Although in after years this great empire was split up and the political power of Islam diminished, still its spiritual conquests went on uninterruptedly. When the Mongol hordes sacked Bag͟hdād (A.D. 1258) and drowned in blood the faded glory of the ʻAbbāsid dynasty,—when the Muslims were expelled from Cordova by Ferdinand of Leon and Castile (A.D. 1236), and Granada, the last stronghold of Islam in Spain, paid tribute to the Christian king,—Islam had just gained a footing in the island of Sumatra and was just about to commence its triumphant progress through the islands of the Malay Archipelago. In the hours of its political degradation, Islam has achieved some of its most brilliant spiritual conquests: on two great historical occasions, infidel barbarians have set their feet on the necks of the followers of the Prophet,—the Saljūq Turks in the eleventh and the Mongols in the thirteenth century,—and in each case the conquerors have accepted the religion of the conquered. Unaided also by the temporal power, Muslim missionaries have carried their faith into Central Africa, China and the East India Islands.
At the present day the faith of Islam extends from Morocco to Zanzibar, from Sierra Leone to Siberia and China, from Bosnia to New Guinea. Outside the limits of strictly Muhammadan countries and of lands, such as China and Russia, that contain a large Muhammadan population, there are some few small communities of the followers of [[3]]the Prophet, which bear witness to the faith of Islam in the midst of unbelievers. Such are the Polish-speaking Muslims of Tatar origin in Lithuania, that inhabit the districts of Kovno, Vilno and Grodno;[2] the Dutch-speaking Muslims of Cape Colony; and the Indian coolies that have carried the faith of Islam with them to the West India Islands and to British and Dutch Guiana. In recent years, too, Islam has found adherents in England, in North America, Australia and Japan.
The spread of this faith over so vast a portion of the globe is due to various causes, social, political and religious: but among these, one of the most powerful factors at work in the production of this stupendous result, has been the unremitted labours of Muslim missionaries, who, with the Prophet himself as their great ensample, have spent themselves for the conversion of unbelievers.
The duty of missionary work is no after-thought in the history of Islam, but was enjoined on believers from the beginning, as may be judged from the following passages in the Qurʼān,—which are here quoted in chronological order according to the date of their being delivered.
“Summon thou to the way of thy Lord with wisdom and with kindly warning: dispute with them in the kindest manner. (xvi. 126.)
“They who have inherited the Book after them (i.e. the Jews and Christians), are in perplexity of doubt concerning it.
“For this cause summon thou (them to the faith), and walk uprightly therein as thou hast been bidden, and follow not their desires: and say: In whatsoever Books God hath sent down do I believe: I am commanded to decide justly between you: God is your Lord and our Lord: we have our works and you have your works: between us and you let there be no strife: God will make us all one: and to Him shall we return.” (xlii. 13–14.)
Similar injunctions are found also in the Medinite Sūrahs, [[4]]delivered at a time when Muḥammad was at the head of a large army and at the height of his power.
“Say to those who have been given the Book and to the ignorant, Do you accept Islam? Then, if they accept Islam, are they guided aright: but if they turn away, then thy duty is only preaching; and God’s eye is on His servants, (iii. 19.)
“Thus God clearly showeth you His signs that perchance ye may be guided;
“And that there may be from among you a people who invite to the Good, and enjoin the Just, and forbid the Wrong; and these are they with whom it shall be well. (iii. 99–100.)
“To every people have We appointed observances which they observe. Therefore let them not dispute the matter with thee, but summon them to thy Lord: Verily thou art guided aright:
“But if they debate with thee, then say: God best knoweth what ye do!” (xxii. 66–67.)
The following passages are taken from what is generally supposed to be the last Sūrah that was delivered.
“If any one of those who join gods with God ask an asylum of thee, grant him an asylum in order that he may hear the word of God; then let him reach his place of safety.” (ix. 6.)
With regard to the unbelievers who had broken their plighted word, who “sell the signs of God for a mean price and turn others aside from His way,” and “respect not with a believer either ties of blood or good faith,” … it is said:—