tianity and Islam. On the other hand, affinities in the regions of mysticism and dogma have long been matter of common knowledge and a brief sketch of them will therefore suffice. If not essential to our purpose within the limits of this book, they are none the less necessary to complete our treatment of the subject.
By mysticism we understand the expression of religious emotion, as contrasted with efforts to attain righteousness by full obedience to the ethical doctrine of duties, and also in contrast to the hair-splitting of dogmatic speculation : mysticism strove to reach immediate emotional unity with the Godhead. No trace of any such tendency was to be found in the Qoran : it entered Islam as a complete novelty, and the affinities which enabled it to gain a footing have been difficult to trace.
Muhammedan mysticism is certainly not exclusively Christian : its origins, like those of Christian mysticism, are to be found in
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