We have frequently silenced a troublesome objector, who has introduced the subject of the Trinity for no other purpose than to disturb the preaching, by telling him that it was mutashábih, i.e. intricate, and at the same time asking him if he knew the meaning of Alif Lám Mím at the commencement of the second chapter of the Qurán. This appears to have been our blessed Lord's method with troublesome objectors: "The baptism of John: whence was it?"
It is often painful to observe how some of our native preachers will attempt to explain the sacred mysteries of our faith in the midst of an ignorant mob. Whereas learned Muslim doctors, if placed in the same position, would decline to discuss mysterious questions under such conditions. They would say, as the Christian Divine might also say, "Many things in God's word are hidden (khafí), and cannot be explained to such a mixed audience as this, and besides this, in speaking of the nature (zát) of God, there is always some fear of blasphemy (kufr); I prefer speaking to you on that subject alone, after the preaching is over."
Some passages of the Qurán are contradic-
