The reason why the king was unwilling to receive the first letter brought by John was not so much because he was reluctant to read words against Mohammed, as because he would by so doing render himself liable to the penalty of death, which was ordained by law to any Moslem—­king or slave—­who listened to abuse of the Prophet without exacting summary vengeance from the blasphemer.  But—­and here was the king’s dilemma—­he could not punish the ambassadors without incurring the enmity of Otho.  The only possible alternative was that suggested by John, that Otho should be asked to withdraw the objectionable letter, without the Sultan having officially read it, and this Abdurrahman adopted.  The moderation of the king is conspicuous throughout, for we must regard the threat against the Christians as merely a threat, never really intended to be put into execution.

In showing tolerance towards their Christian subjects, the Spanish khalifs might be thought to have forgotten the traditions of Islam; but, as a matter of fact, Mohammed seems to have been very inconsistent in his views with regard to Christians and Jews at different times of his career, and while he enjoined the necessity of Holy Wars,[1] he permitted the people of the book to be admitted to tribute.[2] In one passage he even seems to allow the possibility of salvation to Jews, Christians, and Sabians:  “Verily they who believe, and those who Judaize, and the Sabians, and the Christians—­whoever of these believeth in God and the last day, and doeth that which is right—­there shall come no fear on them, neither shall they be grieved."[3] And there is one remarkable text to find in the mouth of Mohammed, “Let there be no violence in religion.” [4]

Moreover, some of the best Mohammedan rulers that have ever lived upheld the same principle of toleration.  Abbas II., one of the Persian Sufis, is reported to have said:  “It is for God, not for me, to judge of men’s consciences, and I will never interfere with what belongs to the tribunal of the great Creator and Lord of the Universe."[5] Again, Akbar, one of the greatest kings that ever lived, followed in practice the principle thus expressed by his minister, Abul Fazl:  “Persecution after all defeats its own ends; it obliges men to conceal their opinions, but produces no change in them."[6] Noble sentiments surely, and such as we should expect from followers of Christ rather than of Mohammed!

[1] Tradition attributes even stronger approval of Holy Wars to Mohammed than can be found in the Koran,—­e.g., “The sword is the key of Paradise and Hell.  A drop of blood shed in the cause of God, a night spent in arms, are of more avail than two months of fasting and prayer.  Whoever falls in battle against the infidel, his sins are forgiven him.”

    [2] Koran, xlvii., ad init.

    [3] Koran, v., v. 73.  This may be said in the general sense of
    Acts x. 35.