In the latter case it is
his duty to collect his strength, to resign himself and to praise God
even amid his sufferings. Should he lose a dear relative by death, he
is not to break out with cries and lamentations like the heathen.
Lamentation for the dead is most strictly forbidden in Islam. "We are
God's people and to God we return" says the pious Muslim on receiving
the unexpected news of a death. Resignation and patience in these
matters is certainly made the subject of eloquent exhortation in the
Qoran, but the special developments of tradition betray Christian
influence.
Generally speaking, the whole ethical system of the two religions is
based upon the contrast between God and the world, though Muhammedan
philosophy will recognize no principle beside that of God. As a
typical example we may take a sentence from the Spanish bishop Isidor
who died in 636: "Good are the intentions directed towards God and bad
are those directed to earthly gain or transitory fame." Any Muhammedan
theologian would have subscribed to this statement. On the one hand
stress is laid upon motive as giving its value to action. The first
sentence in the most famous collection of traditions runs, "Deeds
shall be judged by their intentions." On the other hand is the
contrast between God and the world, or as Islam puts it, between the
present and the future life. The Christian gains eternal life by
following Christ. Imitation of the Master in all things even to the
stigmata, is the characteristic feature of mediaeval Christianity.
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