188 TH REV. W. ST. CLAIR TISDALL, M.A., ON ISLAM: 
of Muhammadanism owing to that, its most trenchant argument. 
Everyone is aware that it is not the sword which now upholds 
Islam. This has been ably pointed out by Dr. Chaplin. Yet I 
have stated that any Muslim who openly professes Christianity 
still does so at the risk of his life. I fancied that all would 
observe the distinction between strength and power. The former 
word—as is clearly seen in the phrase “ Their strength” (not power) 
‘is to sit still ’—denotes the defensive, as opposed to the offensive 
aspect of the religion. This will perhaps suffice ta show that my 
title is not a misnomer. I cannot plead guilty to the charge of 
having entirely omitted to ‘point.out how relics of previously 
existent religions were incorporated into Islim. .1 think I did so 
as fully as the length of my paper would warrants 
I must now answer his criticism on my derivation of .the words 
jannat, jinnt, din, and hiir. In speaking of jannat:I didinot at all 
intend to deny that the word is a pure Arabic vocable. I quite: 
agree with Dr. Kcelle as to itsderivation. No other idea is tenable. 
I differ from him, however, regarding the three other words. 
Jinnt caunot be derived from jannat, for by the rules of Arabic 
etymology it would then b¢ junwi. Again the jinns have no con- 
nection whatever with the’ Muhammadan’ Paradise ( Janna, and 
are not allowed to enter it... « cee Ge fl takes 
Dr. Ka.ue.—I inadvertently omitted to say'that the word’ jinn 
(a class of imaginary spirits, the jinns) conies from the same . 
root as jannat (garden), viz., janna, to cover, conceal, protect. | 
It therefore describes them as invisible beings, who live in the 
invisible world, and become visible only at times. 
The AurHor.—If we derive the word jinni from the root janna 
to cover, protect, it is difficult to see why it should not rather 
be janin (on the analogy of qalil from qalla). I therefore 
prefer the derivation I have given in my paper. With regard 
to din the matter stands thus:—In Hebrew, pT means to rule, 
to judge, and the noun Pa (Kethib) or ra (Qr?) means judgment. 
In Aramaic the root and tiie noun are the same as in Hebrew, and 
: . F . 0 . 
have the same meaning. In Syriac (2 means to judge, and fap 
is judgment. In Assyrian the word daydnu, a judge, shows that 
the nook and its derivatives are of similar significance. In Arabic 
Gur 
itself iS) is means to judge, tb owe, ete., and | st means. a debt, 
ay it Nites 
