[7] That there was not only close social, but religious and polemical contact between the learned men of Christian sects and those of Islam long before this period, and especially during the life of Al-Ghazali is well known. See especially the life and writings of Al-Kindi, John of Damascus, and Theodor Abu Qurra as given by A. Keller in “Der Geisteskampf des Christentums gegen den Islam bis zur Zeit der Kreuzzüge” (Leipzig, 1896) and “Christliches Polemik und Islamische Dogmenbilding,” by C. H. Becker (“Festschrift Ignaz Goldziher,” pp. 175-195). The latter shows clearly that Islam borrowed considerably from Christianity, through controversy, both in its dogma and ritual even as late as the tenth century.
[8] Cf. “The Lesser Eastern Churches,” Adrian Fortescue, London, 1913.
[9] Cf. The Moslem World, Vol. VI, p. 385.
[10] See article on “The Arabic Bible” in The Moslem World, October, 1916.
[11] “Missionary Achievement:” A survey of world-wide Evangelization, London, 1907, pp. 22, 26.
[12] “Minhaj et Talibin of An-Nawawi,” trans. from the French of L. W. C. Van Den Berg by E. C. Howard, London, 1914, pp. 467 and 469.
[13] These badges of servitude, called Ghayar, are referred to as obligatory in Al-Ghazali’s “Wajiz.” See the chapter on infidel-subjects.
[14] Richard Gottheil gives the contents of a fatwa on the appointment of Dhimmis to office dated about A. D. 1126 and given by one Ahmad ibn Al Husain. “To place an infidel in authority over a Moslem would never enter the mind of one who had a sound heart. He who does so must either be a godless fellow or be ignorant of Moslem law and practice. He attempts to prove that a Dhimmi (i. e. Jew or Christian) is not even to be used as a scribe, a money-changer, or a butcher; citing passages from the Koran and the Traditions” (“Festschrift Ignaz Goldziher von Carl Bezold,” Strassburg, 1911, pp. 203-208).
[15] “The Early Development of Mohammedanism,” London, 1914, p. 131.
[16] Milner, “The History of the Church of Christ,” London, 1834, p. 531, Vol. II.