Again, Canon Taylor [157] says: “It is easy to understand why this reformed Judaism spread so swiftly over Africa and Asia. The African and Syrian doctors had substituted abstruse metaphysical dogmas for the religion of Christ: they tried to combat the licentiousness of the age by setting forth the celestial merit of celibacy and the angelic excellence of virginity—seclusion from the world was the road of holiness, dirt was the characteristic of monkish sanctity—the people were practically polytheists, worshipping a crowd of martyrs, saints and angels; the upper classes were effeminate and corrupt, the middle classes oppressed by taxation, [158] the slaves without hope for the present or the future. As with the besom of God, Islam swept away this mass of corruption and superstition. It was a revolt against empty theological polemics; it was a masculine protest against the exaltation of celibacy as a crown of piety. It brought out the fundamental dogmas of religion—the unity and greatness of God, that He is merciful and righteous, that He claims obedience to His will, resignation and faith. It proclaimed the responsibility of man, a future life, a day of judgment, and stern retribution to fall upon the wicked; and enforced the duties of prayer, almsgiving, fasting and benevolence. It thrust aside the artificial virtues, the religious frauds and follies, the perverted moral sentiments, and the verbal subtleties of theological disputants. It replaced monkishness by manliness. It gave hope to the slave, brotherhood to mankind, and recognition to the fundamental facts of human nature.”