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It is of no surprise to us to see the Christian missionaries playing on the myth of the so-called Islamic “violence” during its rapid rise.這是毫不奇怪我們看到基督教傳教士在操場上神話所謂的伊斯蘭“暴力”在其迅速崛起。 Some non-Muslims do recognize that the claim that “Islam is the religion of the sword” is more based on biased propaganda rather than on fact.一些非穆斯林也明白，宣稱：“伊斯蘭教是宗教劍”更是片面的宣傳的基礎上，而不是事實。 As early as 1923 when Orientalists were molding Islam into the image they want it to be, ie murderous and violent, De Lacy O'Leary wrote that早在1923年時，東方被塑造成伊斯蘭的形象，他們希望它是，即謀殺和暴力，代拉齊奧利裡寫道：

History歷史 makes it clear, however, that the legend of fanatical Muslims sweeping through the world and forcing Islam at the point of sword upon conquered races is one of the most fantastically absurd myths that historians have ever repeated.[1]很清楚，但是，狂熱的穆斯林的傳說席捲全球，迫使伊斯蘭教在點劍的比賽後，征服是一種極其荒謬的神話最歷史學家曾經反复[1]。

Another writer observes that另一位作家指出，

The picture of the Muslim soldier advancing with a sword in one hand and the Qur'?n in the other is quite false.[2]這張照片的穆斯林士兵用劍在前進，一方面和古蘭經'？N的另一種是很錯誤的。[2]

The famous historian Thomas Carlyle refers to this misconception about the spread of Islam:著名歷史學家托馬斯卡萊爾是指這種誤解對傳播伊斯蘭教：

The sword indeed, but where will you get your sword?劍的確，但如果你將得到你的劍？ Every new opinion, at its starting is precisely in a minority of one.每一個新觀點，正是在其開始在少數之一。 In one man's head alone.在一個人的頭部孤單。 There it dwells as yet.在那裡，它尚未住。 One man alone of the whole world believes it, there is one man against all men.獨自一個人對整個世界相信它，有一個人對所有的人。 That he takes a sword and tries to propagate with that, will do little for him.他把一把劍，並試圖與該傳播，會為他做小。 You must get your sword!你必須讓你的劍！ On a whole, a thing will propagate itself as it can.[3]整體來說，自己的事情，因為它可以傳播 [3]。

So the question remains to be asked: were there any form of organized persecution by Muslims towards those who do not profess Islam as their religion?因此，問題仍然要問：在那裡任何形式的有組織的迫害穆斯林對那些誰不信奉伊斯蘭教作為他們的宗教嗎？ Thomas W. Arnold has this to say:托馬斯 W ·阿諾德這樣說：

We have never heard about any attempt to compel non-Muslim parties to adopt Islam or about any organized persecution aiming at exterminating我們從來沒有聽說過任何企圖迫使非穆斯林伊斯蘭教或當事方採取的任何旨在消滅有組織的迫害 Christianity基督教 . 。 If the Caliphs had chosen one of these plans, they would have wiped out Christianity as easily as what happened to Islam during the reign of Ferdinand and Isabella in Spain; by the same method which Louis XIV followed to make Protestantism a creed whose followers were to be sentenced to death; or with the same ease of keeping the Jews away from Britain for a period of three hundred fifty years.[4]如果選擇了一個哈里發這些計劃，他們將消滅基督教一樣容易的遭遇，在伊斯蘭統治的費迪南德和伊莎貝拉在西班牙，採用相同的方法是路易十四之後，使新教教義的信徒要被判處死刑，或以同樣的方便保持猶太人離開英國的一期三百五十年[4]。

Huston Smith has the following to say regarding the Muslim defense for the claim:休斯頓史密斯說有以下方面的穆斯林辯護的主張：

…Muslims point to the long centuries during which in India, Spain, and the Near East, Christians, Jews, and Hindus lived quietly and in freedom under Muslim rule. ...穆斯林指向長期世紀期間，在印度，西班牙，和近東地區，基督徒，猶太人和印度教徒在安靜的居住和穆斯林統治下的自由。 Even under the worst caliphs, Christians and Jews held positions of influence and in general retained their religious freedom.即使在最壞的哈里發，基督徒和猶太人擔任的職位的影響和一般保留其宗教的自由。 The Christians, not Muslims, we are reminded, expelled the Jews in the fifteenth century from Spain where they had lived in freedom while the Muslims were in power.基督徒，不是穆斯林，我們提醒，驅逐了猶太人在15世紀由西班牙，他們曾經生活在自由，而穆斯林掌權。 To press this example: Spain and Anatolia changed hands at about the same time — Christians expelled the Moors from Spain while Muslims conquered what is now Turkey.按這個例子：西班牙和安納托利亞易手大約在同一時間 - 基督徒驅逐了來自西班牙的摩爾人征服，而穆斯林是什麼現在的土耳其境內。 Every Muslim was driven from Spain, or put to the sword, or forced to convert, whereas the seat of the Eastern Orthodox Church remains in Istanbul to this day.每一個穆斯林被趕出西班牙，或作劍，或被迫轉換，而座位的東正教教會仍然在伊斯坦布爾這一天。 Indeed, if comparisons are the issue, Muslims consider Christianity's record to be the darker of the two.事實上，如果比較是這個問題，穆斯林認為基督教的紀錄是黑暗的兩個。 Who was it, they ask, who preached the Crusades in the name of the Prince of Peace?是誰，他們問，誰鼓吹十字軍的名義，和平王子？ Who instituted the inquisition, invented the rack and the stake as instruments of religion, and plunged Europe into its devastating wars of religion?[5]誰提起的文字獄，發明了齒條和股權的文書，宗教和歐洲陷入到它的破壞性戰爭的宗教嗎？[5]

This is further attested to by Dr William Baker when he says that:這進一步證明了威廉貝克博士時，他說：

Although the Jews joined with the enemies of early Islam, neither they nor Judaism were targeted by雖然猶太人加入了早期伊斯蘭教的敵人，無論他們也不猶太教者的目標 Muhammad穆罕默德 or Islam.或伊斯蘭教。 It is a fact of history that when the Jews were being persecuted in Europe during the Middle Ages they found peace, harmony, and acceptance among the Muslim people of Spain.這是一個歷史事實，當猶太人在歐洲受到迫害，在中世紀，他們發現和平，和諧，和穆斯林之間的人接受了西班牙。 In fact, this was the era of Jewish history that they themselves refer to as ?the Golden Age?.[6]事實上，這是時代的猶太人的歷史，他們自己所說的？黃金時代？。[6]

In The Oxford Illustrated History of Christianity , we read the following admission that: 在牛津畫報基督教歷史 ，我們讀到以下承認：

Christianity has largely misunderstood the nature of Islamic militancy.基督教在很大程度上誤解伊斯蘭好戰分子的性質。 The fiction that Islam was preached by the sword and Christianity by the lamb and the dove appeared early in Christian writing, and still exercises a powerful influence upon the popular perception of Islam.小說中所宣揚的伊斯蘭教和基督教的劍的羊肉和鴿子出現在早期基督教的寫作，並仍擁有強大影響力的流行後，對伊斯蘭教的看法。 Christian polemicists were quick to contrast the idealized life of Christ with that of Muhammad and his followers, ?who ceased not to go forth in battle and rapine, to smite with the sword, to seize the little ones, and ravish wives and maidens?.[7]基督教理論家很快就對比理想化的生活與基督的穆罕默德和他的追隨者，誰不出去停止在戰鬥中和rapine，用劍擊打，抓住孩子，和妻子和姦污少女？。 [7]

Another non-Muslim author, Ira Zepp Jr., says the following:另一位非穆斯林作家，小艾拉澤普說以下內容：

It is unfortunate that Islam has been stereotyped as the 'religion of the sword' or that Islam was 'spread by the sword.'不幸的是，伊斯蘭教已經定型的'宗教劍'或伊斯蘭教是'散佈在刀下。 The historical reality is that the expansion of Islam was usually by persuasion and not by military power.歷史事實是，伊斯蘭教的擴張通常是通過說服而不是軍事的力量。 In any case, Islam cannot be forced on anyone; if profession of the shahadah [ie the declaration of Islam] is forced on someone, it is not true Islam.[8]在任何情況下，伊斯蘭教不能強迫任何人，如果專業的shahadah [即伊斯蘭教的宣言]是強迫別人，這不是真正的伊斯蘭。[8]

The point is clear that non-Muslim scholars are beginning to recognize that attributing violence to Islam is merely a stigma from past Western hostility towards Islam.這一點是明確的，非穆斯林學者開始認識到，暴力歸咎於伊斯蘭教是從過去僅僅是一個恥辱西方對伊斯蘭教的敵意。 That Christendom had to rely on these circulated myths to regain some self-respect is attested by Norman A. Daniel, who observes the following:這基督教不得不依賴這些分發一些神話，重拾自尊是由諾曼答：丹尼爾證明，誰遵守以下內容：

[the] West formed a more or less invariable canon of beliefs about Islam; it decided for itself what Islam was, and formed a view materially different from anything Muslims would recognise … The important thing was it suited the West. [該]西方形成了或多或少不變佳能對伊斯蘭教的信仰，它為自己決定什麼是伊斯蘭教，並形成了不同的看法大不相同從任何穆斯林將承認 ...重要的是它適合於西方。 It corresponded to need … it gave Christendom self-respect in dealing with a civilisation in many ways its superior.[9]它相當於需要...它給了基督教的自尊在處理一個文明在許多方面的優勢。[9]

That Muslims treated their non-Muslim subjects much better than Christians do to theirs in a civilisation much more superior than Christendom in Europe during the Middle Ages is evident when Washington W. Irving observed that那穆斯林對待他們的非穆斯林科目好得多基督徒做的比他們在一個文明的基督教更優於歐洲在中世紀時是顯而易見的歐文指出，華盛頓 W.

As conquerors [Muslims], their heroism was equaled only by their moderation, and in both, for a time, they excelled the nations with whom they contended.作為征服者[穆斯林]，他們的英雄主義被追平只能由他們的放緩，以及在這兩個，一時間，他們表現出色的國家與他們爭辯。 Severed from their native homes, they loved the land given them as they supposed by All?h and strove to embellish it with everything that could administer to the happiness of man.脫離本民族的家園，他們熱愛的土地給他們，因為他們應該由所有？h和竭力美化它與一切可以管理到幸福的人。 Laying the foundations of their power in a system of wise and equitable laws, diligently cultivating the arts and sciences, and promoting agriculture, manufactures and commerce, they gradually formed an empire unrivaled for its prosperity by any of the empires of Christendom…The cities of Arabian Spain became the resort of Christian artisans, to instruct themselves in the useful art.奠定基礎的電力系統中的明智和公平的法律，努力培養藝術和科學，促進農業，製造業和商業，他們逐漸形成了無與倫比的帝國的繁榮由任何帝國的基督教的城市...阿拉伯西班牙度假勝地成為基督教工匠，指導自己的有用的藝術。 The Universities of Toledo, Cordova, Seville, Granada, were sought by the pale student from lands to acquaint himself with the sciences of the Arabs and the treasure lore of antiquity.[10]高校的托萊多，科爾多瓦，塞維利亞，格拉納達，與會者要求由蒼白學生從自己熟悉的土地與科學的阿拉伯人和古代傳說的寶藏。[10]

If Christian artisans and scholars were themselves thriving in Muslim-ruled Spain, where is the basis of the missionaries' claim that Islam was “spread by the sword” or that Christians were persecuted under Muslim rule?如果基督教的工匠和學者們在自己蓬勃穆斯林統治的西班牙，那裡是基礎的傳教士認為伊斯蘭是“散佈的劍”，或基督徒被迫害穆斯林統治之下？ Need we say any more to shatter the myths that Christians try to pass off about Islam?我們需要多說什麼打破神話，基督徒試圖通過了關於伊斯蘭教？

And certainly, only God knows best!當然，最好的只有天曉得！

References 參考資料

[1] De Lacy O'Leary, Islam at the Crossroads (London, 1923), p. [1]代拉齊奧利裡， 伊斯蘭教在十字路口 （倫敦，1923年），第 8 8

[2] AS Tritton, Islam (1951) [2]特里頓， 伊斯蘭教 （1951）

[3] Thomas Carlyle, Heroes and Hero Worship [3]托馬斯卡萊爾， 英雄和英雄崇拜

[4] Thomas W. Arnold, The Call to Islam [4]托馬斯W ·阿諾德，調用伊斯蘭教

[5] Huston Smith, The Religions of Man (1983) [5]休斯頓史密斯，宗教的人 （1983）

[6] Dr William Baker, More in Common Than You Think: The Bridge between Islam and Christianity , (1998) Defenders Publications [6]威廉貝克博士， 更多的共同點比你想像：在伊斯蘭教和基督教之間的橋樑 ，（1998年）出版的捍衛者

[7] John McManners (Ed.), The Oxford Illustrated History of Christianity , Oxford University Press, 1992, p. [7]約翰McManners（編），牛津畫報基督教歷史 ，牛津大學出版社，1992年，第 174 174

[8] Ira Zepp Jr., A Muslim Primer (1992), Wakefield Editions, US, p. [8]伊拉澤普小， 一個穆斯林入門 （1992），韋克菲爾德版，美國，山口 134 134

[9] Norman A. Daniel, Islam and the West: The Making of an Image , p. [9]諾曼答：丹尼爾， 伊斯蘭和西方：製作的圖像 ，第 270 270

[10] Washington W. Irving, Tales Of The Alhambra , p. [10] W.華盛頓歐文， 傳奇的阿罕布拉 ，山口 52 52