaven , leaving the lilt chess of his face to JudaS , who was condemned to die for hi in : and that io
consequeobe Jtida * having been cruci 6 ed , hH bWytaiglit baVet > e ^ n contained in this 8 « imtehre , bxit liot that of Jesus Christ . Tt *» fov thii reason thftt the Mussulpien do " ^ t " perfbrni ^^ ny act of devoHo n at this tnox Htmejnt ^ aad < tbat tfcef rtiiteule t h *; Christian ft who g 9 to revere it . "
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ha bites maiv © this-profeasien-of faith to be heard in all its extent , from tfo ^ tops of the minarets of Mecca , which they have not destroyed , as well as in the temple , which is already under
their dominion ; and why should they not do it , since the Koran repeats this profession of faith an hundred times as indispensable to the welfare of Mus * sulmen ? The Wehhabites have , it is true , adopted also the following profession of faith : JLa iluha ila Allah ou ahadakou—* There is no other God than God alone . 1 m schariha la lion—There are no companions near him .
Ijohal moulkou , Ivha aZ / iamrfo—To him belongs dominion , to hiai belong praises , ona ya / na , oua yamitaand Jife , and death ; oua hoiia allu Koili schai inn Kadi
rounand he is JLord over all . But this particular profession o € faith , which was also recDBimend ^ dt by the prophet , does not prevent the first being proclaimed daily at all tbe > canonical prayers . . > Abdoulwehhab never offered him **
self as a prophet , as has beers ; -sufte posed . JHe has only acted a 3 a JearnecJ scheik reformer , who was desiroa 9 o £ purifying the worship of all the additions which the imams , the interpreters , and the doctors , had made to it , and of reducing it to the primitive
simplicity of the Koran ; but man i $ always man , that is to say , imperfect and inconstant . Abdoulwehhab proved this , by falling , in his turn , into tninutioe , which were not analogous either with the dogma , or moral . I shall give , a slight proof of this . The Mussulmen shave their heads ., according to an established
customallowing one tuft to grow . Several , however , do not do this ; but the greater part preserve it , without at- taching in reality much importance to it , perhaps through habit- Among then ) there are some who think that , at the day of judgment , the prophet will take them by this tuft , to carry them to Paradise . This cu 9 tom ' was
not worth the notice of a law ; how . ever , Abdoulwehhah thought differently , and the tuft was forbidden . The Mu 3 sulrne . n Jtave in general , whether from use or for amusement , a chaplet in their . haml > , the grains of which they count frequentl y ^ with-
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if&tory rtfthe fFehAabim * 99
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Feb. 2, 1817, page 79, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2461/page/15/
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