their gifts upon him, his boundless charity kept him always poor, and in none of his books or precepts are to be found any expressions of ill-will or enmity towards the Christians; whenever he spoke of the people of the Book, it was only to express his sorrow for their religious errors, and to pray that God might enlighten them. This tolerant attitude he bequeathed as a legacy to his disciples, and it has been a striking characteristic of his followers in all ages. [1077] The Tijāniyyah, belonging to an order founded in Algiers towards the end of the eighteenth century, have, since their establishment in the Sudan about the middle of the nineteenth century, pursued the same missionary methods as the Qādiriyyah, and their numerous schools have contributed largely to the propagation of the faith; but, unlike the former, they have not refrained from appealing to the sword to assist in the furtherance of their scheme of conversion, and, unfortunately for a true estimate of the missionary work of Islam in Western Africa, the fame of their Jihāds or religious wars has thrown into the shade the successes of the peaceful propagandist, though the labours of the latter have been more effectual towards the spread of Islam than the creation of petty, short-lived dynasties. The records of campaigns, especially when they have interfered with the commercial projects or schemes of conquest of the white men, have naturally attracted the attention of Europeans more than the unobtrusive labours of the Muhammadan preacher and schoolmaster. But the history of such movements possesses this importance, that—as has often happened in the case of Christian missions also—conquest has opened out new fields for missionary activity, and forcibly impressed on the minds of the faithful the existence of large tracts of country whose inhabitants still remained unconverted.