THE

FAITH

OF

ISLAM

#*
THE

FAITH

OF

ISLAM

BY

THE

KEV.

EDWARD
FELLOW OF THE

SELL,
UNIVERSITY

B.D.,
OF MADRAS

M.E.A.S.

SECOND

EDITION

REVISED

AND

ENLARGED

LONDON

KEGAN

PAUL,
PATERNOSTER

TRENCH,
HOUSE,

TRUBNEK,
CHARING CROSS

"
ROAD

CO.

1896

The

rights

of

translation

and

of

reproduction

are

reserved.

Printed

by

BALLANTYNE,

HANSON

"

Co.

At

the

Ballantyne

Press

PEEFACE
TO THE SECOND EDITION

THIS

edition and
of

is

the

result

of

another with Muslim

fifteen

years' study of
It in India deals
and

Isldm,
with in

further

intercourse
of modern
no

Musalmdns.

certain

phases
which

thought
the of of the first

Persia is

found
a

place

in

edition.
matter

The has
not

result been
been

that

considerable the Arabic Nihal

amount

fresh the

added, though
altered.
of

general

form of

book

has

The Milal
wa

editions
of

Sahihu'l-Bukhdrf
have been works
one

and

the

Sharastdni
these
two

freely
have
of

used, and
been

many
I

extracts

from also

important

made.
enters

have
a

added and
of

appendices,
account

which
art

into the

technical

detailed its

of

the
and
"

of

reading

Qurdn
in

and Arabic

peculiar spelling,
"

also

gives
other,
the

illustrations
on

of the
I

various

readings
in order

; to

the show

the

Law
recent

of

Jihdd,

have

inserted

most

method with the this first

adopted important
edition

by

liberal-minded

Musalmdn The

of

dealing
on

subject.
of

criticisms

this

work

were

highly favourable,
in it have
not

and

the

general

conclusions any of

arrived Muslim
of

at

been
on

controverted the
and

by

competent
the
use

authority, except
Muhammaddn which but in Law the

questions
of

finality
of

the
on

the

present

Ijtihdd,
from
of
me

subjects

late

Maulavi dealt in

Cheragh
with India

'Ali the
to

differs

Chapter

iv. I have school

objections
the views

the

modern

rationalistic

held

by

vi

PREFACE

TO

THE

SECOND

EDITION

orthodox
scholars. in

Muslims have

and

expounded
nothing
leads arrived On it
me

by
yet
to

European
any

Oriental
authoritative

seen

from

source

Islam

which

depart
these

from,
and

or

even

to

modify,
in the

the

conclusions edition. how

at

on

other

points
in

former show
of

the

contrary,
to

recent

events

Turkey
freedom that is

hopeless security
the
term

is of

expect
and

religious
property,
"

liberty,
and all

thought,
in State.

life

involved

"

modern

progress

in

purely

Muhammadan

E.

S.

LONDON,

June

i,

1896,

PREFACE

TO

THE

FIRST

EDITION

THE

following

pages

embody
in

study
the

of

Islam

during

residence time have

I

of fifteen have been

in
was

years

India,

greater
with

part of which
I I the

in

daily

intercourse
the

Musalmdns.
from
a

given
I

the
not

footnotes able
to

authorities in Madras

which of

quote.
Arabic

procure

copy

edition

of

Ibn

Khaldiin's
M.

great work,
to

but I
so

the

French

translation

by

Baron

de

Slane,

which

frequently
from

refer, Quran
has

is
are

thoroughly
made consulted from

reliable. Eodwell's
necessary.
as

The

quotations
The

the

translation.

original

been In
some

when
such
as

words, Omar,

Mecca,
of

Khalif,
the
of
two

Khalifate,
Khalif the and
more

and

Osman retained

and
the

the form

names

s,

have

anglicised

instead

using

correct

terms,

Makkah,

Khalifa,

Khalifat, 'Usman,

"Umr.

E.

S.

MADRAS,

December

i, 1880.

vi

CONTENTS
PAGE

INTRODUCTION

xiii

CHAPTER

THE

FOUNDATIONS

OF

ISLAM

The

Qura"n Qunln
" "

"

Its Osmdn's

revelation recension" Bid'at Orthodox

or

"

Miraculous
The

nature

"

Arrangement
of Sunnat

of

Sunnat" Shi'ah

the

authority
Traditions"

Tradition"
Four

innovation"

Ijm^'
Han-

"

Ijtihad"
bal
"

Imams,

Hanifa, early
.

Malik,

Sha'fi'i and
"

Qias"
.

Established

by
.

the

Mujtahidin
"

Sterility

of
i

Islam

_.

Note

to

Chapter

I.

"

Ijtihiid
.

-41

CHAPTER

II

EXEGESIS

OF

THE

QURAN

AND

THE

TRADITIONS

Inspiration
various

"

Methods

of
"

revelation

"

The of

seven

dialects

"

The of
"

readings
"

Gradual

revelation and

the

Qura"n
of the

"

Work

Commentator ductions
""

Words,

sentences,
from nature the

verses

Qura"n
of the
or

De

of

arguments
"

Qurdn"
of
the

Divisions

Qurdn
Tradi 47

Abrogation
"

Eternal of

Qurdn

"

Hadis of

tion

Collections

Traditions

"

Classification

Traditions
.

CHAPTER

III

THE

SECTS

OF

ISLAM

The

Shi'ahs" md'ilians
"

The

Imilm Imdmites"
claim

and

the

Imamat"

Nur-i-Muhammadi" between
"

Isand

and Sultdn's

Difference
to

Shi'ahs
"

Sunnis

The

the

Khalifate
ix

Sufiism

Persian

poetry

\V
,

CONTENTS
PAGE

\OV"
Darwishes" habis" Their 'Umr rise"

Khayydm" Spread

The
"

Bdb

and

the and

Babis"
influence

Wah.

in India

Doctrines

89

CHAPTER
THE CREED OF

IV

ISLAM

Iman"

God"
"The Names

Attributes

of God

"

Discussions
The

on

the

nature

of God

rise

of

the

Mu'tazilas" of the

Sifatians" Modern Mdrut Tahrif" and

Mushabihites" Mu'tazilas"
"

of God"
"

Creation

Quran"
and

Angels
Nakir" Rank
ness

Recording Angels"
Jinn" and
The

Hdrut

Munkar
The

and

Books"

Abrogation"
"

Prophets
"

inspirationof prophets
The

Nabi

Rasiil of
The

Sinless-

of

prophets"
Mi

Anbiya-Ulu'l-'Azm"
and
the

Miracles

prophets
trumpets
"

"The
"

'raj"The
of
the

resurrection books"

last
"

day

"

Descent

Balances"

Bridge
Heaven
" "

Al-A'raf Hell
" "

Al-BarPredes
"

zakh"

Intercession of
"

of Muhammad"
and

The

tination Free-will

good

evil

"

Jabrians

Qadrians

Ash'arians

Apostasy
IV. "Muslim

165 Philosophy
243

Note

to

Chapter

CHAPTER

THE

PRACTICAL

DUTIES

OF

ISLAM

sunnat, Farz, \vajib,

lawful Namaz"
acts
"

mustahab,
"

and Salat"

mubtth Wazti"

actions

"

Haram

or

un

Tashahhud

Ghusl"
nan

Tayammum
rak'ats
"

"

Farz,
hours

mustahab,
of prayer
in time in
"

sunnat,

witr, and
Namdz Namaz and

Ap

pointed
on a

Friday
of
war
"

Khutbah" and
"

Namaz

journey and

in Ramazan

during

an

eclipseand
prayers
"

time
"

of

drought"
and
as

Funeral
nature
"

service Zakdt
"

Its ritual
"

and

Fasting

Its time

Nisab
the

Pro Zakdt

portion of property to
The with
"

be

given

alms

"

Recipients of
duties

Hajj
the
"

Farz, sunnat, wajib,and

Time

mustahab Arrival

connected
at Mecca

Hajj"

for the of the

Hajj" Hajj
"

of the

Haji
of

Tawdf

Ceremonies of IsMm

Conclusion

the

Hajj

"

Formal

nature

251
the

Note

to

Chapter

V."Fatva

on

Ndmaz

301

CONTENTS

XI

CHAPTER

VI

THE

FEASTS

AND

FASTS

OF

ISLAM

PAGE

Muharram
"

'A'shtir

Kha~na
"

Marsiyah
"

Wdqi'a
for

Khan
"

'Alams
"

Ceremonies

of

the

'Ashura"
"

Fa~tihahs

'Ali,

for

Hasan

and

Husain
"

Akhir-i-chdr

Shamba
"

Bdra" Bardt"

Wafa"t
"

Jashn-i-mila'd-i-

Sharif"

AgjSr-i-Sharif" Sadaqah
"

Shab

Ramazdn

and

'Idu'1-Fitr"

'Itikdf
"

Sermon

on

the

'Idu'1-Fitr
"

Baqr-'idor
Qurba"n
or

'Idu'z-

Zuha
"

Sermon

on

the

'Idu'z-Zuhd
"

The

sacrifice
"

Festival of

of

Maddr"

Festival of

of

Saldr

Mas'ud

Ghdzi" Festival

Festival

Khdja
Sahib

Khizr"

Feast

Fir

Dastgir

Sdhib"
'

of

Qddir

Wall

306

APPENDIX

A."

'Ilm-i-Tajwid

333

APPENDIX

B."

The

Law

of

Jiha'd
.

.359

INDEX.
.
.

367

INTRODUCTION

IT

is

necessary of
an

to

enter

into
It

some

explanation
not

as

regards
its

the
to

contents enter the

this

work.

does of

fall

in

with

plan
or

into wide

account

either of

the

life of

Muhammad

of The and the

and been

rapid spread
done
I

the

system
in
new

founded

by

him.

first has

by
add
new

able

writers

England,
to

France,
of

Germany.

could
throw

nothing light

this
The

portion

subject,
of

nor

upon

it.
set

political
in various

growth
ways.

Muslim

nations

has

also

been

forth

It time
the

seems

to

me

that

the

more

important
which has
upon in

study
grown

at out

this of

is that

of

the

religious system
and
What

Prophet's
the

teaching,

of

its effect the Church

the her

individual

and

community.
has
to

missionary
in
as

enterprise
the
it
now

deal have
those

with,
to

what do

European
is

Governments
as

political

world

with,
rule

Islam those

it

is, and
are

influences it.

who

and

who

ruled

under
I and

have,
from

therefore,
a

tried

to

show,
of

from

authentic the
and

sources

practical knowledge
and
I

it, what
men

Faith
nations

of in

IsUm
the

really is,
present
'Ulama
is bound

how
think

it

influences
that
recent

day.
in

Fatvds how

delivered
a

by

the State
the is
a

Constantinople
in the fetters
of

show of
an

firmly

Muslim
whilst
over

unchangeable
Muslims
all

Law,
world

present
constant

practice

orthodox
out

the

carrying

of
xiii

the

precepts

given

in

the

XIV

INTRODUCTION

Quran
I
not

and

the

Sunnat, and
to

an

illustration of the Islam. On this

principles
is Oriental

have
too

shown much
to

belong

to

subject it

say

that there is, except

amongst

scholars,much

misconception.
that
is written
on
an

Again,
in understand

much

Islam ideal

is written

either To live
every

or ignorant prejudice

from should

standpoint.

it its

one aright,

know

its literature and prove

amongst
statement

people.
have

have
;

tried

to faithfully

made

and is

if, now

and way

again, I

have

quoted European authors, it

I rest selves. that the
are

only by

of illustration. them

my

case

entirelyupon
I have

Musalman from
as

authorities

Still more,

ascertained tried to show

are as

livingwitnesses existingin
IsUm

I have principles

at really

work

now,

and

potent

as

at

any

previous
the rise

period.
I have and
to

thus

traced

up

from

the very

foundations

development
link the this

of the

system, seeking wherever

In order
to not to

possible
interfere

past with the present.

have had

with

unity of plan,I
as

leave many the civil A

subjects
law, with

untouched, such

those

connected

with

and polygamy, concubinage,slavery, of Muhammadan these Law The will

divorce.
necessary

good digest
on

give all

information determines

points.

basis of the Law

I

which
in

these

questions is
of domestic of

what

have

described

my

first
a

chapter.

in for example, rules quite as effectually Ijtihad, economy It

on was or as jurisprudence political

question
on

points
to

dogma.
When
I

not, therefore, necessary

for

me

go

into details

these

points.
any

have

drawn

conclusion

from

data

which

Muhammadan have
a

of Muslims and the present practice literature,

me,

afforded

have

striven

to

give what
Muslims

seems

to

me

just and

right one.
I have

Still,I gladly take this opportunity

found
many

of

stating that

better

than

INTRODUCTION

XV

their and
I

creed,men
whom the I

with

whom
many any
a

it is virtues

pleasure to associate,
and
esteem
as

respect for
system,
there
not
are

friends.

judge
In

individual
of

in it.

India

number

enlightened Muliamservants

madans,
State,men
so

ornaments

to

native
a

useful society, zeal in

of

the

who
is

show

laudable with
a

all social

reforms,

far

as

consistent is far too

reputationfor orthodoxy. they do

'Ulamd

Their number

few, and
nor

not, in many
their
a

cases,

represent orthodox
would The
over

Is! dm,

do I believe of

counterpart
State.

be

found

amongst
the
wave

the of

Muslim has Hindu

fact

is, that

which scepticism untouched.

to

passed
and

Europe
alike

has not have

or

left the

East

Muslim

felt its

but influence,
from

judge
before
on

of either

the of
a

one

system
few
men

the other

the very their

to

liberal utterances

who

expound
up

views

English

audiences Isldm
other

is to

yieldoneself
has

delusion influence

the

subject.
with

in India

also felt the

of contact

races

and the
as

the creeds, though, theologically speaking, the

are practice,

Imdn and

and

Din, the faith and

I have has

unchanged,
and
v.

remain
in

described lost
some

them

in

Chapters iv.

If Isldm has also

India

of its

it fierceness, original
as mass more

adopted many

such practices, superstitious

those
of

againstwhich
the

the Wahhdbis

protest.

The

great

Musalmdn

people are
the Indian

if not quiteas superstitious,

so, than

their heathen
of manner,

neighbours.

Still the

manliness, the
an

sauvity

deep learning,after Musalmdns,

there is of other
inertness. in

Oriental
a

fashion, of many
attractive

render
a

them side
"

very much

people.
of

It is true
scorn

darker

pride bigotry, generally,a

race,

and, speaking creeds,

It is thus

tendency
and
the

to

that

in

Bengal, Madras,
fallen far behind the number of

perhaps
Hindus

other

places,they
in the

have in

in

educational hold

status, and
Government

appointmentsthey

XVi

INTRODUCTION

service.

Yet

an

intelligent

Muslim,

as

rule,

makes

good

official. the

Looking
the Church

at

subject

from

wider

standpoint,
how

think

has

hardly
Islam is

yet
to

realised onward

great
march in

barrier

this

system

of

her

the

East.

Surely
such
an

special

men

with

special
that of

training encountering
of the

are

required
Islam Christian in

for

enterprise
No

as

its

own

strongholds.
be found
in

better

pioneers
than
men

faith

could

the

East

won

from

the

Crescent

to

the

Cross.

All

who

are

engaged
in this

in

such

an

enterprise
I
am

will

perhaps hope

find

some

help
may dav. also

volume,
some

and

not

without

that

it

throw

light

on

the

political

questions

of

the

THE

FAITH

OF

ISLAM the will inspiration of the be

I.

THE

QURAN.

"

The
an

of question
account

fullydiscussed,and
of the ficient
now

of the laws
next

exegesis
It is suf

Quran will be given in the

to state

chapter.
in the

that

this book

is held

highest
one

veneration is

by
a

Muslims

kept
or

on

stand

When of every sect. and the floor, elevated above

first

being read, it
no

must

read

touch

it without

making
is the is

is not

translated
then the

unless Arabic

there
text

legal ablution.1 It most urgent necessity,

a

and tion.
not

even

printedwith

the

transla
it should

The

more

bigotedMuliammadans
to

say that that

a

be

taught
a

any

one

but
to

Muslims, and
and

Moulvie Kafir.

who

teaches

Christian
the
a

read it becomes

thereby a

In the year 1884 issued Moulvies

Sunni
to

Qazi

number

of Madras

Fatva
for

this effect.

This, however, is
"

contrary
the

to

the Law,

Qazi Khan
desire
to

Zimmi, when

they

says : read the

The

Harbi, or
be
It

Quran,

taught, and so also with the Fiqh and the be hoped that they will find the road to may not But until they have washed, they must this, they are Quran ; after they have done
hindered."2
of

may Alikams. the touch

not to

truth. the
be

It is said that in which

to

God

chose

the

sacred

month
in

Eamazan

give

all the

revelations
to

which

the form
on came on

of books first ni^ht

o

have of

been that
;
on

vouchsafed
month the the

mankind.

Thus

the

books

of Abraham
of Moses
;

down

from

heaven

the books sixth,

or Gospel ; and on the twentyInjil, seventh, the Quran.3 On that night, the Laylatu'1-Qadr, or night of power," the whole Quran is said to have

the thirteenth, the

"

descended it
was

to

the

lowest

of the

seven

heavens, from

whence

occasion as re brought piecemealto Muhammad quired.4 Verily we have caused it (the Quran) to descend
"

1
2

"

Let

none

touch

it but

the

purified." (S. Ivi. 78.)

was

Fatava-i-Qa"zi Khan,
The

Prophet
of the

said:

chapter on Qiratu'l-Qunin. "Certainly Laylatu'1-Qadr

search for

revealed

to

me.

but
on 4

I have
one
"

forgotten
odd

(itsdate), but

it in the

last ten

days

and

down

days." (Sahib u'1-Bukhari.) and contrivance of It was certainly an admirable politic at once to the lowest heaven the whole Koran only, and

his to
not

bring
to the

THE

QURAN
"The
in in
...

power" (Surah xcvii. i).1 heaven sent from was Khaldun, says Ibn to that tongue, and in a style conformable
on

the

night

of

Quran,"
the which It Arab the
was

"

Arabs

were

wont

to

express

their

thoughts.

phrase by phrase,verse by verse, as it was needed, whether for manifesting the doctrine of the unity of God, for expounding the obligations or to which men ought to
submit clamation
in this of the world. In of the
one case we

revealed

have the

the pro

prescrip tions which regulatethe actions of men." The night on which it descended is called the blessed night, the night better than a thousand months, the nightwhen angels came down the by permission of their Lord, the night which till the rosy dawn. Twice bringethpeace arid blessings on
2

dogmas

in faith,

the

other

that

night,in

the

solitude

of

the

cave
"

of

Hira, the

voice

called ; twice, though pressedsore if a fearful weight as had been laid upon him," the Prophet struggled against its influence.
"

The

third

time

he

heard

the

words

"

Recite Created

thou, in the
man

name

of

thy

Lord

who

created

"

from

clots of blood."

(S. xcvi. i.)

how speak, telling called into from

"

When

the voice

had

ceased
had

to

minutest and
who that

beginnings man

been

existence,
the

lifted up
is most

by understanding and
beneficent, and
who
did
not
as

knowledge of by the pen had

woke been
had

Lord,
from
in

revealed up

which

man

know,
'

Muhammad

his trance heart.'"

earth,
it would

and

felt
was

if

book

written records

his
that

He

much

alarmed.
would have done

Tradition

as

bungling prophet
at

for if the whole have been

had

been
which
as

published

once, been
to

innumerable
very it

objections might
if not

made,

have

hard,

impossible, for
God
saw

him

to solve that

; but

he pretended
be
sure

receive

by parcels,as
and

proper
of the

they should
a

published for the

way any to
answer

conversion

instruction

people, he had

from

emergencies, and to extricate himself with honour w hich difficulty might occur." (Sale's Preliminary Discourse,
the
word

all

Section
1

III.)
Surah in brackets will be denoted

Hereafter

by the letter

S. alone.
2

Prolegomenes

d'Ibn

Khaldun,

vol. ii. p.

458.

4 lie went

THE

FAITH

OF

ISLAM

has
him.
"

hastilyto happened to me
When he

his

wife He

and

said,
his

"

Khadija !
she watched he

what

"

lay down
from

and

by
said,

recovered

paroxysm,

believed would have not one Khadija ! he of whom either a soothsayer (k"hin)or (i.e., himself)has become 0 Abu'l-kasim. mad." She replied, God is my protection, He will surelynot let such a thing happen unto thee, for evil for evil, thou speakestthe truth, dost not return keepest and art kind to thy relatives and faith,art of a good life, 0
"

friends, and
What Muhammad

neither

art

thou

talker abroad thou

seen

in the bazaars.

has befallen thee ?

"

Hast

aught
"

terrible ?

"

And he told her what he had replied, Yes." and seen. Whereupon she answered said, Rejoice,O dear husband, and be of good cheer. He in whose hands stands Khadija's life is my witness that thou wilt be the l After this there seems to have Prophet of this people." been called the Fatrah. It is generally an intermission, acknowledged to have lasted about three years, and it was at this time that the Prophet gained some knowledge of the Jewish and the Christian
"

histories.

"

The

accounts, how

throughout confused,if not contradic that there was tory ; and we can only gather with certainty a time duringwhich his mind hung in suspense and doubted the divine mission." It is not the certain when absolutely Fatrah commenced. Most commentators acknowledge that
are

ever,"says Muir,

the

first five

verses

of

the

form Siiratu'l-'Alaq (xcvi.)

the

first revelation ; but according to 'All, the Suratu'l-Fatihah is the first, that and the Jabir, a Companion, maintains

Suratu'l-Mudassir
statements
are

(Ixxiv.) precededall others. These varying thus reconciled : the Suratu'l-'Alaq the was
was

first real revealed

was no

revelation ; the Suratu'l-Fatihah for purposes of worship ; the first of

a

the first

one

Suratu'l-Mudassir
there
was

the

continued

series.

Henceforth

intermission.2 It is said that

also

after the
the

descent

of the

called Suratu'l-'Alaq (xcvi.),

1

the Suratu'1-Iqra,
p. 77.

of Emmanuel Literary Kemains Deutsch, 2 Faizu'l-Bukhari, p. 61.

THE

WORK

OF

GABRIEL

5
the

Prophet longed
came (inspiration)

for

further This
one

revelation,but
Fatrah
was a

Wahi

not.

cause

of much his

grief to
with

him.

Indeed
of

the intention

day he started from committing suicide ; but when

with
sorrow,
as

home

stagger
heaven looked

ing along, borne

sounded
up and in his
saw ears.

down

voice

from

Then,

Bukhari

relates it,he

the
The

occasion. between hastened

God
mences

angel who angel sat

and
and

had
on

heaven home

earth.

appeared to him on a former throne a suspended midway much Muhammad, agitated,

me

said," Cover
him

with

cloth."

Then
com

revealed thus warn." of the

"

to
:
"

the

which Siiratu'l-Mudassir,
in

thou, enwrapped
also adds of

thy

mantle

! arise

and flow he

Bukhari

that the
then
"

steadyand regular
commenced,
or,
as

revelation

the

Quran
warm

became puts it, inspiration Gabriel is believed to have

(Fahamiya-al-wahi).
of communi
once

been is

the medium

cation.

This
:
"

fact, however,
is the
hath

only
of

stated
"

in

the he it

Quran
is who
on

"

Say, whoso
God's leave

enemy

Gabriel

For
to

by
after

caused
This

the

Quran
was

descend
some

thy

heart" the
to

(S. ii. 91).

the of

Surah

revealed The
"

years

Prophet's flight to
revelation the worlds
of

Madina.

other

references
from the

the

Quran
this book

are

"

Verily
down
;
"

Lord

hath

come

the Faithful xxvi. (S. revealed

hath come (Biihu'1-Amin) Spirit 192). "The Quran is no other

down than
a

with

it

revelation

to

him,

one

terrible liii.

in "The

power

(Shadidu'1-Qua)
from
not

taught (S. Quds) hath brought (S.xvi. 104). These

that

it him"

5).

Holy Spirit (Ptuhu'ltruth the

state

it down

with

Lord"

latter passages
medium of

do

clearly
but the

Gabriel that

was

the
was

communication,

belief
1 2 3

he

is

almost,

if not

universal,3 entirely,

Faizu'l-Bukhdri, p. 58. Sahihu'l-Bukha'ri, chapter

Bukhari
had He of

states,

on

the the

Prophet
Naufal.
the

received
was a

man,

Wahi, Third Tradition. authority of 'Ayesha, that Khadija, after command to recite,"took him to Waraqa so had been Nazarene Bukhari, who a says
on
"

the bin in
"

days

ignorance.
to

Now

he

was

old

and

blind.
hear

Khadija
what thou
he

cousin, listen

Waraqa

and thy nephew (Muhammad) brother's replied, "O my son, what

said, O is saying."
Then

hast

seen?"

THE

FAITH

OF

ISLAM
"

and
"

the

commentators

say
"

that

the

terms

Ruhu'1-Amin,"
"

Shadidu'1-Qua," and

angel or spirit. The quotationfrom Siirah

Surah thou tive
Ixxv.
1

other Ruhu'1-Quds," refer to no of the word use taught in the and the followingexpressionin liii.,
"

"

When that
that

we

have the

recited
is
was

it, then

follow

the

show recital,"

Quran

revelation, and

Muhammad The
"

an objec entirely only a passive

medium

of communication.
on

Muhammadan Of

Ibn historian,

Khaldiin, says

this

point:
of which
to
a

all the divine

books, the

Quran
have It is other form this

is the

only one

the text, words

an

and

phrases
voice. the the and

been

prophet by with the Pentateuch, the otherwise the prophets received divine books:
communicated ideas."
"

audible

Gospel
them

under

of

point

belief on the universal expresses mechanical belief which reveals the essentially This

nature

of Islam.

looked the as Quran thus revealed is now upon Other divine books, it is standing miracle of Islam. of received under the form revelations admitted, were for the but the Quran is far superior to them all, ideas, of the Prophet. Thus revealed to the ear actual text was
The
we

read
"

in Siirah Ixxv.
not
we

16-19

"

Move For

thy tongue
see

in haste to follow

and

master

this

revelation,

will
we

to the

JSut when

have

and recital collecting then follow thou recited it, be

ours

And

it shall verily

to make

of it ; the recital ; clear it to thee."

The

Quran is, then, believed

to

be

miraculous

revelation

of divine

eloquence,as
that
him

regards

both

form
of

and

substance,

arrangement of words, and

It is asserted
Muhammad
the the Namus

each
had

things. well-accredited prophet performed

its revelation happened.
upon

sacred

told which
say

what
sent this

Waraqa
The

then

said,

"

This

is
on

God
that

down

Moses."
means

commentators

Traditions
other

Ntimus, which

is "none
1

than

Gabriel."

the possessor of a secret, Surah on xcvi.) (Sahihu'l-Bukhdri

vol. i. p. 195.
to

Prolegomeues
Khaldun,
as an

d'Ibn
be
"

Khaldun,
as

As

shall

often

refer

to

Ibn him
comes

it may
:

well
stands

state
at

what head

authority
to

He

the
a

Stanley Lane-Poole says of of the Arab historians,and (Lane's

nearest

European

notions

of

historian." philosophical

Modern

Egyptians, vol.

ii. p.

332.)

THE

QURAN

MIRACLE

miracles science
Moses

in
most

that

department particular
his age.
a

of human
in the

skill

or

nourishing in
exercised
court

magic
Hebrew

wide
had In

cians of the

of Pharaoh's

days of but all the magi influence, skill to the superior to submit
the

Thus

prophet.
but
no

days

of Jesus

the

science in
the

of medicine
art

flourished.

of

healing;
not

possessed great skill physician could equal the

Men

skill of
dead.

Jesus, who
In
the feature the
art

only healed
of Muhammad
age
was

the the

sick, but

raised
most

the

days
of the of

specialand
power

striking
in

the

wonderful

of the Arabs
says
:

poetry.

Muhammadu'd-Damiri

"Wisdom

hath hands
were

alightedon
of the unrivalled

three

things
"

the brain

of the

Chinese, and
for their their

the

tongue of the
and

Franks, the Arabs." They

which

for eloquence, gave

the skill with

they arranged thoughts. It

lence is claimed
a

material

is in this very for the

expressionto their excel that superior particular

It is to the

Quran.

Muhammadan
it should

mind

sure

evidence

of its miraculous
say
to

originthat
that miracles

excel in this lowed

confirm

respect. Muslims

have order

fol
to

the
the

revelations divine and

has

given
a

other In

prophets in
case

message.

this

the

Quran

is
:

both
"

revelation

miracle.

Muhammad

himself

said

Each

prophet
to

received
but

manifest

signs which
I have

carried is the

conviction revelation.

men,

that
to

which
a

received

larger followingon the Ibn day of resurrection than any other prophet has." that such Khaldiin by this the Prophet means says that is also a revela miracle as the Quran, which wonderful a ] To tion,should carry conviction to a very large number." the Quran the fact is quite clear, and to him so a Muslim is Muhammad is far superiorto all the preceding books. of the said to have convinced Lebid, a poet-laureate, a rival, truth of his mission by recitingto him a portion of the
So
I

hope
"

have

now

second
1 2

Siirah.2
d'Ibn

"

it Unquestionably
vol. i. p. 194.

is

one

of the

very

Prol^gomenes
There is
some

Khaldun,
of
"

difference

opinion
hold

as

to

the

exact to

nature

of the in the

of superiority

the

Qurdn.

Some

the

proof

lie

simply

THE

FAITH

OF

ISLAM diction.
.
.

grandestspecimens of Koranic or Arabic of this kind, grand as even descriptions

sufficient to faith
and

But
.

they be,

are

not

kindle

and of
a

preserve

the

enthusiasm
.

and
.

the The

the

hope
had

nation

like the Arabs. and

poets before him

and
weeps

sung
...

of valour of of
waves

of generosity,

love

strife and
the
comes

revenge

morning cloud,and
and goes
as

early graves, upon the fleeting nature

of the desert

which of

life,
as

which the

the
as
a

sands,

tents

of

caravan,

Or they shoot away. the enemy's own soul. No

flower that shoots up and dies their bitter arrows of satire rightinto Muhammad sang
of
none

of these.

his : not the joys of the world, nor love-minstrelsy human : not nor sword, nor camel, nor jealousy, vengeance of tribe or ancestor. The the glories He preached Islam." with this is done, the swearing such which very fierceness Arab as orator, proficient though he may have been in the with which the made, the dogmatic certainty art, had never Prophet proclaimed his message, have tended, equallywith the passionate grandeur of his utterances, to hold the Muslim all the with world spell-boundto the letter and imbued
narrowness

of the

book.
text

So

sacred

is the

panions1
mentators

of the
on

supposed to be, that only the Com Prophet are deemed worthy of being com
The

it. learn

work

of learned

divines
to

since
master

then the

has

been

to

the

Traditions,with
thereon. The

the

Quran by heart and writings of the earliest

itself is
never

commentators
a

revelation

made

subjectof

If tried by the ordinaryrules of criticism. or investigation only the Isnad,or chain of authorities for any interpretation, is good, that interpretation is unhesitatingly acceptedas the
correct
one.

It

is
the

fundamental

article of belief that

;

no

in eloquence ; others, of of

revelation

of the Unseen

the

discrepancies. Others, again,disagreeing as to of 'prevention,' or revelation, hold to the doctrine

the

others, in the absence the perfecteloquence

inabilityto
of Truth,

produce p. 26.)
1

like, owing
were

to

divine

intervention."

(Muir'sBeacon
the

Those

who

in
;
as

constant

intercourse

with

Prophet

are

called

Ashab

(Companion) known are disciples

their

named Ttibi'in (Followers) ; are disciples Taba-i-Tabi'in (Followers of the Followers).

their

10

THE

FAITH

OF

ISLAM

for the

collection

of the had been

man,
an

Quran."
an

Abu

Bakr

agreed,and
Prophet,
no one

said to Zaid, who

"

amanuensis

of the

Thou

art
us

a can

young
cast

and

wise, against whom

and thou
wert

amongst
write

down

the

imputation ; revelations inspired

search
out

wont

to

of the

Lord, wherefore

now

the Quran

Prophet of the and bring it all

the
"

together." Zaid being at length pressed to undertake task, proceededto gather the Quran together from
leaves men." which
text

date of in

and
In

tablets
course

of white of time it

stone, and
was

from

the the

hearts order

all

compiled in

the book for

some

arranged. This was the authorised twenty-three years after the death of Muham
is
now

mad.

Owing, however,
or

either to of

different modes the

of recita
from

tion,
which

to

differences

expression in
was

sources

Zaid's first recension into the

made,
use.

varietyof
Faithful

different became
a

readingscrept
alarmed, and
to

copiesin
Osman

The

the Khalif

was

persuadedto put
three go made
over

stop
the

such

a men

danger.
of

He

appointedZaid, with
as

of the

leading
whole whole

the

Quraish
A

to assistants,

work

again.

careful then

recension

was

of the dia

book, which

was

assimilated

to

the Meccan

After this all other copies of purest in Arabia. burnt the Quran were by order of the Khalif, and new which was made of the revised edition, now were transcripts

lect,the

the

only authorised
that
error,

copy.
is

As

it is

fundamental

tenet

of

Islam
from

the
no

Quran
little

and incorruptible been

has difficulty
new

free absolutely felt in explaining of the

the

need

of

Osman's
under been in

and

revised edition, and

circumstances Tradition read

has

which handed

it took down

place; but, as
makes the
:

usual, a
to

which
On

it lawful

the Quran the read

seven

dialects.

'Abbas
me

followingtradition
the
me

is recorded

authorityof Ibn Gabriel taught

"

to

Quran
to

in

one

dialect,and
seven."

when
so on

I recited it until the

he

taught
of
as

recite it in another, and

number
known
were

dialects
the

amounted

to

These

dialects, Qira'at,
of these

Sabatu chief
ones

Ahraf,

or, in

Persian, Haft
The members

the

seven

of Arabia.

SECOND

EDITION

OF

THE

QUEAN
in their

I I

several dialects dialect

The

tribes
until
was

used

to

recite

the
was

Quran

Osman's

Quran

issued,when
may be

respective only one

as
a

allowed.
in its

book

present form
Abu

accepted
with
we

genuine reproductionof
tative
the It

Bakr's

edition

authori have in

corrections.
now

We
use a

Quran
thus

in

rest assured may the record of what

that

Muhammad
Islam. It

said.
was a

becomes

fundamental

basis

of

when speaking ot practiceof the early Muslims His the Prophet to say, When character is the Quran." details of the life of their beloved people curious to know asked of his widows, about master him, she 'Ayesha,one Thou hast the used to reply, Quran, art thou not an Arab and readest the Arab Why dost thou ask tongue ? than ? for the Prophet's disposition is no the other me Quran." Whether Muhammad would have arranged the Quran as have it is a subject which it is impossibleto we now on form to show an opinion. There are Traditions which seem that he had some doubts as to its completeness. I give the of M. Caussin de Percival. followingaccount on the authority felt his end When he said, Bring Muhammad draw near
common
"
"
"

ink

and

paper: from

I wish

to write

to you
was
"

book
late. the

to preserve

you
not

always
write your it
or

error."
so

But

it

too

He

could

and dictate,

he

said, May

Quran always
you first latter
; avoid

be

what it commands guide. Perform prohibits." The genuineness of the

what
this

part of
is

Tradition accordance
letter

is,I think, very

with the

doubtful; the
Muhammad
in the

the book
a

Prophet'sclaim
became,
the
as

for his

quite in teaching. The

intended
it-

of

should

become,
to

despoticinfluence
in all
"

Muslim

world, a
an

barrier to
obstacle

on freethinking

part of all the

"

orthodox,

innovation moral.

spheres
the

intel social, political,

lectual and
was

Unlike

Decemviral

code, which

compiled in a business-like way for the guidance of made and which no magistratesand litigants, pretence of the Quran is a religious with some legisfinality, miscellany

12

THE

FAITH

OF

ISLAM
never

lative matter

embodied
to

in
as a

it,which, would

have

been

put forward
to

do

duty

code,but
word

for the belief, common and

every
came syllable

rulers and

ruled,that

every

heaven, and which, having been put forward in ~be abrogated or altered in the smallest that belief,cannot with shall present himself particularuntil a new messenger l equally good credentials" There are topicsconnected with the Quran which many be better explainedin the next can chapter. All that has
direct from
now

to

be

here

stated is that the It is

more an

Quran

is the

first founda

tion of Islam.
an error

error

which
the

than

: suppose it is the only one anything else has led persons

to

away
true

from idea
in

only positionin
in
a

which

they

could

obtain
Lane"A

of the "Studies of what

at

great system of

Islam.

Stanley
well
to

Poole

Mosque"
now

(p. 167)
mean

says: be

large part
in the Traditions

Muslims all. We

believe is not
not
as

found the

Quran

do
are

to

say

that

of Muhammad

not

Quran

indeed, except that in the

of

good authorityas the latter case, the Prophet

in the

to speak the words professed did not so profess, there is

God, and

former

he

little to

choose

between

them.

dis early doctors of the Law facultyin drawing their inferences played no imaginative would and analogies, though we have our suspicions ; all we

Nor

do

we

assert

that

the

insist the

on

is,that it is

mistake
or

to

call the

Quran

either

theological compendium
The Shi'ahs
verses

the corpus

of Islam." legis that the

fol

maintain, without
favourable
were

good
claims

reason,

lowing
Shi'ah
"

to

the

of

'All and
:
"

of the

faction

omitted

in Osman's

recension

0 Believers

! believe in the two number

;

"

'All is of the

of the
we

lights(Muhammad pious; we shall give him

not

and his who

'All).
right
wish

in

the

day
his

of

judgment
We

shall

pass him Their

over

those

to deceive

him.

have
very

honoured

above enemy

all this
2

family.
chief

He of

and

family are

patient.

is the

sinners.
1

Anglo-Muhammadan
2

Law, by Sir R.

K.

Wilson,

p.

22.

Mu'dwiyah.

THE
"

QURAN
to

AND

THE

BIBLE

We
not
2 or

have
oppose dead.

announced
our

thee

race

of and

just men,
peace
are

men on

who

will

orders.

My
in

mercy

them,
them

living
"As

to

those

who

walk
the

their

way,

they

will

gain certainly
can

mansions

mercy of Paradise."

my

is

on

The tion
what

orthodox

reply to
"

this claim The

recorded is within
is
no

by
the

Bukhari
two

by quoting a tradi Prophet left nothing but

had Testament
any

covers

(ofthe Quran)."
Muhammad New the

There

evidence
the

that Old and

practical
the Old
29,
was

acquaintancewith
There

Scriptures.3
from xxxvii.
the
'

is

only
and

one

quotation in
is
a

Quran
Psalm "Since
that
"

Testament,
which
is

that in

passage xxi. the

from

quoted

Surah

105

Law

given, we have written in the righteous, shall inherit

apparent references words,
in of
"

Psalms

my

servants,
are as a

the New

earth.'

There

few the

to

the

Testament, such
Paradise needle"
'

in

Nor

shall the

they
eye of

enter

until

the

camel
; and

passeth through
"

of

the

(S. vii. 38)

children
of confirm
an

Jesus, the
truth
was

Son

am

God's

Mary, said : 0 Apostle to you

Me, and
whose
refers
to
name

Israel ! Law

to

the

which
that

given
come

before

announce

Apostle
' "

shall

after
no

Me,
doubt

shall be St. John

come

Ahmad
:

(S. Ixi. 6).

I go if I
to not

This the

to

xvi. 7
you

"If

away,

Comforter Him
the

will not
unto

unto

; but
seems

depart,I
be

will send

you."

Muhammad

have

misunderstood the
same as
as

word

and Trc^oa/cA^ro?,
has

imagined
the
name

it to
same

which 7repiK\vTo$, from which

somewhat the the

meaning

Ahmad,
The

word
of

Muhammad
1 2 3

is formed.
Imams.
is still

poeticalparts

Quran

The

twelve

Al-Mahdi Muhammad

supposed
in

to be alive.

is called

Surah
as

vii. the

156, the Al-Nabi'1-Ummi,

"

which
say

Muhammaddns
he could not
not

generally
read
or

translate This

unlettered
an

Prophet,"
to

and

write.

is used

as

and that, there composed so eloquent a book as of God. be the words But the term more fore, it must probably means the Prophet of the Gentiles," as distinguished from a prophet belonging to the Jews people of the Book," i.e., or to show Christians, and is meant
" "

could

have

argument the Quran,

show

that

h'e

that

he

was

not

acquainted with

the

books

of

preceding prophets.

14
are

THE

FAITH

OF

ISLAM the rest

the

the

own Prophet's

for creation; based

on

he

was

indebted The

to

the Jewish Gemara

Traditions
was

Talmud. year the 530

Baby
; the

lonian

finished in 430

about
A.D.,

the and

A.D.

Jerusalem
220 A.D.

Gemara All

Mishna

about Other in the

of these,

were therefore,

available.

portionsof the Quran are derived from stories found and Zoroastrian Christian legends, Apocryphal Gospels,
to

tales,
un

which

latter
'

reference Of

seems we

to

be

made

in

"
"

The

believers
our

say,

old have

sires of

old; it is but
of them

Many
Jewish

also of Muhammad's
some

and we promised this, tales of the Ancients'" (S.xxvii. 70). friends were acquaintedwith the been became Christians. whom for the
the

Bible,and

There

were

also

tribes in with

Arabia, with
whom he
was

contact, and
from the

generalconceptionof
which Islam has

into Prophet came while friendly. Apart a Unity of God and other from
are

dogmas
the less Talmudic and

borrowed of belief
as

Judaism,

many

of

important matters
sources,

such

the

story of

heavens (S.ii. 96); the seven 46, xv. 44) ; the positionof the throne of God at the creation (S. xi. 9) ; Al A'raf, or the partitionbetween and hell (S. vii. 44). The heaven following also may be the Jinn or Genii (S.vi. 100); traced to Zoroastrian sources:

Mariit

taken from clearly the angels Hanit and hells (S.xvii.

the

Houris, which
and the seductive

are

identical
of

with

the

Parikas
"

of the endowed

Avesta with

Peris

modern

Persia,beings
"

beauty,dwelling in the air, and attaching and the angel of death to the stars and light themselves ; about evil spirits The teachinggenerally the bridge (Sirat). In fact, the earlyadver is derived from the same source. him of having confederates, saries of the Prophet accused
and
mere

spoke of his revelations as a utterances. Thus, poetical

a
mere

collection
"

of

fables
'

and

Quran is

fraud
...

of his

own

infidels say : This and others have devising, The

that he hath Tales of the Ancients helped him with it. and dictated to him morn put in writing,and they were eve'" Quran itself bears internal (S. xxv. 5, 6). The

evidence

of the

great skill with

which

Muhammad

formed

THE

SUNXAT

the eclectic
"a

system of Islam, which

of late Judaism with

has

been

well

described

as

corrupt form
from
two
2.

which

ideas and
and

practices
in
one

derived
or

Arabian from
"

and

Persian

heathenism,
been

instances THE
on

heretical
The

books, have

mingled."
of

SUNNAT. the

second

foundation

Islam

is

Com (pluralAhadis) or Tradition. farz called mands God from given in the Quran are and "wajib." A command given by the Prophet or an sunnat," a word meaning a example set by him is called rule. It is then technically appliedto the basis of religious is founded which traditional accounts faith and on practice, It is the belief of Muhammad.1 of the sayings and acts to all Mnsalmans, that the Prophet in all that he common did, and in all that he said, was supernaturally guided, and based Hadis
" "

"

that

his

words
a

and

acts

are

to

all

time

and
"

to

all

his

practice. We should know that and God Almighty has given commands pro of the hibitions to his servants, either Quran, by means 5 of His or Prophet." Al-Ghazzali,a most by the month is the faith Neither distinguishedtheologian,writes : according to His will complete by the testimony to the is but one Unity alone, that is,by simply saying, There
followers divine
rule
c{
'

of faith

and

God,' without
of God.'
that he
"

the

addition

of

the
'

further

testimonyto
is the extend
the future
to

the

Apostle,that is,the statement,

This

Muhammad
must

apostle
all

belief in

the

Prophet
man's

has the

said
same

concerning the present

author,
"

and

life,

for,says
till he hath is

faith is not
the

accepted

persuaded of fully

those

things which
In

affirmed

shall be after death."

the following Traditions chapter vi.) the Prophet of God corded : That which
"

Prophet the Mishkdt (Book i. this point are on re

hath so."
rule made
"

unlawful

is like that best

1

which

God

Himself
of

hath and

made

Verilythe

word
are

is the word
called

God,

the best

of life is that

Muhammad himself (i) Sunnat-i-Fi'li,that which he did. said should be practised. (3) (2) Sunnat-i-Quali, that which that in done and which he did which his Sunnat-i-Taqriri, was presence
not
2

These

forbid.

Risdla-i-Berkevi.

THE

FAITH
"

OF

ISLAM

delivered and
one

by

Muhammad."

I have
as

you

will not

stray
of
"

as

long
and

is the word

God,

you the other the

left you two things, hold them fast. The law of (sunnat)
I I
am

than a man, but when no more Prophet." I am receive it,and when order anything respectingreligion, order anything about the affairs of the world, then I than a man." nothing more His
It is often

said that the Wahhabis

Tradition. reject

In

of the word Tradition they may ; but in ordinary sense Muslim Theology the term Hadis, which we translate Tradi tion, has a special meaning. It is appliedonly to the say uninspireddivine ings of the Prophet,not to those of some Wahhabis The teacher. rejectthe Traditions handed or who lived after the time of the Companions, down by men of the Prophet,they, but the Hadis, embodying the sayings with all Muslim in common sects, hold to be an inspired the revelation
to

of God's

will to

men.

It would

be

as

reasonable say Muslim

to

rejectthe four say that Protestants Tradition.1 An that the Wahhabis reject placesthe Gospels in
he looks handed
as

Gospels as
orthodox the

the
a

same

rank

as

Hadis, that is,

said and
same

upon

them
to
us

as

record

of what

Jesus
"

did
way

down

by

His

Companions.

In the

other

ideas,so
number tions Sunnat Christian

Prophets received their books under the our Prophet has in the same way received
of communications which
are

form
a

of

great
collec
the

found

in

the

of the
must

Traditions be

This (Ahadis).2
a

shows the is
a

that

placed on Scriptures ; whilst

them
the all. To

level the

with

Jewish

and

Quran

revelation is the

superior to
Quran alone
the tions
1

no

sect

of Musalmans

rule of faith.

The

Shi'ahs. it is true,
own

reject

Sunnat, but they have

an

in their

collection of Tradi

exact

equivalent.
preacher
on,

The

great Wahhstbi
will be is to

Muhammad
in the

Ismd'il, of
Takwiatu'1-Imdn

whom
"

some

account

given
have

later

says

The

best
and
our

of all ways

for

the principles alone

as

of
own
2

HIS

Apostle ; to
be

hold

them

(holy writings)of God precedents, and not to allow

words

opinion to

exercised."
d'Ibn

Prolegomenes

Khaldun,

vol. i. p. 195.

8 In order to show

THE

FAITH

OF

ISLAM this

the

of necessity
as

obedience, God
between

is

said to have Himself the and

To
"

appointedMuhammad
man.

the Mediator believers

are

and

In

lower

sense,

to follow

Sunnat"

of the four
are

'All,who
with

the Muslim the

Abu Bakr, Omar, Osman, Khalifs, true guides to men. in all that the Prophet did was perfectly Moral laws have
a

accord

will of God.

different

his cruelty His jealousy, appliedto him. his his indulgence in licentiousness, tribes,1 to the Jewish God assertion of equalitywith bold as regards his com sinless and his every act and word are a guide to mands,2 as men long as the world shall last. It is easy for an to say that this is an for Muhammad accretion, apologist something which engrafteditself on to a simplersystem. It of the essential parts of is no such thing. It is rather one when application the who

system.
loves not

Let

Muhammad

be

his
my

own

witness
"

"

"

He who

revives

my Paradise."

is not my Sunnat revives me, Sunnat He who reward

follower." will be

He
me

and

with
the

in

"

in distress holds

fast to

Sunnat Thus the

will receive

the Islam in

of

hundred

martyrs."
century is the

moralityof
of Arabia

in the nineteenth seventh.

a

morality
of the
as

the

Muhammad
:

fulfilled the moral is the

own

requirements of
standard of ethics this national and

perfect Arab
as

he

ideal

he

it regulated of ethics is

in his

day ;
to

and

standard

supposed
the Muhammad

be

divine for all fails

as

it has fixed for authoritative, lands ; but embodiment As words

more

ever

standard

Muslim the all

own

it is too of
a
"

limited.
Son of

ideal

Man,"

one

common

to

humanity.
acts

might
as an

be

and

faith accounts
1
"

than
not the

expected,the setting up of his infallible and unvarying rule of anything else for the immobility
or

0
one

believers another's
one

! take

Jews

Christians taketh
the

as

friends.
for his

They
friends

are

but is

friends. God
the
. .

If any

of you "When

them

he

surely "Obey
a a curse

of them.

will not

guide

evil-doers." God and and God

(S. v. 56.)

God
matter

and
.

Apostle."

decreed
with the

whosoever

disobeyeth God
affront

palpable
of God

error." is
on

"Verily they who

in this world

His Apostle have His'Apostle erreth and His Apostle,

to come."

them

and

in the

world

(S.

xxxiii. 33,

36, 57.)

SUNN

AT

AND

BID'AT
must

19

of the Muhammadan bered

that in Islam

world, for it
Church and

be
are

always
one.

remem

State

The

Arab

proverb,"Al mulk wa din tawamini" (country and religion are twins),is the popular form of expressingthe unity of
Church of the and
one

State. is the

To

the mind
of

of the Musalman
other
"

the rule sometimes reform The

rule

the

truth

who look forgottenby politicians hopefullyon the of the House of Turkey or the regeneration of Osman.

Sunnat,

as

much

as

the

Quran,

covers

all

law, whether
"

writer who social, moral, or religious. A modern political, has an intimate If Islam acquaintancewith Islam says : is to be a power for good in the future, it is imperatively off the to cut the religion. social system from necessary The lies in the close connection between the reli difficulty gious and social ordinances in the Quran; the two are so intermingled that it is hard to see how they can be disen tangled without destroyingboth." I believe this to be and the case still more becomes impossible, hopelesswhen
we

remember
To

that

the

same

remark
go

would

apply
Ibn

to

the

forgetthis is to the Law distinctly speaks of

"

Sunnat.

astray, for
from

Khaldiin

derived

the Law

Quran
based

and
on
:

the the

Sunnat,"
text

of the

"

maxims
and the

of Musalman

of the

Quran
Our

Al

Junaid,a
says
:

famous
"

teaching of teacher of theological

of

the Traditions."
the

third century
up

A.H., with

system

doctrine

is

firmly bound

dogmas of faith and the Qunin and the Sunnat." 3 The The Prophet had a great dread of all innovation. for anything new technical term is and of it it is bid'at," In other words, if said, Bid'at is the changer of Sunnat."
the
" "

1
2

Prolegomenes d'Ibn Khaldiin, vol. In June Sultan Mahmud 1827 A.D.

in the

ii. p. 477. issued

the Ottoman
a

manifesto

protesting
"the affairs all

against interference
of

affairs of the

Empire,
sacred with the

which

are

conducted which

upon
are

principlesof

and legislation,

the

regulations of

strictly connected

principles of

in force, for the famous Fatva" religion." These principlesstill remain Council of the the Khairu'd-din's in anent 'Ulamd by given July 1879 proposed reforms, speaks of "the unalterable principlesof the Sheri,"
or
b

Law.
Ibn

Khallikdn, vol. i. p. 338.

20

THE

FAITH

OF

ISLAM

if fresh forms of thought arise, things new and the changing condition of society demands modes new of expressionfor the Faith, or new laws to regulate the if, in internals or externals, any new community thing The law, as (bid 'at)is introduced, it is to be shunned. the Sunnat, is perfect. Every revealed in the Quran and thing not in accordance with the precepts therein contained is innovation, and all innovation is heresy. Meanwhile some is allowable, such bid'at the teaching of etymology as and syntax, the establishment of schools, guest-houses, "c., which things did not exist in the time of the Prophet ; but that laid down it is distinctly and clearly compliance with the least Sunnat the obeying the least of the orders of (i.e., the Prophet, however is far better than doing some trivial) new thing,however advantageous and desirable it may be. illustrate the importance There stories which are many the Companions of the Prophet attached to the Sunnat.
men
"

seek

after

"

"

"

"

The

Khalif and

Omar
'

looked I

towards know

the that

black thou do
no

stone art

at
a

Mecca,
I had have Ibn

said, By God,
canst

only

stone, and
not

grant
on

no

canst benefit,

harm.

If
not

known
so, but
was

that the

Prophet

kissed

thee, I would
"

done 'Umr

account

of that

I do it.' round and

Abdu'llah round
a

seen

riding his
"

camel

certain

to an place. In answer inquiryas to his reason for so the doing he said, I know not, only I have seen Ahmad of the four Ibn Hanbal, one Prophet do so here."

great Imams,
the when with

and

the founder
to

of the Hanbali been

school

of

in
of

is terpretation,
care

said which
an

have he

appointed on
the Sunnat. of he alone

account

observed

One all

day

sitting in
some

assembly
custom at
once

present

observed of him
an

formal

authorised

the

Prophet.
and
In

Gabriel
on

that now,

account

of

by the practice appeared and informed his act, he was appointed

that the

Imam.1
1
"

laid down short, it is distinctly

modern
Ibn Muslims would ate

The

respect which
The

pay

to
not

their
even

Prophet
eat

is almost

idolatrous.

Imdm

Hanbal

water-melons not

because, although he

knew

the

Prophet

them,

he

could

learn

THE

SIHAHU'S-SITTAH
is the

21

best

of

all

works The

Muhammad.
a

essence

following of of religion has

the

practiceof
stated

been

by

first,to : theologian to consist of three things and in acts ; secondly, follow the Prophet in morals to eat to be sincere in all actions. only lawful food ; thirdly,
learned

The

Sunnat
of

is

now

known

to

Musalmans

through
the
are one

the

collections
whose
names

Traditions

gathered together by
bear.
correct

men

they

now

The

whole Not

called
of

Sihalm's-Sittah, or
collectors flourished
and
so,
as

"six

books."
third

these

until

the

century of the
work
an

Hijrah,
has
not

easilysupposed, their passed unchallenged. There is by no means of opinion among the Sunnis consensus as
may

be

absolute
the
"

to
a

exact

genuine be obeyed. Whether the Prophet spoke Tradition must what in the Traditions is recorded as spoken by him under the influence of the highest kind of iuspiration is,as will in the be shown next chapter,a disputed point; but it have the degree, it little. Whatever matters been may belief a real inspiration, and thus was accordingto Muslim his every act and word became as a law binding upon his followers as the example of Christ is upon Christians. The Shi'ahs do not acknowledge the Sihahu's-Sittah, the six correct books of the Sunnis, but it by no means follows that they reject Tradition. They have five books of Tradi Ja'far tions, the earliest of which was compiled by Abu
Tradition, yet
admit
that
"

value

of

each

all

Muhammad

A.H.

329,

or

century

later

than

the
set.

Sahih-iThus all

Bukhari, the
Musalman
faith of
"

most

trustworthyof

the

Sunni second

sects

the
;

accept the first and Quran and the Sunnat

Shi'ahs which What the
it is

ground

of the

"

as

the the
a

God

the
on

in substituting,

inspired will place of the

collection of
is

Traditions their
own.

Sunnat

is

based,
to

important

maintain

this,

he broke, he ate them whether the with without or rind, or whether to the him as who bit, or cut them : and he forbade a woman, questioned the streets in propriety of the act, to spin by the light of torches passing lawful to do that it was by night, because the Prophet had not mentioned iso." (Lane's Modern Egyptians, vol. i. p. 354.)

22

THE

FAITH

OF

ISLAM Musalman
an

that

the

Quran

alone

is to

no

all-sufficient

guide.
3. IjMA'.1
"

The

third

foundation be

of the collected
consent

Faith
or

is called assembled.

Ijmac, a word it Technically or theologians,

the
a
"

signifying to
means

the

unanimous

of the

leading

unanimous

collection of the

theology would be called it is consent of the Fathers." Practically the opinions of the Companions, the Tabi'in
"The

what

in Christian

and
"

Taba-i-Tabi'in.
on

Law," says
of the
"

Ibn

Khaldun,
and
once

is

grounded
to
us

the Ibn

general accord
Abu who Baud said
'

Companions
schismatic didst
of

their followers."
came

says
to
verse

Al-Mamun,
?
'
'

him,
of

'Why
the
"

thou God.'

oppose
'

He
*

replied,
words what God
to

book whoso
are

Which

The

of the Most has know

High

judgeth
infidels.' certain

not

accordingto
Khalif
that

revealed,they
whether he had

The

then wished this had

any

knowledge
was.

been
'
"

revealed,and
The
'

what of the

his

He which

answered Al-Mamun

thus

consensus

proof people;
'

to

their their then Prince the

with rejoined, As thou art content with be content agreement concerning the revelation, thereof.' The man unanimity in the interpretation be to thee, 0 hast spoken truly; peace said, Thou
*

of the Faithful.'
"

"

The

commentator

Baizavi nation and

to

quotes
to

Ye were followingtext : men ; ye enjoinedright and God" (S. iii. 106), and says of believers that

the forbade that

a

best

produced
believed
prove

wrong,

in

it is used
of

that
verse

the agreements makes forbade

is

source

Law, for this

of Abu

it certain

they enjoined everythingright and

The election Bakr
to
con-

everything wrong.
is called

the Khalifate

Ijma/-i-Ummat,the
Traditions
the has
we

unanimous

"

In

the

Qunin
But the

and

the
of

have

and

the

probableteaching
Muslim

followers. and

Prophet, each something more

of Islrim

the undoubted respectively his equallybinding upon than this to guide him,
are

this last is what would

Western

students

apt

to

under-estimate. arid

Christians

call it "the

reject it.
in
-

Muhammadans

general consent and call it Ijmji',

of the

Fathers,"

obey implicitly

it."

possibly (Studies

History

Mosque, by Stanley Lane-Poole, p. 319.) of the Khalifs, by Jaldlu'd-din As-Syuti, p. 335.

LIMA'
sent

AND

IJTIHAD

23

of the

whole

sect.

The of the had

Companions
various
been made
;

of

the

Prophet
under knew which these their
on

had

specialknowledge revelations which special

verses

circumstances

they

alone

abrogated others, and thus verses were abrogated. The knowledge of and other details they handed matters to on many the Tabi'in,who passed the information successors,
which

of

the

Quran

to

their
seem

the Taba-i-Tabi'in. followers,

to

Some

of the

Mu'tazilas

and some Muslims, the rejectIjma' altogether,1 for example, accept only the Ijma' of the Com Wahhiibis panions,and by all sects that is placedin the first rank as Fugitives regards authority accept that of the ; others
" "

who

dwelt

at

Madina

;
a

and

there

are

some

amongst

the

that Ijma' may theory, it is not done be collected at any time, but that practically because there are now no Mujtahidin. The highestrank a that of a Mujtahid, or Muslim Theologian could reach was who could make an one Ijtihad a word which, derived from in its technical root as Jihad (a Crescentade), the same means It is defined as the "attaining deduction. a sense logical in searching into the prin to a certain degree of authority as ciples of jurisprudence." The origin of Ijtihad was orthodox
who

allow,as

matter

of

"

follows
to

"

Muhammad
to

wished
some

to

send

man

named

Mu'az

Yaman
was

receive
to

money
to

collected for alms, which

poor. will
"

he he

then
"

distribute

the

On
you But

appointing him
act

said, 0 Mu'az, by plied, By the Law of

"

what

rule

"

He
find

re no

the
Then
"

Quran."
I will what
act
on

if you

direction
Sunnat I will

therein ?

"

"

act

according to
fails ?
" "

the

of the
make

Prophet." But an Ijtihad and

and
"

if that

Then

that."
be
to

raised
the

his hands

said, Praise

messenger
a

of His

is considered

Prophet in what He for proof of the authorityof Ijtihad,

it.
men alive,

Prophet God, who guides pleases." This

*'

The

the

sanctioned Prophet clearly the Prophet was When

1
2

could

go

to him

with

Sharastani's

Milal

wa

Nil.ial, p. 87.
p. 1009.

Muddriju'n-Nabuwat,

24

THE

FAITH

OF

ISLAM

their doubts

and
to

fears ;

an

present, ready
each direct

give

an

authoritywas always They knew inspired direction.

new case as

infallible

that by experience
new

for each

it arose,
some

that

for

emergency,

Gabriel
or

would Muhammad

bring

message

from

heaven,

that

would

be

rightly

succeeded The Khalifs who guided in the orders he gave. the Prophet had only to administer the Law according to had held. the opinionswhich They they knew Muhammad were busilyengaged in carrying on the work of conquest ; did they nor legislation, they neither attempted any new In they revered. depart from the practiceof him whom the first days of Islam the knowledge of the Law was purely traditional. In forming their judgments, they had no re to argu to privateopinion, either to speculation, or course ] founded ments analogy." The duty of the religious upon to communicate teachers was, according to Ibn Khaldun, to others the orders which they had heard from the mouth ^ The of the Legislator." Prophet charged the principal men amongst his Companions to teach the (Arab) people which he had brought to men. the precepts of the Law
" " "

This

mission

was

at

first confided

to

ten

of the chief

Com

When Islam panions,afterwards to others of lower rank. the was firmlyestablished and its foundations strengthened, of their adherents ; distant people received it by means more but after a while that teaching suffered modification, and to they had to deduce from the sacred writings maxims before which came cases constantly apply to the numerous conditions the tribunals." 3 Thus, as the Empire grew, new of life arose, giving rise to questions concerning which This necessi direction. Muhammad had given no explicit of Abii tated the use of Ijtihad. During the Khalifates

Bakr, Omar,
the Khalifs
was

Osman,
who could for the
to

and

'All

"

the
men

Khulafa-i-Paishidin, or
in the

guide
Faithful

right way
them
new as

"

the the

custom
course

to

consult under
some

to

of action
1 2

be

pursued
3

develop-

Prolegomenes d'Ibn vol. i. p. 60. Ibid.,

Khaldx'm, vol. ii. p. 469.

vol. Ibid.,
i. p. 61.

26 Imam Abu
the

THE

FAITH

OF

ISLAM

Hanifa

was

born
his

at

Basra

spent
famous He
was

greater part of
in the the year 150

life at
He

Baghdad

A.H.

(A.H.80), but he Kiifah, and died at had two disciples,

and the Abu. of Yiisuf.

in

legal world,
and of jurists
that

Muhammad
of

the
as
"

founder the

teacher Irak." Imam

body

legists
con

known

His

system

differs

siderablyfrom
Madina, confined
of his

of

the

Malik, who, living at

Tradition
as

himself Madina of the

to chiefly
was

the

basis

judgments.
and
on

full of the

memories

of the home of

sayings
Hanifa,

acts

Prophet; Kiifah, the

founded till after the not contrary, was of his memories. death, and so possessed none Prophet's
the

Islam
from

there them

came

into contact

with

other

races

of men,
men

but

If these nothing to learn. law Muslims, well and good : if not, the one the teaching of Muhammad. for the Faithful was it had
texts

became
as

for them

Various of book

of the

Quran
"

are

adduced thee

to

prove
we

the correctness down the

this which have

position.
cleareth
we

For
up

to

have

sent

is there
green
or

everything" (S. xvi. 91). "Nothing passed over in the book" (S. vi. 38). "Neither a grain in the darkness of the earth, nor a thing in a distinct writing (S. vi. sere, but it is noted
"

59).
vided
not

These for

texts

were

held

to

prove

that all law

was

be

in by anticipation found bearing on

was

the
any

Quran. If a verse given question,analogical

"

pro could

deduction

resorted

to.

Thus

He

it is who

created

for

earth" you all that is on this is a deed Hanifite jurists, The

"

(S. ii. 27). According to the of giftwhich annuls all other

"

rights of property.
earth
never
l

you

refers to heads
:

Muslims.

The

may

be classified under
an owner

three

(I ) land which
an owner

had been

; ;

has

abandoned From of the

(2) land which (3) the person

the

had and
same

and

property of the
deduce legists
war
a

Infidels.
the the
master

last division

lawfulness

and piracy, slavery,

"

constant

against
great
on

unbelievers. in the
1

Abii

Hanifa The

was

esteemed

art
Journal

of

Qias.

following story
xii.

this

Asiatique, 4me

Serie,tome

IMAM

TEN

MALIK

2/
I
went to to cut

point
'

is related and

by

'Ali Ibn
him
a

'Asun. barber
are

visit Abu
his hair.

Hanifa,
Cut To

found

with

about

away

which

only the parts which the barber 'Do replied,

thou
'

white/ said
insist
on

Abii Hanifa,
that.'
*

not

Why

not?'
said Abu

'Because

wilt increase away those

their whiteness.'
that
are

'Well,'
continues

Hanifa,
increase
:

cut

black, that may

'Asun
He

perhaps
the

their I told

blackness.'
Shauk about
gave

'All Ibn this.

story thus
ever

said,'If
did and
so

Abu the

Hanifa

up

with
not

barber.
an

That absolute
as

is,he

laughed and his system of Qias he used the word perhaps,

"

did

draw few
to

conclusion.' authoritative

Abu

Hanifa

admitted which
"

very

Traditions be
a

in' his

system,2

claims
merit
wants
"

The

of

The

and

logical development from the Quran. fearlessness cannot be denied to it. logical wishes of men, the previous history of a
in fact, which considerations, the
are

country
in the

all those
to

held

of legislation, governing principles of Irak as being of no set aside by the legists account are whatever. Legislation is not a science inductive and but logical and deductive." 3 experimental, born Imam Ibn Malik at Madina was 93), and his (A.H. is founded, as might be expected system of jurisprudence from his connection with the sacred city, the Customs on of Madina." His business was and systematise to arrange the Traditions current in Medina, and to form of them out and the Customs a system of jurisprudence embracing the whole sphere of life. The treatise composed by him
"

West

be

"

"

1 2

Ibn

Khallikan, vol. iii.p. 559.

Traditions
before he

"The

which

Abu

Hanifa

has
and

because
who had

admitted

the exactness
he

reported are few the probity of

that

in number,

collected

them,
be

authenticity should
be
one

rigorouslyexacted perfectlyfulfilled. That

the persons all the conditions of has

which

proved

him

to

is conscientious collectors of Tradition greatest and most the great authority which the Musalhis system rightlyenjoys amongst in his the and confidence which ma"ns, and they place in the author the his death his disciples relaxed opinions. After rigour of their master's (Ibn Khaldun, conditions, and published Traditions wholesale." vol. ii. p. 478.) 3 Osborn's Islam under the Khalifs, p. 29.

of the

28

THE

FAITH
"

OF

ISLAM

was

called

the

"

Muwatta
contents

"

or are

The

Beaten

Path." and

The

greater part of its

delivered

legal maxims
His
as

opinions

by

the

Companions.
described his death
were

system of jurisprudence,
traditional. Ja'far it is
his

has been therefore,

In
an
"

historical and Muhammad

elegy on
His

by
and

Abu

said

Traditions

of the

greatest authority ;
he delivered
l

gravity was
his auditors
were

impressive ;
were

when

them, all
Traditions

plunged in
delight.
"

admiration."

The
"

said he, in testifying delight," profoundrespect for the sayingsof the Prophet of God, my unless I feel myself in a state of and I never repeat one 2 after performing a legal ablution). (i.e., perfect purity his great I
"

As

death

exercised

fear approached,his one his privatejudgment

was

lest he

should

have

in

delivering any

legal

opinion. In his last illness a friend went to visit him, and : inquiring why he wept, received the following answer right to weep Why should I not weep, and who has more than I ? By Allah ! I wish I had been flogged and re"

floggedfor
an

every opinion founded

questionof
on

law

my

own

pronounced judgment." private

on

which

"

was Quraish tribe, He passed his youth at Mecca, but finally born A.H. 150. he died (A.H. settled in Cairo,where 204). Ibn Khallikan unrivalled for his knowledge that he was relates of him the sayings of the Com of the Quran, the Sunnat, and

Imam

As-Shafi'i,a

member

of the

I have Ibn Hanbal, Never," said Imam panions. passed a night without praying for God's mercy and bless said Abu "Whosoever pretends," ing upon As-Shafi'i." the like of As-Shafi'i for learning is that he saw Thaur,
"

"

"

studied the systems of the two Having carefully preceding Imams, he then proceededon an eclectic system reaction againstthe system of his own. It was to form a As-Shafi'i follows rather the traditional plan Hanifa. Abu
a

liar."

of

Ibn

Malik. of
1

The clear

Hanifite and
s-

will

be

satisfied

if, in the
finds
one

absence

direct

statement, he

Ibn

Khallikan'

Biographical Dictionary,
3

vol. ii. p. 594.

Ibid.,p. 546.

Ibid.,vol. ii.p.

584.

IMAM

IBN

HANBAL

29

passage

Quran judgment may required

in

the

or

one

Tradition
The
source

from

which

the the

be

deduced. is the number

Shafi'ite in

same

circumstances, if Tradition
make Ibn it.

of his deduc

tion,will require a considerable

which
Imam
to

of

Traditions

from

Hanbal
was

was

the

last of

the

four

Orthodox

Imams.
is
a

He

born

at

Baghdad (A.H.164).
He

His

system

distinct return the

to Traditionalism.

lived at

Baghdad

when orthodox reign of the Khalif Mamun, in danger of being lost amid Islam seemed the rationalistic orthodox Muslim stand an speculations(that is, from of the Court. The point)and licentious practices jurists

during

most

in

favour

at

Court

were

followers

of

Abu

Hanifa.

to They carried the principle of analogical deduction the latitudinarianism dangerous lengths in order to satisfy of the Khalif. Human seemed to be weaken speculation Ibn the Hanbal met ing all the essentials of the Faith. the principle of analogical difficulty by discarding altogether

deduction.

At

the
as

same

time
on

he the
"

saw

that

the
of

Maliki

system, founded
was

it

was

Customs
a

Madina,"

ill suited It

to

meet to

the
be

wants

of

great and
What
the

growing
better,
?

Empire.
what
surer

needed

supplemented.
go upon than

ground
least
on

could

he

Traditions
a

These

at

were

inspired,and
to

thus

formed
of

safer

foundation than the

which

build

system
Abii ceased
to

jurisprudence
did. The
is

analogicaldeductions
Hanbal has almost
at

of

Hanifa exist.
the

system
now are no

of Ibn

There

Mufti

of this sect

Mecca, though
to

other

three

in

there. represented the importance he The distinction Abii

not

Still his influence attached

is felt to this

day

Tradition. has
been

between

the four Imams

his
own

put in

this way. this has

1
"

Hanifa much

exercised

judgment, though
on

had

permanent
the for less and from Abu the

influence through
as

his

system.1
wore on.

The

advantages possessed by
reason

Hanifis

their

partial recog
ambitious of

nition of natural Not

counted

less

the

centuries

only

were

their

teachers,
whenever

Yusuf

downwards,
and

displayingtheir acquaintance
support
of their views

with

in Traditions, they could, thereby debarring themselves

of using them

30 Malik Shafi'i and

THE

FAITH

OF

ISLAM

Hanbal

authorityand precedent. Aspreferred

differ,too,
to
as

They entirelyrepudiated reason. regardsthe value of certain Traditions,but

an

each

of them

authentic

Tradition

is

an

incontestable and

opinion on
The Sunnis.

points of
the

doctrine

authority. Their practiceforms the third

a

basis of the Faith.

Ijma' of
It

four

might be of the Empire led to so now interpretation, life might and political analogicaldeductions.
dox
has

binding law upon all supposed that, as the growing needs

Imams is
the the be

formation

of

these

schools

of

requirements of met by fresh Imams

is not the
case.

modern

social
new

making
The

This

ortho there

belief been

is,that since the time of the four Imams

no

they did. If cir arise which should cumstances absolutely require some be given in full accordance decision to be arrived at, it must the to which with the mazhab," or school of interpretation, framing the decision belongs. This effectually pre person all change, and vents by excluding innovation, whether is now good or bad, keeps Islam stationary. Legislation be done Nothing must contrary to the purelydeductive. contained of the four Imams. in the jurisprudence principles reforms State legislative are Thus, in any Muliammadan simply impossible. There exists no initiative. The Sultan claim the allegiance of his people only so Khalif can or Mujtahid
who could do
as
"

"

long
The

as

he

remains

the exact

executor

of the

prescriptions
the
"

of the Law."

questionthen
"

as

of regardsthe politics Muhammad

was a

Eastern
or

Question

is not

whether

deceiver

self-

deceived, an

apostleor an impostor; whether the Quran is the better Arabia the whole was on good or bad ; whether the worse for the change Muhammad or wrought ? but what and is, and political Islam as a religious system has become
how
it
now

works, what
as

Orthodox

Muslims

believe and

how

from

repudiatingsuch
was

told

teachers Muhammaddn

invoked

to

fetter

againstthem, but the authorityof the libertyof their successors."

the earlier

(Anglo-

Law, by

Sir R. K. Wilson, p. 40.)

THE

FINALITY

OF

MUSLIM

LAW

31 belief that is, is

they
the

act

in that
as

belief?

The

essence

of that

taught by Prophet, Khalifs, and statement absolutely perfect. The following by

system
the
a Akhlak-i-Jalali,

Imams
the

author

of

book

held
"

in

very

great esteem,

important. He says : Authority becomes sacred because sanctioned by Heaven. Despotism,being the first of consolidated form is thus rendered political authority, at unchangeable and identical in fact with government large." Supreme government has four stages: (i) where the absolute prince (Muhammad) is among them, concen the four cardinal and trating in his own virtues, person call the reign of wisdom this we the prince ; (2) where no longer,neither do these virtues centre in any appears single person, but are found in four (Abii Bakr, Omar, and cAli), Osman in concert who with each other, govern if they were call the reign of the pious; as one, and this we
"

is most

of these none (3) where chief (Khalif) arises with

is to
a

be

found

any of

but longer, the

knowledge

rules

pro

pounded by the previous ones, and with judgment enough to apply and explainthem, and this we call the reign of the Sunnat these latter qualities, again,are not to be ; (4) where with in a single met who person, but only in a variety govern in concert this we call the reign of the Sunnat-fol; and ] lowers." A bad king is like a bad season. The next may he can bring improvement, or, if his rule is whollyintolerable, be deposed. Under bad constitution no such change is a be ended But in possible. It can only by a revolution."
"

Islam
a

innovation This

is

worse

than

mistake

it is

crime,

sin.

religionand
Muslim.
of his To

of his system of completeness,this finality is the very polity, pride and glory of a true look for an increase of lightin the knowledge
to

relation

God
on

and

the

unseen

world

in

the

laws

which

regulateIslam
was

earth

is to admit
that

that Muhammad's
no

revelation
will

and incomplete, In

admission
the
most

Muslim
to reform

make. from

fact,so
been
1

hopelesshas
that the felt,

attempt
recent

Islam

within

reformers,

Akhlak-i-Jalali, pp. 374, 378.

32

THE

FAITH

OF

ISLAM

the

Babis

of

Persia,gave
could
be
a

up

the

idea

and

the recognised

fact that Muhammad's

freedom

for gained only by substituting

revelation

still later one,

which

claims

not

if not only to be suited to present needs, but to be of equal, even authority. superior, stated on It has been high authoritythat all that is requiredfor the reform of Turkey is that the Qanuns, or orders of the Sultan, should take the place of the Shari'at or be done Turkey of Islam. law so ; if this could Precisely might be reformed ; but Islam would cease to be the religion the law as formulated That of the State. by the Imam Abu
than

Hanifa

ill suits the but

conditions

of modern

life is

more

probable;

it is the very claims

there
to

function

of the

Khalif it.

of He the

Islam, which
is
no

the

Sultan such

be, to maintain
not
now

Mujtahid,for
which
sect
some

are

amongst

Sunnis, to
of

the Turks
new

belong.
must

If

circumstances that of

law

be

through stress made, orthodoxy

with the
stress
own

demands

it should Imams. the

be

in strictly Khaldun
not

accordance

opinions
on

the
that

Ibn

lays great
to
use

the

fact

legistswere
"As the followed
not

their each
a

judgment.
formed, for
and science, tions

says: those who

as

He

opinion
them

of

Imam

of it,the subject
to decide

special
ques their

it did

permit

new

ly reason, or ly the conscientious employment of in every doubt obliged, they were own judgment (ijtihad) of differ or ful case, to search for points of similarity it with to connect a would which permit them ence from which or they could entirely settled, questionalready obliged to com distinguishit. In so doing, they were
mence

by resting on

the

which principles

the
to
a

founder

of

the

system had established ; and, in order have to acquiredin this, it was necessary
manner

accomplish
substantial assimilation the possible,

and

facultyof using these points much distinction well, by following, as

the their Imam."
]

of
as

opinionof
The

to in opposition Shi'ahs,
1

the

Sunnis, hold that there

Ibn

Khaldun,

vol. iii.p. 15.

34
as some a

THE

FAITH

OF

ISLAM but the Sunnat and

rule

of faith not

only the Quran, Ijma' binding,it

Ijma'.
In

order

to

make

Mujtahidinshould have been in their practice. is one of Ijtihad The whole subject
in

is necessary that the in their opinion or unanimous

of the most reforms

in

important
a

connection A

with

the

of possibility

Muslim show
so

state.

modern does

Muhammadan
a

writer,1 seeking to
progress,

that Islam
far

from

being
new

possess hard a

capacityfor
fast

and

that

and

system,
the

it is able to

adapt
in

itself to
"

circumstances, because

Prophet Ijtihadto
Mu'az

ushered

the uses age of active principles," related when describingthe origin of

an

story I have
to

already
the

prove

accuracy

of his

statement.

He

makes
then
to

will

look

first to and

the

Quran,

say : "I precedentsof the

own judgment." It is lastlyrely upon my that Ijtihadliterally means true great effort ; it is true that the Companions and Mujtahidin of the first class had of exercisingtheir judgment in doubtful the power cases, of the fitness and of decidingthem accordingto their sense of things, provided always that their decision contravened this in no law of the Quran or the Sunnat way no ; but has any capacityfor progress, or that an proves that Islam ushered in by Muhammad, or age of active principles was

Prophet,

"

"

"

"

that his

"

words

breathe

energy
of

and

force, and
For

infuse

new

life into the

term

dormant

heart

humanity."
"

though

the

I have men Ijtihadmight, in reference to the men one's own translated as judg tioned,be somewhat freely a ment," it is now purely technical term, and its use, and referringof a difficult case to only use, is to express the But some analogy drawn from the Quran and the Sunnat." the meaning not thus restricted, even though it were even
"

meant

now,

as

it

sometimes
"

meant

at

" one's first,

own

remain would All's position judgment," still Syed Amir to be proved; for,since the days of the four Imams, the believe that there has been no orthodox Mujtahid of the
1

Life

of Muhammad,

by Syed

Amir

{Ali,p. 289.

QiAS first power

35
men

class,and
ever

to

none

but
;

of
Ibn of
or

this rank Khaldiin Imams the

has has
are

such
most

been that

accorded
the

and

shown clearly

followers
reason,

the

not

to

decide

"

new

by questions
of their
own

by

conscientious

judgment." Thus granting,for 'All's trans the sake of argument merely, that Syed Amir lation is grammaticallyand technicallycorrect, all that results from it is that the age of active principles lasted I do not admit that there ever was only for two centuries. in Islam, and neither its theological such an certainly age growth negative the opposite development nor its political employment
" "

assertion,viz.,that

Muhammad
are

gave

precepts rather
in
see
"

than
heart

principles.The
of

Turks

included

the what

dormant
"

humanity," but
"

it is difficult to
"

energy
"

and
them

force

is
"

breathed, what
wonderful
"

new
"

life is infused the

into

Prophet,or what lasting of active principles has produced. Amir good the age 'All also admits that the explanation such as I have given he when of the orthodox correct position is historically has taken possession of the speaks of "the idea which that the exercise of private judgment stopped in legists l the third century of the Hijrah."
by
the of
"

words

4.

QIAS

is the

fourth

foundation

of

Islam.2
It is in
of

The

word
use

means literally

reasoning, comparing.
and Persian
in the
sense

common

in Hindustani

guessing,con it means "c. the analogical sidering, reasoning Technically, of the learned with regard to the teaching of the Quran, the Sunnat, and the Ijma'. For example, the Quran says : Honour thy father and thy mother, and be not a cause of displeasure It is evident from this that dis to them." and obedience to parents is prohibited, implies prohibition punishment if the order is disobeyed. Again, if the Quran and the Sunnat hold children responsible, accordingto their
"

means,
1 2

for the

debts

of

their

does father,

it not

follow

that

Nineteenth The

Century,September 1895, p. 375. Nizdmiah of the Mu'tazilas, reject both Ijmd' sect, a branch

and

Qids.

36
the elder
ones

THE

FAITH

OF

ISLAM

ought

to

fulfil for their

reason as
"

parents all those

the

which for some obligations not be able to perform,such

It is said in the

or

other

parents
of
a

may

the

pilgrimageto Mecca,
him
to

"c.?

Quran
infant

that
rests

the maintenance whom that

woman

who

suckles
From

an

upon

the child is the mainte A

"

born."
nance

this the

opinion is

deduced

of the
come

infant also falls upon from the

the father.
runs

Tradition One

said to
a

woman

without

Companions to the came Prophet and making the Pilgrimage.'

had
the

thus

day
died
'

said,' My
The
thou

father

Prophet said,
do?' this debt
an

If
CI
"

thy
The

father
pay

left

debt
'

what

wouldest
then pay

would

debt.' the

Good,
use

also.'

Quran

forbids
so

of

khamar,
that wine

substance, and
would From the extend
cases

it is
not

argued

and The

intoxicating opium are

Wahhabis

unlawful, though
the

forbidden

by
the

name. use

to prohibition
as

of tobacco. that

such

these,many
earliest age which
"

hold jurisconsults

Mujtahidin
of

of the faith

established this fourth

call of
an

foundation called idea who rules

the

they
"

Qias.
this There

It is also The

I'tibaru'l-Amsal, or
from of the

imitation
:

example."
are

is taken
are men

verse

Profit lix.

insight" (S.
cases

by 2).
of

example, ye
strict
most

laid down

which

regulate Qias,
it must the

which be based

the
on

important is, that in all Quran, the Sunnat, and

the

Ijma'. In fact, the funda mental idea of Islam is that a perfectlaw has been given, life. The teaching unto of social and political even details, that of Muhammad contains the solution of every difficulty arise. can Every law not provided by the Prophet must be deduced analogically.This produces uniformity after intellectual activityin higher a fashion, but only because pursuitsceases
come

and the

moral

follows. stagnation of this

Thus bound

all who

within

range

system
in
set

are

down

to

servitude. political beyond the limits of There is

a

Whatever
an

or feeling

conviction
is

goes
away.

outworn

of

laws

swept

wonderful

family
seems

likeness
to

in

the
a

decay

of all
cause.

Mnsalman

States,which

point to

common

QIAS All

37
in the with

first
;

are principles

contained
not

Quran
them

and
must

the be

Sunnat
wrong.

all

that
are

does above
no

coincide

They
no

all criticism.

Qias, then,
removes

affords of

hope

of

enlightened

progress, be
no

fetter

the

past, for in it there

must

from a imperfect in its legislation divergencein principle The life and stationary in its essence. relation to modern which their in the lump, the only way laws of Islam, taken allegedsacred originallowed them to be taken, and chiefly bad because anywhere they could only be so taken, were the became and worse and for any community, and worse surround from their original farther they were transplanted of Baghdad than at Madina under the Khalifate ings ; worse for the under the Khalifs, and worse rightly directed of the seventeenth Hindus century than for Baghdad in We In the Nibayatu'l-Murad it is written : the ninth." 3 In the Tafsirshut up to following the four Imams." are
"

"

"

"

i-Ahmadi Imams is like To

we

read

"To An

follow

any

other

than

the

four

is unlawful." the
an

objector may
heathen the
pay

say that
to

such

respect

reverence answer

the
is

their ancestors.
the

this

given in

prefaceto
says
not
are

Tarjuma-i-

Sharh-i-Waqayah.
of the kind. of the
"

The

writer there

that the

it is
source

nothing
of the
we

orders
obtain

the
Law. the

Mujtahidin Law, but they are

Thus Imam
from

The

the

medium

AM
the

Hanifa

by said,
the

which We

'

select the

first from decrees

Quran, then

then Traditions,
on

from

of the
;

agreed upon
tator

Companions ; we act where they doubt, we

says, 'The the rank Then reached

what

Companions
Commen others
follow

doubt.'

The

Jelalu'd-din Mahli
have of the
not

common
a

who
one

of
when

peopleand Mujtahid must

he
enters
one

four

Imams.'
not

Mazhab

he (sect) God
gave

must
no

change.
about in
a

order

Again, it may the appointment

Tradition
that
;

be of

objectedthat
four
Imams.

Now,
'

it is recorded the way

Follow

of the hell.'

great company
The

Prophet said, whosoever departs

the of the Imams
p.
are

from

it will enter
1

Followers
R. W.

Anglo-Muhammadan

Law, by Sir

Wilson,

87.

38
a

THE

FAITH

OF

ISLAM

great company." It is,moreover,

"

the unanimous

opinion,
the
we

the

that Ijma'-i-Ummat,"
to

the

Imams
a

positionaccorded
read that of
in the
we are

them.
:

It is
"It four

rightly occupy as great blessing,

the
grace

Tafsir-i-Ahmadi
shut
into up
to

is of

of God approves

these

Imams.

God

this,and

this matter
any
one

enter."
the
on
a

Should

do not proofsand explanations further object that, in the days of that Mujtahidin, each
not
some man

Prophet,there

were

no

acted his

"saying" as
or

he

heard

it, that he
made

did

confine

belief

conduct

to the deductions

by
"

"appointed
long
were

Companion,"he
after the death and

thus : be answered For a may of the Prophet many Companions Traditions

so, hence

time

alive,
trust

the consequently but

now

then

current

were

worthy ;
and their These and
"

it is not

the need

for the Imams

systems."1
four

foundations
in

"

the

QURAN, the SUNNAT, IJMA",

QfAS form basis of perfect

the permanence

growth. The plain. Take

of the
are

opinion and belief a and polity. They secure a religion perfect of the system, but they repress an intelligent is very politics bearing of all this on modern again the case of Turkey. The constitution
is theocratic.
as

orthodox

Muslim

Government
there

The

they have never The other country in Europe. ruling power of thought,independence change ; originality

wanting

of freedom germs been wanting in any desires of

no

is

repressed.

"

Some
or

Musalman less the

conquerors

judgment produced types

in

of civilisation more

permanent

in India and

Spain.

Turkish
have

conquerors, overspreadand has

one

in

full tide of

nowhere extirpated; Turk

ever

might and energy, have they planted.''

the

Nothing good
rule has any
A

the

done

for

world.

His

been of the

continued

by
1

reflected

of brute display glory which shone

strives to show that

force unrelieved for

Islam
a

while

in

modern

Muslim admit

writer,who
that
"

is
on

progressive,
the entirety

is

yet obligedto
Traditions. and

the Sunnis
the

base

their doctrines decisions

of the Khalifs

of the General and

They regard Assembly

"Personal

concordant

of the successive

Quranic

rules

and regulations,

(Ijmd'-i-Ummat) as supplementing the almost as equal in authorityto them."

of the Muhammadans,"
p.

(Syed

Amir

"Ali in the

Law

9.)

THE

THEOCRATIC

SYSTEM

39

Cordova
the what
"

and

in

Baghdad.
of whose described has

No

nation

can

possibly progress
system
are

foundations has A been

legal and theocratic in this chapter.

misfortune
to

that religion is
on

the

be

identified with
with the the

the the

State

this very the

account

brought
all sides
a

into trouble restricted

whilst latter,

State
has

is
on

on

by
as

religion. The
whole

State

it

divine
as

stamp, and
individual
is evident
a

of

its
a

constitution, as

well

its

laws,
that

possesses
mere

character

sacred, it absolutely
as

human

calculated only for institutions,

be considered

certain

of

will culture,

being of

divine

degree and authority,

if

hence
an

unchangeable. Thus very soon death-like unmovable, petrified,

hastened from
own

the State will become

mass,

and,

its end
will

be

not

without

in

beneficent

manner,

entomb

corruption. The State, then, is in it is surrounded when most a by other dangerous position nations who, having been civilised by a higher religion, movable more form, and are therefore possess a freer and of approaching restriction, capable,without any particular and to nearer nearer perfection. But should those who administer of radical the government perceivethe necessity and commence reforms new plans,then the State annihilates its religious deve basis : violent antagonistic are principles and internal destructive dissension becomes inevitable."1 loped, inter When brought into diplomatic and commercial with and States possessingthe energy course vigour of a Muslim liberal national life and kingdoms constitution, been It has must, in the long-run, fail and pass away. well said that Spain is the only instance of a country with Roman civilisation which once thoroughly infused from has been the Empire ; and even actually severed but the then though of long duration, was severance, partialand temporary. After a struggle of nearly eight the higher form of social organisation triumphed centuries, the of Islam the was over lower, and usurping power expelled." So it ought to be, and so indeed it must ever
"

itself in its

The

Relation

of Isldm

to the

Gospel, by

Dr.

J. A. Moehler.

40

THE

FAITH

OF

ISLAM

be, for despotism

latent
or

in

the

life freedom ; the to way must sooner subject Christian communities

must

give

which even yoke of a barbarian rule, is incapable of progress. at its best is petrified and so However have fallen, there low a Christian community may is always the possibility ideal of its risingagain. A lofty is placed before it. All its most beliefs point cherished and forward upward. In Islam there is no regenerative in the past. When Its golden age was the work of power. nation has to live by conquest is done, when a Muhammadan and thrift, it always miserably fails. industry, intelligence, draw to a close, which In this chapter, I have must now tried to prove from authentic is to
no

later cast

off the

and Muslim

authoritative the sole

sources

that of life. the

the

Quran

alone
a

guide

The

fetters of and

dogmatic system

fasten alike

around

it gives community. Islam is sterile, of a man, in leads birth to the spirit him not no new forms of truth,and search of new it can so give no real to a nation.1 no life, lasting vitality
1
"

individual

the

The

Muslim

to

stagnate and
which
the

seems everywhere, after a brilliant passage of prosperity, is nothing in his system there his or wither, because

belief

lifts him

above

the level of
not

servant, and
but the last

on

that The

level man's

life in
on

long-run must
hand,
seems

only stagnate
in
to

decay.

Christian,
to

everywhere organisation and decay defiance,and which he touches, the spring of a new
that in his the ways with very that

the

other

extremity

bid

dis
earth

find, Antseus-like, in

the

and

is

belief, his traditions, and

fruitful progress. For there in the silent influences which which

to

pervade
often himself
Christian in

atmosphere
he knows which

around not, to
the

him,
rise

is

ever

moving
and
to

him,
clothe

the

dignity
as

power calling. The

the

Gospel
servant

proposes
of Allah is

the

submissive
the

is the

prize of his highest type

son."

of

perfection; No. cxxx. (British Quarterly, ) alike Marvellouslyadapted

"

Moslem

Christian

ideal

the

Christ-like

to

of those its

countries in

upon

which

it

climate, character, and occupation has laid its adamantine grip, Islam holds
the To
as

the cradle to the grave. votary complete it is government, philosophy,and science not only religion, that much of is State Muhammadan not a so conception The State. be permitted, of a Church the expression may

thrall from

him well.

it is The as, if

Church

undergirders
of

with tical

which

societyitself is
;

fabrication

warped and, warped in 509.)

round this

are

not

of if

civil but

ecclesias
the

superb

Musalman Hon.

lives in contented

surrender

of all volition."

paralysing creed, (" Persia,"by

the

G. Curzon, vol. i. p.

42
4.

THE

FAITH

OF

ISLAM
the
sources principal

As

the

Qurdn
the

and

the the

Sunnat

are

from
rules

whence

the

precepts of

Shari'at have

been

drawn,

so

the

as recognised

elements principal

of actual

are jurisprudence

the

the science of Law. or subjectof 'Ilm-i-Fiqh, Fiqh in its root signifies conception, comprehension.

Thus
com

Muhammad

prayed for
Muhammad,
His of

Ibn

Mas'iid make in his him

"

May

God the

make

him

and prehend (faqqihahu), the

know

Quran."

of quality
or as

of interpretation judge and chief of the

the

Believers,decided,without
of the After

appeal

contradiction,all
a

affairs

people.
the

death
the

sayingsserved the Prophet

of

guide to
the

the

Companions.
acted,
on

the

first Khalifs

the the

authority of
little

Traditions.

Meanwhile

Quran
then

and

elements Sunnat, the principal

became and legislation, religion

-

by little the subjectof controversy.

It

was

that

men

applied themselves
the
came

vigorouslyto

the

task

of
that
as

learning by yet
not

heart

Quran
a

and

the

and Traditions,

then had

be jurisprudence been

separate science. ]STo science taught, and the earlyMusalmans tically

which

systema
books

did A

possess
soon,

would

serve

for such

teaching.

change

however,

took
died He

of Syria place. In the year in which the great jurisconsult born. surnarned Abu Hanifa, was 80),Ni'man bin Sa-bit, (A.H. of the schools of juris is the most celebrated of the founders
a

prudence,

science

wrhich time

ranks and the

first for

in

all

Muslim years

seats

of the

learning.

Until

that

thirty

later

Mufassirs,1the Muhaddis,2 ledge by heart,

and those

and who

Fuqiha,3had possessedgood
knew
on

all their

know
were

memories
the

highly
Quran,
the

esteemed. with the

Many
comments ;

of

them

by by
the

heart

whole
and

made also knew

it

Prophet
and

by
ex

Companions and planations,

the

they

the

Traditions

their

all the the

commands Such

(ahkam) which
men

proceed from

Quran

and

Sunnat.

Mujtahidin. They not orally. It was

tury
were were

transmitted
till towards
on

their the

enjoyed the right of knowledge to their scholars

middle
of the

second
of the

cen

A.H.

that

treatises

the

different

branches

Law

written, after which

formed.
The

six schools

(Mazhabs)of jurisprudence
of the
first

founders,

all Imams
or

class,were

Abu

Hanifa, the
]

Imam-i-A'zam
on

great Imam
2

Safian (A.H.i5o),4
Traditionists.

Commentators
3
4

the

Quran.
a

The

Plural I have

of Faqih,

theologian.
of their death.

given

the dates

IJTIHAD

43

As-Saurf Hanbal
two

(A.H.161),Malik and Imam (A.H. 241),

founded
of

(A.H.179), As-Shafi'i (A.H. 204), Daiid Az-Zahari (A.H. 270). The

and

sects

by Sauri
the
one

Zahari
The

became
other

extinct

in the

eighth century
These with
men

Hijrah.
elder.
in

four

still remain.
ones :

venerated

another. Thus

The

great respect
world and
was so

of the well

younger Shafi'i said

speak
one

"No Abu

in
a

the
was,

versed read

jurisprudenceas
his works
nor

Banff of

he

who

has

neither

those

his

knows disciples
wore a

shirt

when sick nothing of jurisprudence." Hanbal in order that he had which belonged to Shafi'f, of his

might be cured schools starting

to

malady

; but

all this did not

prevent

them

of their own,
real

those

who

are

right of Ijtihadis granted Mujtahidin. There are three degrees of

for the

:" Ijtihad fi'l Shari : absolute independencein legislation. i. Al-Ijtihad 2 : Al-Ijtihadfi'l Mazhab authority in the judicial systems founded by the Mujtahidin of the first class. which have not been in cases fi'lMasail : authority 3. Al-Ijtihad decided by the authors of the four systems of jurisprudence.

The

first is called

complete and absolute authority; the second,

relative ; the

third,special.

THE

FIRST

DEGREE

OF

IJTIHAD.

Absolute
to

whom

is the giftof God. independence in legislation it is given when seekingto discover the meaning of
is not

He the
can

Divine
use

Law
own

bound

to

follow

any

other bestowed

teacher.
on

He

his

judgment.
and first, to

This
some

giftwas
in the

the

juriscon
centuries.

sults of the
The

second

and

third

with were closelyconnected Companions, however, who the Prophet, having transmitted immediately to their posterity the treasures of legislation, looked upon as Mujtahidin of much are higher authoritythan those of the second and third centuries. Thus

Abu.

Hanifa
is
to
on

says
our

"

That and

which
eyes

comes

to

us

from

the with
men

Companions
: as respect)

head

to (i.e.,

be

received

that

which

comes

from

the

Tabi'fn, they are

and

we

are

men." time
on

Since
been
can

the

of the
the six

Tdbi'm

this

conferred
attain

great Imams.
it is
one

to this

degree,but

degree of Ijtihddhas only Theoretically any Muslim of jurisof the principles

44

THE

FAITH

OF

ISLAM this rank

is

prudence
many

that

the

confirmation
so no one

of
now

dependent

on

and conditions,
are :
"

gains the

honour.

These

conditions
1.

The is to

that

knowledge of the Qurdn and all that is related to it ; a pro literature, say, a complete knowledge of Arabic
the

acquaintancewith the orders of to each their relationship subdivisions,

found tion with
when and
a

Qurdn
and

and

all their
connec

other

their should

the

orders each

of the
verse

Sunnat. of the

The

candidate
was

know

why

Quran

written,he should

have

perfectacquaintance with the literal meaning of the of each or clause,the abrogating words, the speciality generality
and

abrogated
of the
between

sentences.

He

should

be

able

to

make

clear the

meaning
nate

"obscure" literal and

passages

to (mutashabih),

discrimi
and

the

the

the allegorical,

universal

the

particular.
2.

He

must

know

the

Quran

by

heart

with

all the

Traditions

and

explanations.
must

3. He

have

knowledge perfect
of them.
source,

of the Traditions, or

at

least of three

thousand

He
tion
most 4.

must

know
the

their

and history, object,

their

connec

with

laws

of the

Quran.

He

should

know

by

heart

the

5.

important traditions. A piousand austere life. A profound knowledge of

any
one now

all the such

sciences of the
a

Law.

Should would
6. A The be

aspire to
"

degree another

condition

added, viz. :
of the four schools of insurmountable.

completeknowledge
obstacles, then, are
is the

jurisprudence.
On the
one

almost

hand,
the such Hanbal drew

there

candidate

from the of the 'Ulama, which requires severity the other hand, there is things almost impossible ; on
of the
one

attachment
a man

'Ulama

to

their
now

own

Imams,
listen
to

for should
Imam

no arise, :
"

is bound your

to

him.

said

Draw do

and theirs,

not

the Imams knowledge from whence content yourselfwith following others that is

modern (i.e.,

for Mujtahidin), the

certainly blindness
remain intact 'Ulam" the

of
after

sight."
a

Thus

schools
have Imams

of the

four Imams
so

thousand
time of
was

years these the

passed,and
no

the of

recognisesince

the

Mujtahid
attained

first

degree.

Ibn

Hanbal
The

last.
the
man

rightsof

who

to

this

degree were

very

IJTIHAD

4 5
a

important.
a

He

was

not

bound

to be

of disciple

another
whom

; he

was

mediator
a

between

the Law

and

his

for followers, any

one

he estab

lished
to

without system of legislation,

any

having

the ri^ht

objection. He had the rightto explain the Quran, he understood the Ijmd' according as them. the Sunnat, and his disciples He used the Prophet'swords, whilst only used his. find some decision of Should a a discrepancybetween disciple he must the Quran and Imam abide by his own or Traditions,
make the

decision

of

the his

Imam.
own

The fashion.

Law When

does

not

permit him
the

to

has disciple leave it and of one the entered sect Imam, he cannot join loses the He another. right of private judgment, for only a Mujtahid of the first class can disputethe decision of one of the such Imams. Mujtahidin may still arise; but, as Theoretically have we they do not. alreadyshown, practically

interpretafter

once

THE

SECOND

DEGREE

OF

IJTIHAD.

This

degree has
Imams who the

been

granted

to the

immediate
of the in The

of disciples

the

great

have

elaborated

the systems

their masters.

They
'Ulamci
allowed these

enjoyed
and them
men are

of their
to

of specialconsideration Imams, who respective their

own

contemporary
cases

some

have of

retain
two

opinion.

most

famous

Muhammad carries follow

of Abu Hanifa, Abu Yusuf, and disciples In a secondary matter their opinion bin al Hasan. that a Mufti may as a rule great weight. It is laid down

the

the

unanimous of Abu

opinion of
Hanifa.

these

two

even

when

it goes

againstthat

THE

THIRD

DEGREE

OF

IJTIHAD.

degree of specialindependence. The candidates for it should have a perfect knowledge of all the branches of juris and of the Arabic to the four schools, prudence according language solve which before and literature. cases come them, They can for their judgment, or decide on which have cases giving reasons their settled by previous Mujtahidin ; but in either case not been decisions must always be in absolute accordance with the opinions and with the of the Mujtahidin of the first and second classes, attained which Many of these men guided them. principles
This is the

46
great
rank

THE

FAITH

OF

ISLAM

celebrity
is in
not

during

their till A.H.,

serve

lifetime,
after

but

to

most

of

them

this
who of

accorded
year

death.
the list

Imam

Qazi
the
most

Khan,
famous

died
the

the

592 works

closes
as a

of
the

men

whose of
a

guide
some

to

Muftis
have since

and

juris
claimed

consults this Sunnis, There

later
it

age.

Though

others
to

position,

is

not

generally

accorded

them

by

orthodox

are

three

other of
the

inferior

classes
;

of
but

jurists,
all that

called
the

Muqalin the

lidin,
rank

or

followers
them the

Mujtahidin
do
is
to

highest
in

amongst
of

can

explain
By

obscure
some

passages

writings
are

older
to

jurisconsults. equal
to

of of
on

the

'Ulama
third

they
class.

considered
there select
are

be

the

Mujtahidin

the
any decision. have

If

several
one

conflicting
on

legal opinions
to

point, they
This
to
a

can

opinion
do. their

which
such
a

base he

their
would

mere

Qazi
men

cannot

In

case

refer
to

to

these written

or

to

writings
on

for

guidance.
systems

They
without who

seem

have

commentaries
new.

the

legal
of
the

originating
at

anything
of the Such which I

The

author

Hidayah,

lived

the

end

sixth is

century,
Mirza
Kazim

was

Muqallid. Beg's
account.

The
is

whole of

article,
the closest

of

have It
shows
to

only

given
how
"the

the

main

points,
as a

worthy

study.
as a

system,
or

whole,

rejects
;

experience
upon

guide

deeper
of
the

insight
past
;

wider
no

knowledge
heed
to

tramples
of

the

teaching
or

pays

differences
as a

climate,
absolute without

character, truth,
one

history; jot
or

but

regards
of
wrath

itself
cannot

body

of

tittle

which
of

be
l

rejected

incurring

the

everlasting
1

God."

Osborn's

Islam

under

the

Khalifs,

p.

72.

CHAPTEE

II

EXEGESIS

OF

THE

QURAN

AND

THE

TRADITIONS

THE

following

account

of

this

branch
may

of

Muslim

theology, by
to
a

technically
remarks
on

called
the

'Ilm-i-Usul,
nature

be

introduced

few

of

inspiration according
a

Islam

though
There

that
are

is not,
two

strictly speaking,
used Ilham.
to

portion

of

this

study.
of

terms

express

different
former is

degrees
sometimes Wahi
same

inspiration,
divided Batin Ilham.
into

Wahi Wahi

and

The

Zahir

(external inspiration) and

is
to

which (internal inspiration), Wahi

and

almost

the

as

is the

term

applied
very in

the
are

inspiration
the words

of

the God.
in

Quran,
The

implies
book
was

that

the

words

of

whole

prepared
is

heaven. medium
man.

Muhammad,

structed
the

by Gabriel,
of

simply
Zahir
the

the

through
The
of

which Wahi

revelation
or

Wahi

reaches

Quran,

the
to

Wahi the

Zahir,
ear

highest
Prophet

form

inspiration,
the instru this
it is is

always

came

of
In

the

through
the

mentality
the

of

Gabriel. of

Muhammadan
Thus
to

theology
in

special
that
to

work he

Gabriel.

Traditions

related

appeared fifty,to

Adam

twelve

times,
to

to

Enoch
four

four,

Noah
to

Abraham

forty-two,
to

Moses

hundred,
thousand
There

Jesus

ten

times,

Muhammad

twenty-four
which This
The

times.
is
a

lower
"

form the

of of

Walif the he He

Zahir, angel. said,

"

is

called

Isharatu'l-Malak what has tion word

Muhammad

sign

expresses

meant

when

Holy
the

Ghost

entered

into

my

heart." but

then
as

received the Wahi

inspira by

through
of
mouth.

Gabriel,

not,

in

Quran,

47

48
Ilham,
means

THE

FAITH

OF

ISLAM

the

given inspiration

to

saint

or

to

prophet
to

when

out ject-matter

guided,delivers the sub he, though rightly machine of his own mind, and is not a mere
messages

reproduce the
Imam

of Gabriel.
"-1

Ghazzali
thus:
"

in

and
from

Wahi
an

defines Ilham Ihya Ulumu'd-din (i.) The recipientreceives information

"

unknown the
"

source

and

in

way
"

unknown.

This

is

breathing into the heart (nafakha fi qalb). Sufis. It is Ilham. of saints and This is the inspiration knows the medium by which he receives (2.) The recipient This is Wain to him. the angel appears information, i.e., Ilham of prophets. (3.) Between and is the inspiration there is only this difference, and Wahi viz.,that in Wahi of communication the angel who is the medium appears, and
called in Ilham It is does said
not.

delivering the Quran, Muhammad Some, spoke by IIbam, and not by Wahi. however, believe that the words of the Prophet, as recorded and thus Wahi in the Traditions, were inspiration, they
that, except
when
come

to

be
"

as

authoritative

as

the

Quran.

Sharastani

signs (sayings)of the Prophet which have This the marks of Wahi." opinion is said by some Muslim theologiansto be supportedby the text, By the erreth it setteth ; your Star when companion Muhammad doth he is he led astray, neither speak of his not, nor speaks of
the
'

"

own

will.

It is
to

none

other

than

revelation
In

which
case,

hath in

been

revealed

him"

(S. liii.i).
is

any

the

of Muhammad spiration the

very

something quite different from is to Musalmans which a Christian idea of inspiration, imperfectmode of transmittinga revelation of God's
there should
an

will. That
to

be

human
not

as

well

as

divine

side

is inspiration
to

idea

but absolutely only foreign, The

repugnant
the

Muhammadans. is
a

Quran
The

is not

book

of

: it principles

book
to

of directions. Moses thus:

2

Quran describes
wrote
p. 214.

revelation
1

given

"We
Dabistan,

for him

Vol. iii. p. 30.

50

THE

FAITH

OF

ISLAM

Muhammad's

brightnesslike the brightnessof the Prophet. According to some the morning came upon In six months. this brightness remained commentators, some mysteriousway Gabriel, through this brightness or
wives, that
a

made vision,
2.

known

the will of God. the form of

Gabriel

appearedin
of the

Dahiah,1 one
for his

of the

Companions
the

A gracefulness.

Prophet, renowned learned dispute has

soul of Gabriel At
times who

arisen
he

beauty and with regard to

assumed the of
to

abode
form

of

the of

when the
was

bodily
Gabriel
the

Dahiah.

angelic nature
then translated
when

overcame

Muhammad, angels.
one woe.

world

of
was

This

always happened
such
as

the
or

revelation

of bad At
was

news,

denunciations
the message

of predictions

other
one

times, when
of consolation
overcame

brought by
the
nature

Gabriel
nature

and the

comfort,

human

of

the

Prophet
in

angelic
a

of the

angel,who,
heard
alone

such

case,

having

assumed

human

form, proceededto deliver the message.

3. The of a bell. sound. words

Prophet
To
him

at times
was

the noise the

of the

tinkling
the the

He

alone

could

meaning of it,and through it distinguish

known

which

Gabriel
of Wahi

wished
was

him

to

understand. than
the

The

effect

of this mode of the whole other frame

more

marvellous his
ear

that of any sound his

the

ways. became

When

caught
the

agitated. On

coldest

day,

would roll down like beads of silver, perspiration, The brightnessof his countenance glorious gave hue, whilst the way in which he bent a ghastly head showed the

his face.

place
down

to

his

of the emotion through which he intensity he sat would the camel which on was passing. If riding, fall to the ground. The reclining Prophet one day, when the well-known in the lap of Zaid, heard with his head that sound : Zaid, too, knew something unusual was hap

pening,for
1

so

heavy

became

the head

of Muhammad

that it

All the
verse
:
"

commentators And if
we

the

had

bring this incident forward appointed an angel, we

of
"

as

an

illustration

of

should

certainlyhave

appointed

one

in the

form

man

(S. vi. 9).

METHODS

OF

REVELATION

5
the

was

with is

the greatest
an

There

Asr,1 or
:
"

he could support difficulty saying of a Companion, to

weight.
day
on

the follow
'

ing
when

effect

Zaid

bin

God
but

sent

Wahi
so

a Sabit, Companion, said, One the Prophet, his thigh was on

mine,

it became

heavy that

I feared

mine

would

be

broken.'"2
4. At

the time
to

of the

or night ascent Mi'raj,

into

heaven,

spoke angel. It
was

God

the
a

is
or

Prophet without the intervention of an point whether the face of the Lord disputed

veiled 5. God

not.

appeared in a dream, and placingHis the Prophet's His will. known made hands on shoulders, 6. Twice angelshaving each six hundred wings appeared from and brought the message God. though not appearing in bodilyform, so in 7. Gabriel, spired the heart of the Prophet that the words he uttered
sometimes under
its influence
were

the words

of God.

This

is techni

supposed to be the degree callycalled Ilka,and is by some of inspiration the Traditions belong. to which in any allowed to remain the Prophet was Above not all, deduction a error by any chance,he had made ; if, wrong from another was always sent to previous revelation, any
it. rectify This idea has been which worked
some

up
verses

to

science
the

of

according to abrogation, abrogate others. his standpoint more

sary
to

of

Quran

Muhammad than
once,

found
and

to shift necessary thus it became neces

it

annul

earlier

portionsof
the
seems

his revelation. revelation

to

in various ways was At first there Muhammad.

Thus

made been
a

known
a season

to

have
be

of But

doubt, the
as

dread
on

it might after all, lest,

mockery.
in

years

rolled

confidence

in himself is
a

and

his mission
utterances
man;

came.
as

At he
swears

times, too, there

by

heaven

and
were

joyousnessin his earth,by God and

and

but

more

often

the visions

weird

terrible.

Tradition

An

Asr
answers

is of
to

less
the

nearly
2

authority than meaning of our

Hadis word

or

Tradition,though

it

more

tradition.

p. 105. Sahihu'l-Bukhari-Kitcibu's-Salat,

52 says
:
"

THE

FAITH

OF

ISLAM sound
as

He

roared his

like in

camel

; the

of bells well-

nigh
says
the
:

rent
"

heart

pieces."
of

The

historian, Wackidi,

At

the moment

Prophet, and his gathered on drops of perspiration

strange
power
from

inspiration anxiety pressedupon troubled." countenance was Large

his
was
a

forehead.

Some

moved
the

him, his
same

fear

uncontrollable.
statement hairs
to to

Muir

quotes
him

historian his grey

of

the

effect that caused

Muhammad

ascribed revelation
are

the terror Siiralis" Hud

for
on

by

the

the
to

"terrific
the

These (Suiiru'n-nazira). (xi.)and its sisters,the

said

be

Surah Thus

Surahs

Ivi. and
came,

ci.
a

twenty

things

years or of heaven

more

the and of

revelations

direction
as as

earth,

to

the

Prophet
tribes.

the the

guide of all men,1 to spiritual founder of political unity among

A

the

Warrior-Chief,

the Arab

Muhammadan

of instruction

student, after passing through a course in grammar, rhetoric, law, and dogma logic,
the
"

at length reaches tics, enter

stage when

he

is

permitted to

upon

the and

study of
the

the exegesis of 'Ilm-i-usiil," or

the

Quran
can

done, he
order science work and the of old"

inspired sayings of the Prophet. This henceforth read the approved commentaries in
what
way

to learn

the Fathers
fits him
to

of Islam be
a

have

to

say.

This

in
a

one

commentator,
to to

for the
"

Muslim
out

divine

now

is,not

bring things
hand down
to

new

of the sacred There

can

book, but
no

others

things old.
which

is

in indwellingspirit
to

the Church
new

of Islam of

reveal

the

devout
on

mind

views
more

truth,or

lead the

pious

scholar

to

deeper
the
man

and

profoundknowledge. The greatest proficient in theology is

repeat
duce the

who
can

can

Quran by heart, who

what the

knows

also and

repro

have said ; who early commentators the remember, and quote in the most appositemanner, can Prophet'ssayings preservedin the Traditions handed down by the Companions, their followers, and their followers' followers ; who can chain pointout a flaw in the Isnad (i.e.,
at
1

will

"It

(the Quran) is simply an

instruction

for all mankind

"

(S. xii. 104).

THE

SEVEN

DIALECTS

53

of

of narrators)

Tradition

maintain, by repeatingthe
of the
memory, Muslim
man

quoted by an long list of names,

he

opponent,
the

or

Isnad
not

of the Tradition
critical
acumen,

quotes

himself.

authority A good

theologian.
who
can

The

in a great desideratum of a Hcifiz, chief qualification a is the

repeat the
its

whole

Quran

by heart, is

not

that able
not

he
to

shall understand pronounce

each

by birth this practicefrom childhood.

Arabs
can

meaning, but that he shall be word who are correctly. By men is only to be attained after years
The Sunnis which heretics.
on

of

say

that

no

Shi'ah the

ever

become that

Hafiz, from
are

fact
In

they
the

draw

conclusion
of

the Shi'ahs

earlydays
the
correct

Islam, the great authorities of the Quran were pronunciation Osman, and 'AH,
and
ten

the

questionof
Abu

the Khalifs

Bakr, Omar,
who learned
Gabriel of Islam.

of

the

Companions,
way
was one

from

had

Prophet himself spoken. The Arabic of

effort, however,
to

the

the exact
heaven

in

which

the Arabic

The

preserve Men of

uniform
other and

method
could less

of
not

repeatingthe Quran failed. acquirethe pure intonation

seven

of

lands
so no

Mecca,

than

different Here

ways
was
a

of

reading the
Kab,
one

sacred

book it

became

current.

but great difficulty, of that Ibn had who the the

mountable. become
so
"

Abu

Ibn
as
a

famous
the that

reader Abu

proved sur Companions, had Prophet himself

These
one men

said,
when

Read

Quran
Abu
at
man

under
Ibn

Kab." stated that

entered he
"

remembered

Kab
man

day,

scandalised

after

the
to

mosque Muham

repeatingthe Quran
mad about it. His
sent
was intelligence

in different ways,

spoke
Abu in

Highness said,
to to
me

Ibn
one

Kab

to

read

the of my

Quran
and

dialect,
'

and easy

was

attentive

the

Court
to

God,

said,
These

Make

the
were

reading of
sent
to

the
me

Quran
a

sects.'

instruc the

tions

second

time, saying, " Read

Quran
of sects.'
'

in two

dialects/
'

Then easy the

I turned

myself to
the

the

Court
to

God, saying,
Then
the
a

Make

reading of
to
me
'"'

Quran

my

voice in

was seven

sent

the

third time,

saying,

Read

Quran

dialects.'

54
This removed

THE

FAITH

OF

ISLAM

by

the

various

and difficulty, Prophet in thus obtaininga looked of reading was ways

all
arose

the

displayed foresight
sanction
as
a

divine
upon

for the

proof of

his

inspiration. Thus ings of the Quran,

In

the
were

there

read seven or qira'at," now recognised. Quran compiledby the order of the Khalif Osman of other countries but when men no vowel-points,
the
"

haft

embraced Arabic. vented

seven

Islam Khalid

they
bin

found

in mastering great difficulty

a

Ahmad,
and
"

great grammarian, then in

diacritical marks. have Imam Abu
'Amir

the short vowels

famous
"

other

The been of
of

Readers

given to Madina,
Imam learned in the

the Imam

various

whose names (Qaris), of reading,are modes of

Nafi 'Umr of

Ibn-i-Kasir Hamza of of

Mecca, Imam
Imam

Basrah, Imam
'Asim
men

Kufah,
Imam

Ibn of

Syria,
These

Kufah,

Kisae

Kufah.

affixed

different
some

Quran, and thus, in

arose.

places vowel-pointsin many of cases, slight differences

however, the
"

meaning
not at
a

In

many In

passages,

sense
"

is of

all affected. of disciple

India

the

qira'at
"

"

reading
both

Hafs,
and follows
to

Imam

'Asim, is followed
his

by

Sunnis

Shi'ahs. the

Jalalu'd-din, in
Imam Abu of Imam had
two

famous Those

commentary,
who

of qira'at
or

'Umr.

the

Mazhab,
Bakr and
the

sect

also As-Shafi'i,

belong prefer this

names are

qira'at.Imam
Abu but selves,

'Asim Hafs.

disciples. Their
differ is the
one

They
Hafs

between slightly in
common

them
use

of qira'at

in
is

India.

The

highly valued
Qaris
from
or

in Arabia, of Naff is preferred qira'at of the Each writers. by theological had

two

and
seven

Eeaders

whose

is known.

called Kavis, or narrators, disciples, approved by their master testimony the qira'at the on give an opinion of their own They never

simply record that of their master. three There are readings of lesser note allowable when but not when reading any part reading the Quran privately, the service. in a liturgical During the month of Ramazan it being night in the mosque, Quran is repeated every
text, but
so

arranged

that

one-

thirtieth

part shall be

recited

each

THE

VARIOUS

READINGS

55

night.
who

The

Imam

of the

mosque,
one

or

the of

according to must readings (qira'at), keep

commences

publicreader (Qari), the seven recognised

same

to
a

the

all the involves

month.
a

As

he

has

to

recite memory. The

without A

book, this

great

exercise
seven

of the

varieties.

good Hafiz will know the whole various readings thus introduced,
their
amount nature,1
a

though unimportant in
hundred
In the in number. The

to

about

five
:
"

are following

few illustrations
:
"

second

Surah,
"That
ye

Abu that

'Umr
which ye

reads

Nor

questioned concerning
'Asim reads: "Enter
:
"

they

have

shall ye be but done ;

"

which
the

have

done."

Again,

'Asim
but
a

reads: Nafi

gates of hell"
to enter

(S. xxxix.
hell," that
"

73);

reads

Ye

will be made

is,by
far

slight change, the passiveis substituted These fair samples of the rest. No are
know,
the the is

for the

active voice.
as

so doctrine,

touched, but
of

the

way

in the

which

Tradition

records
to

of Prophet'santicipation

is instructive difficulty

student

Islam.
the

At

times,too, fierce disputes have

of the
seven

arisen between
whose Ibn
some names

followers

famous
the year

Readers,
323
A.H.,

I
a

have

given
of

above.

In

Shanabud,
different

resident

Baghdad,

ventured

to introduce

The readings in his recital of the Quran. people of Baghdad, not knowing these,were furious, and the Khalif was compelled to cast the offender into prison. A council of divines was called together, before whom the was unhappy Ibn Shanabud produced. For a while he the maintained correctness of his "readings," but after times he said,"I renounce being whipped seven my manner of reading,and in future I shall follow no other that than of the manuscript drawn Osman, and that up by the Khalif is generally which received.""

When
sented
1

the first copy

to

of the

Quran
he

was
"

written
There
Muir may
are

and

pre of
of

the

Khalif

Osman,

said,

faults
his the

opinion of Von Hammer, quoted by Sir W. Muhammad to be correct: (vol.i. p. 27), seems "We to be as surely Muhammad's words the Muhammadans as
Word
2

The

in hold

Life

QnnCn
the

hold

it to be

of God."

Ibn

Khallikan's

Biographical Dictionary,vol.

iii.p. 16.

56

THE

FAITH

OF

ISLAM

language
with their
were

in

it ; let
]

the

Arabs

of the

desert

them rectify order

is that
on

tongues."
to to

The

meaning
the

of this words

they
no were

learn to pronounce alter the

but properly,

account

writing or
for the

form

in which

the words

spelt.
in

This

accounts

words down known

the

Quran.
of

for
as

guidance

of many peculiar spelling In fact,there are specialrules laid the copyist. They are technically
or

the Rasmu'l-Khatt, with this

rules

for

writing.2
the

Closelyconnected
rise of the
necessary

historyof the As Islam spread,it became science of grammar. to expound the Quran to persons unacquainted subjectis
The of science
of grammar

with

Arabic.

then

became

an

im

portant branch
a

study, and
The of

the

collection
were

of Traditions

necessary
as

duty.
a

Faithful

for

long

time

in

doubt
to
so

to

the lawfulness book.

nor

applying the
was no

laws

of grammar in the

sacred

There the

command

book
on
"
"

itself to do

so,

had

Prophet given any

"

directions
"

this that based

point.
on

It was,
a

then, neither
command based

farz
on

"

nor

sunnat
nor

is, neither
any

the

Quran

one

saying or act of the Prophet. The Traditions, however, solve the difficulty. Al the distinguishedthough heretical Khalif Mamun, of Baghdad, was a patron of Al Farra, the chief of gram marians. A distinguished pupil of his,Abu'l 'Abbas Thalub,
on

his death-bed

expressed his
but he had
in

belief

in

the

fact that

the

and Quranists, the Traditionists,

others, had
been

heavenly reward,
and
a

only

gained their grammarian,

the

grammar

after all was,

connection

with

Quran,
he told It is

science doubts

of doubtful and

legality. The
home
in
a

friend to whom and

saw
a

his

fears went

vision.

recorded
in
"

that he had he
saw

vision blessed Abu'l

which Give
1

the

sleep that very night, Prophet, who said to him,

his

my

greetingto

'Abbas

Thalub, and

say,

Thou

Biographical Dictionary, vol. ii. p. 401. The of reading the Qurdn ; manner or subjectsof Tilsiwat, Haft in the Quran ; of the of the words Khatt, or the spelling seven so readings, are highly technical that I have dealt with appendix, instead of going into further detail in this place.
Ibn Khallikan's
2

of

Easmu'lor qira'at,

them

in

an

58
The
verse,
xx.

THE

FAITH

OF

ISLAM
came an

external "We

mode have

in which
sent

it
to

is referred Arabic
the

to

in the

down

thee in

Quran"
Quran

(S.
was con

112). given was

tradicted the

The
not

fragmentary
some was were

way

which

without

its difficulties.1Some difficult to

others ;
alone

passages understand. The

To

Prophet they
are

the solution known.

he communicated
as

to his immediate
"

the followers,
we

knowledge Companions,
down
men

thus called,

To

thee have

sent to

this what

book hath

of monitions, that thou mayest make been

sent

clear

(S. xvi. 46). The Prophet unfolded the meaning, Ibn Khaldim says : between abrogated and abrogatingverses, and distinguished It was this knowledge to his Companions. communicated the meaning of the verses that they knew from his mouth
down
to

them

"

"

and

the circumstances
"

which

led to each
thus

distinct

revelation became
know

The being made." Companions familiar with the whole perfectly down by word ledge they handed

instructed This
to

revelation. of mouth

their

fol

lowers, the Taba'in, who

followers, the
1

in their turn The

refer
to

Taba-i-Taba'in.
Traditions
with

passed it on to their of writing then art

this fact.
Omar in three say
our came

There

are

many
:
"

which
my

Ibn

Al

Khattib One

said
I

I accorded
'

cherisher
! if
we

God) (i.e.
were a

things.
prayers

is that

said, 0 messenger

of God
be

to

in Abraham's
'

place
place
messenger

it would

better.'
a

Then
of

revelation
The

down,
is that

Take

the
'

of Abraham of God it is !

for

place

said,
shut

and

I do

not

see

that be

good and fitting ; therefore, if

Then

bad

prayer.' people come

you

second
to

your
women so

house,
to
came a

order
for

your

be

up The his

it will third

better.'
his

the

revelation
were never

down.

is that

Majesty's wives
vowed
the
'

all
to

doing agreed in
drink

story
more.

about
Then will with

drinking honey, and he had Majesty's wives, Should a give him better in exchange.' Then
I said to his what I said." said the
:

it
yon,

Prophet
came

divorce

God

revelation

down, agreeing
had

'Ayesha
selves
to

"I

was

on reflecting

those

women

who

given them

does woman a give herself said, 'What! decline for the the revelation mayest descended, 'Thou away!' Then thou wilt of them, and thou mayest take to thy bed her present whom shalt and whomsoever whonrthou thou shalt long for of those thou wilt, in thee' (S. xxxiii. 51). crime this shall be no have before neglected : and

Prophet,

and

said,
"

'I

see

nothing
wish He

in which

your
"

God

doth

not

hasten

to

please you

whatever Les

you

doeth.' d'Ibn

Prolegomenes

Khaldun,

vol. ii. p. 459.

THE

WORDS

OF

THE

QURAN

59
the
commentator

became

common,
was

and
to

the

business

of

henceforth

collect

together the sayings of

Criticism of
a

the

Com in the

panions
Quran

thus
not

handed
his

down.

passage

it made on duty, criticism of a comment by a Companion was beyond his province: the first was too be accepted if only must sacred to be touched, the second of the statement the chain of narrators were perfect. Thus the principles of exegesis earlyin the historyof Islam were
was

fixed

and

settled.
class.
was

Every word,
The
commentator

every

sentence, has
now

now

its

place and
duce

has

only to
may,

repro

what
of

written

before,1 though
forth
some

he

in elucida

tion

the

point, bring
thus be
seen

Tradition
a

hitherto

unnoticed, which
do.
a

would, however,
that

be

difficult
like the

thing
work
new

to

It will

anything
all The

of

Christian
not

commentator,
to

with
in

its fresh

life and

ideas, is

be

had

Islam.

Quranic exegesisis its dogmatic and

"

perfectionof antique nature

"

the

While And The

as

the world of

rolls

on

from

age to age,

realms

thought expand,
without man's expanse hand."
or

letter stands
as a

range,

Stiff

dead

The

technical

terms

which
he must

the

student

must

know, and
those which
the
use

the definitions of which relate the from I.

I.

understand, are
the

to

the

nature

of the

words, the sentences,

deduction
of

of

words

of the

Quran,
book.

and

arguments

passages The

in the of the

words
or

Quran
words

are

divided
These

into four classes:

are

"

Khdss,
classes.

specialwords.
First,

subdivided
to

into e.g.
a

three

which which
as

relate relate
to

genus,

mankind.
man,

Secondly, words
refers
to
men

which

species, e.g. distinguishedfrom women.

for: "La

This

includes
dire les

even

the

orthography,

generation suivante,

je veux

Prophete et se ceux qui, apres

avaient regu de

du (Ta~ba'in), adopta 1'orthographe des Compagnons fit un mdrite de ne adopte'espar point s'ecarter des formes et qui etaient les plus excellent des hommes, Muhammad, lui les revelations soit de vive voix." soit par ecrit, celestes, Tabis vol. ii. p. 397.)

(Ibn Khaldun,

60

THE

FAITH

OF

ISLAM

Thirdly, words
Zaid, which
2.
"

which
name common

relate
of
a

is the

special individuality, e.g. individual. special

to

'dimm, or

or

collective

names,

such

as

people."
3.

MushtaraJi,or
Arabic the word
sun.

words
"

which

have

several
may
mean
"

significations
an
a

as

the

fountain, or
nected with

which 'ain," Again, the

mean

word
"

eye, Sulat,"if con

God,

may

mercy,

as

Sulat

Ullah," the
"

it may either of God ; if with man, mean mercy stated liturgical du'a," prayer in its or a service,
"

namaz,"

ordinary
is

sense,

e.g.

Sulatu'l-Istisqa (prayer in
words which have
a

time

of

drought)

du'a, not
4.

namaz.

Muawwal,
are

several

all significations,
re

of which

cviii. 2, reads thus in Sale's and slay (the the Lord translation: "Wherefore pray unto inhar," victims)." The word translated "slay" is in Arabic

quired.

For

and so possible, example, Surah

specialexplanation is

"

from lowers and

the

root

of the

nahr, which has Abu great legist

" "

many

meanings.
ifa render it
"

The

fol

Han

sacrifice,"
of

add

the words
it
means

Shafi'i say

(the victims "). The placingthe hands

'Abbas

followers
on

Ibn in

the

breast

prayer."
The Muawwal
not

Tafsir-i-Ibn
in
"

gives

another the

illustration
"

of

Surah

xli. 6, where

give alms
'

is sometimes is
no

phrase they do interpretedas meaning they

"

do not
"

say
"

there

God

but

God
of
"

'

"

that is,the
"

word
"

zakat
"

bears

the double

meaning

alms

and

of

kali-

mah

or

creed. illustrates the

In

This Muawwal. and

difference

between
one

Mushtarak

and

the

former, only
the
context

meaning

is allowable, both latter,

that

meaning
are

settles ; in the

meanings
These

allowable, and

divisions of words

right. having been

word
in the
nature

both

well mastered

and

of the power student passes

These
are

definingany
on

Quran
of
"

gained, the
sentences.
"

to

consider
two

the

the

divided Hidden."

into

great classes, the

Obvious

"

and

the

"

THE

SENTENCES

OF

THE

QURAN

This
the book.

division
"

is referred

to

in

the
sent

followingpassage
down
to

of
the

Quran

:
"

He of

it is who
its

hath
are
'

thee

Some
are are

signs

of

themselves

perspicuous;
the

these
others

the

basis

mother (literally

') of

book,

and

hearts are given to figurative.But they whose follow its figures, err craving discord,craving an interpreta but God.1 And the know its interpretation, tion ; yet none

stable

in

knowledge say
iii. 3).

'

We

believe

in

it,it is

all from

God"'(S.
This has

given rise to the division of the whole book into In order to explain these literal and allegorical statements. know must the commentator (i) the reason why, correctly, pas (2) the place where, (3) the time when, the particular expounding was revealed; he must know whether it is in its proper it abrogatesor is abrogated, whether it contains its meaning order and place or not ; whether the context throws the light which within needs itself or
sage

he is

upon

it ; he

must

know

all the

Traditions such

which

bear

upon effec
sense

it, and

the

for each authority the

Tradition.
in the

This strict

tuallyconfines
of the word
commentators

order

of commentators

to the

the reason why Companions, and supplies since then simply reproduce their opinions.2
this
"
"

But
"

to

return
or

from

Sentences digression.

are

Zahir

"

obvious,"
into I.

Khafi

hidden."
:
"

Obvious

sentences

are

divided

four

classes
or

(i.) Zdhir,
that without may

obvious, the
it at any
once

meaning

of

which
its

is
mean

so

clear

he who

hears
for

understands

ing

seeking
be
with it

sentence

explanation. This kind abrogated. Unless abrogated, action

is
to

of in

accordance

be

considered

as

the

express

This
it

cated

God interpretation to the Companions with theirs.

made
; hence
were

known

to

the

Prophet,
opinion

who

communi
be in strict

all orthodox the sole is

must

accordance

They

depositariesof
now no room

the
as

inspired
there
is

commentary
no
2

given by Muhammad.
other. this very
que
"

There

for,

need

of, any
on

Speaking
se

subject

Ibn

Khaldtin

says

"Rien

de

tout

cela
et

n'a pu
de

connaitre

leurs

disciples

par des indications (vol.ii.p. 460).

provenant

des

Compagnons

62

THE

FAITH

OF

ISLAM and the rules regu

command

of

God.

All

penal
of of
one

laws

lating the substitution c.g,, almsgiving instead

for another, act religious be based must on this, fasting,

sentences.

the clearest of the obvious

commonly used for a text of the (2.) J\Tass,a word Quran, but in its technical meaning here expressing what is made the meaning of which is meant by a sentence in it. The which word clear by some occurs following
sentence

illustrates both such other

women

Zahir
as

and

Nass

"

Take

in

mar

riage of
This lawful ;

sentence

it is

please you, two, three,four." is Zahir, because marriage is here declared the words Nass, because one, two, three,
"

four,"which
of

occur

in the

sentence, show

the

unlawfulness

than four wives. having more which (3.) Mufassar, or explained. This is a sentence make it clear. word in it to explain it and needs some the angels prostrated And themselves, all of them Thus : the Iblis (Satan)"(S. ii. 32). Here with one accord, save
"

words This

"

save

Iblis

"

show may

that he did be

not

prostratehimself.
a

kind

of sentence
or

(4.) Muliltam, the meaning of

cannot

abrogated. perspicuous. This is

there
: can
"

sentence

as

to

which

be God

no

doubt, and which

all To
act
sense

be kind

controverted,thus
of sentence without
cannot

knoweth

things."
on

This

be

abrogated.
the command.

such is the

sentences

departingfrom
obedience between
or

literal

highestdegree of
The there If difference is
a

to

God's

these

sentences

is

seen

when them.

real

apparent contradiction
the
first
must

between

such

should
so

occur,
on.

second, and
or

changed by Nass by or jSTass,

The

any Zahir.

give place to the be abrogated cannot Muhkam Thus of the by preceding,or Mufassar
sentences

other

great division of
hidden.
or

is that
are

of
sentences

II. which

or (i.) Kliaflj

Such

those

in

other

meaning
for
a

persons of a word or

things are hidden contained expression

or

beneath

the
:

plain
"

therein,as
ye

As

whether thief,

male

female, cut

off their hands

THE

SENTENCES

OF

THE
"

QURAN

63
The word

in

recompense is
"

for

their

doings

(S. v. 42).

it is understood sariq,"and in this passage to include highwaymen, pickpockets, plunderersof the dead, These "c. meanings are Khafi or hidden under it. or ambiguous. The followingis given as (2.) MushJcil, illustration : And an (theirattendants) shall go round with vessels of silver and goblets. The bottles about them for thief
"

shall

be
are

bottles
not

of

silver."
of

The
of

here difficulty

is

that

glass. The commen tators though it say, however, that glass is dull in colour, has some whilst silver is white, and not lustre, so bright as glass. Now it may be that the bottles of Paradise will be like glassbottles as and like silver as regards their lustre, But regards their colour. anyhow, it is very difficult to ascertain the meaning. These sentences which have (3.)Mujmal. are, first, may of interpretations, a variety owing to the words in them being capable of several meanings ; in that case the mean is given to the sentence in the Traditions ing which re lating to it should be acted on and accepted. Secondly,
the
its
sentence

bottles

made

but silver,

may

contain

some

very
"

rare

word, and
"

thus

Man meaning may be doubtful,as : truly is by crea tion hasty" (S. Ixx. 19). In this verse the word halu'" It is very hasty occurs. rarely used, and had it not been for the followingwords, when evil toucheth him, he is full of complaint; but when good befalleth him, he becometh its meaning would not have been at niggardly,"
" "

"

all easy

to

understand.
an

The
mal

is following
"

illustration of the
for prayer
are

first kind

of

Muj
alms The
"

sentences

Stand

and (salat) Mustarak

this

give
words.
so

(zakat.) Both salat people,therefore,did appliedto Muhammad

to them

and
not

zakat

that
to

standing
repeat
prayer.
a

few The

they for an explanation. He explained salat the ritual of publicprayer, might mean God is great," or say the words standing to of the Quran ; or it might mean verses private is growing. zakat primitive meaning of
verse,
" "

understand

"

"

"

64
The

THE

FAITH

OF

ISLAM

Prophet, however, fixed the meaning of your "almsgiving," and said, "Give fortieth part." sentences These are (4.) Mutashdbih.
men

here

to

that
one-

of

substance

so

difficult that
to

cannot
nor

understand will

them,
do
so

fact referred

in Surah

iii. 3, The
are

they

until their

Prophet,however,
the

knew
;

day of resurrection. meaning. Such portions

the
;

letters A, L, M of
some
"

A, L, R
Surahs.1

Y, A,
"

at the

commence

ment
"

of The

the

Such

God's

hand,"
this which and
*'

face of The

God,"

under
verses

category.

Tabi'

speak

of

things lawful

also as expressions God sitteth," "c., come The Mujahid says : and unlawful (i.e., give
"

orders

Muhkam, are prohibitions)

next

all others

are

Muta-

shabih.''

III. The of words

in the

point to be considered is the Quran, and here again the same

classes is

use

(isti'mal)

symmetrical
used
"

division into four

found, viz. :
which

"

"

(i.) Haqiqctt,that
literal the
sense

is, words ruku'," a

which
"

are

in
sal at

their
"

meaning,

"

as

and prostration,

in

of prayer. words
are

figurative sense, in the sense salat of service. as namaz," a liturgical is quite evi words the meaning of which or (3.)ftarih, "Thou art free" art divorced" dent, as "Thou (4.) Kinaydh, or words which, being used in a meta the aid of the context their to make phoricalsense, require
a
" "

(2.)MajaZj or

used in

Ibn

Khaldun

says sixth that

that

Zamakcheri

(a theologian of good repute

on

for
:
"

learning in the They indicate

"

the

century A.H.) remarked style of the Quran attempt

heaven power these de
us

these

letters
to

as a

follows

is carried

such

degree
which All
to
men

of

excellence, that
has know been
sent

it defies every
to

to imitate is

it ; for this book of in letters. order

down

from
this
use

them

all

alike, but
to

composed disappears when,

letters remarks of Ibn letters

express
is not
sense as com
"

their ideas, they want

On very

same

combined."
that

this curious

passage

Baron

Slane

the

author

clear, and

that
as : as
"

the Turkish God

if He has

translator

Khaldun
in

gives the
Surahs dont le
se

of the
sort

passage of defiance;
le

placed
said:

these

several

had

'Voilh, les elements

un

pose

Quran

prenez-les et
)
on

faites-en

livre qui

1'egalepar

style.'

(Ibn Khaldun,
-

vol. iii.p. 68.

Sahihu'l-Bukhari-Tafsir

Suratu'l-'Imran.

66

THE

FAITH

OF

ISLAM

they
and
to
"

are

included therefore
any
a

amongst
the deduction sufficient

those

whom

"

God

loveth
may the

not,"

that

severest

punishment
comes

be

given
of the of

them, for
dalalat
"

that basis

under the

head

is

for

formation

strictest

penal laws. (4.)Iqtizd. This

"

is

deduction killeth
a

which believer

demands

certain

conditions

Whosoever

shall be bound
As
a man

has

condition
slave

here

by mischance, to free a believer from slavery (S.iv. 94). no authorityto free his neighbour'sslave,the is that the though not expressed, required,
"

should

be his

own

property.
into
:
"

The

Quran is divided
authorities
are

(i .) Harf (pluralHuruf), by
different that
vary.

letters. In
one

The

numbers book

given
it is

standard

said

there The

millahs.

called Fawasil thus

in the
are

occurs,

including the Bis338,606 letters, last letters of each Surah are collectively by the Qaris,and each letter of the alphabet The variety except Ghain, Khai, and Waw.
of letters is thus
not

number but
are

written
some

read, as
but
not

letters Some : explained Aliph in qumiia and in aulik,

"

and is

read

written,as
the

in

Dawud,
for the

which

always written
are

Daiid.
not

This, and

rules

of the rasmu'l-

khatt, which
in the

account always observed,

'

variety
some

enumeration."

(2.) Kalimali
amount to

Kalimdt),words (plural
others
to
some

stated The

by

to

79,087, by
for

77,934.

difference

is

accounted words al
as a as

by

the fact that

some as

one

word,
others another instead

two ; in

persons count reckon some

same

compound
the article

word,
with word

do

not

the
as

joined
for
one

word, such
of two.

fimd,
Ay
The
at

way prepositions count sometimes

verses. (3.) Ay at (pluralAydt),

reallymeans
to

sign, and
sections determined
or

was verses

the

name

given by
Quran.
the small
as

Muhammad end circle of

o.
a

short is

of

the

verse

by

the

of position
not
1

The

early
these

Quran

Readers

did

agree

to

the
44.

of position

Zawdbitu'l-Furqan,p.

THE

VERSES

OF

THE

QUEAN
of

67
them
number

and circles, arisen.

verses

so

five different ways

accounts

arranging
in
are

have
of

This

for the variation

The

the
:
"

in various

editions. The

varieties
in

(i.)Kufali verses.
say that

Headers

the

city of

Kiifah

and of 'All, they reckon they followed the custom 'Asim. of the Their Qari Imam according to the qira'at of reckoning is generally adopted in India. They way

reckon

6239

verses.

The Readers of Basrah follow 'Asim (2.) Basrah verses. bin Hajjaj, a They reckon 6204. Companion. in Syria (Sham) fol The Readers (3.)Shdmi verses. lowed

Abdu'llah
verses. verses.

bin

'Urnr,

Companion
to

They

reckon

6225
on
a

(4.)Mecca
statement
verses.

According

this arrangement, bin

based
are

made

by

'Abdullah

Kasir, there

6219
the 621

(5.) Madina
reckoning
1 verses.

verses.

This

way Zaid

of

of

Abu

Ja'far

reading,according to contains binu'l-Q'aqa,

"

In the and

each

of the

above is not

varieties the

verse

Bismillah
one

"

(in

name

of

God)
times

reckoned.

It

occurs

hundred

thirteen The

in the

Quran.
of
verses

for
verse

"

varietyin the The Prophet,

he Thus those who

number
at

is thus
at

accounted of
of

first, paused
the

the
at

close
end

each
some more

; afterwards

omitted who heard

pause him
at
a

the

verses. verses a

heard
him

at

first count

than

those

later

period. Again,
have been
mis the

slightpause, merely to take understood, and thought to

verse." The the the of
verse
1

breath, may
be
a

pause

completing

of punctuation does diversity

of any

not

generally affect

meaning
third

Surah

the

circle o,
is of

the

The third verse of important passage. is an important exception. The position the symbol denoting a full stop, in that highest importance in connection with the
in ('Ilm-i-Kalam)
1

rise of scholasticism

Islam.
52.

Zawdbitu'l-Furqdn,p.

68

THE

FAITH

OF

ISLAM

Most
In

of the cases, Surah xxvii.

however,
an

are

like the is

: following

"

account

given

of

the

Queen

of

Sheba's
her

receivinga
she

letter from.
"

nobles

said

King Solomon. Verily,kings, when

and

waste city(by force)

the same, hereof:

of the inhabitants

Addressing they enter a and abase the most powerful do (with us)." will (these) so
the

Many
and

Headers
that

put the
God is the

full

stop after

word
"

"hereof,"
and
so

say

speaker of
The

the words

will

they do." (4.) Surah,

series,such
now are as

or
a

chapter.
for

word

Surah

means

row

or

line of bricks

exclusivelyused
one

arranged in a wall, but it is These chapters in the Quran.

in number. The
each
"

hundred

and in

fourteen

Surahs
one

are

not
some

numbered

the

Nisa women, approximate name expressionwhich occurs "c.),generally taken from some in it. order, but They are not arranged in chronological the shorter according to their length. As a generalrule, Surahs, which contain the theologyof Islam, belong to the and the longer ones, Meccan period of the Prophet'scareer,1 to the relatingchieflyto social duties and relationships, he when to the time of Islam as a civil polity, organisation The best way, his power at Madina. was consolidating The therefore, to read the Quran is to begin at the end.
"

originalArabic, but the cow, (as Baqr

has

attempt

to

arrange

the

Surahs

in

due

order

is

very

only be approximately and, after all,can end of correct.2 Carlyle, to the confused mass referring less iterations, crude, long-windedness,entanglement, most of duty could incondite," says : Nothing but a sense
difficult one,
"

"

The

last

verse

revealed
you,

at

Mecca filled up Islam

be be

was,

"

This

day
of

have my

perfected
upon without

your you
;

for religion and

it is my
to

and

have

the your

measure

favours whoso

pleasurethat
wrong be

religion ; but
to

wilful

leanings
God

shall

forced

by hunger

transgress, to him,
vol. i.

verily,will
p.

indulgent,merciful"
made

(S. v. 5). (Ibn Khaldun,

his
"

206.)
2

in Th. Noldeke by Professor to be the is considered des Qurans by Stanley Lane-Poole with some exceptions,an English version of the Quran is, The

arrangement
"

Geschichte Eodwell's of this

best.

example

order.

THE

StJRAHS

OF

THE

QUEAN

69
When
re

carry

any

European
the
book

through
more are

the

Quran."

arranged
tests

becomes

The intelligible. the

chief
matter.

for is

such
a

rearrangement
earlier and sometimes
is very in

styleand
of The

the

There
between

very

distinct difference in both later

these

respects
to

the

Surahs.
a

references
the

historical events
external often
are,
sources

give
their

clue ; but

help from
Surahs
as are

limited.

Individual

very

composite
been in

character,but, such

they
been

made

they have by Zaid

down

from

the
of

beginning.
the Khalif
The have

The

recension has

the

reign
in

Osman

handed

unaltered
to

its form.
in

only
been

variations

now (qird'at)

be in
no

found
way

the

text

already
of

noticed.

They

affect the

arrangements
unfortunate

the

Surahs.
The
as

ordinary arrangement
it very In

is

most

one, of the

it makes

difficult to Eodwell's the

follow

the

working
the
first

Prophet'smind.
Surahs The
are

translation

ninety
ones.

Mecca,
Surahs

and
are

last

twenty-two
three

Madina
The

Mecca

divided

into

parts.

first of the fifth

were forty-eight Prophet'smission

delivered
; then

during the
twenty-one

first four
more

years

during

the

and

before the flight again twenty-one more The Hebrew to Madina. legends and references to the Old and third of Testament are mostly found in the second the most these periods. The first Surahs are eloquent and sixth years, and

rhetorical,and

contain with

passages
a

of

great

beauty.

The

Prophet
doctrine declares

deals there
of the

simple theology, emphasises the

that His

Unity of God, illustrates His power, and will be seen at the day of reckon justice
elaborated.
not
as

ing.
the

The

ritual is not of

The

social
in

system and

rigidity. The different. Madina fervid eloquence The Surahs are of the preacher is absent,and the dictates of the practical with questions administrator take its place. He deals now
Islam
are

laws

yet fixed

their

of be

social called

domestic life,

details, peace

and

war.

This

may

by contrast the legalsection of the Quran. There in the is,however, comparativelylittle of definite legislation

70 book. cal law I have

THE

FAITH

OF

ISLAM

grew the Muslim ; Decisions

in chapter i. how the canoni already shown of In theory the Quran is the law-book up. Traditions and to the in practicehe resorts
"

of the

Canonists." thirtieth

(5.) Sipara, a
derived call each
a

portion.
para,
a

This
a

is

Persian

word

from

and s{, thirty,

of these

divisions

Juz.

portion. The Arabs Owing to this division,

recite the whole Quran in a month, taking can pious man never one Sipara each day. Musalmans quote the Quran and Ayat, but by the Sipara and Rukii', do by Surah as we I now term a proceedto explain. means a Riikttdt). This word literally (6.) Riiktf (plural made prostration by a worshipper in the act of saying the The collection of
verses

prayers.

recited

from

the

Quran,
acts

of praise offered ascriptions

to

God, and various ritual

one

connected
"

with

these, constitute
After

act

of

worship
this

called of the

rak'at." the

prayer,

verses recitingsome a Ituku',or worshipper makes

in

form

prostration ;

portion then
states

recited the

takes

the

name

of Ruku'.

Tradition

that

Khalif

Osman,

when

reciting the

Quran

during the month of Ramazan, used to make twenty rak'ats different verses each evening. In each rak'at he introduced of the Quran, beginning with the first chapter and going In this way he recited about two hundred verses on. steadily Since in each rak'at. about ten verses that is, each evening,
then
it has

been and

the custom also to

a

to recite the

Quran in this
Rukil'."

way
a

in Ramazan, passage The

quote it by the rukiic, e.g., "such

in such rak'at
a

is in such

Sipara and
of
a

followingaccount
When
or

will make
in

the matter the mosque, Qiblah, the and says

plain.
the service the his

the

Faithful

are

assembled front

Imam,

leader,being
thus
"

in

commences

"

Each

facing the worshipper stands

form He of words says, then he

intention "),a Niyyat (literally intention After

to

declaring
"

say

his prayers.

God

is

great."
to

this, looking downwards,

! and

"

says,

Holiness
name,

thee, 0 God
is

praisebe

to

Thee
no

; Great

is

Thy

Great

Thy greatness,there

is

deity but Thee."

Then

RUKU'
follows Then
"

AND

RAK'AT

71

seek

from is

the

Tasmiyah
and

refuge from cursed Satan." of God, the repeated: In the name

"

God

Compassionate
that

Merciful."

Then
the

follows
commencement

the

Fatihah,
of

is, the
After first the

short this

chapter
has
of the

at

the

Quran.
on verse

been

the recited,

Imam
with
a

proceeds,
the
few first
verses,

night
second

month

Ramazan,
bends his

of the makes
and
"

chapter.1 After
that

saying
In

he

Rukuc,

is, he
on

head

and

down,
he the

says,

places his hands is great." God

"I
extol up the and says

his knees. he of

this

body position
times Great."

Then

repeats three
my

words,
then To

holiness
:
"

Lord,
him

the who

He

stands

God

hears

praises

people respond, "0 Lord, thou art his knees,the worshipper says, praised." Again, falling on God is great." Then he puts first his nose and then his forehead the ground and says three I extol the on times, holiness of my his Lord, the Most High." Then sitting on heels he says, God is great ;" and again repeats as before, I extol,""c. He then rises and God is great." says, This is one rak'at. On each night in the month of Ramazan this is gone through twenty times, the only variation being that after the Fatihah, and before the first prostration, fresh of the The verses introduced. whole Quran are is, of
"
" "

Him."

this the

"

"

course,

done

in

may

be.

The
to

transferred
it is made.
seven

worshippers of the prostration name (Rukii')has been the portionof the Quran recited just before There and fiftyare altogetherfive hundred
country

Arabic, in whatever

the

Ruku/at.

(7.) The other divisions are not important. They are, that is, one-eighth, a Sumn, Ruba', Nisf, 8-uls, fourth, oneone-half,one-third of a Sipara respectively. In recitingthe be careful Quran the worshipper must to say the is great," "God after the several Takbir,"i.e., appointed places. Such a place is after the recital of the The custom in this way. The hypocrites 93rd Surah. arose
"

On
one

the

ordinary occasions any generally repeated.

verses

may

be

chosen.

The

ii2th

Sarah

is

72
came

THE

FAITH

OF

ISLAM

Prophet and asked him to recite the story of Seven Sleepers." He said, I will tell you to-morrow," the but he forgotto add the words, if God will." By way of him to descend warning, God allowed no inspiration upon for some days. Then the hypocritesbegan to laugh and
" " " "

to the

say,
to

God

has

left him."
to

As

it

was

not

God's

put His

messenger

the ridicule,

Surah

purpose entitled The

"

was Brightness" (xciii.) immediately brought by the everIt begins : ready Gabriel. By the brightness of the morning, and by the night when it groweth dark, thy Lord hath doth He not forsaken thee, neither hate thee." In remembrance of this signalinterposition of Providence on his behalf,the Prophet always concluded the recital of this Surah with the words, God is great." The practicethus became sunnat that is,it should be doue a obligation, because the Prophet did it. A Tradition that the states Prophet said, The Takbir should be recited after every
"

"

"

"

"

Surah

which

follows

the

Siiratu'z-Zuha
this.

(xciii.)."The
say that the viz., only,
no, 112,
"

Tafsir-i-Jalalain
the

confirms

Other

authorities of these
102,
"

Takbir 93,

should 94,

be said after eleven

Surahs
and that

95,

96, 97, 98, 100,

109,

after all the others the words

La-ilaha-il-lal-lahu

should
In

be said.

the Quran, the person so doing must reciting carefully observe all the rules and regulationsconcerning it. The
correct

recital is called

Tilawat

; but

before

person

can

have some properly,he must acquaintance with the science called 'Ilm-i-tajwid.It includes a knowledge of the peculiar of words in the Quran, of its various spelling of the tabkirs and responses at the close of certain readings, and appointed passages, of its various divisions, punctuation, marginal instructions,of a correct pronunciation and in

do

this

tonation.1
The doctrine

connection
verses

of

abrogation is a with the study of the the 77th Surah are by some
For

of

very

in important one The Quran. opening

commentators

held to

further

details

on

this

subject see

Appendix.

74 who
verse

THE

FAITH

OF

ISLAM

shall
was

repent."
in the
"

The

Imam

states

that

this originally The

verse

9th Surah, called Eepentance.

of
"

called the kind. be

verse
:

stoning
Abhor

"

is

an

illustration of the second

It reads

not

your

parents, for this would

of
; it

in ingratitude

commit
ment

and woman If a man you. them both adultery, ye shall stone

reputation is a punish
wise." The

ordained Omar

by

God

; for God

is

mighty
extant

and in

Khalif

but lifetime, which

was says this verse lost. that it is now

Muhammad's third class

But

it is the

comes practically

into cllm-i-usul.
as

Authorities Sale states that

differ

to

the

number

of

verses

abrogated.

they have been estimated at two hundred and in not are twenty-five. The principalones many I give a number, and are very generallyagreed upon. few examples. It is a fact worthy of notice that they occur in Surahs delivered at Madina. if not almost entirely, chiefly,
There, where tians, he
to
was

Muhammad
at

had

to

confront his aim

Jews
to

and them

Chris
over

first

in politic

win

he found them obstinate, the side,and then, when doctrine of abrogation came in conveniently. This is seen Muhammad and At Mecca plainly in the followingcase. his followers did not stand facing any particular direction when
"

his

at prayer,

fact to which
east

the

following passage
;

refers:

To

God

belongeththe
When

and

west

therefore,whither
"

soever

ye turn

to yourselves

(S. ii. 109).

tered
to

pray, there is the face of God Muhammad arrived at Madina he en the

into

with friendship The

Jews, and

tried to

win which

them

his

side.

towards Qiblah (sanctuary),

at prayer,
was

the

worshippersnow
This be
went
on

turned invariably for

a a

Jerusalem. claimed
last and that
were

while, but when

the
"

Muhammad

to

not

merely

prophetfor
prophets

Arabs, but the

he asserted

the

greatest of all the

had
same

when that

Moses the

foretold
as

his advent, and contained in

his revelations
own

those

their

Scriptures they
"

refused allegiance In to him. utterly second year of the Hijrah the breach contain complete. The later Surahs

the

first half

of the
was

between fierce

them

denunciations

CHANGE

OF

QIBLAH
was

75
then
or

of Jews

and
"

for there Christians, 0 Believers

are

irreconcilable Christians
If any
one one
as

: hostility

! take
one

not

Jews

friends.
you taketh

They
them

but

another's

friends.

of
"

for his
was now

friends, surelyhe is
time
So
seen

of

them

(S. v. 56).

It

to

reconcile the leaders of the

verse

Quraish tribe

at
"

Mecca.1
We
we

the

abrogated by"
wards shall

have

thee

quoted above turning thy face

to
a

was

to

heaven,

but

will have

thee turn

Qiblah which

the please thee. Turn then thy face toward Holy and wherever Temple (of Mecca), faces ye be, turn your toward that part" (S. ii. 139). The faithful were con soled by the assurance that though they had not done so hitherto, yet God would not let their faith be fruitless, for
"

unto

man

is God

merciful,gracious."
of the

This
nism

change

Qiblah placed Islam

and It Christianity.

in direct

antago
a

with

Judaism
an

became

rival Thus

faith Islam unable

of possessed became
to
move

independent centre
so

of existence.

isolated,and
with the
The

the

Muslim
of

has nations
is

become
as
a

progress

the

the

centuries

pass
a

by.
heathen

"

keystoneof

his

creed

black

pebble
nected

in

faith,all the
with

temple. All the ordinances of his of it, and so are history grouped round con
this

stone, that

were

the

odour

of

dis sanctity

the pelledwhich surrounds it, perish. The farther and the the more hopeless becomes

whole faster
the
a

would religion
men

inevitably
elsewhere,

progress

Chained
and taken
reason

to

black

stone

in

position of the Muslim. barren wilderness, the heart

world would
seem

of the Muhammadan

to

have

And objects they reverence. the refreshing dews and genial sunshine which fertilises all seek in vain for anything to quicken, else, them." 2
1

the

similitude

of

the

"At

first the

Prophet
and
he

said
was

prayers

towards Mecca
the

Jerusalem became
the

for

sixteen

or

seventeen

months,
said of One

glad when
Mecca
was

Qiblah.
and then told did

The

first prayer.

nama~z

towards those
the

SaMtu'l-'Asr, the
another mosque

afternoon
the

worshippers that
same.

present went Prophet prayed

Christians
were

into
toward

Mecca.
at

They

the

The

Jews

and

displeased
p.

this."

(Sahihu'l-

Bukhdri, Kita"bu'l-Imdm.)
2

Islam

under

the Arabs, by Major

Osborn,

58.

76
The doctrine

THE

FAITH

OF

ISLAM

abrogation is brought in for a more It is not permitted personalmatter in the followingcase : to change thy other wives hereafter,nor to take to thee though their beauty charm present wives for other women, thy right hand shall possess thee, except slaves, whom (S. xxxiii. 52). This is said by Baizavi and other eminent been Muslim divines to have abrogatedby a verse which,
of
"
"

though placed before it ID the arrangement of verses, was is : "0 Prophet, we reallydelivered after it. The verse the hast dowered, and thou allow thee thy wives whom slaves which possessethout of the booty thy right hand God hath which granted thee ; and the daughters of thy uncle, and the daughters of thy aunts, both on thy father's thee (to fled with side and on thy mother's side,who have hath who woman given Madina), and any other believing
herself up
to
a

her, it is
Faithful
"

Prophet ; if the Prophet for thee above privilege peculiar

the

desireth the

to

wed

rest of the

(S. xxxiii. 49). The Moghul Emperor Akbar, wishing to discredit the held for dis of the meetings so frequently 'Ulama, in one cussion during his long reign,propounded the question as The free-born women man a to how might marry. many fixed by the the number that four was lawyers answered who Of other women seem good in your eyes Prophet.
"

marry
four
"

two

and

two,
The
to

and

three

and said and

three, and
that
that he had

four
not

and
re

(S. iv. 3).

had told him The

Emperor
number,
a

stricted himself Nabi wives.

the
men

that that

Shaikh

'Abdu'n-

Mujtahid in
allowed
in thus way

Mujtahid had had nine Ibn Abi Lailah,reckoned question,

certain
: 2

number counted

+
+

3 +
2,

9-

Other

learned The

this

3 +

3, 4 +

4=18.
"

Emperor wished the meeting to decide the point. Stand Ixxiii. reads : of Surah Again, the second verse small all night, except a portionof it, for prayer." up According to a Tradition handed down by 'Ayesha, the last
verse

of

this

Surah

was

revealed
"

year

later. the

It

makes

the matter

much

easier.

God

measureth

night

and

ABROGATION

77
count

the
and

day ;

he knoweth
turneth

that
to

ye you

cannot

its hours

aright,

mercifully. Recite then so much of the Quran as may l"e easy to you" (verse20). The abrogated, following is an illustration of a verse its abrogation. How to prove though there is no verse been it has abrogated: "But ever, according to the Ijma/ alms are only to be given to the poor and the needy,and
therefore
to
won

those
to

who

collect

them, and
The
now
"
"

to

those
"

whose
"to

hearts those

are

Islam"
are won

(S.ix. 60).
to

clause

whose

hearts
to

Islam
of
to

is

gain

the

hearts

those confirm

Muhammad, who, latelyenemies, had now

them in the

cancelled.1

become

and friends,

faith, gave

them

large presents from the spoilshe took in war ; but when Islam agreed that strong, the 'Ulama spread and became said that the order and not such a procedure was required,
"

was

mansukh." words
"Pat up the
verse

The are,

with

what

they say" (S.xx.

Jalalain and

130)

according to abrogated by the

the sword
"

commentators

Husain,

called who

Kill

those find

wherever
the for
a

ye
verse

shall

them"
to

of or verse Ayatu's-saif, join other gods with God (S.ix. 5). The "they" in

the

first

refers

the

idolaters When

of

Mecca,
the power
and

to

whom
of the

while

toleration

was

shown. toleration

Muslims
verse

increased, the
xx.

ceased,

the

!3Oth
fast,
social

of Surah

was

The
to

other

verses

Jihad, the law of

The

abrogated accordingly. abrogated relate to the Rama/an and of other matters retaliation, abrogation
is
now

interest. doctrine of
almost
to

invariably
and New

appliedby
"

Musalman

controversialists

the

Old

Testaments, which
His
^

they

say

are

(Muhammad's) law
This is

is the

law."

not, however,

abrogated by the Quran. abrogator of every other of the a legitimate use

most

According to the best and to divines,abrogation refers entirely

doctrine.
1 2

ancient

Muslim and the

the

Quran

Tafsir-i-Husaini,p.

216.

Sharh-i-'Aqdid-i-Jdmi, p.

131.

78
Traditions, and
hibitions. madan
"

THE

FAITH

OF

ISLAM

even

then who
one we

is confined

to commands

and

pro

Those that
"

creed

imagine it to be part of the Muhamlaw has totally repealed another, are

hold written:
no

utterly mistaken it Tafsir-i-Itifaq

matters

such

doctrine."

In

the those

is

"Abrogation

affects

which
one

God

has confined

to the followers

of Muham
the
"

mad, and
is made tion

of the chief

advantages of
and

it is that
we

way

to facts not prohibitions, 2 of the Quran, historical statements." Again, no verse or be abrogated unless the abrogating verse Tradition can a or of is distinctly opposed to it in meaning. If it is a verse him of Muhammad have the authority must the Quran, we that of a Companion. self for the abrogation ; if a Tradition, of a commentator word "the or a Mujtahid is not Thus sufficient unless there is a 'genuine Tradition' (Hadis-ithe matter to show clearly. The question of the Sahili),

easy." In refers only to

the Tafsir-i-Mazhiri commands

find

Abroga

of abrogation facts with

a

depends on previouscommand not on regard to the abrogation,

any

historical the
mere

opinion of
Muhammad

commentator."
or
a

It cannot
ever

be shown that the

that either Bible

was

Companion
on

said

This rule,whilst abrogated.3 modern

it shows

that the assertion void have of

of

controversialists

this

point is
which all I

foundation,
called be

also illustrates another

point to
in Islam

often

attention, viz., that

must interpretation

by regulated
Additions revealed
as

traditionalism.
were

made. occasionally
who forth what

Thus
were

when
not

it

was

that who
"

those
go

stay at home
to war,

before Ibn The

God Um-

those

'Abdullah blind ? which

"

and

Maktum asked written.

1

said, And
for the He then
on

if

theywere
on

Prophet
was

shoulder-blade had
a

the

verse

spasmodic convulsion.

After

his

Holy Bible, by Syed Ahmad, C.S.I.,vol. i. p. 268. Safdar 'All,p. 250. Nidz Namali, by Maulavi 3 In said be to is the Quran "confirmatory of previous scriptures fact, Muslims Bible and their safeguard" (S. v. 52.) If then, as some say, the and has failed of its has been not the Quran has been purpose, corrupted, Commentary
the
2 a

"safeguard."

THE

ETERNITY

OF

THE

QURAN

79
from

recovery So now
sit
at

he

made

Zaid
verse

add

the

words
"

"free Those

trouble."
who

the whole home

reads

thus

believers

those

who

and bodily infirmity), free from trouble (i.e., do valiantlyin the of God, with their cause and their Years persons, after shall
not

substance

be

treated
I

alike
see

"

(S. iv. 97).

words
The
now on

Zaid

said, "I
near
a

fancy

the

the

shoulder-blade
the

crack."
does
not
a

questionof

eternal
the

nature

properlycome
the Khalif

under

head
many

of

Quran but 'Ilm-i-usul,

In

-of the

it is

dogma fondly cherished

Al-Mamum The

by
this

Muslims.

question was

days of debated. fiercely

the

the

Freethinkers, whilst
asserted that that
that

believing in
the the the

mission

of

Muhammad,
statement

Quran

was

created,by which
came

they
thus
212

meant

revelation

to

him

in

mode, subjective
book the
that
was

and

language
the reach
a

was

his
of

own.

The
In

brought
A.H.

within

criticism.
to

year

the the

Khalif

issued be the

decree

the

effect
to
was

all who

held

declared notorious remained

used
on

guiltyof

Quran to heresy. But

so

uncreated Khalif

were

be
a

himself

rationalist, and

the

orthodox, though they

The both the the

quiet, remained
the

unconvinced.
are :

arguments
words
to

orthodox

side

that

and

their
a

pronunciationare
between it appears
their and
as

eternal

; that
as

attempt
in the

draw

distinction

the

word

it exists

Divine

Mind In

in the

Quran
in

is

highlydangerous.
if the

vain

do

opponents
This is the

argue
are

that

Quran
To written

is

uncreated, two
it is answered
the
:

Eternal
"

Beings

existence.

this
in

honourable A

Quran,
Thorah
He

preserved Tablet"
which
states
:
"

(S. Ivi. 76).

God His
it is
wrote
own

Tradition

is also with
;

adduced His
and him
own

the
hand
'

(Law)
wrote

hand, and
in the the
to

with

created We

Adam

also upon

Quran
a

written, And

for

tables the for

monition

in reference

tables

God much

did

this

former

concerning every matter,' of the Law If given to Moses." prophets and their works, how
have
done it for

more,

the last and

argued, should He not greatest of the prophets and

it is

the noble

Quran

SO It

THE

FAITH

OF

ISLAM
"

is not

easy to

get
but

correct
a

definition of the term author of God

the
:

uncreated
"

Quran," l
as

Musalman mind

puts it thus
is Kalam-i-

The

Word

it exists in the

Nafsi It is

and eternal. word), something unwritten (spiritual of the acknowledged by the Ijma'-i-Ummat (consent

the Faithful),

Traditions,and

by

other

prophets
;

that

God

but then is eternal, speaks. The Kalam-i-Nafsi created by God and eloquence are words, style,

the
so

actual also is book."

the This

arrangement
seems

and
be
a

the

miraculous

nature

of the
the

to
are

reasonable

account

of

doctrine,

though

who hold that the very words theologians doctrine of abrogation clashes with this The eternal. are the objectionby their theory of abso idea,but they meet

there

for the circumstances predestination.This accounts for the circumstances, necessitated the abrogation, which determined from on well as the abrogated verses, were as lute

all

eternity.
This concludes
a

the

consideration

of the

exegesis of

the

Quran,
to

book
one

difficult and which has

read, but
earnest

uninterestingfor a non-Muslim engaged, and is still engaging,

millions

the

thoughts
of

of many

of the

human

race.

Thousands schools
now

devout

students

in

the

great theological
India
are

of

Cairo, Stamboul,

Central

Asia, and

I have this very subject of which teachers forth as will they go been here treating ; soon unfit that How revere. utterly of the book they so much

plodding through

trainingis
word,
shows. years
the how

to make

them
to

wise
render

men

in any

true

sense

of the

calculated of other

them

proud,conceited,and
exclusive
; for

scornful

creeds, its rigid and

a

character hundred

it is Still, and
more

marvellous

book
to

twelve

it has the

helped

mould

the

faith,animate

courage,

cheer

despondencyof multitudes, whether

Central
if I may

dwellers
1

in the wild
orthodox

uplands of
maintain,
not

Asia, in Hindustan,
venture
was

"The

Muslims
the the

upon from

definition the

of their

belief, that
with

Quran,

the uncreated of His

His

Logos,
essence

begin

Deity, ning, co-eternal but an inseparablequality of it, like Bibliotheca Indica, No. 446, Fasciculus

iv.

hypostatic union, unity." (Major Jarrett in the p. 318.)

in

82

THE

FAITH

OF

ISLAM handed down

a

his

sayingsto writing. They

As
"

were so

by

word

of mouth.
"

no

argument

was

effectual in

as dispute

opened by which saying of the Prophet,the door was spuriousTraditions could be palmed off on the Faithful. To of strict rules were framed, at the prevent this,a number head of which stands the Prophet's saying, itself a Tradi
a
"

tion

Convey

to

other of
a

persons

none

ye know represents my words nowhere but in fire."

a

those

which

surety.
enforce
must

of my words except he who purposely Verily,

wrongly
To

will find this

place for himself it was laid down rule,

a
"

that the relator of

or

Tradition
:

also repeat its from such

an

Isnad,"
reaches

chain

of

as authorities,

'I heard
so

one, who

heard the Imam tion from

from

such

an

one," and
The

on,

until the chain

Prophet
Malik's of
an

himself.

the treatise,
"

taken from followingTradition, Muwatta, affords a good illustra relates from

Isnad

Malik

Yahya

Ibn

Said,

Omra, the daughterof 'Abdu'r-Rahman, from

of the
c

'Ayesha,

the wife

Prophet,who said : The Prophet conducted therefrom with and the women returned morning service, their upper garments wrapped around them in such a way that they could not be recognised in the twilight.' This
"

Tradition
must
"

also settles the

time

for the Each

which Salatu'1-Fajr,
person,

be
"

just before
must

daybreak.
known
"

too, in

an

Isnad

be

well

for his

retentive

memory. Traditionists of the others

The

system of

the

Hedjaz is very corroborates follow, and singularly

good character and Isnad employed by the superiorto that which

the authen

This arises from the extreme ticityof their Traditions. care They only received Traditions from the they took. of upright and virtuous mouths gifted with good men, memories."
vast
so
l

All of

this

care,

however, failed

to

prevent

number
set

men

false Traditions becoming current manifestly ; of collecting and sifting to the work themselves of Tradition work that in the second
men

the

great
had

mass

century of
are

Islam
"

begun to
or
1

untold

evil.

These

called and

Muhadisin,"

"collectors
Ibn

of Tradition."
ii. p.

The

Sunnis

Khaldtin, vol.

468.

THE

SIHAHU'S-SITTAH

83

the Wahhabis
are

known

They are (i.) The

Muhammad
born

recognisesix such men, and their collections the six correct books. as or Sihahu's-sittah," the following :
"
"

SaMh-i~BukMr'it
He
a

called

after
of

Abu

'Abdu'llah
He
was

native a Ibn-i-Isma'il,
was
a

Bukhara.

A. II. 194.
as

man

of middle The
one

frame, and
was on

blind. boy totally intense ; but who

height,spare in grief of his father

"

this account

the

Patriarch

Abraham,

thy griefand sorrow, has at sightbeing thus restored,

of
and

day in a dream he saw said to him, God, on account granted sight to thy son." The

began
was

the age of ten he went to school, to learn the Traditions by heart. After his edu
a finished,

cation
to

famous

Muhadis

named Bukhari

Dakhli

came

Bukhara.
the

One famous the

on

day
man.

the

youthful
It
was an

ventured

to

correct

astounding piece of

but audacity, This

set

youth
the

was

him At

work

proved to be in the right. and of collecting siftingthe

of sixteen
course

Traditions. remember

the

early age
In The he

he

was

able

to

fifteen thousand. Traditions.

was

of time his
seven are now

he collected
and
two

600,000
selection

result

of

examination thousand recorded that

that

approved
These

of

hundred
his
never

and

seventy-five.
to

in he

great work, the Sahihu'l-Bukhari.

sat
a

It

is said

down

examine

Tradition

without
rak'at
a

first per prayers.

forming
He
then sixteen

legalablution and 0 Lord, let said :

"

repeating two
me

not

make
and

mistake."

For

years

he lived in

mosque,

died much

respected,
born
at

at the age of sixty-four. Muslim. Muslim (2.)Saliili-i-

was Ibn-i-Hajjaj

He collected about Nishapur,a cityof Khonisan. 300,000 he made from which his collection. He is said Traditions, to have been a very just man, and willing to obligeall who In fact, this willingness to obligewas sought his advice. the indirect cause of his death. One day he was as sitting usual in the when him to ask some people came mosque

about
he

Tradition. As
with

he

could
to

not

discover
to

it in the books

had

him, he

went

his house

search there.

The

84

THE

FAITH

OF

ISLAM

peoplebrought him
and
he

basket

of dates.
ate

He
so

went

on

eating
that

he but unfortunately searching, died (A.H.261). Abu Ddud. (3.) Sunan-i-Abu

many

dates

Baud
was

a native Sajistani,
a

of and

Seistan,was
went to

born

A.H.

202.

He

great traveller,

all the chief

placesof

Musalman

knowledge
unrivalled. which

of the He

Traditions, in devotion, in
collected about
thousand Abu year 500,000

learning. In piety,he was

Traditions, of
for his book. Tirmizi
was
"

he selected four

eighthundred
Isa' Muhammad

(4.) Jdmi'-i-Tirmizi.
born
at

was

Tirmiz Ibn

in

the

A.H.

209.

He

of Bukhari. tion of
a

Khallikan
man

well-informed

the is says this work is proverbial." its exactness :

disciple produc
was

(5.) Sunan-i-NasdL
born
A.H.

Abu

'Abdu'r-Kahman
A.H.

Nasai
214,

at

Nasa, in Khorasan, in the year

It is recorded fasted
every

and

died

303. he

of him, with

great approbation,
had of four wives and He

that
many
met
a

other book

day,
a

and

slaves. with
on

This

is considered

great value.
He had

his death

in rather

book
were

the virtues
at that

sad way. of 'Ali,and as the inclined

to

compiled
Damas Khariof that
arose

cus

time
to

the in

people of heresy of the

the mosque

gites,he wished place. After he

asked 'All's
answer

read

his
a

book

had

read

him

whether

he knew He

little way, a man of aught of the praises

and

Mu'awiyah,
not.

deadly
soon

enemy.

replied that
beat

he

did
so

This

enraged the people,who

after.

him

severelythat
born
at

he died

(6.) Sunan-i-Ibn
A.H.

Mdjali.

Ibn

Majah2 was
and

'Irak,
3

209. The

This

work

contains books

4000

Traditions. substitute five books

Shi'ahs

these reject

1 2

Ibn
"He

Khallikan's ranked in all the

versed
p.

Biographical Dictionary, vol. ii. p. 679. well a as high authority in the Traditions, and was them." connected with (Ibn Khallikan, vol. ii. sciences
Ja'far

680.)
3

The

Kiln, by Abu

Muhammad,
A.H.

A.H.

329.
Tahzib

The
and

Man-la-yastahthe

A.H. 'Ali, zirahu'l-Faqih, by Shaikh Ja'far Muhammad, Abu Shaikh

381. 466.

The

Istibsdr, by

The

Nahaju'l-BaMghat, by

Syed Razi,

A.H.

406.

SUBJECT-MATTER

OF

THE

TRADITIONS

85

later date,the They are of a much than last one, four indeed, having been compiled more hundred years after the Hijrah. underlies the questionof the authority The belief which

of their

own

instead.

of

the

Traditions
a
"

is that

before

the

Throne
all that
enter

of
can

God

there

stands and
man,

preserved Table,"on
has
ever a

which
or

happen,
mind of

all that

entered

will

the
the

is "noted

in

distinct
had

writing." Through
access

medium

of

Gabriel,the Prophet
the words the four Hanbal
that
was

to this.

It follows,then, will of God.

of

that

of the

Prophet
"

express

the
"

Of Ibn

great
the knew

Canonical

Legists

Islam, Ahmad
It

greatest collector of Traditions.

than
into
one

is said

Of

these he

by heart no less incorporated thirtythousand

system
is
now

he

million.

his

system of
Abu,

jurisprudence.That

almost

obsolete.

Hanifa, who is said to have acceptedonly eighteen Tradi tions as authentic, founded a system which is to this day the most The however, as Hanifites, powerful in Islam. well as other Muslims, acknowledge the six standard col
lections of

Traditions
range

as over on

direct
a

revelations number The

of

of

the

will

of

God. furnish
sonal his

They
a

vast

commentary

the

Quran.
moral
and
over are

and subjects, Prophet's per

appearance,

his mental

and

his actions, qualities,

over

all recorded are opinions, questions of religiousbelief

again. Many

Traditions,and
of much
one, with

ifcis to them

we

the on largely founded must explanation go for an It is very and

of the ritual of Islam.

difficult for any

who

has

not

lived

in

long
much

Muslims, to realise opinions,their thought

Traditions.

how and

friendlyintercourse life and their religious

based
on

actions, are

the

Having
I of
now

thus
to

shown
enter

the
a

importance
them.
vary is in

of

the
on

Traditions,
the

proceed
rules

little into

detail

question

the

framed

concerning

The
some

classification subordinate
a

adopted by different authors may but the following account points,

Muhammadan work.
A

adopted from
may be

standard

Tradition

Hadis-i-Quali,

86
that

THE

FAITH

OF

ISLAM

is,

an

account

of

Hadis-i-Fi'li, a

record

something the of something

of
some

Prophet said;
which
act

or or

he

did ;

statement a Hadis-i-Taqriri,

performed by
action
he

other' persons
not

in

his

presence,
be

and

which

did

forbid. The Traditions

:
"

may

classed

under

two

general
Tra

heads

First, Hadts-i-Mutawdtir, that

the dition," and in which

is, "an

undoubted
is

Isnad

or

chain

of narrators

of which

perfect,
are

chain each

narrator

all the possessed authorities

say

necessary there

for his office.1 Some qualifications

only a few of these Traditions extant, but most allow that "There no the followingis one: are good works except for example, a man with intention ; fast,but, unless may he has the intention of fasting firmlyin his mind, he gains reward no by so doing. spiritual The authorityof this class is Second, Hadis-i-AMd. that of the somewhat less than first, but theoretically
"

it is practically

the

same.

This

class is

again subdivided
or a

into two

:"

(i.) Hadis-i-SaUli,
necessary A
to

genuine Tradition.
of this been
have
men

It

is not

go

into

the

subdivisions

subdivision. of
a

Tradition

is Saliih if the narrators in

pious
good
peace

lives, abstemious

their

habits, endowed
persons
who

with

free from blemish, and memory, their neighbours. The with

lived at also
are

following

Sahih,
arrange those are and

though
them which

their

importance
in

as

authorities varies. Sahih Traditions

in the order of their value.

are or

found

the

collections made

by

Bukhari

Muslim,
not

in the collection of either

;

of the

above, though
with their
or

in both

or, if not

mentioned
been

by

either of these famous

if they have collectors,

canons
1

retained

in accordance

for
Isnad

the
is

or rejection

retention

of

Traditions;

carries with it little weight good, internal improbability is a saying current Tradition. There to this against the genuineness of a effect;"" A relation made by Shafi'i on the authority of Malik, and by the authority of Ibn Omar, is him on the authorityof Nan, and by him on reallythe golden chain." If the

CLASSIFICATION

OF

TRADITIONS

87
of any

if lastly,

retained

in accordance

with

the rules

other
is
a

approved
distinct

collector.

For

each

of

these

classes

there

name.

of
to

The narrators (2.) Hadis-i-Hasan. such good authority those of the as

one or as

of this class former with

are

not

regard
be

two

but qualities,

these

Traditions

should

received It is
In

of

merely as
addition
terms

use.1 equal authorityas regards any practical of classification that they rank second. a matter
to these
names

there

are

number

of other

technical of the

which

narrators, the

regard to the personalcharacter Isnad,and other points. A few may

a

have

be mentioned.
or (i.) Hadis-i-Za'if,

weak

Tradition. characters

The
were

narrators not

of

it have

been

persons memories
to
"

whose
were

above

reproach,whose
were

bad,

or
"

who,
a

worse

still,
now,
as

addicted crime
"

innovation bid'at,"
eyes
"

habit

then, a
that
a

in the

of all true has which

Muslims.
but

All few
are

agree

weak

Tradition
as

little force ;
are, and

rival

theologians agree
"

to

which

not,
of

weak

Traditions."
a

or (2.) ITadis-i-mu'allaq,

Tradition

in

the
a

Isnad Tabi*

which
in the
"

there

is

some

break.

If it

begins with

(one

generationafter
one

that of the
in the in

it Companions),

is called

Mursal," the

link

wanting.
in
a

If the

first link

chain,the Companion, being the chain of narrators begins

name, names,

generation
narrator

still

later,it has another

have the
name

and

so

on.

(3.) Traditions
the

which

various of where with

accordingas
or

concealed

his

Imam,
the

where has

different mixed been into

no some

narrators

disagree,or
own a

narrator

of
to

his

words

the

Tradition,or
to
as

has

proved
an

be
of this
on

liar,an
class would

evil

or liver,

mistaken; but
enter,

account

these

it is not be

necessary

for

Tradition

of

considered

of itself

sufficient
1 2

ground

which

to

base

any

important doctrine.2

Nuru'l-Hidayah, p. 5.
A

full account the Urdu

of

these

will be of the

found

Hidayah,

translation

preface Sharh-i-Waqayah.

in

the

to

the

Nuru'l-

88

THE

FAITH

OF

ISLAM in the
same

A
verse

Tradition of the is

may

be is.

abrogated
The of this
"

way
from

as

Quran
as a

following example
:

Bukto

hari

quoted
when is from he

proof
was

We

made and

salaam he
"

the

Prophet
it."
returned

he
now

engaged

in

prayer,

returned After the

we

This

abrogated by

this
our

Tradition
salaam
not
' "

Abyssinia,we
was

made He

to return

Pro

phet
said,
attend with stand

when
c

at

prayer.
is
no

did

it,but
not

In
to

prayer other
verse

there

employment
"

do (i.e.,

things then).1 This

of the

latter Tradition careful

on

agrees and

the

Quran
Silence

Be

in

prayer

with is
"

respect.

is

enjoined
to

us."

Another The

example gether
it
or

given

with

regard
man or

mut'ah
woman

marriages.
agrees
to

Tradition,

Whatever
or more

live to

for ten

days, if they
said
to

like

separate," is
Tradition
2
"

have

been
at

increase they can abrogated by this forbad mut'ah

later

The

Prophet

last

marriages."
It

is the
can

universally accepted
be

rule

that The in

no

authentic

Tradition attached

contrary
has

to

the been has

Quran.
shown demanded
To
an

importance

to

Tradition

the
the

preceding
formation Muslim word
sum

chapter, an
of the
an

importance
and the

which

elaborate Book

system of exegesis. Sunnat, God's

of the
not

orthodox

word

direct and the foundation

God's and

through
of

the mind
a

Prophet, are
taken

Islam,

fact

always

into

account

by

modern

panegyrists of
1 2 3

the

system.3

Sahihu'l-Bukhitri, p. 302. Ibid., p. 427.

"

The

Qurdn

is not

the his

only
official

source

of

information his

on

Muhammad's

teaching. judgments
acts

It contains

pronunciamenti,
would
rules know

from

the

bench. form
a

If the

we

his

public orations, his private talk, his daily

for every
Muslim's be not collec

and
"

sayings, which
insomuch it
was

and

precedents
eat ate

conduct
cause,

that

though
whether

to pious jurist refused that the recorded Prophet

or

water-melons, them,
to

it these

was

recorded tions
a

he

cut

crushed
the

them" table-talk
p.

we

must

turn

of Traditions

which

form

of Muhammad."

(Studies in

Mosque,

by Stanley Lane-Poole,

318.)

90

THE

FAITH

OF

ISLAM

the feud
was

Umawiyah,
passed on
a

both from

descendants

of the

great Koshai.
Muhammad His ablest and

The

generationto generation.
of Hashirn.
was

lineal descendant
enemy in

most

active

Mecca Arab

Abu
were

Sofyan, a
united members

grandson
as

of

Umaiyah.
as

The

families

in hate
more

well
to

in love. of and
"

their Nothing delighted dwell hatreds

to

than

hear

upon

the

passionsand
took
as care

strifes of their

ancestors

which

they

to

keep

alive and

they had received them Abu from the generations passed away. Sofyan commanded attack on the Prophet'sforces. than one the Quraish in more So bitter was the hatred of the Prophet to this leader of the Umawiyah faction that,when he made his triumphant march Abu in the year 630 A.D., he excluded to Mecca Sofyan and his wife from the amnesty grantedto his foes. They were the entry of the condemned to death, but, the day before Sofyan acknow Prophet with his friends into Mecca, Abu then who and submitted to Muhammad, ledged his error outward con mere a granted him a free pardon. It was the faithful version,and led to much heart-burningbet ween l and these newly found allies. of Madina Ansars themselves Two amongst gradually formed partiesnow the Muslims the one side the Companions of the on
hand down their descendants
"

Prophet
scendants
two

and of

the

men

of and

Madina;
of the and

on

the

other, the

de

Umaiyah

first

Khalifs, Abu
member

Bakr the

Quraish generally. The Omar, held the respective

to

partiesin check, but

so.

third

Khalif, Osman, failed

do

He

was

had He from

and voluntarily

familyof Umaiyah, though he sincerely adopted the Prophet's cause.

of the the and leaders
trust.

graduallyremoved
placesof
most
as

of the

army

and

others

command

Men such

distasteful to
son

the

great body of Muslims,

men

Mu'awiyah,
had

of Abu from
"

Sofyan, Merwan,
others

whom

the Uma-

Prophet
1

banished
Al-Ansdr

Mecca, and
The

of the

The

term
at
were

means

converts

Madina called

the

men

of Mecca
or

helpers," and is used of the who accompanied Muhammad

early
to

Madina

Muhajirun,

the exiles.

'ALI
were wiyah family,

ELECTED

KHALIF

91

placed in high commands

influence.

and

in admini

strative

posts
and

of

Syria

and
to

Palestine, Egypt,
the
care

Kufah,
whose

other

placeswere
and

intrusted

of

men

antecedents
The

Faithful.
and with
at

practicesscandalised the political positionwas becoming intolerable,

present
a

length Muhammad,
men,
came

son

of the late Khalif

to
a

Abu

Bakr,

10,000

to

Madina

state

the

grievances

of his party.
but
to to
on

Osrmin
return

put them
home

off with

promise of

their

the

Governor

of

an they intercepted Egypt, orderinghim to put

redress ; official letter

them all

death.

They
cousin

returned

at

once

to

Madina, stormed

the

and palace,

assassinated and

the Khalif. son-in-law of the

'All,the

Prophet, was

now

people of Madina, for the faction of the Hashimites in power in that city. The Umawas wiyahs, however, held all the chief provinces,and so a terrible civil war ensued. then Bitter feelingswere en in the annual to this day find vent gendered which even by
ceremonies
to

proclaimed Khalif

the

of the Muharram.

'All

was

too at

straightforward
once

adopt any decree deposing all

men

temporising policy,and
the Governors of the had

issued

Urnawiyah party.
this
were

as Khalif, he Although theoretically,

power,
not

yet

who

had

tasted up, and

the
so

sweets

of

office

inclined

they quicklyset up a hostile force, of the ablest and of most unscrupulous men the age, Mu'awiyah, son of Abu Governor Sofyan,and now of Syria. Mu'awiyah denounced (Ali as the murderer of Osman. Thirty thousand men," so says the message sent
"

give them headed by one

to

to

'All, have
"

sworn

from
The of

mourning
cause

avenge till all concerned

'Ali

to

his

death, and
been
at

never

cease

in it have

killed."
the

of All
a

received
well

its chief
a

blow

battle

Siffin.
to

went

for

time, and
one a

about
hit

beat
a

retreat, when
device. with

'Amru,
He
the

Mu'awiyah was of his generals,

number fixed the of
to

upon

cunning
advance
their

ordered

his the

soldiers to heads
cease

copies of
"Let
"

Quran
of book

of
to

lances.

the

blood
the

Faithful decide

flow,"they shouted.

Let

of God

92

THE

FAITH

OF

ISLAM

between

us."

'All's army and

fanatical logians, replied, we must

"

theo composed of military disputatious. God is great," they

was
"

submit
to

to

the

arbitrament

of this book."

'Ali tried in vain

prevent his followers from

but failed. Violent

into falling altercations

the

trap laid for them,

finallyresulted in a very large secession from his ranks. the sect called the These men originated in favour of Mu'awiyah. Kharigites. The arbitration went of the whole affair was that manifest Still the trickery so
ensued, which
the
war soon

recommenced, but
the of

then 'All

clouds

and of

darkness the
more

gathered around
fanatical and
to

path
his
own

of

Many

Muslims

party turned

against him,

the old feudal the

hatred sad

of the and

death.

His

he was A.H., when year 40 One great blot in his character the fate of

Umawlyahs followed him chequered life ended in the assassinated by a Kharigite.

seems

to
sworn

be connected

with

Osman,
of
men

to

whom should

he

had

whose
was an

murderers
error

he

have

and allegiance, brought to justice. It

motive

to

and lent a strong judgment, to say the least, who perhaps otherwise might not have
But

opposed
and calculated

him.

for all of the and

that, 'Ali
he

was

one

of the

best

truest-hearted
to

earlyMuslim
has

and chiefs, done

so

worthily
so

win

retain, as
love and
son,

for many
a

many

the centuries, of Shi'ahs. of

ardent

affection of

millions

'All's eldest his

Hasan, made
an

formal

re

nunciation

claim, and
thus became

took the

oath

of

to allegiance

Mu'awiyah, so long as
anxious
to
some

who the

Khalif felt

of Islam.

Still,

lad

was

alive,he

insecure,and

being

leave the

Hasan,
at

government to his son Yazid, he caused to be put to death by poison so years after,
"

least

the
was

Shi' ah

historians
was

say.

The

city of Kufah,
of

where

'Ali

assassinated,
was

the of

centre

religious
Eeaders,
Theo

fanaticism. Doctors

It

the of

home

the

Quran

of the

Law, and

Theologiansgenerally.
the its

of logicalcontroversy raged,and much of Muslim theology owes ing refinement of Kufah. of the men wrangling disputes

after bewilder

origin to

the

THE

DEATH

OF

HUSAIN

93 in the year drank wine,

of

Yazid, who
60
A.H.,
was

succeeded
not
an

his father orthodox

Mu'awiyah
He The
men

Muslim.
life.

loved
were

dogs, and
At

hated

an

austere

Kufah
much of

and scandalised, this

he

in

return

treated
the

them

with
son

contempt.
was

time, Husain,

remaining

'All,

had taken the oath of He never residingat Mecca. of Kufah the men to Mu'awiyah, and so now allegiance if begged him to come, and promised to espouse his cause the depositionof Yazid and take only he would pronounce away

the
of

Khalifate Husain
in

from

the

house

of

Umaiyah.

The

friends
were
a

vain that
his with

fickle

lot,and
without

againstYazid
and

of Kiifah urged that the men they could,if they wished, revolt help. Husain accepted the call, his

started for Kufah

and
one

familyand
the Governor

small

escort

of

fortyhorsemen
But block

hundred
sent

foot-soldiers.
of

meanwhile

Yazid

Basrah

to

the plains of the way, and Husain on arrested by a force of 3000 his progress men. of Kufah gave
no

Karbala
The death
was

found

people
the

aid.
before
to

Submission him. do To so."

excuse
"

or

alternative
"

placed
wish

his 0

followers
son

he

said,

Let

all who
was

go
"

of
we

the

of

God,"
?
"

the

grandfather on
thee and
sat

reply, the day

one
a

what
of

could

Apostle give to thy

abandon

resurrection

did

we

One

by

the little band

mere

and fell,

at last Husain

his little son,

on

alone infant,
one

remained.
seemed

Husain
to

the the

ground.
grandson
"

Not of

of

the

enemy

dare

touch

scene a was Prophet. The Husain sittingdown, his little boy running strange one round him, all his followers lying dead close by, the enemy awe. longingfor his blood but restrained by a superstitious

the

Husain

took

the

little lad up
ear
on

into his
it died

arms once.

chance Husain

arrow

piercedthe placed the

God

child's
corpse

and the

at

then

bear
water

then

from ground, saying, We come O God, give me and we to Him. return strengthto He to drink these misfortunes." some stooped down flowed close by. Just from the Euphrates which in the mouth. struck him an arrow Encouraged by
"

94

THE

FAITH

OF

ISLAM

this,the enemy
his life. The

rushed

on

him

and is sad

plain of

Karbala the

speedilyput a now place

event

an

end

to

of

sacred

to Shi'ahs,and pilgrimage

which

took

place
A

there

is

kept

alive in their memories The in the schism Muslim

by
was

the annual
now

celebra

tion of the Muharram.

rent

complete.
which is
a

had
to

been heal.

made
'

world
'

time

has

failed which
even

The
a

has
to

kept alive this day.

traditions

martyred spiritof

Husain hatred

watchword

and

of vengeance

Many
The he is

record

the virtues of 'All and

was

his

family.
for for his die

martyrdom
of my

of Husain have

foretold of

by Muhammad,
"

reported to

said Just

Husain,
he

He
set

will
out

the sake fatal

people."

before

upon

journey,standing by the grave of the Prophet, Husain I forget thy people,since I am going to can said, How
"

offer

myselffor
a

their sakes ?
seems

"

This
to

of idealising that
a

the natural hard and

result of cold
in

tribal feud

show

the
warm

system of orthodox
Persian mind.

Islam The

failed to find Christian

response

the

idea

of
was

self-denial,
needed
;

of and
was

of self-sacrifice for others self-renunciation, this the of representation substitute

a

Husain

as

voluntarysacrifice
It

the

Shi'ahs

found.
"

has

been of

well

said
as

by

sound

critic of

Islam, that

the death

Husain,

idealised

the

in Islam : it is in after ages, fillsup this want the Christian as womanly as against the masculine
"

opposed to
the work The Muharram alive
a

the

Jewish

element

that

this

story suppliesto
the month of

of Muhammad." annual refer

ceremonies
to

celebrated

in

the

historical suppose the Sunni

to

and facts, that the is

a

bitter feud ; but the Shi'ah and

between the

mere

help to keep only difference disputeas to

be
a

proper

order with
a

of the

early Khalifs

would

mistake.

off Starting into

a

the quarrel, political

Shi'ahs have their

"

travelled
The

very

distinct
tenet

positionof religious
Shi'ah his of
sect

own.

fundamental of 'Ali the that

of the and

is the

divine
From

right
this

"

Chosen the chief

descendants.

it

follows

duty

consists religion

in devotion

THE

MEANING

OF

IMAM
some position

95
curious

to the

Imam
issue.

(orPontiff) ; from

which

dogmas
The
one.
"

whole The
term

questionof
Imam
to
comes
"

the

Imamat from
an

to

aim the

at,"
word

follow
or as

and after,"

to
sense

leader

exemplar.
the leader in

to Muhammad to

important Arabic word meaning it thus becomes equal It is applied in this all civil and religious
a

is

very

and questions,
the

the

Great
to

Imams. the

who called are Khalifs,his successors, in its religious It is also, import only, of

applied

founders
a

the

four
sense

orthodox
to

schools leader
of

of
a

and in jurisprudence, at prayer congregation

restricted
in
a

the
are

mosque.

They
that the

called the
as a

Lesser leader
that

Imdms.
of prayer,

The
must
can man.

Shi'ahs

hold

Imam,
Sunnis he

be sinless be led

(ina'sum) ;
any

the

say is
a

the
or

Namaz
a

by

Imam,
the

whether

good
Hanifa
"

bad

They
"

adduce

following story
people
asked
He

in

support of their view

about

:
"

One

day
of the

the

Abii

the Abu

tenets leading

Sunnis."

To

consider

Bakr and

and

Omar allow

as
a

the

replied, highestin rank,

ablution

to to

esteem

Osman
on

to 'Alf,

ceremonial

be

made
to

the shoe

and

say the
It
we

Namaz

naked not necessarily on (i.e., behind any Imam, a good man Imam
to

feet),
or a

sinner."
Imam
in the

is with

the
now

considered
It

as

the

Great
sense

that

have
"
"

deal.

is used

in this

Quran

When he

his Lord

made
'

trial of Abraham

by

commands of thee also ? doers

'

about to make He said, I am fulfilled, to mankind Imam an offspring ; he said, Of my the evil said God, embraceth not My covenant,' which
' ' ' '

'"

(S. ii. 1 1 8).

:

From

this
must

verse

two

doctrines

are

deduced

that First, the

the Imam
case

be

appointed by God,
say, "of my is free from

for if this is not

why

did Imam

Abraham

also offspring
God

"

the Secondly,
covenant

sin,for
we

said, My
"

embraceth the who

years

not

the

evil-doer."

The have battle

first
seen, of

dispute
the

about
men

Imamat

as originated,

with

revolted
later

from

'All

after

the
all
to

Siffin.

Some
A

destroyed by

'All.

few

nearly they were survivors, however, fled

96
various

THE

FAITH

OF

ISLAM

parts.

Two

at

last settled

in In

Oman,
course

and

there the

preachedtheir

distinctive doctrines.

of time

was adopted the doctrine that the Imamat people of Oman of mis and that in the event but elective, not hereditary the Imam conduct might be deposed. 'Abdu'llah-ibn'Ibadh (744 A.D.)was a vigorouspreacher of this doctrine, the 'Ibadhiyah takes its him the sect known and from as of the establishment The result of this teaching was rise.

the

power

and

of jurisdiction
to

the

Imam

of

Oman.

The

'Ibadhiyah seem
dent would the of the consider Sultan
as

have

always kept
of free from From
the
"

themselves

indepen

Sunni

Khalifs

Baghdad, and, therefore,

any
to obey obligation ordinary Shi'ahs they

themselves

of

Turkey.
"

differ The

regardsthe
in in Dr.

divine
matters

right
"

of 'All and the

his children. whole

curious

such

will find

subject
with

well treated The

Badger's Seyyidsof
of 'All and When his
sons

Oman." them end

tragicend peculiarinterest.
soon

invested the sad

for grieving consolation

of their which

the Shi'ahs found leaders, found

in the doctrine it
was

that development, viz., should continue the

in the

God's 'Ali.

will that Thus

a

the Imamat Tradition

am

family of
" "

relates that has

Prophet said,
a

He The

of whom best

master

'All also for Ibn

*

master."
a

judge
"

among

heard

you the

is 'All."

'Abbas,
He God
my

Prophet
the
name

say,

who
;

blasphemes
name

of

he

I Companion, says : name blasphemes my who blasphemes the

"

of 'All and
that

blasphemes
"

name.'
"

Some

alive

part of God
earth
"

is in

him,

say cAli is and also that it is

'All will descend

now

upon

and

fill it with

as justice,

filled with

tyranny.
and the

'All existed before the creation is

a

of the heavens hand him." The of the

l

earth ; he
men

shadow make

at

the

right
to

throne, and

and

angels

tasbih

generalidea is,that long before the creation of world, God took a ray of lightfrom the splendour of own glory and united it to the body of Muhammad
1

the His

Milal

wa

Nihal, pp. 132-134.

98 probablyrefers
of Muhammad."

THE

FAITH

OF

ISLAM

to the

possession by
bodies
no

the Imam Imams

are are

of the
so

"light
and

The

of the

pure

delicate that and

essence

they
of all the

cast

shadow. To know

They
men

the

beginning

the

end of

things. knowledge
God

the Imams
can

which and
man
"

is the very gain of God.

a

As

mediums

between the

they

hold of

far

higher
These

than position their

prophets,for
to

intervention,reaches
"for them and

no

the grace created culminate

God, without
assertion between Faithful supreme
an

being."
in the

extravagant claims
that
a

for the Imams

the earth
are

pillarof light has been heaven, by which the actions

to

fixed of the is the

made

known

them."
on

The earth.

Imam The

Pontiff, the Vicar

infallible book needed. would of the Such

of God

of possession

is not wisdom

sufficient. and

The

infallible
as

guide
a

is

discernment found

such

guide

requirecan
Prophet.
some

only be
It is
no

amongst then, a longer,

not

the
matter

descendants of wonder honour

is

that, in

cases,

almost, if

divine entirely,

paid to
The

'All and
or Usiil,

his

descendants.1
tenets

fundamental

of

the

Shi'ah

sect, are
God.

five in number: To admit that He

(i)

To

believe

in the To

unity of
in

(2)

is

just. (3)

believe

the

divine is the

mission chief after Hasan

1

of all the

prophets, and
consider and
to

that

Muhammad
next

of all.

(4) To

'All the Khalif

c

in order from
true
of the the

Muhammad,2
to
Sunnis

believe twelfth
Im^ms

All's descendants
to

Al-Mahdi,
esteem

the

Imam,
as

be

his

The

and

respect the
do
not

Ahl-i-Bait, "men

House

(of the
The

Prophet)," but
in

give

them

precedence

over

duly
union Surah

appointedKhalifs.
2

Shi'ahs,

of 'All with xxxiii. the

uway and

support of the Prophet, adduce "you" in pronoun

from
you
as

their
the the

opinion regarding the close of fact that in the 34th verse words, "God only desireth
is in

to

put

filthiness in the

his

household,"
and

the

masculine
to

gender
Shi'ahs,

plural form.
Fatimah,
'All and that the his
"

The

household

being,according
Hasan,

the

Muhammad,
must context
mean

'All, Husain,
sons.
"

they
wives,

say

the

word
say

"you"
that
the

The refers

Sunni
to

commentators of

shows
this

you

the

the

Prophet,
and
seen
a

and

by stating that the preceding pronouns support all feminine. I have finite verb, "recollect," are not yet this of difficulty. explanation
view

the next

good

ISMA/ILIANS
successors,

AND

IMAMITES

99 in

and

to

consider raised
of

all of far Imam

them,
above
at.

character, posi
Muslims. believe
in To

tion, and
This is

dignity,as
the

all other

doctrine

the

(5)
Shi'ah

the resurrection.
The
two

divisions principal and

the

of

the

sect

are

the

Isma'ilians

Imamites.
as

The

latter believe

in twelve

Imams, reckoning 'All

the

first.1 The

last of the

twelve,
"

is supposed to be alive still, Abu'l-Qiisim, though hidden in secret of Al-Mahdi, the some place. He bears the name and hence a leader qualified When to guide others. guided," he was born the words, Say : truth is come and falsehood is vanished is a thing that vanisheth : Verily falsehood found written his right arm. A on (S. xvii. 83), were Hasan 'Askari (the eleventh one day visited Imam person Imam) and said, 0 son of the Prophet,who will be Khalif and Imam He after thee ? brought out a child and said, If thou hadst favour in the eyes of God, He not found
" ' ' " " " "

would the

not

have

shown

thee

this child ; his

"

name

is that of

Prophet, and so is his patronymic (Abu'l-Qasim). A the authorityof Ibn recorded on Tradition, 'Abbas,
"

says
my

There

will

be

twelve

Khalif
"

after

me

; the

first is

last is my son." 0 messenger said the people, and who is thy brother ? The
" "

brother,the
"

of

God," Prophet
will fill with appear

replied, "Ali."
the earth with He

"

And

thy
at

son

"

"

Mahdi, who
it

even justice,

though
last. God

be
will

covered
then

tyranny.
and follow and earth,
to

will

come

Jesus

him. the

The

light of
of

will will

illuminate
from

the
east

empire
also
one on

the

Imam

extend

west." The Imamites

came

adduce with the

the

following Traditions.
tablet of A of the Jew be

"

Gabriel
and

day
were

the
names

decree twelve
named

in

his

hand,

lo !

it

Imams Janiib and

in their proper
once

order
the

of

succession."

said

to

Prophet, "Who

will

your

heirs

The names are Husain, Zainu'l-'Abid-din, Muhammad 'All, Hasan, Baqr, Ja'far Sadiq,Musa Kazim, 'All ibn Musa-ar-Kaza, Muhammad Taqi, Muhammad Naqi, Hasan Mahdi). 'Askari,Abu'l-Qdsim (or Imam
1

100

THE

FAITH

OF

ISLAM
"

successors

"

The

Prophet replied, They

of the Imamites
to

agree

in number

with As

the twelve
to

tribes of Israel." that 'AH him

was as
:

the claim

the Khalif head

"

appointed by
Ibn faithful, of the

Muhammad

succeed

of the
error

Khaldiin, a Sunni
arises from
a

historian, says

The

principlewhich they have They pretendthat adopted as true and which is not so. of the pillars of religion, the Imamat is one whereas, in it is an office instituted for the general advantage reality, and placed under the surveillance of the people. If it had have of the pillars the Prophet would of religion been one of it to some to bequeath the functions taken care one ; and
Imamites he
to

would be

have

ordered

the

name

of

his intended

successor

as published,

leader Bakr
tween

of prayer Khalif as the

alreadydone in the case of the Abu (Namaz). The Companions recognised existed be of the analogy which because
he had
of

functions
'

the

Khalif

and
'

those

of the

leader

of

Prophet,'they said, chose him to watch not choose him interests ; why should we over our spiritual that the This shows to watch our over earthlyinterests ? and to any one, Prophet had not bequeathed the Imamat much that the Companions attached less importance to that
prayer. The
'

office and The

its transmission

than

is

now

done."1

the Isma'ilians,agree with the large division, Imamites in all particulars one. save They hold that after is called commenced what Ja'far Sadiq, the sixth Imam, Imams." concealed of the the succession They believe other
"

that

there
an

never

can

be

time
may

when

the

world

will be Sharas-

without
tani

Imam, though he

be in seclusion.

" remain the Imam If any one con can says, says, How cealed ? did not Enoch and Elias live a thousand years in
"

the
more

world need

without ?
" "

food

why
is

should
never

the

Ahl-i-Bait
a

have

The

earth
"

though
Imam,
idea has

concealed."
or

who

is not
to
Ibn

given rise
1

livingImam, dies without He who knowing the dies ignorant." This his disciple, and has all sorts of secret societies,
without
i. p. 431.

Khaldiin, vol.

THE

KARMATHIAN

OUTBREAK

IOI

paved
The

the way

for

which mysticalreligion,

often lands

its

votaries in atheism.
"

Veiled

Prophet

of

Khurasan
who

"

was

one

of

these

emissaries
of

of disorder.

human

crueltyand
and
in of

taught the indifference actions, and illustrated his teaching by acts of lust during the reigns of the Khalifs Mamiin
was

Babek,

Mu'tasim,

another. the
fourth
to

For

while

they

were

kept
power

check, but
the

in

century
wane, to

A.H., when

the

Khalifate

shook

the

Islamic

began empire

the

Karmathian
centre.

outbreak
Mecca
was

the Ka'bah famous black stone, captured, spiltby a blow from, the sacrilegious Karmathians, was and removed This was, kept away for twenty-two years. It became the questionof however, too serious a matter. the preservationof society against anarchy. The Kar mathians at length defeated, and were passed away ; but in the placeswhere Islam they lived orthodox never re The gained power in the hearts of the people. district," Mr. Gifford Palgrave tells us, has remained permanently of moral and estranged, a heap religiousruins, of Kar
"

very and the pillaged,

the

"

mathian divisions
of the the

and
arose

esoteric doctrines." and made

From
rents

it,however, serious
the

great
One
The

in

Muslim in the
to

people.
Soudan.
person his

of

the

latest

world political pretenderswas

of his

Mahdi

fanatical attachment

followers

I have for what explained, described the doctrine as concerning the Imam would, when once they acknowledged him to be such, have a very real influence over them. him look upon as They would the Concealed Imam to brought again amongst men
now
" "

is

restore

the world

to

obedience
and
to

to

God's

law, to
Infidels.
of

reprove This the the

the also

careless Musalmans
accounts

destroythe
and

for his

arrogant

tone

defiance

Sultan,

the

acknowledgedhead
When Islam

of the

Sunnis,who
the

form

majority
of
a

of Musalmans.

entered
was

upon

tenth
and the

century
India

its
mil-

there existence, lenarian

movement.

throughout
Men

Persia
that

declared

end

was

draw-

102

THE

FAITH

OF

ISLAM
arose

ing

near,

and

various

persons

who

claimed

to

be

'Alai of Agra Shaikh Amongst others was the father of Abu'1-Fazl, Mubarak, (956 A.H.). Shaikh of Shaikh famous vizier, the Emperor Akbar's a was disciple ideas. This brought 'AMI, and from him imbibed Mahdavi Al-Mahdi.
upon

him

the

wrath

of

the

'Ulama,

who, however,
heretical ruler
one as

were

overcome finally

by
and

the

and free-thinking
never a was more a

Emperor
in India far
as

and
than

his vizier.

There
never

better

Akbar,

heretical The

orthodox
the

Islam

is concerned. of the

Emperor

delightedin
were were

controversies favour
at

in

Court. Akbar started

The Sufis and age. orthodox 'Ulama The believed fully

a new

Mahdavis

treated

with had the the

contempt.
come.
"

that
a new

the

millennium

He

era was

and

called religion for and

all

Divine

Faith."

There Muslims.

toleration Abu'1-Fazl

except
like held

bigoted orthodox

others

him, who
that all
"

to professed

reflect Akbar's truth. Thus

views, religious
:
"

contained religions

every

God, in every temple I see people that language I hear spoken people praiseThee
'

seek !

Thee, and

in

Polytheism and Islam feel after Thee, Thou Each art one, without equal.' religion says, the holy prayer, and if it be If it be a mosque, people murmur Christian church, peoplering the bell from love to Thee. the Christian cloister, and sometimes I frequent Sometimes
the But mosque, whom I search it is Thou

from

temple to temple."
of the Imamat
natural
seems

The
to

whole

of the

Shi'ah

doctrine human

show
some

that there Mediator

to
"

is in the
some

heart of the

desire shall
seem

for

Word
At
to
some

Father, who
would reconcile of the His
our

reveal Him
as

His

children.

first

sight it

if this

dogma
to

might
the

extent

the

thoughtfulShi'ah
tion and Mediation

Christian Jesus

doctrine

Incarna
as

of

Christ,to
as

office Guide with

the
life ;

perfect revealer
but it is not has
so.

of

God's The

will, and
lore

in

mystic

connected of moral

Shi'ah

doctrine

sapped

the foundation

life and

vigour.

DIFFERENCES

BETWEEN

SHl'AHS

AND

SUNNIS

103

religiousreservation,too, is a fundamental developments,whilst all part of the system in its mystical Shi'ahs or com religious lawfullypractise taqiyah," may impossible promise in their dailylives. It thus becomes what Shi'ah may as a to place dependence on profess, pious frauds are legalised by his system of religion. If he be the and ceremonial the comes a mystic, he looks upon moral law as restrictions imposed by an Almighty Power. is the good time when all such of Al-Mahdi The advent
A

system

of

"

restrictions shall be

shall

be

removed,
the
extent

when moral such

the
sense,
as

utmost

freedom
cases,
are

allowed.
deadened

Thus
to
an

in

many who

becomes
in

those

not

dailycontact with these people can hardlycredit. The of religious compromise, and the legality practice taqiyah," of to mut'ah," or temporary marriages,have done much demoralise the Shi'ah community. It is said that there are thirty-twosubdivisions of the
"
"

Shicah

sect, but

Imamites
The

and

Isma'ilians
difference

are

the

most

important ones.
Shi'ah
annual

chief
is the

point of
doctrine
Muharram
are

between

the The

and

the

Sunni of

of the also blamed

Imamat.

ceremonies
feud. in

the

keep
for the

alive the work of

old
their

historic
ancestors

The the
are

Sunnis

whilst faith, looked the upon

the
as

Khalifs
usurpers.

Abu

Bakr,
had could of
of

Omar,
not

and

Osman
of

They
alone

the ray
one

any the

make

on light, good a

of possession
to

which

claim

be

the

Imam,
of the

the

Guide

Believers.
can

The

terrible disorders

earlydays

realise to some when we only be understood felt for a spiritual the passionate extent longing which men the It was that Muhammad, head. thought to be impossible last of the a prophets,should leave the Faithful without of the will of Allah. guide,who would be the interpreter

Islam

Other Sunni Shi'ahs

ments
on
are

distinctive differences
the belief that the

between
most

the

Shi'ah
men

and of

the the

learned

are

to give analogical judg Mirjtahidin, qualified

any

point

on

which

and

whose

decision

is

final,which

legal decision is needed, however, the authority,

104 Snnnis monies

of Hasan

THE

FAITH

OF

ISLAM
; that

decline should and

to

accord

to

them

the Muharram

cere

be observed

in commemoration Sunnis observe the minor

of the deaths

Husain,
or

whilst the

day
Adam the

of

Muliarram,
was

as 'Ashiirah, are

only the day on

tenth

which in

created.

There and

also
some

differences

points of the civil termed On what be law. questions of scholastic may philosophy,Shicahs differ from the Sunnis, and, speaking freer method of have a tendency to a somewhat generally, abstruse questions. looking at some that this here make We a slightdigressionto show leader extends beyond the Shi'ah longing for a spiritual the importance in its bearing upon sect, and is of some Eastern Question. Apart from the superhuman claims for
ceremonies, liturgical
in the Imam,
tp what
"

he is
the

as

ruler to the head

Shi'ah,"the Khalif
and

is

the

Sunni

supreme

in Church

State, the

Prophet, the Conservator of Islam, as made and the legal in the Quran, the Sunnat, the Ijmac, known the laws, decisions of the earlyMujtahidin. To administer
successor

of the

the administrator the Ottoman

must

have

divine

sanction.

Thus

when

Salim the First,conquered Egypt (A.D. ruler, of 1516), he sought and obtained,from an old descendant the transfer of the title to himself,and the Baghdad Khalifs, of Turkey became the Khalifs of in this way the Sultans Islam.
of the

Whether house

Mutawakkil
was

the last titular Khalif Billal,

of 'Abbas,
my

right or

wrong

in thus

trans

ferringthe
adduce need of
a

title is not

the fact to show Pontiff

"

to discuss I only now purpose of the how it illustrates the feeling

divinely appointed Ruler.

Muhammadan

Strictly
are

speaking,according to
not

law, the

Sultans

laid down in the Traditions clearly be of the tribe of that the Khalif (alsothe Imam) must the Quraish,to which the Prophet himself belonged. Ibn The shall relates that the Prophet said : Khalifs 'Umr two be in the Quraish tribe as long as there are persons

Khalifs, for it

is

"

in

one it,

to

rule and the

another

to

serve."

"

It is

condition

that

Khalif

should

be of the

necessary Quraish tribe."

106
a

THE

FAITH

OF

ISLAM is and

Unfortunatelyfor Islam, there to the conflict of Pope history parallel

Khalif. Church and and State.
"

nothing in Emperor,
of

its of

The

action

and

reaction

these

independent forces,their resistance partially to each other, and their ministry to each other,have been life of the higher activityand of incalculable value to is both the Khalif Christendom." In Islam Pope and powerful Emperor.
the Khalif Ibn and Khaldiin any
states

that

the difference the

between rules law. the

other

ruler latter

is that

former

according to
The

divine, the
in

Prophet
can

according to human transmitting his sacred authorityto

Khalifs, his
Khalifs

successors,

conveyed to

them

absolute

powers.
so

be

assassinated,murdered,

banished, but

long as they reign anything like constitutional libertyis and impossible. It is a fatal mistake in European politics the Khalif evil for Turkey to recognise the Sultan as an take any of Islam, for, if he be such, Turkey can never
step forward
The
to
newness

of

life.1 political
were once an

body.
account

Mu'tazilas,or They do not

of them has been known from
as

Seceders,
exist
as
a

influential
now.

separate

sect

An

will be found

in the next

There
movement

the earliest ages of Sufiism (Tasawwuf). the Persians.

chapter. Islam a mystical

It
a

has

been

especially prevalent among

1

It is

reaction

plainlythan the Fatva" pronounced by the Khairu'd-din's Council of the 'Ulamd, in July 1879 anent proposed reform, in the which would have placed the Sultdn position of a constitutional Thus be to declared : This contrary to the Law. was directly sovereign. him a The law of the Sheri does not authorise the Khalif to place beside alone and to Khalif The his reign own. ought govern superiorto power Nothing
shows this
more
"

"

as

master.

The
that

Vakils

(Ministers) should

never

possess
and

any

authority

It representatives,always dependent would of the consequently be a transgressionof the unalterable principles to transfer the all actions the of Khalif, Sheri, which should be the guide of

beyond

of

submissive.

the and

supreme
most

power

of the

Khalif

to

one

Vakil."

This,
Law.

one

of

the

latest

important
has
so

decisions

of the

of Islam, is jurists
rules

quite in accordance
It proves
as

with
as

all that

been

said about
as

Muhammadan
as

clearly
any

possiblethat
to set

long
a

the

Sultan

Khalif,

he

must

oppose

attempt

up

constitutional

Government.

There

is

absolutely no

hope

of real reform.

SUF1ISM

ID/
and soul the
a

from
a

the

burden

of

rigid law
human values

wearisome its

ritual,
a

vague

protest of the
creed. The in

in

longing for
as
a

purer

Sufi

Quran

divine

practicehe substitutes the voice of his for it. The term Sufi is most Pir, or spiritual director, word the Arabic Suf, wool," of probably derived from which the material ascetics worn garments by Eastern used to be generally made. Some however, derive persons,
"

but revelation,

it
"

from wisdom."
men

the

Persian
The

Suf, "pure,"
idea
in

or

the

Greek
the

crocpia,
souls

chief

Sufiism

is that

degree,but not in kind, from the Divine of which Spirit, they are emanations, and to which they will ultimately return. The Spirit of God is in all He perfect love, is the only real thing ; all beauty,and so love to Him else is illusion. I swear The poet Sacdi says : by the truth of God, that when He showed His me glory all else was illusion." of separation The present life is one the beloved. from The beauties of nature, music, and art revive in men recall their the divine idea, and affections from wandering from Him to other objects. These sublime affections men must cherish, and by abstraction concen trate their thoughts on God, and so approximate to His reach ab the highest stage of bliss essence, and finally end and The true sorption into the Eternal.1 objectof
"
"

of

differ in

has

made,

and

it

in

Him.

He

alone

is

human
ence,
1

life is to
to

lose all consciousness the

ocean

of individual

exist

sink

"

in

of Divine
of the Divine

Life, as
Christian

breaking

It is instructive

to compare

the words
the

poet Tennyson

with

the Sufi idea

of

absorption into

Being

:"

"

That

each

who
move

seems

Should
The

his

separate whole rounds, and fusing all

a

skirts

of self

again, should

fall

Eemerging
Is faith Eternal The And
as

in the general soul, vague form

as

all unsweet still divide

shall soul

eternal

from
him

all beside when

we

I shall know

meet."

108 bubble is

THE

FAITH

OF

ISL^M
on

merged
a

into the risen."

stream

the

surface of which

it has for

moment

"

Sweep
Whilst

off the life of Hafiz. like Thou

dream,
me

art,none

shall hear

say,

"

I am.'

"

The

way

in which

Sufis

gain inspiration (ilham) is

put
away
all

thus of

described.

First,they
in which

must

thoughts
so

worldlythings,of home, family,and

at the state

country, and
non-existence

arrive

things in retirement,engaged in serving Then is all the same. all thoughts save cast away and praising God, the Sufi must the reading of the Quran, the Traditions, Even of Him.
the existence
or

of

and with
so

Commentaries

may collectedness of that

at

be set aside.

"

Let

him

in

seclusion,
from

heart, repeat the

the word

word

Allah, Allah,

often

last

involuntarily passes

his

lips. Then ceasing to speak,let him utter the word the word is forgottenand the meaning mentally,until even in the heart ; then will God enlighten his only remains and a difference between The mind." an ordinary Muslim has only a counterfeit Sufi is said to be that the former
faith that or (iman-i-taqlidi), his forefathers essential The
true

belief which

authorityof knowing how

for

and

accepts on the his teachers,without really

he creed of Islam is
to

belief in the the other

his salvation. for the

Sufi,on
miss

hand, is said

search

dogmas. origin of religious

and it after

years in the who of them

search

Many spend all, for only those

to the Murshid, subjectthemselves perfectly of things and finally director,find the reality or spiritual arrive at a fullyestablished faith. The habit of speaking of forbidden things as if they wine-cups,and the lawful, such as wine, wine-shops, were

frequent
and other

references

to

sweethearts, curls

of

the

mistress,

of the beauty of the beloved, are descriptions thus explained. The Sufis look at the internal features and of things, exchange the corporeal for the spiritual, thus outward forms to give an imaginary signification. the love of God ; the wine-shop is By wine they mean

THE

INNER

LIGHT

OF

StJFIS

109

the
ment

excellent
is

preceptor,to
The

whom

attach strong spiritual the

formed.

ringlets of

beloved

are

the

bind the heart and of the preceptor, which praises of the In a similar way to him. some disciple of meaning is attached to all other descriptions
less

affections

mystical
a more or

amatory

nature.

Sufis suppose
contract
was

that

long
the

before

the creation Soul

with

of the world the assembled

made

by

Supreme
"

who Each are spirits, parts of it. spiritwas addressed thus : Art thou not with thy Lord ? separately that is, bound to him To this they by a solemn contract.
"

world

of

all answered

with

one

voice,"Yes."

principleunderlyingthe Sufi system is that sense aad cannot transcend reason phenomena, or see the real and all ; so sense must being which underlies them reason be ignored in favour of the Inner Light," the divine
"

The

illumination
men see
an

in the

perceive the
that all the and illusion,
a

only facultywhereby when Infinite. Thus enlightened, they external phenomena, includingman, is but
as

heart,which

is the

it is

"

non-existent,it is
one

an

evil because
The
"

it is

departure from the is now duty of man plain;

die
to
"

real

being."
off the He
"

one

great

it is to cast this the

"

not

being,"
live in
to

to

self,to
break
has

live in

being."

must

God, and
reason,
man

through
a

one-ness."

In

addition

certain
"

ceives hidden the

him

mysteries intuition which, under a knowledge of God by

evidences
verse following

faculty(taur)whereby he per is the inner light, This faculty

"

certain

conditions,conveys
a manner

to

direct

apprehension in
is

similar to the The

of the

senses."

quoted by Sufis in support of their favourite the attainingto the God said to the angels, I am knowledge of God : When about to place a vicegerenton the earth,"they said, Wilt Thou and abomination place therein one who shall commit
"

of

the

Quran dogma

"

'

'

shed

blood ? God

Nay
1

we

ness.'

answered

Thy praise and that ye them, 'Verily I know

vi.

celebrate

holi
wot

Gulshdn-i-Raz, Sowal

110

THE

FAITH

OF

ISLAM

not

of"

(S. ii. 28).

great
would God.
"

It
mass

is said of

that mankind

this

verse

that, though the

would

proves commit
attain

abomination,some to a knowledge of the following verse

to

receive Sufis

the divine also claim

lightand
as on our

their side
servants

Then

found
our
"

they

one

of

whom

we

had with
that

vouchsafed
our

had

instructed
states

knowledge
said,
" '

whom, and ice, mercy, (S. xviii. 64). A Tra Lord

am

dition created and

David ?
'

0
'

!
a

why
hidden

hast

Thou

mankind

God become

replied, I
known.'
"

treasure,
of the

I would
to true

fain

The
to

business the Divine Sufis

are

mystic is
and
into

find this treasure, to

attain The

light

the those

knowledge
claim
to

of

God.

divided

who

be the

Ilhamiyah, or
those
in union

those with
to

inspired
God. life

by God,
The
to
a

and

the

or Ittihadiyah,

earlier Muhammadan formal

rigidand
were

mystics sought and though the ritual,

"

impart

seeds of pan

theism

they main plantedin their system from the first, orthodox. Our system of doctrine," tained that they were says Al-Junaid, is firmlybound up with the dogmas of the There moral the Quran, and the Traditions." a was faith,
"

earnestness

about the
arm

many

of these

men

which

re frequently

unrighteous power, and their sayings, of appre often full of beauty,show that they had the power of these sentences side of life. Some ciatingthe spiritual meat neither As nor are drink," worthy of any age. profitthe diseased body, so no warning avails says one,
strained of
" "

to

touch of

the
a

heart
man

full of doth

the
not

love

of this world."
in in
"

"

The

work

holy

consist

grain and
God the and
name

clothes himself submission of

a

in His
man,
"

wool, but
will." until

that he eats this, the knowledge of deservest

not

to

Thou

learned

the love of this world."

as

Hide

thy heart is emptied of thy good deeds as closely

thou
"

wouldst

hide

thy

sins."
heaven's
a

And Who

he'll ne'er take his holds

towards flight

at heart the thought that he's

King perfect thing."

presence of the

eternal

famous

mystic

was

brought into

the

SUFI

MARTYR
"

I I I

who said to him, Haninu'r-Rashid, How great is ? He replied, Thine is greater." thy abnegation How
" "

Khalif

"

so

"

said

the

Khalif. makest
"

"

Because

I make the

abnegation of
next." works
to

this

world, and
man men are

thou

abnegation of
of display
acts

The
to

same

also
is
acts

said,

The

devotional

and hypocrisy, of in

of

devotion

done

please pleasemen
Rumi,

polytheism."
a

Even
in which

book

like the Masnavi

and of

of Jelalu'd-din

Siifiism pure restraints

author
now

the

outward

with all its disregard simple, for an is incul objective revelation,

cated, the Thus,

and

again

teaches read

sounder
:
"

principles.

in Redhouse's
"

translation, we
and

To The The

trust

in

God,
method of God

yet put forth

His work."

our

utmost
:

skill,

surest

is to work must

holy will

friend

"

Exert The

0 man thyself, prophets and the

not
a

put shoulder

to the

wheel,
:

saints to imitate

in zeal.

Exertion's 'Twas

struggle againstProvidence
enjoined it"
close
of
made it
our

Providence

defence.'"'

But

towards
this

the

the

second

century of
"

the

mysticism developed into Siifiism. A little later on, Al-Hallajtaught in Baghdad thus I am : the Truth. There is nought in Paradise but God. I am He whom I love,and He I love is I whom two souls are ; we

Hijrah

earlier

dwelling in
t

one

body.
thou

When
seest

thou

seest

me,

thou
me."

seest

Him
roused

and the

when

Him,
be

thou

seest

This whom
was

opposition of
condemned
of

the
to

orthodox

divines,by
of

Al-Hallajwas
then, by
beheaded
of Sufiism In order

worthy

death.

He

Khalif, flogged, tortured, and finally (309 A.H.). Thus died one of the early martyrs in spiteof bitter ; but it grew persecution.
to

the

order

understand necessary
to

the

esoteric

teaching of
that
of God the

Sufiistic

poetry,
sense

it is

remember

is the

the traveller,
or

knowledge
upward
of

doctrines
or

of this ascent

progress self is

perceptive the goal ; the is the Tariqat,

the

road.

The

extinction

necessarv" before

1 I 2

THE

FAITH

OF

ISLAM

progress writes :
any
"

can

be

made

on

that

road.

Sufi

poet

"

Plant The
In For

foot upon the neck of other in thy Friend's domain

one

self,
;

His everything

presence see, in vain." is vision other

Sa'di

in the of

Bostan
to

says

"

Art

thou

friend

of God

Speak

not

for self,

speak

of God

and

of self is infi

friend of delity." Shaikh Abu'1-Faiz, a great poet and a the honour he received the Emperor Akbar, from whom says : (Master of the Poets), able title of Maliku'sh-Shu'ara "Those who
have reap
not
no

closed

the

door from

on

existence calm of

and this well-

non-existence world known and

advantage
to

the

of the world
:
"

come."

Khusrau,

another

poet, says
"

I have I
am no

become

Thou Thou

Thou

art

become

I,

the
one

body,

the soul ;
say

Let

henceforth

That

am

distinct from

Thee,

and

Thou

from

me."

The

fact

Sufiistic. that Persian poetry is almost entirely is, doctrines

ere a name

Pantheistic
"

are

largelyinculcated.1
been

Thus

"

I was, Ere
one

had

named

trace

yet existed of aught

One
none,
were was
"

upon earth ; that has birth ;

When And

the locks of the Loved

streamed

forth for. a
!

sign,

Being
and

was name

save

the Presence

Divine from
"

Named
Ere

alike emanations I
'

Me,

aught that

or existed,

'

We.'

The peace
Parsee.
"

poet then
in Even
Nor above

describes

his fruitless search and the

for rest

and the

Hinduism, Christianity,
Islam
nor

religionof
"

gave

him
came

no

for satisfaction,
One
to

beneath

the Loved

view,
flown
!

and I toiled to the summit, wild, pathless, Kaf :" but the 'Anka Of the globe-girding

lone,
had

"

Le
lui

des spiritualisme est

en

soit Sons, quoiqu'il

et

le

contraire doctrine

du n'est

materialpas

isme

realite
est du

raisonnable, elle

identique. Mais moins plus elevee

les Persans,

si leur

plus

plus poetique." (Po^siePhiloM.

sophique

et

Keligieusechez

par

Garcin

de Tassy, p. 2.)

I 1

THE

FAITH

OF

ISLAM

one are

must

In this road thereidea, the knowledge of God. he eight stages: (i.) Service ('Abiidiyat).Here and God serve obey the Law, for he is still in
"

bondage.
the

(2.) Love
influence

("Ishk).
has
so

It

is

supposed

that

now

Divine

attracted

his soul that he Love

loves God.
all

(3.) Seclusion
meditation Divine
on

(Zuhd).
at

really having expelled

passes his of Sufiism

he worldly desires, in

arrives the
nature.

this stage, and doctrines

time

deeper

regarding the
The
tion

(4.) Knowledge (Ma'rifat). meditation in the preceding stage, and the investiga of the metaphysicaltheories concerning God, His
and attributes, the

nature, His
one

like,make

him

an

'Arif

"

(5.)Ecstasy (Wajd or Hal). excitement caused by such continued meditation subjects produces a kind of frenzy,which is
who knows.
as
a

The
on

mental abstruse
upon

looked from

mark
at to
"

of direct this

illumination

of

the

heart

God.

Arrival
entrance

stage is highly valued, for it is the certain

the next.
each
sense,

Amazement

fell upon him, stupor bathed Ecstatic trance then followed,earth and Such Immersion

sky

flew

hence

ecstasy,such words, beyond all mood

total in God's

and

tense,

effulgence." glorious
Truth the
has

The
nature

next

stage (6) is the

is revealed that which him
to to

(Haqiqat).
now

The

true

of God

who Traveller, been for

so

learns

the

of reality admits

he

This far God

as

this life is

highest stage in concerned. (7.) That stage

the

long seeking. his journey, as

is union with

(Wasl).1
"

There
There Some

was was

a a

door

to which

I found
I could Thee
no more

no

key
see

;
:

veil past which and and then

not

little talk of Me seemed

"

There

of Thee

and

Me."

He

cannot, in
is defined
as snow as

this
"the melts

life,go
extinction
in the
sea

beyond that, and

of and
our as own

very
in the

few
exist
"

This

existence vanish

ence

of God,

motes

in the

sun

quoted by Tholuck.) (Tamdmiu'l-Asami,

THE

FINAL

STAGE

OF

SUFIISM

I I

reach

that

exalted
this

stage.

Jalalu'd-din Eedhouse

considers translates

that
it
:
"

pro

phets reach
"

stage,for, as

weakly mortal sight; His prophetsare a need, to guide His Church aright. No ! that's not right ; the phrase is sadly incorrect ; A prophet'sone with God, not two : think well,reflect, They are not two, they are one. Then, blind materialist, With God they'reone their forms but make Him manifest." ;
"

God

is invisible to

Thus

arose

system
and

of

Pantheism, which

represents
mani

joy

and

sorrow,

festations
known this
not

of
an

one

good changeless essence."

of
the that says

evil, pleasureand
the

pain as Religion, as
few

made
reach
are no

by
needed. The

outward

revelation, is,to
past.
"

who

stage,

thing
The

Even
to

its restraints God

can

soul

is united
:

do

evil.

poet Khusrau

Love
"

is the

objectof
only
so as as

my

worship ; what need have I of Islam ? the soul is apart from God, only so as
distinct

It is

long
is
ten
a

long
well

there

personalityembracing
is needed.

evil Thus

as

good

dencies,that the Law

we

in the Gulshan-i-Raz

read
"All

"

the

of authority
'

the Law
to your remain

is

over

this

'

of yours,

Since When What

that is bound I
'

soul and
not

and

'

'

you

in the

is mosque,

what

is synagogue,

body ; midst, what is fire-temple ?

"

Death

ensues,

and
"

with

it the The

last

stage

is

reached.
all

(8.) It
behind

is

Fana

extinction.

seeker

after

his

search, the traveller after

the
from veil and

all his wearisome

"

journey, passes
As the
of
an

finds
to
an

nothing!
system
and

traveller

proceeds
heeded.
diate been
the law

stage
and
of

stage, the
outward

restraints
are

objec
less

tive revelation
"

less and

The

of religion with value

the

mystic consists
when ecclesiastical

in his imme

communication
the established,

God,
of

once

this and

has
of

forms

historical part of
can

religionbecomes
in union
on one

doubtful."

What
outward

bind

the

soul

with

God,

what the
"

system impose any

has received
from

trammels
Him

who, in
Truth

Ecstasy/'

who

is the

the direct revela-

I I

6 of His
own

THE

FAITH

OF

ISLAM

tion

monial Creeds of the the

gloriousnature ? Moral laws and cere have observances signification. only an allegorical but fetters cunningly devised to limit the flight are is a restraint to in religion soul ; all that is objective
of the initiated.1 traveller
on

reason

The three tion

man

the

mystic path

finds

much

aid

from

things:

attraction

devotion (injazab),
enters

eleva ('ibadat), the then heart

renounce

When (curij).
is attracted

the grace of God He God. towards hinders his God.

use

the

should drawn is
now

everything which must forget all

tracted
ment.

being
He

Godwards called for the

; he at

else but

(inajzub).
They

Others

further

aids

develop

They
All

are

and devotion. pass their time in introspection called the devoutly attracted (majziib-i-salik)
" "

teachers third the

of
"

Sufiism

should

be
to

of
mean

this

rank

at

least.

The in

seems aid, elevation,"

upward path.
all existence
save

The that
in

journey
of

to

steady progress God is completed

; then
com

when
mences

God

is denied all the

In

the
are

journey
made He
own

God, when
clear. His
own

mysteries of
time

nature

guideth light of
for
"

whom
His

plain and pleasethto

nature.

due
"

God Divine

light

the

Now

the

they spring and unto Dogmatic religionis compared by

from

Him

is complete, progress Him they return."

Jalalu'd-din

to

water

used wheel So forms

for the

the of a mill ; after it has turned purposes be rejected. it is of no further use, and may now Sufi the orthodox to the dogmas and the outward
"

he sees the realm for authority, religion carry no he careers the his spirit over where thoughts may roam, fields of ecstasy, where boundless fancy joins realityin of

entity."
In

the mystical poems interpreting

it writers,
que

of Hafiz mind
ete

and the

other

Sufiistic
1

must

be
et

borne
le Goran

in
ont

that

point
de le

"Us

pensent

la Bible de

seulement

ecrits pour

1'homnie

qui
sonde

se

contente

1'apparence
comme

des

choses, qui s'occupe

et
non

1'exterieur, pour
sofi

le zdhir des

parast,
choses." Garcin

ils le nomment,

pour

qui

le fond

chez

les Persans, par

M.

de

Philosophique Tassy, p. 13.)

(La Podsie

et

Keligieuse

THE

WEAKNESS

OF

"UFflSM
their
the

I I

of view
the
to

from

which

they
the
"

discuss

views

is is

second have

in which stage ('Ishk),

to

Traveller

generally supposed
in prac

attained
in

love of God."
too

Pantheistic

creed, and
no

often

antinomian

tice, Sufiisrn
"It
races

is not
or

of

State result the

"

makes has

in Islam. regenerative power substantive such as shapes the life of a religion Muslim nations ; it is a state of opinion." No national of Siifiisru. The general a profession possesses for

worked
"

evil in Islam.

The

divorce

between

religious life and the worldly life has been disastrous. has Sufiism those who separated between by renouncing the world it terms God, and those whom professto know the ignorant herd, who nevertheless have been striving may to do their duty in their dailylives and avocations. When is looked man's delusion as a apparent individuality upon of the perceptive there left for will seems no room faculty,
or

conscience.
cover
a

Profligate persons
licentious
life and
to

may

become

darwishes

and
from

ritual

order

by pious phrases; emancipated moral free also from law, they seem
the its words
outset
a

restraints.
movement

Thus,

use

of

Major Osborn,
a

"A

animated
has

at

by

high
of

and

lofty
The

purpose
stream

degenerated into which ought to have

has

fruitful

source

ill.

river with
In that

become

vast

swamp,

expanded into a fertilising exhaling vapours charged

in

disease and

death."

spiteof

all its

dogmatic utterances,
its idea
in
utter

is sublime

in ends

of

the

search
all

spite of much after light and

separate exist
of

truth, Sufiism
ence.1
The

negation of

pantheism
"

of the

Sufis,this esoteric doctrine

conclusions as Islam, as a moral doctrine leads to the same the indifference materialism, the negationof human liberty, to actions,and the legitimacyof all temporal enjoyments."
1

"The

Muhammadan
it with is the

mystics
a

conceive of the

of

an

union

of essence;
so

but that
to

they associate
the the union

annihilation

personal consciousness,
ocean

individual Christian
with

lost,like

drop

in

of Deity.

According
in

view, consciousness, so far from being annihilated God, is,on the contrary, only thus perfected in its own

the

pecu

liarity." (Olshausen.)

I I

THE

FAITH

OF

ISLAM

plainlystated by Jalalu'd-din, who not to be of good and bad deeds are registers of holy men.1 the case
This is The result of number
men are

says that the in examined

Sufiism

has

been

the

establishment
as

of

large
These

of

religiousorders
upon with

known

Darwishes. ortho

looked

disfavour

at the they nourish nevertheless,and in in Constanti There are present day have great influence. order Each Takyahs or monasteries. nople two hundred has its own of Darwishes specialmysteries and practices, think they can obtain a knowledge by which its members of the secrets of the invisible world. They are also called of not, however, always in the sense Faqirs poor men, being in temporal want, but as being poor in the sight

dox,

but

by the Turkey

"

of God. the orders endowed. Shara'

As

matter

of

fact,the
many into

Darwishes

of many
are

of

do not

beg, and
are

of the
two

Takyahs
the
rule
are

richly
Ba

They

divided

the great classes,

(with

the

Law)
The the the

Darwishes,
former law of

and

Be

Shara'
con

(without the Law). duct according to

Salik,travellers
on

professto
Islam, and

their called
; the

the

to path (tariqat)

heaven
not

latter,
to

though they
the
a

call themselves
are

Muslims, do
renunciation do
not
even

conform

law, and
term

called Azad

or Majziib (abstracted), (free),

which and

their signifies The

of

all

worldly
little

cares

pursuits.
or

latter

pay

attention

to

the

namaz

other these

observances

of

Islam.

What

hope
any

there

is of

men religious professedly seen

reform

in Islam

will be

from

the

working followingaccount
all

of their doctrines.2
I.
are

God

in Him.

only exists, Verily we

"

He
are

is in all

and things, and

to Him

things
we

from God,

shall

return.
1

(S. ii. 151.)

referred registers of all at
; if in to
are

The hands

the

"Book
If

of Actions," to

be

placed

in

the
man

the

judgment-day.
left,he
into the

is saved

the

is lost ; but

placed in the right hand, the according to the teaching of

of saints.
lez

the
2

Sufis
La

no

inquiry

is made

conduct

Poesie

Philosophique et Keligieusechez

Persans, per M.

Garcin

de Tassy, p. 7.

DOCTRINES

OF

THE

DAR

WISHES

I I

2.

All and

visible and
are

invisible

beings are
from Him. all

an

emanation

from

Him,
3.

not

distinct really

Paradise

and

Hell,

and

are only so many religions, to the Sufi. only known of indifference ; they, however, matters 4. Religions are of reaching to realities. Some, for this a means as serve are more advantageousthan others. Among which purpose, is the Musalman of which the doctrine of the Sufis religion, is the philosophy. is not real difference between good and 5. There any and of for all is reduced God to unity, is the real author evil,

dogmas of positive of which is the spirit allegories,

the

the

acts

of mankind. who

6. is not

It is God

fixes the

will of

man.

Man, therefore,
is confined
to

free in his actions.

7.
within

The
it

soul
as

existed
a

before At

the

body, and
the soul

now

in

cage.

death

returns

the

Divinityfrom which it emanated.1 8. The principal occupationof the Sufi is to meditate on the unity,and so to attain to spiritual perfection unifica
"

tion 9.

with

God.
the
grace

Without

of God
refuse

no

one

can

attain to who
are

this in

unity ; but God the rightpath.

The The power

does not

His

aid to those

of

Shaikh,

leader,is spiritual
admission
of the of
severe
a

very

great.

followingaccount Tawakkul Beg, into an

will be
"

of the

Novice, called
tests
:
"

order,and

applied,

of

some

interest.2 Tawakkul
been

Beg

says

Having
Shaikh
with

introduced

by

Akhund

Mulla

Muhammad
inter

to

Mulla

Shah,
was

my filled

heart, through frequent

with
such
a

course

him,'
at

to

arrive
I

that the

found

initiation

burning desire true a knowledge of the mystical science rest by day. When no sleep by night nor commenced, I passed the whole night withi. of the Mulld, Shith,by Tawakkul

1 2

Masnavi,

Book

Sufi doctrines

Beg.

Journal

Asiatiquc,

6me

Serie,tome

13.

120

THE

FAITH

OF

ISLAM

out

sleep,and
:"
'

repeated innumerable
He is God

times

the

Siiratu'l-

Ikhlas

Say
God He And

alone,
:

the eternal

not, begetteth
there is
none

and

He

is not

begotten;
(S.cxii.)
hundred the

like unto

Him.'

"

Whosoever

repeats this Surah

his
vows.

one

times

can

accomplish all
bestow
on me

I desired No Shaikh
sooner

that had

Shaikh

should task for

his love. of the

I finished my

than
me.

the heart On the

became

full of

sympathy

his conducted to following night I was During the whole of that night he concentrated presence. his thoughts on whilst I gave myself up to inward me, meditation. On Three the nights passed in this way. fourth said, Let Mulla night the Shaikh Senghim and Siilih Beg, who to ecstatic emotions, are susceptible very apply their spiritual energiesto Tawakkul Beg.' They did so, whilst I passed the whole night in medita As the morning tion,with my face turned toward Mecca. drew little light came into my a mind, but I could near, form or colour. not distinguish After the morning prayers of I was taken inform him to the Shaikh, who bade me mental I replied that I had seen state. with my a light my On hearing this, inward the Shaikh animated became eye. when and said, Thy heart is dark, but the time is come I will show myself clearly He then ordered to thee.' me in front of him, and to impress his features on to sit down mind. Then, having blindfolded me, he ordered me to my I did so, and in him. concentrate all my thoughts upon instant, an by the spiritual help of the Shaikh, my heart what I saw. I said that I saw opened. He asked me Tawakkul Mulla Shah. another The Beg and another then removed, and I saw the Shaikh in front bandage was of me. Again they covered my face,and again I saw him
' " '

with

my I

inward look is

eye.

Astonished, I cried, 0
'

master

whether

with

my you

bodily eye
I see.'
I

or

with
saw

my
a

sight,it

always

then

spiritual dazzling

122

THE

FAITH

OF

ISLAM

The described
him
to

Rev.

Dr.
in

Imadu'd-dln
his

in after

his

autobiographyhas
led finally
a

how,

search

truth, which
to

embrace

he passed through Christianity,

somewhat and
sit

similar

stage.
it

He

"

says,

used

shut

my

eyes

in retirement, write
on

holy
some

men,

in

of God, to seeking,by thinking on the name I constantlysat on heart. the graves of my hopes that by contemplation I might receive
from

revelation of

the

tombs.

I went
to

and receive used

to

sat

in

the

assemblies

the

elders, and
of the
the

hoped
Sufis.

grace

by
my

the face gazing on with joy to petitions

to

take

shrine

of Kalandar

Bo
I

and 'All,

sought for from God union with travellers and from and even faqirs, from the insane,accordingto the tenets of the Sufi mystics." his Director him describes how He then a mystical gave book which contained the sum of everlastinghappiness, how and he followed the instructions given. He sat on for twelve knee one days by the side of a flowing stream in perfect solitude, fastingand repeating a certain form of of God devotion thirty times a day. He wrote the name thousands which of times on paper, wrapped each piece on
the
name was

the threshold

of the

saint Nizamu'd-din.

written

in

small

ball of

and flour,

fed he

the
sat

fishes of the
up

river with
on

them. the
But
name

Half

of each

night
saw

and
eye

"

meditated of

of God, and left him

Him

with

the

thought."
some

all this

agitatedand
towards
my

restless for Christian

years, he was religion,

until,having turned
able
to
"

the

say,

Since

entrance

similar

lines.

There

can,

think,

be

no

doubt

that

hypnotism

and

auto-

initiations rest, and doubtless hypnotism form the basis on which many the Yoga practicein India is at first, at any rate, nothing but induced or know From what in its of modern most we hypnotism auto-hypnotism. development, there can, I think, be little doubt that, apart from the rare of natural In cases clairvoyance, trained clairvoyance is certainlya fact. induced self -induced, apparitionsare the or far hypnotic sleep,whether mind the from and to Tawakkul which explain infrequent, apparition my

Beg
In

saw.

In the other

this

case

it is rather
seems

curious

to

notice

that

voice

was

not

heard, but
many

figure
cases

to is

have
not so,

answered

this

and

the

inaudibly to the querent. novice really hears or is

conscious

of direct

spoken

words."

'UMR
into the
peace grace

KHAYYAM

123

of

our

Lord

Jesus

Christ,I have
of

had

great
is

in my

soul."

Before necessary
if not
seven
a

passing from this to something say

had Stiff, and
were

branch
about
common

our

it subject,

'Umr
with

Khayyam,
Stifiism.

who,
About
to

much
a

in

centuries

half

ago,

three

lads,each
the that
one

destined

become
the

famous,

in playfellows

city of Naishaptir,
the

capitalof
made
at
a
a

Khurasan.

The
the

story goes
that should

three
first

lads

compact
other

to

effect

the
use

who

arrived
on

of position

eminence
two.

his

influence

behalf

of the
the

Nizam

u'l-Mulk, who
Malik
and

became,

in due had the

course,

Vizier

of privilege did most loyally. At Hasan-bin-Sabbah, was

Alp Arslan and of the engagement, fulfilling

of his

Shah,
this he

request, his former

to
an

schoolfellow,
the
o

appointed
Sultan's
the

office in
'

ad

ministration
satisfied commenced
on

of

the

dominions
of

but

being

dis-

account to

of

slowness his

intrigueagainst
After of
many
sect

promotion, he benefactor,and was

his he His became fortress the
was

finally disgraced.
founder the
south of

adventures Assassins.
in

the
of

the

castle

Alamut,
"

situated
He

the

mountainous in accounts

tract

of the
as
a

Caspian Sea.
the
Old
to
an

is known

of

the

Crusades Mulk The

him
to

Man

of the

Mountains." dasrsrer.
DO

Nizamu'l-

fell

victim
lad
was

assassin's

third remain
to
on

'Umr the
court

Khayyam.
of

Nizamu'1-Mulk

wished he de
can

at

the

Sultan,but
in
a

this

clined
confer

do.
me

"The is to

greatest boon," said

let
me

he, "you
under

live

corner

the

shadow

of

your

fortune, to
for your
and

and science,

to pray

request
to

in of

agreed to, In the reign him. conjunctionwith seven

was

of

spread wide the advantages of long life and prosperity." His small a pension was granted he was Malik Shah appointed,
other learned
result
men,

to

the

work

reforming
as

the

Calendar. Jalali
time

The of

of

their
says,

labours
"

is known
a

the of

Era,
which
of

which

Gibbon the

It is and

computation
the

surpasses

Julian,

approaches

accuracy

the

Gregorian style."

'Umr

124

THE

FAITH

OF

ISLAM

compiled the and wrote a Zij-i-Malikshahi,

Khayyam
Sultan

also

astronomical treatise him

on

tables

called The

Algebra.
his

Malik

Shah and
"

esteemed showered in

highly for
upon

scientific

attainments neither
age in his

favours this the

him."

Still,
the the
a

attainments he

direction, great for

many

which showed
man.

lived,nor
to

marks 'Urnr will be

of favour

Sultan

him, could
reason

make this

Khayyam
seen as we

popular
consider will

The
some

of the

in

detail
as

be, so
his the

long
It
name

Persian
as come a

his name with which poem literature shall last, indissolubly

man

connected. that
In

is not
has range

of

science,but
fame
to

as

poet
few

down Persian

with

posterity.
are

whole
more

of

literature
none more

there

books

attractive, though
of

sad, than

the

the scathing sarcasm, esoteric the possible wit and the vigour of the expressions, the utter despairand despondency teaching of many verses, which runs through the whole, render this short poem It possesses a specialinterest for all unique of its kind. for it shows how students of human a thought and life, in his day, found learned no abiding consolation in man, in the pantheism of the Sufi, rest scientific researches, no

Kuba/iyat

'Uinr

Khayyam.1

The

no

satisfaction in the sterner

no

creed

of his
a

orthodox

Muslim

friends,and
utterance to

belief. religious his

peace whatever bold He was a

in

of cynical rejection
man,

brave

and the

gave

free

thoughts.
poets have
and
some scorn

It is said that used his

Sufis hated in
a

him, but
he Sufi is

later

figuresof speech
him
as a

mysticalsense,
is not.

have for

claimed

Sufi.

This

The
way

external

rights shown
that
of

by

the

is

one

of he

declaring his
has
no

belief

all existence

but illusion,

intention

ligiousfeeling.
1

The
is used

amorous

destroying all re language of the mystic is

which the
as

The

term lines
a

RuM'i

for and

quatrain in
sometimes
in
one

second, and first,

well.

fourth
means as

always
contains

rhyme,
of

the

third
poem. and

Kubd.'iya't
so

collection

such
more

quatrains
than
or nom

No

edition,

far

know,

"two

hundred
de

Khayycttn
means

is the

Takhallus,

plume

of

the

verses." fifty-three poet, and literally

"tent-maker."

THE

EUBA'IYAT
devout. "Umr

OF

CUMR

KHAYYAM
at

125
uses

meant

to

be

Khayyam

times

Sufi

language,but
and

his

own

his contempt for orthodoxy only to show The Sufi does believe epicurean tastes.

something;
saddened teaches
us.

"Umr

Khayyam
This
is the

believed

nothing
lesson
in

and

was

man.

great

the the
to

Ruba'iyat
nineteenth
the
rest to

Unbelief

in the
no

as twelfth, no

century, could
less
soul of
an

give

peace,

settled

calm

earnest, thoughtful man.

the
man we Ruba'iyat,

In
must

order remember the

appreciatethe beauty of
that the author
was
a

utterlywearied

with

re

ligiousconflicts of his day and the hollowness of many of religion, who turned from all in blank man a professors and who, findingno Gospel to direct him to the despair, Light of the World, fell into utter darkness. It may be
the lot of many
men thoughtful

to

pass
none

through the
need

earlier

stages
into

of

'Umr's

mental

career,

yet

follow him

far and wide, the good for now, gloom of despair, has reached, and life and im of the kingdom of God news mortalityare brought to light. the

Let order

us or

now

turn

to

the

poem.

There
'Umr's

is views
upon

no

definite
must
as
a

arrangement
and
mere

in

it, and
"Umr

be Sufi his

gathered here by some, as a

views
we
"

there.

is looked

who Epicurean by others,

speak
to

of

as

Rindana

Mazhab."
we

It is the that he

latter with
came

whom be this
for

agree,

although
failed to

think

only

when

he

the cravingsof satisfy

we

his

nature

highertruth.
verses on

However,

may

first notice
to

some

of

the

which

Sufis base

their claim

him.

"

Once To

and

again my

soul did

teach I bade

her,if I

might,

the

her learn the Alif

implore lore : inspired well by heart ;

me

Who

knows

that letter well need

learn

no

'more."
used

The
in the

letter

Alif,the
and
so

first letter of the called know know

is alphabet,
to

numerical
one,

notation
"to
to

Abjad
the
as

represent the
is
a

number

Alif"
the

figurative
the sole

expression meaning

God

One,

126 existent

THE

FAITH

OF

ISLAM

Being.
Thus
"

It

is

common

amongst expression

Sufi

poets.

Hafiz
Loved

says

"

My
Save

one's Alif form

letter has

stamps all my
my master
as

that,what
knows

thought, taught?
"

That needs
"

is, he
no

who

the

God

One

knows

all
"

he

other

teaching.
'

The

search for that

It

singleAlif
one

'

was

a
a

great spur
kind of progres the

to

inquiry.
which

struck

the

imagination as

vista

advanced, by the sive elimination of all unimportant accidents from narrowed, the further
and

vast

complex phenomenon
at

which

had

to

be

investigated,
to

until

the far end the

to

the

was inquirer

brought

the

philo

sopher's stone,
gave A

admission

belief in the

single Alif, the narrow portal which the temple of universal knowledge." multitude a Unity is supposed to cover
the fair of good deeds, pearls weeds
;

of sins.
"

Khayyam
Nor sweeps

not strings

from he

off his soul sin's noisome

Nevertheless

humbly hopes
two

Seeing that
It is that possible

One

as

for grace, he ne'er misreads."

"Umr

Khayyam
Sufi

is here

speaking satiri
The

cally. Anyhow,
the

it is

good

doctrine.
of

doctrine In

of

TauMd

is the

central dogma

Islam.

ordinary
in the

"there is no god but God," but language it means there is no language of the Sufis it means mystical
"

Being
God he God
two

no

real existence

"

but

God."

Everything
Thus looks
on

else but
as

is

phenomenal and
misreads," means
final illusion. The

non-existent.
that he

"One

ne'er
as

all else

but

goal of
this 'Umr
Soul
! when

all Sufi
seems

is absorption in aspiration
to

the

Divine, and
"

teach

in

"

0 You

on

the Loved

one's sweets

to feed
;

lose your

self, yet
you drink

And You

when

find your of His from

Selfindeed

entrancing cup,
dead."

hasten

your

escape

quick and

"To

die

to

self,to
which

live the

eternallyin God,"
Sufi

is the

mystic

doctrine round

system professedly gathers,

THE

EUBA'IYAT
so

OF

'[JMR

KHAYYAM
as

I2/
or

though
in the

it is not

much

life in

God,
end for

Fana,

extinc

tion,which

leads

the

Muri'd

(disciple) on stage
the

after

stage
the

mystic journey until phenomenal "Not-being" is

is
ever

reached, and
in of

lost

the

Eternal
is

"Being."
described
"

This

belief thus
:
"

in

the

illusion

phenomena

by
The But
'

'Umr

drop wept
the And
one sea

for his

severance
"

from

the sea,

My
The much
"

said he, smiled,for, I am all,' naught exists outside my unity, point circling apes plurality.'
"
"

one

point
out

is the

"

Being."
as
a

It is not

easy

to

get

sense

of

the

last line it

it stands

here,but
:

some

light is
in
a

thrown

upon

by

somewhat

similar

statement

well-known
"

Stiff

book, the Gulshan-i-Kaz

one

Go And

! whirl

round its

spark
motion

of

fire,
will
see a

from

quick

you

circle." and

The

circle is not

real, it

is

phenomenal,

thus

the

"point circling and, after all,the sole apes plurality;" existence is the "one point." The Sufi does not trouble
himself faith Truth
in
"

much

with

creeds
of

and

confessions.
If

He

has

little "The

systems
is

religion.
cares

what

he

deems
an

known,
or an an

he

very

little about
If earth

objective
and all it

revelation contains may who be.

in

ecclesiastical system.
notions be needed
or

are

he considers, so illusion, also, heaven

may

and

hell souls

Such Jewish need

for those weaker cloister

and
or
a

synagogue outward

Christian
as
a

Muslim

an mosque but for the Illuminated

"

law

restraint

guide,

all these

thingsare
and lures men's
secrets

worthless:

In synagogue Hell's terrors But Sow

and and

cloister, mosque
heaven's

school,
bosoms rule
;

they who
such

piercethe

of the

'Truth,'

not

empty

chaff their hearts to fool."

:
"

Even

fate has
"

no

existence objective

Pen, tablet, heaven, and

Above the skies from
all

hell I looked

to

see

eternity ;

At last the Master

'

Pen, tablet, heaven,and

sage instructed me hell are all in thee.' "

128

THE

FAITH

OF

ISLAM

Thus There 'Umr is

far
a

'Umr certain

but is Stiffistic, calm He

in the

yet

he

is not Sufi

Stiff.

life of the

which ^to
the

never

attains.

is full of

in spiteof despair,
are

verses in which mood many rollicking is not worth having,not worth living.

written.

Life

"

never

would
as

have

come,

had
were

I been

asked
;

I would

And, All coming, being,going,were

'Umr in the
was,

go, if I to be short, I would lief not

asked

annihilate
I asked."

in

a reality,

fatalist. under

His

training as
Muaffik
would

youth
natu

orthodox

school

Imam

rallyproduce this result. Neither of literature,seem the lighterones brighterview of the universe.
"

his scientific studies,nor

to

have

led

him

to

The Writ

'

tablet

'

all
'

our
'

fortune

doth
not
was

contain,
bliss
to
nor

by

the

pen

that heeds

bane

'Twas To
"

writ at first whatever strive is labour

be,

or grieve

all in vain.
to
are

We Just

are as

but the

chessmen, who
us
on

move

fain
;

doth great Chess-player

in Death's box

ordain

He And

moves

life'schess-board too and shuts

us

fro,
l

then

up

again."
irre against

So

he

givesit

all up.

It is useless to contend

sistible decrees.
"

It is useless to
! this world

grieve over
a

it,so

0 heart

is but

show, fleeting
so

Why
Bear

let its up

empty
face

distress thee griefs

and

Will
"

not

unwrite

fate ; the eternal pen his roll for thee,I trow."

thy

Soul, so

soon

to leave

this soil

below,

And

curtain through, dread mysterious pass the Be of good cheer, and joy you while you may, whither go." You wot not whence you come, nor

The
a

result is that God

all

sense

of and

to responsibility personal

Personal
1

is lost.
verses
are

Good
from the
an

evil

are

matters

of in-

Most

of these with

RuM'iydt
excellent

of 'Umr translation

are

taken,

permission,from
Series).

Khayydm, and by Whinfield

(Trubner's Oriental

130 No
courage
one can

THE

FAITH

OF

ISLAM

accuse

'Umr In

of his
men

opinions.
of lesser

Khayyam of not having he could say his position

could
to

the and

do

what

note

not.

Mulla his bitter

and

Pir,

Philosopherand Saint, all

calls upon researches, and He animal them
to to

have leave

bear

sarcasm.

their in

dogmas, vigils,and
the

join
To

with

him

enjoyment
says
"

of

an

existence.
"

the
wisdom

Philosopherhe
and

Slaves Who

of vain toil at

philosophy, dry and shrivelled like me grape-juice

grapes,
!"

Being

and

Nonentity,
drink

Parching your
Be wise in

brains like

time, and
"

To

the Sufi he says

"

The And

joyous

souls who

Saints whom lost at

sea

Are One

sad the mosque and find no alike, all others

are

quaffpotationsdeep, keep, vigils

shore
;

only wakes,

asleep."
mercy, he says
"

To

the

Mulla, for whom

"

he

has

no

be, give heed, if thou true Muslim and show feignedausterity, Quit saintly
Mulla
!

And And
"

quaffthe
sport with

that blessed 'All pours, Hour-is 'neath this shady tree." wine

A
4

Mulla You And

seem

and quoth he, spieda harlot, and lechery.' a slave to drink made
'

she

answer, you

What
seem

seem

I am,
' "

But, Mulla, are

There is
a verse

all you

to be ?

in the

Quran

which
"

wherever (your foes) makes founds

a

curious

use

ye shall find them of this verse, and who

to objected left grave
this

" Kill them says, (S.xii. 187). 'Umr

by
use

it refutes and of wine.

and

con

the Mullas
"

his

From

rightand
'

Mullas

came

stood,
'

Saying,
But
I
swear

Renounce be

wine, this foe of

good ;

if wine

by
held

Allah out

foe,as they declare, my I must drink his blood."

hopes to all the faithful of Houris of in Paradise. ready cash," cannot 'Umr, on his principle be morallywrong is morally rightthere can that what see in The satire is perfect here.
The Mullas
"

THE

RUBA'IYAT
a

OF

'UMR

KHAYYAM

131

"

long summer's day her Khayyam On this green sward, gazing on Houris' Yet Mullas say he is a graceless dog, Paradise. Who never givesa thought to
All In

lies

eyes,

"

Paradise

are

Houris, as
that

And

fountains

If these be lawful What harm

to love

know, with wine and honey in the world above,

you

flow

the like down

here

below

?"

No
a

doubt
sentiment

he heard
too

these

men

speak
as on

much
a

of

God's for
an man

mercy,

often,then
his views
was

now,

cloak

evil-doing.
abstract
to treat

'Umr,

whatever have
he

the

subjectas
honest
than
a
a

questionmay
it,in the way
"

been,
heard

far too
more

as it,

mere

shibboleth.

0 thou Think

who
not

hast done
to find

and ill,

ill alone,
;

Hope
Cannot

not

for mercy,

at the throne forgiveness for good left undone

be

done, nor

evil done

undone."

It is thus

no

wonder Sufi

all around, in the that,seeing unreality

as

mysticism
and

of the
true

in the

formalism before

of the

orthodox,
should

with

no

gospel placed
world.
there

him, he

get

utterly weary
"

of the
! would
we

Ah

Which

And,
Renew

poor after many

placeof rest from pain, pilgrimsmight at last attain,

were a

thousand like flowers

wintry
and

years,

our

youth
was

bloom

again."
He
often

'Umr
utters

Khayyam
nobler
His

strange compound.
than those
comes we

sentiments better

have
out

yet quoted
earnest

from

his poem.
a

nature

in the

longingfor
"

true,

perfectguide.
of

Open
And

the door

Truth,
O
men

Usher of

purest
direct thou

! !

guide the way, Directors born of

counsel
comes

thou

guidesthe surest
me

shall not

Their

to

nought, but

endurest."

Cynical though
A

he was,

he retains
in

kindly feelingfor

others.

noble

sentiment

is contained

132
"

THE

FAITH

OF

ISLAM

Wliate'er Nor
raise

thou
a

doest,never
of wrath

grievethy brother,

fume

Dost

thou
own

his peace to smother. desire to taste eternal bliss ?

Vex

thine

heart,but

never

vex

another."

quite natural that he tion,but this is merely the

It is looked
upon all

should result

show of

of spirit

tolera

which indifferentism,

systems of religionas

equally true

and

equallyfalse.
"

Pagodas are,

JTis prayer and Ka'bah All

"

of prayer homes true mosques, the air waft upon that church-bells
like

;
;

temple, rosary

and

cross,

are

but divers tongues of world-wide with the

prayer.

Hearts

lightof

Whether Have

in mosque their
names

well, or they dwell, synagogue written in the book of love,

or

love illumined

Unvexed

by hopes
an

of heaven

fears of hell."

in spiteof Still, of
come more

occasional

glimpse of

better

nature,

to

he

had

the student of the Buba'iyat will hopeful qualities, that saddened that 'Umr a see Khayyam was man, bitter What no hope in the future or in God. these with which the poem concludes
:
"

words

are

"

Khayyam of burning heart,perchanceto burn and feed its balefires in thy turn, In hell, not to teach Allah Presume clemency,
For who
art thou to
or teach,

He

" to learn ?

Is

it any wonder that, in and cold should become callous and

"

spite of

his

better he

nature,
should

he be

heartless, that

careless ?
fish to duck this brook whom
ocean
'

Quoth
Should To The

'Twould

be

sad affair bare.' and

"

ever
:

leave his channel

'

the duck
may
run

When for

am

dead
I care.'

roasted,

dry
with

aught

'Umr Lucretius.
future

Khayyam
Both
"

has
were

justice been
a

compared
not

to
a

both materialists, built

believed

in
in

life.
...

Lucretius
a

system for himself

"

his

poem the

to explain professedpracticalaim machine and to the polytheist, to world's self-acting

it has

THE

BABIS

133

disabuse builds
and and up

him
no

ideas." spiritual system, he only shows forth

of all
"

'Umar his
own

Khayyam
doubts
of

difficulties;
settle himself The

he

loves

to

balance

antitheses

belief,
no

in the there if

of the equipoise

fact

that

is

no

hereafter

sceptic." gives Lucretius

let of

pain, but 'Umr, who,

believe, records
bitterness. And He be

only his reason his utter despair in is not glad that there
calls for the
cry
"

could
words is
no

him, would

passionate
the

help anywhere.1
listens to

though

wine-cup, and

voice within
"

the tavern

Awake,
Before

fillthe cup Life's liquorin its cup be dry,"

my

little ones, and

yet he
those

also looks

back

to

the

time
and

when could

he say
"

consorted

with

who

professedto know,
"

With And

them with

the seed of wisdom

my
own

hand

did I sow, laboured it to grow."

The the

modern

sect

of

the

Babis
on

is

connected closely

with

teaching of

the
with

Shi'ahs the

the

Imam,
them and

his of

functions,and

mystical modes It is not strictly Sufis. correct to call for they practically discard the Quran
hammad. But the close connection

positionand thought of the

a

Muslim

sect,
Mu

supersede
with

of Babiism

Muham-

madan

dogmas, its present-dayimportance and

claim
sect
in his
at

the devotion No

of its followers non-Christian

1

for it

more

than

passing notice.
suffered
better
some

in modern

days
false
we

has
to may

such
nature
excuse

persewe

"That

'Umr

impiety
the
same

was

his

may

readilyadmit, while,
errors

time,
of the

find
at

for
His

his

if

we

remember revolted

the from

state the

world

that

time.

clear

strong sense spirits of

and
at

his

age

found
the hour

equally shocked
that dark

by

thoughtful Muhammadan tidings,had appeared his path might cross

all the earnest prevailingmysticism where refuge, and his honest independence was hypocriteswho aped their fervour and enthusiasm ; of man's out of the whither, history, Islam, was to repair ? No missionary'sstep, bringing good

their

on

the mountains
land reviewer

of Persia
would

the
seem

few
to

Christians
him

who

in his native

only
"

idolaters."

Speaking, too,
contact

of Sa'di's

life the
is his

says

Almost

the

with

Christendom
runs

The

same

isolation

the Crusaders slavery under through golden period of Persian all the

only point of at Tripoli.

litera

ture."

(CalcuttaReview, No. LIX.)

134 cution the the and

THE

FAITH

OF

ISLAM

survived.

The

movement

is

one

which

illustrates of

mysticaltendency of Persian thought,the Mullas, and the barbarity of the rulers

Church and State have

fanaticism
; but

all the failed

efforts of the Muslim

to

hitherto

Babiism, or to lessen the suppress the Bab is held by all who accept his
the Abii'l-Qasim(Al-Mahdi), in the year 329 A.H., but for a he is said to have held intercourse
a

veneration

in which

teaching.
Imam,

twelfth

disappeared period of sixty-nine years with his followers through

were

successive

number

of men,

who

called

the Doors

or

mediums

of communication.
to

Abu'l-Hasan, the last of these

successor,

Doors, refused
a

appointa
He
was

sayingthat beginningof

"

God

hath

purpose

which it

will
not

accomplish." Many
of intermediaries

centuries the

passedby, and
one

until the

present
the

that this curious Imam Ahmad

a a

theory

between

concealed Shaikh
Shaikh!

and

the Faithful

(1753-1826
devout

again took definite shape. A.D.),the founder of the

a man

sect, was
He had

ascetic and in

of

independent
was

thought.
to

profoundbelief
the

'AH, and
he
"

devoted
as

the

memory

of

Imams,

whom the

looked God

creative forces, arguing from

creators
"

text,

upon the best

cannot
was

of

the
"

that,if He be (S.xxiii. 14), The specialpoint of only one.

is immanent that
all the

the best, He his

be that

teaching

God

in the universe elect of

which

and

God, all the

from Him, proceeds Imams, and all just

l

of the divine attributes." persons are personifications who soon succeeded Ahmad Shaikh was by a man manded much Kazim.

com

respect and
He died in

influence.

His

name

was

Haji

the year 1843 A.D., and left no and prayers for guidance, After successor. fastings, vigils, in the to be done the Shaikhis -began to consider what was

Syed

matter

of

director. spiritual there

met

Mulla Mirza

Husain 'All his

proceeded to
who

Shiraz, and

with the

Muhammad,
call to his

produced
mission. these

before For

him several

signs of

divine
over

days Mulla matters, and, after a long and

1

Husain
severe

pondered
458.

became struggle,

Journal

6me Asiatique,

tome Serie,

vii. p.

THE

SHAIKHIS

3 5

convinced
siast before

that he had
him

found
True "He
nor

in the

young
whose his

and

ardent

enthu

the

"

One," to
wrote to

advent friends
was

Haji Syed
at

Kazim

had

pointed.
he himself

Karbaki

that neither

any

other of them

worthy
that
"

of

the

of high dignity

Murshid

and (or leader), late master him

at

that had

Illu
was

minated
alone

One

"

to

whom

their

referred
and

worthy. I have found 3 worthy to be the Murshid."

As thus the
so

Shiraz,
and

he

is

connection
must

between
now see

the Babis what

was

the

Shaikis

is

we close,

the

special dogma

of the latter sect.

The

orthodox

Shi'ah creed consists of five

which articles,

or pillars supports of the Faith (irkan-i-din). They are belief (i) in the unity of God of God (2) in the justice (cadl), (3) in prophet(taulrid), ship (nabiiwat), (4) in the imamate (imamat), (5) in the are

called the

resurrection
two

(ma'ad).

The

Shaikhis

set

aside

the

articles

already implied in the belief in God and the prophets. To take the place of the rejected articles and to bring the number up to four, they added which a new one they called the Fourth Support or Pillar (rukn-i-rabi'). The meaning of this is that there must (Shfah-ialways be amongst believers one perfectman of grace (wasita-i-faiz) Kamil') who can be the channel and his people. The term between the absent Imam "fourth is primarily appliedto the dogma that the con support cealed Imam who must one always have on earth some he gives special his entire confidence, to whom possesses is thus and who to to convey spiritual instruction, qualified
and

five, as

"

the

believers the wishes

term

and
come

wisdom
to

of their invisible head.

be

The who this

has, however,
office.

applied to
Bab
occupy earlier

the

person
to

fulfils this "fourth the

"

At

first the
so

claimed the

be

support," and
doors," who
Imam and
with
were

to

place
it

held

by

the

intermediaries
is
of

between Babiism

the

his the

followers.
very central it has

Thus

that
the

is connected

doctrine
so

Shi'ahs, though
1

in many

other

ways

far

departed

Journal

6me Asiatique,

Serie,tome

vii. p.

465.

THE

FAITH

OF

ISLAM

from

acceptedMuhammadan
'AH

ideas

as

to

form

new

sect

altogether.
Mirza the

Muhammad,
1820. the time
as

the

Bab,
When

was

born

at

Shiraz

on

9th

of October For
a

quite young
more

he lost his in
to
mercan

father. tile

youth

assisted his uncle inclined

but pursuits, and

his mind

was

religious

thought than to business affairs, speculative he was he proceeded to Karbala,where brought into contact whose lectures with Haji Syed Kazim, the Shaikh! leader, At Karbala he was he occasionally attended. distinguished life. and by his remarkably austere by his zeal for learning those from Visitors to Karbala, especially Shiraz, showed and so his fame was him much consideration, spread abroad. He now composed a commentary on Siiratu'l-Yiisuf.
meditation The Babi

historian1
to

addressed received

himself

says of this work, that that person from unseen,

"in whom

it he he

help and grace, sought for aid in the arrangement and craved the sacrifice of life in the of his preliminaries, Amongst others is this sentence : 0 residue way of love. of God,2I am wholly sacrificed to Thee ; I am content with
"

Maqa"lah-i-Shakhsi Saiydh, p. 4. The expression residue (or remnant) of God with curious It is connected a peculiarone.
2

"

Baqiyat
in
some

Ulldli

"

is

very other

belief

of the

Shi'ahs, viz.,
way
or

that
to
was

God

allowed

some

part
the

or

fraction
As the
soon

of

Himself
then
as

be connected raised became

with his

Imtim.
to
own

Mirza" 'All Muhammad

by

followers
to
set

dignity of

the

Ba"b, or
to him.

as

soon

as as

the
the

idea

present
and the him

his forth

mind, he

could devotion

address

the

Ima"m His

Baqiyat UlHh,
then gave

his

complete
servant

followers

titles of the friend became credited

of
more

Baqiyat
when
or

Ullah, the
he became
a

Baqiyat
and the
was more

Baqiyat Ullah. Gradually

invisible of
to

of

Ullah, the
as, his

mystery

of

during
and

his

imprisonment,
he less

followers, and
more or

with

power
no

working
called

miracles the
was

mythical
or

being,"he
friend
"

the
to

mystery,
be the says that of

the

of Baqiyat
true

longer Ulliih,but
so
"

servant,
esteemed

himself for.

Baqiyat
the

Ulliih
the

the
term

Ima"m

long

looked

Mirzst Kazim
who of shared
was

Beg
the

under

"mystery
"The
name

they understood
of

one

secrets to its

Imdm.
one

Sirr-Ulldh,Mystery
secrets

God,
name

given
so,

as 'Ali, new

to

who

knew

the

divine

revelation
now
a

; and

in

the application,

title Sirr-i- Baqiyat

was

Ullah,
in

of the

the

who all that the one knew mean Bcab,would the himself who remnant was Imdm, 1866, vol. viii. p. 486.) (Journal Asiatique,

the

mind

of

concealed

(or residue) of

God."

138
desired reform in

THE

FAITH

OF

ISLAM

thought that Babiism would considered who the mystics, conduce to that end ; thirdly, to be similar to their own Babiism system; pantheistic drawn those who were by the personalinfluence fourthly,
Persia,and
and character On Until who but of the Bab.1 from Karbala he
was

his return

then, it
had made

is

said,he looked
some

he

soon

began
to
some

to

progress consider

upon in the himself

welcomed. heartily himself only as one divine

a

(tariqat), master, appointed

way he

by

heaven There

regenerate his country.

difference Bab
not
'

is

of

opinion as
he had whether the
'

to what

exactly
Mirza

meant

Kazim with knew

by the title of Beg says : I do

"

which know
am

assumed. he
was

acquainted
know

the words that

of

Christ, I
had

door,'but he doubtless
am
"

Muhammad
cAli is the

said, I

the

cityof

ledge and

an historian,

gatheredsome
God.
religion
O

enemy Shaikhis

gate of that city.' A Muhammadan that the Bab, having of the Bab, says
"

said, together,
come so

'

am

the

"

door

"

of the

Whosoever
'

desires to do His and

as

to

God, and
sees me

to know

of God, cannot

till he followers is known

and
now,

receives

from permission

me.'
name,

"

have

however,
the Babis

discarded

that

he His

amongst

by

Highness, His Highness the More His Highness the First Point. Point of Ptevelation, the Beha'is call him His Highness the Evangelist. recently Mirza the subject, Gobineau, a good authorityon says :
several such titles,
"

Muhammad
in which had

'All said that he

was

not

the Bab and

in the
as

sense

had believed followers) they (his

"

he himself

thought
"

that that

is to he
was

say, the

'

door

'

of the the

of truth

but divine

the

Point, or
title Bab

knowledge of originator
free, and
of the
on

truth,a
so

to goes on could henceforth

a appearance, that the show

and powerful manifestation,"

was

set

reward As
a

the
matter

pious devotion
of fact, it
was

of

one

Bab's Mulla Gate

followers.

bestowed

Husain, who
of the
1

Gate

the Excellency, Babu'1-Bab). Having made (Hazratu'l is sometimes called His of the Royal
Asiatic

Journal

1889,p. 504. Society,

KURRATU'L-'AYN
this
we digression, man.

39

may

now

continue

the

historyof
Mecca
and

this

remarkable The November

next

step

seems

to

be

the

to pilgrimage

in

1844, where

he

stayed a

short

time

com

on returning early pilgrims, pletedall the rites incumbent He in the following soon gathered to year to Bushire. and aroused the hostility of gethera largebody of disciples then acquired the Mullas. The matter such importance that

the
the

reigning Shah
age,

sent

one

of the

most

learned Bab
with

Doctors

of

Syed Yahya, to
He held three that
as

interview

the

and

report the
but that the

result. result
was

long
so

conferences
with

him,
Bab

he
a

was

charmed
admitted

the

he

him accepted
this time person messenger
so

leader and Muhammad

to

all his claims.

About
a

Mulla Shiraz

cAli,a
the

leading teacher,sent
of the
case.

to

ascertain

facts

This

returned

with

some

of the

Bab's
that

which writings,
a

impressed Mulla
of

Muhammad and

'AH

he, too, became

become Mulla he
was

follower Babis. Muhammad

able
to

the

Bab,

urged

all his

to disciples

The

Mullas 'Ali
was

complained to
summoned his
to

the

Shah,

and

Teheran, but

meet
came

all successfully of this action.

opponents in debate,and
very

nothing
The

cause

of the Bab

was

now

much

strengthened

by

who most were teachers, and active in propagating the new earnest The faith. orthodox Mullas attack the soon perceived that they must The result of this hostility Bab direct. that the Bab, was after undergoing a strict examination at Tabriz, was kept

the

support of such

famous

in confinement.1

All

this time

the

Bab's

followers

were

most It
was

active
was
a

in

spreadinghis
that his most called where

doctrines famous

throughout the
was

land. This She

the

now woman

convert

made.

(Lustre of the Eye). Kurratu'l-'Ayn to preaching and making converts

of the
full account

went

every

Babi

faith.

Some
1

Babis

looked

with

disfavour
is

on

this

preaching
of the

of this

examination

given

in the

"Episode

Bdb," pp. 277-290.

140

THE

FAITH

OF

ISLAM

supported her, applauded her her the title of Janab-i-Tahira (Her on zeal,and bestowed all acknowledged that time Excellency the Pure). From by
a woman

; but

the

Bab

her

position. She
which

was

put
on

to

death

in

the
to

massacre

at

Teheran
in

followed

the

attempt
the most

kill the

Shah of the

1852.

Kurratu'

l-'Ayn was

remarkable

of marvellous a beauty, disciples. She was person eloquent,devoted, and possessed of high intellectual gifts, Bab's fearless. She threw her her whole soul
a

into halo

the of

cause

she

advocated,and
her short and A
most

martyrdom
career.
"

sheds

glory round

active

Babi

historian

says

Such

fame

scholars or people who were her speech,and were eager to become deduction. of speculationand powers eminence feet of
sentence

that acquire, mystics sought to hear with acquainted She wrested

to

did she

her
pre

from

stalwart

men,

and

continued

strain life at

the
the

steadfastness, until she

of the

yieldedup

her

Mirza Kazim mighty doctors in Teheran." sober writer, waxes eloquent over the charms Beg, a most had influence This woman an of Kurratu'l-'Ayn,thus : She knew how to inspire her hearers wholly spiritual. over and She was well educated with perfectconfidence. them She raised Everything retired before her. very beautiful. her face, not to set at nought the covered the veil which the of chastity and laws on modesty, so deeply graven but in popular prejudice, law and tables of the orthodox
"

much

rather

in

order she

inspiredwords
gross

tyranny which
She

force to the give by her look more spoke. Her speeches stigmatisedthat centuries had imprisoned for so many
to

liberty.
the The

preached not, as some laws of modesty, but to sustain eloquentwords which fell from
of her

have the
her

said,to
cause

abolish

of

mouth

liberty. captivated
in her

the hearts

hearers,who
breathe mind her
was

became

enthusiastic

praise."
Some show Her how of her
poems her

the

spiritof
with power,

Sufiism

and

deeply

imbued

romantic

career,

marvellous

mystic lore. and her tragic

DEATH

OF

THE

BAB

141

end

will

continue the Babi

to
cause

give
and

for the

strength to
In of the

long time to come of endurance spirit Shah,

the

to

its followers.1
year

1848
crowned
most

Nasiru'd-din
at

the

late ruler
the

was Persia,

Teheran, and
The
war no

of position

Babis

became

critical. A

Prime broke

Minister

hated
the

and Babis

persecuted them.
suffered
could
a

civil
; but

out, and
teachers

great deal
the their

however persecution,
the

severe,

restrain of that

ardour

of It

Babi

or

the

devotion

followers. Bab
himself
to

became
be A
a same

plain
put
out

to

the the

authorities
way. He

the

must

of

was

then

condemned

death.2
to

Aka

Muhammud
was was

'AH, who
also condemned
on

belonged
at

young noble

disciple, family of
Great induce
to

Tabriz,
pressure him
to

the his

time.

brought
and
thus shared

him
to
save

by

relatives he

recant

his

but life,

remained
master.

and quite firm,

It is
over so a

the

martyrdom
to

of his beloved

remarkable

witness

a power disciples, promising a future before him,

his

had the Bab which the power which could lead this youth,with
to

give up
than

home

and

life,

to

face death
master
The

and

its terrors,rather
so

be

separated from

the
1

he loved

truly.3
Kurratu'l-'Aynbrings out
not
some

following sonnet
:
"

on

characteristic

aspects of her influence

"

Kurratu'l-'Ayn!
Her Her native shore.

famous Not many

enemies
as a

far

beyond
have sung

bards among,
who

who, praises, Wielding her beauty

Strove
For for the
cause

her

magic wand,
had

of him

proclaimed
the

poor

down-trodden

womanhood
her and
women

right

Of freedom. Of truth, she

A
woman,

Lifting high
went

beacon

light
live

unveiled land where

unashamed.

in the

And She The

weep broke Bdb

and
the her
:

die, secluded
bonds

and

of custom,

unknown, and to give

alone, strife,

aid, she dared

death closed

the world the unequal

a

Only
And
2

to fail Persia is

blindly wrecked

noble

life."
pp. 299-

detailed

account

given
given

in the

"New

History of the Bab,"

of
a

306, 3833

Mr.

E. G. Browne

has

translation

very

touching letter,in

142 It may character be well of the

THE

FAITH

OF to

ISLAM

at

this
as

Bab,

always remembering
does He
was
a

that

of the give a summary Beg, portrayedby Mirza Kazim the critic, though eminently fair,

point

not

believe in the claims

some

of the Bab.

had
man

characteristics
firm

truly great
in his

and

noble, and
His moral

of
was

and

settled

convictions.

character

preaching to bring all his countrymen into a community united by intellectual the earnestness on and moral ties. He spoke with much in Persia,the social reform and necessityfor a religious high, and
he aimed cessation the lot of
on

of

and persecution, religious It is said that much

an

the

amelioration he

of

women.

of what

preached
his

these

had points

esoteric, meaning, known

only to

that is the case or not, the veneration disciples ; but whether doubt be no and there can they felt for him was profound, that the and Kazim sider moral of the Bab teaching that he personally was
was

in the direction of freedom, in favour

:

of
"

reform. We
an

Mirza
con

Beg
him
man,

sums an
a

up

his reflections thus

nor
a

neither

adventurer dreamer

but fanatic,
up in

eminently
of the

brought
man

the

school

Shaikhis, and

some possessing

touch troubled

of

Christianity. We
the direct influence appeal from his family :"
his

regard him
which Akii
who

also

as

by

Muhammad

'All
him
"

brother,

urged

to

replied to an give up the Bab

is the

affectionate
and return
to

He

Compassionate.
My condition, thanks
ease.'
You any
are

thou

who
'to has

art every
no

my

Qiblah !
What

to

God, has
written

no

fault, and
this matter
no

difficultysucceedeth
end.

have end ?

that

matter,
:

have
to

discontent
our

in this matter for

nay,

then, has rather, we

The
end

We,

at

least,
be

unable

sufficiently
is to will

express
in the
come

thanks
of

this
O

favour. what to who His

art

of this matter
! The
can

slain will avert

way
to

God, and
with
O

happiness
my

is this

of God

the

pass divine decree. If the

regard
thou

servants, neither Qiblah

! the

human
of the

plans
world

end

is death.

God hath decreed overtake appointed fate which me, thou mine art family, and is the guardian of my executor; God then has pro is pleasing to God, and pardon whatever in such wise as behave seem which from lacking in courtesy or contrary to the ceeded me may all those from seek of my and pardon for me respect due from juniors: is my God to God. and commit me patron, and how good is He household
as a

Guardian

!"

(New History

of the Bab, p. 202.)

THE

MASSACRE

OF

THE

BABfS

143
any

of

some we or
l

of his believe less of

devoted
that
use

and the

ambitious

disciples. In
of

case,
more

appearance
to

the

Bab

will

be

in

time

the

cause

of civilisation in

Persia."
In
to

the year

1852
the
a

an

attempt

was

made
not

by

some

Babis been

assassinate result of

Shah. made
of
a

It does

appear

to

have

the

plot

by
few

the
men

Babi who

but rather leaders,

the
or

independent action
in

their
"

suffered families, The

the

wrong.

followed. tortured refinement in

Babis,"
most

says

Mirza
manner,

themselves, A bitter persecution Kazim were Beg,

"

had

in

odious

with

an

unheard-of
"

of

cruelty."An

English

behind steeped in oil was inserted between their shoulder-blades, leavingportionshanging down which and in this condition the unhappy wretches were lighted, led, as long as they could walk, through the principal were streets of the capital. A furious proscription followed. No lost between time was apprehension and execution, death was the only punishment known, the headless bodies lay in the streets for days,the terrified relatives fearing to give them and the dogs fought and growled over burial,
the corpses

says their fingers and

traveller

Tow

in the deserted

thoroughfares."
thus
"

speaks of the massacre great slaughter of the Babis in in the history of day unparalleled
from

Eenan

The
was
5

Teheran

day of the perhaps a

He

the world."
"

quotes
les

M.

le Comte

de Gobineau's 1'Asie

work,

Les

et Religions

to the followingeffect : Centrale," and women Children with lighted candles stuck into the wounds driven were along by whips, and as they went We from came along they sang, God, to Him we return.' When the children expired, as did, the executioners many
"

dans Philosophies

'

threw
was

the

corpses

beneath

the
recant.

feet of their An

fathers. told

Life
one

offered if
that
was

they

would
not

executioner
two sons,

father whom

if he

did

recant, his

the elder of his breast.

fourteen
1

years

old, should

be

slain
vii. p.

on

Journal

6me Serie,tome Asiatique, Les Apotres, p. 378.

-

384.

144

THE

FAITH

OF

ISLAM

The elder

father, lying down, said that

he

was

ready,and

the

by right of birth to be the first to have of shapeless At last night fell on his throat cut. mass a in troops to the and the dogs of the suburbs came flesh, important period in the historyof place." So ended one boy
claimed the Babis. There
revenge,

bas
nor

been
has

since

then
any

no

formal

outbreak

of Babi it.
to

there

been

persecutionlike
for

Even the

this

altogetherfailed of its purpose, which movement a vigour and vitality

lacked. the
It

it gave it

otherwise million the

to

might
are

have

is said G. He

that Curzon

half

Persians total to be found

Babis, but
nearer one

Hon.

considers
"

be in

million.

every
court

walk
to

of life,from
scavenger

says the
or

They

are

ministers

and
not

nobles the least

of the
arena

the

of their will have

being activity
been noticed

groom, the Musalman that the

the

priesthooditself.
was

It

movement

initiated that there

in

by
has

"Whilst it is true and Mullas." Syeds, Hajis, been no persecutionso terrible as the one of the 'Ulama and now again the hostility In The very of a

1852,

yet

shows

itself. death.

1878, 1888, and

heroism wonderful. Babi
to

in

1889

Babis of the

were

put
is

to

and

the

devotion

Babis is

something
instance returned for his

It is said that there recanted

was

only one
and
to

having
his devotion the

under

pressure,

he

again
renewed

and faith,
to

afterwards

put
chief and

death

the Bab. of the

After
movement

death

Bab, the

interest

in

the

circles round became the

Mirza the Babis

seems

Yahya
now no

his half-brother of the the the

two

Beha'ullah,who
sects

leaders respective
are

into

which

divided doubt

"

Ezelis Bab in

and the

the Beha'is.
year

There nominated

that

Subh-i-Ezel that for

as a

whom he named former,1 and his successor, as (Morning of Eternity), held an short time he really undisputed position

1849

the

head
1

of the Babi
of the

Church.
of nomination is given in the
"

copy

letter original

New

History

of the

Bab,"

p. 426.

I46
exiled
to

THE

FAITH

OF

ISLAM

Famagusta
have

in

Cyprus.
very

Since

then

the

followers

of Beha

increased

much,

while

those

of Subh-i-

unlooked-for This is an Yaliya,have decreased. development of the work of the Bab, for Beha claims to of a new be the messenger altogether. dispensation became than The something more questionat issue now claim virtually for Beha's mere a struggle for leadership, "Point of from his position as the deposed the Bab

Ezel, or

Kevelation whom God

"

and

made

him

the The

mere

forerunner
are,

of

"

Him

shall manifest." it is not

Ezelis

however, nearly

extinct, and
power
it is

attain to that they will ever likely again. Assuming that Beha had right on his side, in a practical stated that the changes he made were and Babi

direction The the Bab

beneficial.
doctrines the
are

to

be

found

in the

writingsof

sometimes apparently Beyan, a name but to a par more generally applied to them collectively, but ticular book. Many of the dogmas are very mystical, is a brief summary. the following is eternal and God unapproachable. All things come exist by Him. Man and cannot from Him approachHim So, distinct from appointedmedium. except through some called God
1

there
There is

is
an

Primal

Will

who
between

becomes
this

incarnate

in the
and
"

evident

connection
the
"

the Sufi system, in which

First

dogma of the Bitbis Primal Element Intelligence or

"

"

is

represented
is

as

manifestation
inaccessible Him
is

of God.

To

the

Sufi, as
can

to

the Bdbi, God be

more

"sterile

in

His
to
or

height."

Men
men

never

than

slaves,
with

nearness
one

some

impossible. something above them.

found
it in
a

But

longed
felt the Gnostic
and

for

communion of
some

They
old

need notions

intermediary, and
.Eons,
Neander forms
thus of
a

revival of
the

of the

of the

of

manifestation
the

Ineffable view:

Incomprehensible.
is the first first

describes

Gnostic

"Self-limitation God" this

the

beginning
hidden

communication
manifestation of the

of life from
:

passing of
this

the self-

deity

into

and

from

proceeds
Now,

all further

developing
link in the
powers
or

manifestation chain

divine

essence.

from

primal
first This

of life there
inherent

are

evolved,
divine
in the

in the

first place, the manifold

attributes

in the

essence,

which,
the

until

that

were self -comprehension,

all hidden

this abyss of His

Babi of

essence." Element

intermediary
the the

is the also

Primal

Will

of

and
the

Primal the

of

Sufi, who

calls it by the

names

Pen,

First

Principle,
voice
is

spiritof

Muhammad,

Universal

Keason

God's ('aql-i-kull).

BABIISM

AND

SUFIISM

147

Will prophets. This Primal spoke in the Bab and will God shall manifest." This is apparent speak in Him whom from The whole Beyan the followingtexts of the Beyan : the God shall mani revolves round saying of Him whom A thousand fest.' perusalsof the Beyan. are not equal of what shall be revealed to the perusal of one verse by shall manifest.' Him whom God The Beyan is to-day in the day of in the stage of seed, but Him whom God it will arrive at the degree of fruition." shall manifest Itbe remembered and is allowed by must that Beha claimed his followers this exalted position. The followingare some of the expressions used of Beha Beha by his followers : has come for the perfectingof the law of Christ, and his
" "
"

'

"

"

"

"

'

'

"

"

are injunctions are

in

all
we

respects similar.
should
we

For
we

instance,
should
is the

we

commanded
rather

that than

prefer that
kill. It
not

be

killed

that

should

same

throughout, and
is Christ returned

indeed,

could
"

be

otherwise, for Beha

to

again."

Christ

returns

you

as

Beha His
which

Angels, with clouds,with the sound the clouds are angels are his messengers, prevent you recognising him : the sound of the proclamation which is the sound
heard works
I
was am

with

of

trumpets.
doubts
the
now

the
of you

trumpets
hear."
l

through
in
not

it,by it material
and Saints.
to find

things
The the

were

brought

into

existence.

It

Prophets
able
or

out

created

not.
"

In
:

Jaldli it is written and

It

is closely connected with it. taught that the Primal Will Sufi theology it certainly is,for in the Akhldq-iis admitted, equally by the masters of perception whether Ba"b
'

Imam

Be and conception, that the First Principle, which, at the mandate, it is,' and will,from the chaotic of issued, by the ineffable power ocean luminous a simple and inexistence, was which, in the language of essence,

philosophy, is
mysticism
this, and
seeks
his
to

termed

and
not to

and Primary Intelligence, investigationcall it the Muhammadan

the

the

great fathers

of

Spirit."

It is to

the inaccessible When his work

and
in

return.

Imam incomprehensible God, that life is done, then "his end is joined to the

beginning" (Ba dghdz girdad baz anjdm). It is a curious phase of human the Sufis from the Gnostics thought, which evidently borrowed and the Babis from the Sufis. This earnest with longing for communion
a

manifestation

of
or

God

we

can

sympathise

with,

and

only regret that,

of the Incarnation

in

their both
1
"

ignorance
Sufi and
A

Babi

repudiation of the Christian doctrine have so sadly missed the mark.

the Persians," by E. G. Browne,

Year

amongst

p.

308.

148
Each

THE

FAITH

OF

ISLAM

of the Primal dispensation a supersedes preceding one, and

true

Will
so
"

thus Islam

become

incarnate
to

has ceased

be

the

created

has, for
time known of the
to

Since it is impossible for religionfor this age. beings to know the Divine Essence, the Primal Will incarnated itself from their guidance and instruction, time
'

in

human

form.

These

incarnations

are

Prophets.'That which spoke in all the Prophets speaksin the Bab, and will speak through past now
as

'Him

whom

God
there

shall manifest,' and is

no

after

him

through

others, for
"

cessation

in

these

manifestations.

That

which

spoke
was

in

Adam,
one

Noah, Moses, David, Jesus,

and been
to

and
In
one.

Muhammad
each

the
news were

the

same

Primal
the

Will.

manifestation
the Jews

has

given of
expect
a

following

Messiah, but him; the Christians to expect Muhammad, they rejected but, as a rule, they did not accept him; so the MuharnThus Mahdi. Yet now taught to look out for Imam ] in the Bab) they persecute him." he has come (i.e., Another is stress point on which the Beyan lays much This is entirely that no revelation is final. opposed to the view, which is that,as Muhammad ordinary Muhammadan the seal of the Prophets (Khatamu'lanbiya),his was The Bab revelation closed the series. taught that,as the madans
are
-

told

human
men,

race

progresses,
in each
new

the

Primal

Will, the
more

teacher

of

speaks clearly. All

and fuller
"

revelation and

these

successive

fully and more progressiverevelations

are dispensations

simply to
whom
not sent

teaching of
new race

"

Him

the world for the prepare God shall manifest." until

prophet is
it

the

development
A revelation the the
as

of is of

the
not

human

renders
no

this

necessary.

abrogated till
There the it.
same

mankind.
all teach receive

longer suffices for is no disagreement between truth,but in such measure

advance instruction
the

needs

prophets:
men can

As

mankind
The

and

fuller instruction. suitable and

1

they need progress was given by Abraham

of his

sufficient for of the Royal

people

day, but

not

Journal

Asiatic

vol. Society,

xxi. p. 914.

BABI

THEOLOGY

149
this in
tarn
was

for those ceased

to
we

to

whom the
not

Moses needs say

was

sent, while
to whom

had
sent. to

meet must

of those

Christ

Yet
one

that

their
that

were religions

opposed
is
more

another, but
and
more

rather

each the

manifestation

complete
The is
to
one

than perfect the Babi he

last."1
that
the

great point in
and
the
same,

theology is
manifests

teacher

though

himself

according

he is sent. capacity and needs of those to whom form changes but the Universal The outward remains.2 Spirit It then follows that now, during the long intervals which prophetic dispensationfrom the next, there separate one the
must

be

in

the

world

some

silent that in

manifestation

of

the

Spiritnot less perfectthan The Beyan speaks with

of
The grave,

prophets.
of the

confidence of
of

future
be

success

Babiism,
Muhammadan the

the

government
doctrines

which
the and
on

is to

tolerant.
in the

examination
are hell,
a

heaven sirat, resurrection,

views of
case,

all treated
state
are

The allegorically.
not
was

the

Bab

future
a

very
not

clear.

In

any

the

hope
as

of
an

future

reward
to

placed
This

before is in

his

followers

inducement
the

follow him.

direct contrast

to

practiceand

In the Beyan the Bab the wrote teaching of Muhammad. following striking words : "So worship God that, if the of thy worship of Him be the fire, to were recompense alteration in thy worship of Him be produced. no would If you worship from fear, that is unworthy of the threshold of the holiness of

God,
your

nor

will is

you
on

be

accounted
and

be

liever; so

also, if

gaze

Paradise,
you have

if you

worship
creation

in
a

hope

of

that ; for

then

made

God's

partner with

Him."
of

By
latter

very

large number
he assumed

Babis, Beha
up

part

of his life 3 looked

guide.
1

Before

that

during the to as a divinelyappointed book a positionhe wrote

was

"A For

Year
a

amongst good account

in exile
on

the of

Persians," by primitive
is
a

E.

G.

Browne,
see

p. 103.

Bdbi

doctrines

"New

History of

the
3

Bab," pp. 327-338.

He died

This

most

valuable

work.

May

16, 1892.

150
called book the
he

THE

FAITH

OF

ISLAM

Ikdn, which
to

is held

in

great
then
some

esteem.

In

this

seems

of Subh-i-Ezel, but
to to

acknowledge the of writes bitterly

years after the

position superior
who had and
then
were

hostile him
on

himself.

Two

Turks his claim He

banished
called
wrote

Adrianople he boldly asserted

Ezelis to submit
to

all

the

his direction.

other

treatises in which A
to

his
l

set is dogmatically position

some

forth.
show for

few

extracts
extent

from

of

Beha's his the With

writingswill
"

some

what

he

those
are

who

commit

sin and

taught clingto
"

followers.

As

world, they assuredly

not

of the

people of
we

Beha."

and

mercy
to

have that the

save sun

guided and
their of truth

directed souls

perfectcompassion the people of the

be

world
swear

whereby
the

shall

profited. I
have
not

by
aim the

that the

people of

Beha

any

and

reformation of the world and prosperity be purifyingof the nations." "The heart must
every

sanctified from

form

of

selfishness

and

lust, for the

of the worshippers of the Unity and the saints weapons the fear of God." and are Every one who desireth were heart with the cityof his own first subdue must
" '

victory
sword A

'

the

of

truth spiritual

and

of the word."

good

many

changes
three

in

Prayer is said worshippers no

Eamazan

times
turn

ceremonies are made. religious a day instead of five,and the

towards Mecca.
The fast

longer
for

of

is

discarded,and the
it. The

last month

of the

Babi

year

is substituted

traffic in

slaves

is forbidden.
cut

Shaving the head is not allowed,but the beard may be with intercourse and off. Legal impurity is abolished is permitted, is enjoined. Music of all religions persons and opium are wine prohibited.The furniture of houses
should be renewed chairs
every

nineteen be used.
or

mended
arms

that

should

years. No
war.

It
one

is
must

recom

carry
to

except in times
sacred books

of tumult

All and

are

read in like
in the

the their
1

to regularly,

be

kind
what
Mr.

courteous

conduct, to approve
Traveller's

for

others by

they
E. G.

would

"A

Narrative," translated
70, 114.

Browne

'"'

Episode

of the Bab," pp.

BEHA

AND

SUBH-I-EZEL

themselves, and

fare, or
all sects The had

forgivetheir enemies.1 Religiouswar and Jihad, is abolished, friendlyintercourse with is enjoined.

to

result

of

Beha's

death
over

has

yet
much

to

be

seen. seems

He
to

marvellous
been
a

influence
who

his

and followers,
reverence.

have E.
"

person

commanded describes
whom I
an

Mr.
him
:

G.

Browne face of

thus him
on

interview

with

The

though
to

I cannot one's

describe

it.

read

very

soul ; power

never gazed I can Those piercingeyes and authoritysat

forget,
seemed
in

that

and ample brow ; while the deep lines of the forehead face implied an which hair and beard the jet black age almost luxuriance to the flowingdown in undistinguishable waist I
a

seemed

to

belie.

No

need before

to
one

ask

in whose is the

presence of object emperors

stood,as
devotion

I bowed and love

myself
which

who envy

kings might
of
A

and

sigh for
The

in vain." person and appearance

"

Subh-i-Ezel
and

are

thus

described

by
old

Mr.
man

Browne. of

venerable

benevolent-

sixty years of age, somewhat below the middle height,with ample forehead, on which the traces of care and anxiety were apparent, clear search to ing blue eyes and long grey beard, rose and advanced mild I that and meet Before countenance us. dignified bowed involuntarily myself with unfeigned respect ; for at desire and I stood was length my long-cherished fulfilled, face to face with Mirza Yahya, Subh-i-Ezel (Morning of the of the Bab, fourth appointed successor Eternity), 2 of the Letter First Unity.' When Cyprus was handed to the English Government, Mirza over Yahya, with other there as transferred, and still remains was political exiles, a political prisoner.
' ' ' "

looking

about

From Babiism
1

what

has
a

now

been

stated, it

will

be
in

seen

that

is not

political movement,
see

though

its

early

For pp.

fuller account

Journal

of

the Royal Asiatic

Society,October

1892,
2
"

678-799.
of the Bdb," pp. xl.

Episode

IS

THE

FAITH

OF

ISLAM

brought into conflict with the civil power ; but that revolt against orthodox it is a religious Islam, so far It raises women that is representedby the Shi'ah sect. as of the social it professes to limit many to a higher level, of thought and to to give liberty evils of Islam, it tends to others. Brotherlylove, kind develop a friendlyspirit with to dignity,socia ness children, courtesy combined friendliness even from freedom bigotry, bility, hospitality, days
it
was
"

to

Christians better

are

included their

in its tenets."
are

If

men

are

some

times
not
soon

than

creed,they
to

sometimes It is

worse,

and
too

every
to

Babi

lives up
the

this

ideal.

perhaps
of

speculateon
it will
a

future

of

the the

movement.

Those Islam
"

who Persia
are

think base

gradually take
on

place

in

strong argument
the best

the fact that

its

recruits

garrisonit is attack instincts of ing." It certainly appeals to the traditionary Pir Sufi needs Persians. The a or living guide ; many the high position the Imam, and the Shi'ah meditates on
won

from

soldiers of the

accorded The

to

that

life and

in Babiism is at least attractive. person death of the Bab, and the magnificentheroism

of his when

all help forward followers, the

the movement.

Whether,

victoryis won, the Babis in the day of power will be as gentle and as liberal as they are in the night of interest take an To all who adversityis perhaps doubtful.
in

Christian

missions

in

Persia, the

movement
a

is

one

of

It betrays a longing for great interest. personal guide,the revealer of God loving,
can

real, living,
man,

to

which

be

best

met

case, if any there seems to be

In

by the acceptance of the Eternal Word. be secured, only libertyof conscience can
a

wide
the

and

open

door.1
sect
was

The
1

founder
indebted for the

of
to
a

Wahhabi

Muhammad-ibnhas

am

well-known

missionary
facts
:
"

who

spent
was

long

time

in

Persia

following additional
admit Behtt
that
was

(i.) "The
Son
; but

Beha'is
claim that

the the

Lord

Jesus

Christ Father
"

the

incarnate

incarnate

each

incarnation

being greater
(2.)
*
"

than of the

the

preceding one."
have
'

Some

Beha'is

said

to
'

me,

'We

are

Christians

'

others,
us

We

are

almost

Christians

others,

The

only difference

between

is

154

THE

FAITH

OF

ISLAM

sepulchreof CAH, and of other saints who have died in the odour of sanctity. They run there to pay the tribute of their fervent prayers. By this means they think that they can and satisfytheir spiritual temporal needs. what From do they seek this benefit ? From walls of mud made and stones, from depositedin tombs. corpses Now, the true way of salvation is to prostrate one's self
before One Him who is
ever or

Prophet, and

the

present, and

to venerate

Him, the

without
up

associate

equal."
had
of

Such
to
some

raised

and he opposition, Muhammad-Ibn-Sa'ud, a chief converted

a
a

outspoken language of seek the protection importance. He was

1742
soon

to

Wahhabiism

about

the year
"

A.D., and
as

was

stern

and

uncompromising
said
to

man.

As

you
to

seize the

place,"he
women,

his

" soldiers, put the males

sword. the The habis

arms.

Plunder
and

and do

pillageat
not

strike
says

your blow the

pleasure,but spare at their modesty."

rule of

traveller
was

Burckhardt
kill

that

the

Wahin

to

all their

enemies

whom chief the of used

other

they
to

found

On
a

the
paper,

day
a

of battle the
to

give
It

each This
was

soldier
letter

safe-conduct
to

world.

was

addressed in
a

the

Treasurer

Paradise.
to

enclosed The

bag
were

which

the warrior

suspended

his neck. who

persuaded that the souls died in battle would go straightto heaven, examined Nakir and by the angels Munkir The widows and orphans of all who fell were
the

soldiers

of those without
in

being

the grave.

supported by
a a

survivors.
zeal

Nothing
for what

could

resist deemed

men

who, fired with

burning
share dise if Sa'ud founded

they

the

truth, received

of the

booty,if
were

they

direct to Para went ; who conquerors slain. In course of time, Muhammad-Ibnand daughter of Ibn-'Abdu'l-Wahhab, dynasty, which to this day rules at

married

the

the Wahhabi

Ryadh.1
of the Wahhabi following are the names Sa'ud, died A. D. 1765; 'Abdu'l-'Aziz,assassinated
The
1

chiefs

Muhammad Persian
in

Ibn

by

1803;
1818 ;

Sa'ud Turki

Ibn ibn

'Abdu'l-'Aziz,died

1814

Sa'ud, assassinated

1834

ibn Sa'ud, beheaded ; 'Abdu'lHh ; Fayzul, died 1865 ; 'Abdu'lMh.

WAHHABI

SUCCESS

155
which Arabia.

Such

was

the of

origin of
time,
in
over

this

great movement,
and

spread,in course the 'Abdu'1-Aziz,

in

Central
a

Eastern

second

chief,made 1803
and of

pilgrimageto
both

Mecca
and

1799,

and

another
his

A.D., when
a

Mecca
was
"

Madina of all

fell into

hands,

complete wreck
pure 1810

made did The

things not approved not/' it is said, remain an

"

by

the Wahhabis.

There

idol in all that

was

city."
tomb

zenith his son,

of Wahhabi Sa'ud
at

power

reached

in

A.D., when of the

Ibn

'Abdu'l

Aziz, plundered the

the
to

Prophet
to

Madina, and
This the

distributed
led the

jewelsand
and of

the relics

his

soldiers.
on

Turkish

attacks
tombs

Wahhabis.
was a

The favourite

destruction

Egyptian cupolas and

When mercy de
on
"

of

saints

employment.
said, ' God
on

"

stroying them, the Wahhabis and who those none destroy,

Rosaries
and

have

those and

who

built

them.'

pipes,were consigned for smoking is a deadly sin. On this point to the flames, 'Abdu'l-Karim there is a good story told by Palgrave. first of the said, The great sins is the giving divine I replied,The honours Of course to a creature.' enormity if this be the first, But of such a sin is beyond all doubt. there be second is it ? must a Drinking the ; what the shameful ! (in English idiom, smoking tobacco ') was and false And murder, and adultery, answer. unhesitating witness ? I suggested. God is merciful and forgiving,' re joined my friend ; that is,these are merely little sins."
charms,
robes
" * ' '

silk

'

'

'

'

'

Never Mecca.
of whom

before The had

had

such
were

outward

devotion with
to

been

seen

in

mosques been very

crowded

some worshippers,

driven forcibly
scarce,

the

stated
woman was

prayers. who

Pipes
had

became

and

one

unfortunate

caught "smoking the shameful" through the public streets seated on an ass, Thus pipe suspended from her neck. green
Muslim ways.
men

been

with
were

paraded a large
all lax of evil

and

women

warned

of the consequence cities for nine forces.

After

they

were

of holding possession driven out by the

the

holy

years

Turkish

'Abdu'llah,

THE

FAITH

OF

ISLAM

the fourth

Wahhabi

ruler, was
at

captured by
has

Ibrahim the year since been

Pasha
i

and afterwards
A.D.

executed

in Constantinople of Wahhabis

8
con

The
to

political power

fined

parts of Arabia, but

death and of

their

opinionshave religious
A.D., his
two
a

widelyspread.
On the

Fayzul

in

1865
a

sons,
com

'Abdullah,

Sa'ud, the former

man,

bigot,the
In

latter

parativelyliberal
Sa'ud established into

disputed the
as

succession.

Finally,
'Abdullah

himself

Emir.
with
once

1871

put himself
Governor makan
or

communication
at

Midhat

Pasha, then
him

of

Baghdad, who Deputy-Governor

whole
a

appointed

Kaim-

of

Nejd.
issued would
a

'Abdu'llah, however,
Midhat Pasha

failed to

get possession. A
the and family, Governor Turkish
in

little later on,

deposed
scheme he died.

effect that

proclamation to the be appointed. This

to

and failed,

1872
then

Sa'ud became

returned the
as

Riadb,
The

where

'Abdu'llah wished declined

up
to

Emir. its

Turkish
but 8 8
1
,

Government

him
to

to

rule

nominee,
in
1

this

position he
latest date
power

accept.
any Wahhabiism I have

He

had

the little
own once

which

information,very
is
now

outside

Riadh.

in of

its

and the power stronghold rapidly declining, warlike and prosperous family that guided Central The Ahmad. Arabia leader He is at
of the
soon
an

the

its destinies

in

end.
movement

Wahhabi

in India

of gained a large number in 1826 A.D. preached a Jihad against the Sikhs, but five after the Wahhabis were suddenly attacked by the years This slain. Sikhs under Sher Singh, and Syed Ahmad was did not, however, prevent the spread of Wahhabi principles, him for he had the good fortune to leave behind an en thusiastic disciple. This Muhammad Isma'il, was man, in the year Delhi When born near quite a 1781 A.D. youth, he met with Syed Ahmad, who soon acquiredgreat influence his new one over disciple. Isma'il told him evening that he could not offer up his prayers with Huziirof heart. The or i-qalb, Syed took him to his presence

Syed and disciples,

was

WAHHABjflSM
room,

AND

ORTHODOX

ISLAM

157 first of the alone.

in the

where after and

he

instructed
and

him
to

to

repeat the
them himself

prayers did
so,

him,
was

then
to
so

conclude

He
con

able

abstract

templationof God that he remained engaged in prayer till he was devoted adherent the morning. Henceforward a In the publicdiscussions, which teacher. of his spiritual match for Isma'il. This a often took were place, none is now remembered fervent preacher of Wahhabiism chiefly by his great work, the Taqwiatu'1-Iman, the book from of Wahhabi doctrine the account which given in this In one it is a struggle against sense chapter is taken.
the
be

traditionalism
said that

of

later

stages,but
and

in

no

sense

can

it

the Wahhabis
"

rejectTradition.
Quran
the

The

traveller of
Mu

Burckhardt
hammad
are

says

The

Traditions
and
as

acknowledged as

fundamental

compris

are ing the laws ; the opinions of the best Commentators followed." They acknow though not implicitly respected, the Quran ; ledge,then, as the foundation of the faith,first, the Traditions which recorded on the authority are secondly, of the Companions. of the Companions; and thirdly, the Ijrna' Thus to the Sunm, Muhammad is in all to the Wahhabi as his acts and words a perfect guide. onward So far from Wahhabiism because being a move it rather binds the fetters it is a return to first principles, of Islam more tightly.It does not originate anything new ;

it offers

no

relaxation
the

from

system which
a

looks

upon

the

Quran
social

and and

Traditions

as

moral political,
"

places the doctrine of the prominent position. It is true that all Musalman set put this dogma in the first rank, but Wahhabis
faces

perfectand complete law, and religious. The Wahhabi Tauhid," or Unity, in a very
sects

their

against practicescommon
consider that

to

the

other

sects,because
doctrine. Musalother

they
mans.

they

obscure

this

fundamental

It is this which

bringsthem

into collision with

The

greatest of all sins is Shirk

is one (polytheist)

(i.e., polytheism).
All Musal-

A
mans

Mushrik

who
be

so

ofiends.

consider

Christians

to

and polytheists,

Wahhabis

158
consider all other
to

THE

FAITH

OF

ISLAM

Musalmans

also to be

because polytheists,
to

they

look

the

Prophet
do other

for

intercession, pray
acts.

saints,

visit shrines, and The

sary

unlawful

Taqwiatu'1-Iman says
"

that "two
as

things
the

are

neces as

the the
The

religion to Prophet." The

in
"

know
two

God

God, and
bases obedience
are

Prophet

fundamental and

of the faith
to

are

Doctrine
two

of the Tauhid
errors

the

Sunnat." Bid'at

great
is

to

be

avoided

Shirk

and

or change). (innovation

Shirk

defined

to to

be

of

four than

kinds God God

; ;

Shirku'l-'ilm,

ascribingknowledge to ascribing power offering worship to performance of

than God. The

others

Shirku't-tasarruf,
Shirku'l-'Ibadat,

others created

than

ceremonies

things ; Shirku'l-'adat,the which imply reliance on others

by the statement have no knowledge of secret that prophetsand holy men Thus some by God. things unless as revealed to them wicked a charge against'Ayesha. The Pro persons made
is illustrated Shirku'l-'ilm, first,

phet
matter

was

troubled till God

in made

mind, but
it known

knew
to

not

the To

truth

of the

him.

then, ascribe,

and saints is polytheism. to soothsayers, astrologers, power that is to suppose second The kind, Shirku't-tasarruf, any
as one an

has

power

with with

God. God

He

who

looks Shirk.

up

to

any
"

one

intercessor take them

commits Him
as

Thus

:
'

But

they who only serve

others that

beside

lords, saying, We
"

God,' God they may bring us near them concerning that will judge between (and the Faithful) wherein (S. xxxix. 4). Intercession they are at variance For be of three kinds. example, a criminal is placed may The king,having before the king. The Vizier intercedes. regard to the rank of the Vizier, pardons the offender. from intercession or is called Shafa/at-i-Wajahat, This
" "

regard."
any one Shirk. criminal.
as

But
to

to

suppose

that God sinner

so

esteems

the

rank

of

pardon a Again, the queen The king, from

of it is merely on account the princes intercede for the or This love of them, pardons him.

SHIRK

AND

SHAFA'AT
"

159

is called

Shafacat-i-muhabbat,or
But
to

intercession
so

from
one

affec
as

tion."

consider
on

that

God

loves

any

to
one

pardon
power, the
on or

criminal

his account such

may

is to power
out

give
His

that

loved

and

this is Shirk, for

of

is not

possiblein
confer

court

God.

"

God

of

bounty
;

His

favourite

servants ; but
a

the

epithetsof Habib, favourite,

is but
a

Khalil, friend
put
his

servant

servant

no

one

can

foot
rank
to

beyond
himself

the
wish of

rise or servitude, servant." a Again, the king may but he fears lest the pardon the offender,
of

outside

the

limits

of

majesty
ceives

the

law

should
and

be

lowered.

The This

Vizier

per

the

king's wish
It
is called

intercedes.

intercession

is lawful.

intercession by Shafa'at-i-ba-izn,
Muhammad
hold will

permission,and such day of judgment.

power
now,

power

have has

at

the
that

Wahhabis
all other

that

he

not

though

Musalmans

consider

that

he the

has, and
sin of

in

consequence

(in Wahhabi
The Wahhabis

opinion)commit
quote the
"

Shirku't-tasarruf.
in

follow that

ing
can

passages

support of their view.

with Him

Who
own

is he

.intercede ii.

but

by

His
is

permission"
with the God!
earth the
"

(S.

256). "Say: His the kingdom of (S. xxxix. 46). "Who

of doom for
with

Intercession the heavens

teach
one

wholly
of thee what
shall

and

shall

day
shall

is.

It

is

a :

day
all

when

soul

be

power

less be

another

soul

God" with

(S.

Ixxxii.
but

on sovereignty 18, 19).

that No

day

"

intercession Himself
shall
an

shall allow"

avail

Him, 22).
in

that

which also
or

He
"

(S.

xxxiv.

They
Quran1

say:

Whenever
to

allusion

is made of

the

the

Traditions

the

intercession

certain
no

prophets or
other

it apostles,

is this

kind

of intercession and The with third the Shirk

of

that is meant."
any

is

prostrationbefore
it.

created

idea

worshipping
Messiah,
(S. iii.40).
in this

Thus:

being, ''Prostration,
illustrious in this
eminence to refers

His

name

shall in

be

Jesus

the

Son
says
to

of that

Mary,
this

world
to the in the

and

the next

Baizavi
and

prophetic office
next.

world

the

permission

intercede

160

THE

FAITH

OF

ISLAM

bowing down, standing with folded arms, of an in the name fasting out individual,
memory,

spending
of
a

money
to

respect

his

and

proceeding to a callingout the name

It say rub
to (ghilaf), to

distant
of

shrine saint
"

in

the
to at

garb pilgrim's while so going, is

the grave kiss with any

Shirku'l-'Ibadat."
a

is wrong prayers the This

cover

sheet

the

shrine, to
breast

stone, particular
walls very of
common

mouth
is
a

and

against the
of the

the

shrine."

stern

condemnation

the tombs of saints and of of visiting practice of the pilgrimage to Mecca. of the specialpractices some called Ishrak here condemned as are are All such practices association in worship." fi'l'Ibadat They quote the followingTradition,recorded by Bukhari, to three be made that pilgrimages should places to show
"
"

only :

the Pilgrims do not go except to three mosques in Mecca, Madina, and Jerusalem." mosques is the Shirk fourth The keeping up of superstitious seeking guidance from customs, such as the Istikhara,i.e., good or bad, believingin lucky beads, trusting to omens,
"
"

and

'Abdu'n-Nabi as unlucky days, adopting such names The denouncing of (Slave of the Prophet), and so on. into daily conflict with such practicesbrings Wahhabiism the other sects, for scarcely people in the world are any the and such profound believers in the virtue of charms The difference be Musalmans. of astrologers as power
tween

the

first and

fourth
to

Shirk, the
that

Shirku'l-'ilm
first is the

and

the

seems Shirku'l-'adat,

be

the

belief, say

in the

of of

knowledge him. consulting

'Ali, of
the
"
"

the
honour

and the second the habit soothsayer, of the Prophet, To swear by the name of Pirs (Leaders) is to give or Imams, of
a

them adab which the

due in

to

God

alone.

It

is
common
can

Ishrak

fi'l

Shirk

association." oppose is that read do the

Another Musalmans

belief

Wahhabis

perform
in

Hajj,

say

prayers,

Quran, abide

medita

tion, give alms, and

which The shall be above technical

credited

good works, the reward of to a person alreadydead. shows of Wahhabi tenets exposition
other

62

THE

FAITH

OF

ISLAM

Palgrave
strous, but
mind and
as

allows

that

such

notion
"

of the
truest
"

Deity is
mirror

mon

maintains

that it is the

of the

that,

by authentic Tradition and learned and commentaries, a knowledge of the literature, intercourse with the people. Men often better than are their creeds. Even the Prophet was not always con sistent. There But some are redeeming points in Islam.
the root it
no

scope of the writer such, it is confirmed

of the Book

(Quran),and

idea

of the whole
can

is

as

described

above, and
in grace

from and

system
as

be deduced

which

will grow

beauty
that Thus the
"

after age rolls by. The Arab the worshipper models himself on what
age
return to
"

first principles," sometimes but the

"

proverb states he worships." proclaimed as

putting back the hour-hand of Islam to the place where, indeed, Muhammad always it to stay, for, as Palgrave says, meant Islam is in its and was framed thus to remain. essence stationary, Sterile, like its God, lifeless like its first Principle, and supreme Original in all that constitutes true life for life is love, and progress, and of these the Quranic Deity participation, has none it justly repudiatesall change, all advance, all development."
"

hope

of

Turkey,is

"

"

"

Muhammad intellectual the how He mists

one

Ibn
power

'Abdu'l and

Wahhab He and

was

man

of great

vigour.
years,

could
see

of
sect

thousand
another

pierce through with an eagle eye

on

and
rare

had of

laid accretions

the Faith.
see

had

the

gift

intuition, and

could

that

and progress were alien to the truth. This change (bid'at) is due to him ; but what sad a recognitionof his ability of great gifts it was to seek to arrest, by the prostration worship of the letter,all hope of progress, and to make its goal." That the starting-point of Islam he was a in so doing no one can doubt, but that his good Musalman work gives any hope of the rise of an enlightenedform of Islam no who really has studied Islam can believe. one Wahhabfism to this,that while it de simply amounts
"

nounces

all other

Musalmans

as

it enforces polytheists,

the

MUHAMMAD

AN

ARCHITECTURE

163
breaks down
a

Sunnat

of the

Prophet with
on

all its

energy.1 It
a

shrines, but
black
stone

insists
at Mecca.

the

of necessity the
use

pilgrimage to
of
a

It forbids
to

rosary,

but of The

attaches God
on

great merit
the
the Fine
Ismail
"

names countingthe ninety-nine

fingers.

It would the
his
us

make

life unsociable.

study of
1

Arts, with
concludes

exceptionof Architecture,2

Muhammad
the

with
terms

prayer Bid'at and and

"0

Lord,

teach
the

great work, the Taqwiatu'1-Iman, by Thy grace the meaning of the

of the This
as a

Sunnat,
do
not of

and

Law

Prophet.
is
a

Make
and

us

pure

Sunnis

submissive strictly Wahha'bis

their

to the Sunnat"

clear
of

distinct
Faith. It is

proof that
also shows real the
"

reject Tradition

basis

the

of any
2

On
:

innovation, and reveals the hope there their influence. through progress subject of Architecture, Syed Amir 'AH in his Life of Muhammad
little

horror

says

The
At

of superiority
all events sometimes
none

the
is

Muslims

in the

architecture
reader of that

requires

no

com

ment." the

given, and
them
on

is left to the IsMm

praise
be
a

Muhammadan
to

given buildings is rightly awarded, and has system which produced culture.
to

account

that suppose of beauty many

is thus

shown

The
so

fact did

is that

just as
in

IsMm
about

borrowed

its philosophy from

the

from

the

Greeks,
the

it get its ideas

The
one

architecture
the

Byzantines
of

and

Persians.

Arabs,
nor

spired by
other.
the

teaching
of

of

Muhammad,
the
Arabs

Ibn

Khaldun

says

originatedneither the When : they ceased

"

the

to

observe

strict precepts

their

religion and
the
Arabs from This

the

desire

of the

dominion
Persian

and
nation

luxurious
to
serve

livingovercame
them,
that and

them,

employed
arts

then

made says

acquired lofty buildings.

when
at

them
was near

the

and end

architecture.

They
He
con

the

of the Malik
he

Empire."
wished
sent
to

also
struct

the

Khalif

Walid

Ibn and

'Abdu'l

to the

mosques
at

Madina,

Jerusalem,
for

Damascus,
skilled
in the

Em

Constantinople building" (Ibn Khaldun, vol. ii.p. 375). Thus, on the testimony of this Muhammaddn architecture is to be traced historian,it is clear that the origin of Muslim to Persian In connection and Greek with this subject there is a sources,
peror
art

"workmen

of

valuable volume
best

article

on
"

Arabian

architecture The

in

Egyptians." livingauthority on the subject, says : "To of the Sassanian kings (i.e., dynasty) the Arabs the Besides Persians, commonly supposed."
"

of Lane's

Modern

an appendix to the second writer,Stanley Lane-Poole, the

the
owed the

architecture
more

of had

these

than
were

been in
the

Arabs of

also
on

debted
art

to

the

Copts
and

for. assistance." be

"

The

influence

Byzantium
were

of

the

Arabs

cannot

doubted."

"Their

workmen

commonly
must to

Copts, Greeks,
learnt

from

Persians, and though they (i.e., Arabs) these peoples, they appear been able to have never
services."
to
"

have

dispense
every

altogether with their thing Muhammadiin

There is much Islana

The

modern

fashion
art

of

assuming
art

be

of

true

Arabian

has

misled

critics."

gists for
Ibn

misconception on this subject, and quite ignore the testimony of their

modern
own

apolo great historian

Muslim
"

Khaldun.

64
find
no

THE

FAITH

OF

ISLAM

can

place in
were some

it.
"

followingTradition.
on

quotes with approval the 'Ayesha said,'I purchaseda carpet

Isma'il
'

figures. The Prophet stood in the of doorway and looked displeased.'I said, 0 messenger God, I repent to God and His Messenger ; what fault have His Highness then I committed that you do not enter ? I replied,I have bought it is this carpet ? said, What
which
' ' '

'

for you

to
'

sit and

rest

upon/

Then

the messenger

of

God

of pictureswill be punished replied, Verily, the makers to God will desire them the day of resurrection, when on bring them to life. A house which contains pictures is In a Tradition quoted by Ibn not visited by the angels.' and 'Abbas, the Prophet classes artists with murderers of all this,and thus by parricides. Wahhabiism. approves societyan forbidding harmless enjoyments it would make organised hypocrisy. It would spread abroad a spiritof
"

contempt
where others

for

all mankind the

except its

own

followers,and,
its convictions
on

it had
at the

power, it would point of the sword.

was

force

Wahhabiism
in the

reform

after

fashion been

in

one

direction
at reform

of history

Islam

there have

attempts

in

other directions ; there will yet be such attempts,but so long in the case of the Shi'ah, the Quran and the Sunnat as (or,

they have hitherto done for all conditions and states every sect, the sole law to regulate of life, enlightenedand continued progress is impossible. it is plain that the account From given in this chapter,
its
are equivalent)

to

form,

as

Musalmans

are

not to

all of

one

heart Islam

and is
a

soul.1

In the next

chapter I hope

complex
1
"

very dogmatic and system in spiteof the simple form of its creed. show that
of
no
'

author Finlay,the clever but partial that there is in a sweeping way has declared the Church.' the of Christian unity speak of of this sentence affirm the perfectapplicability

Mr.

The

Byzantine Empire,'
than
to
can

'

greater delusion
this in may to

However

be,
East.

Islam

the

In

part of (taking Muhammadjinism

no

the

world

is there
as a

more our

of secret

division,aversion, misbelief
and

standard),
seem

unbelief

than

in those

very
one

lands
common

which creed

to

superficial survey

of the Quran and

its author."

absolutelyidentified in the (Palgrave's Arabia, vol. i.

p.

10.)

CHAPTEE
THE CREED OF

IV
ISLAM1

FAITH
with
"

is defined the

by
and

Muslim

as theologians

"

Confession

tongue

belief with

the heart."

It is said to

It is subdivided hope and fear." midway between The former is an into Iman-i-mujmal and Imdn-i-mufassal. I believe in God, His expression of the following faith :

stand

"

name

and

and attributes,

accept all His

of the

commands."
"

The
:

latter is the lieve

in

acceptance

followingdogmas
Last God These
of

I be

God, Angels,Books, Prophets, the

Day,
and

the

Predestination and

by

the

Most
after

High
death."
must must

good
form

evil,
belief,

the Eesurrection which

to

the articles which

of faith in order

every it

Muslim

to believe,

render of

he perfect,

add

the
"

performance
the recital
but

of the "acts
of

viz.: (i) Tashahhud practice,"

or

the

Kalimah

creed

"

:
"

There
of

is God."

no
3

God

God,
"

and
five

Muhammad

is the

daily

prayers.

Apostle (3) Eozah

"

(2)

Salat

the
of

the

thirty days'

fast

of be entitled the "Faith Strictly speaking, this chapter should the of is The it called faith. as or Imttn, Islam," technically subject
1

creed,

or

Kalimah,
as

is

simply the
I
use

expression
the

of

belief here

in

one

God,
usual

and
sense

in

Muhammad
of
a 2

His

apostle. dispute

word

creed

in the

body
There

of

dogmas.
as

is much says
:

to whether not

faith

can

increase
affected will

or

not.

Imdm
or

Abu

Hanifa
of

omission Imam

change. religiousduties, though such

that

"

It does

It is not

by
be

sin

the

misconduct
if

As-Sha"fi'i says neglected. Abu Hanifa

faith

does
women

decrease do

punished." are religious duties

say the ? The

repliesthat
give alms.
"

not, at certain times,

decreased

Namaz;
"it
3
"

nor

the

poor

Is their
seem wa

faith
to

words

increased
The

their faith

(S. iii. 167)

the
nan

support As-Shdfi'i.
affirmation
:

first clause

is called

isba~t, rejection and

there

is

no

God"

is the

nafi, "but

God 165

"'is the

isba"t.

66

THE

FAITH

OF

ISLAM

Bamazan.

(4)
"

Zakat

"

the

legal alms.
faith and

(5) Hajj
"

the

pilgrimage to
j.

Mecca. This article of the His includes

a

GOD.

belief in has

the

existence

of God,

unity

attributes, and

of sects. Tauhid, or unity,is given rise to a largenumber kinds to be of two said by Abu Muntaha Tauhidu'r-rubiyat who that God and Tauhidu'l-uluhaiyat.The first means
"

creates

and

sustains
a

all is
man

one a

; but

belief in

this does

not

make necessarily
can

believer, for Kafirs, it is said,

to

accept this dogma accept

as an

; so,

be

true

believer, a

man

must

article of faith the

one

Tauhidu'l-uluhaiyat,
Him upon a second.
as

that

is,worship only

God,

and

look

the it

only objectof worship,the one to worship angels and is wrong

The divine author
of

without saints.

Thus

the
:
"

Bisalah-i-Berkevi,1 speaking of

the

attributes,says

(i.)Life (Hyat).
has He neither
associate He is

God
nor

Most

High
He

is alone to be adored.

He
does

equal.

is neither

begottennor

beget.
so

colour,or
If He create

without figure,form, immutable, invisible, end. parts. His existence has neither beginning nor in a moment annihilate the world or re He can wills,
an no no

it in

instant.

If all the

infidels became

He believers, He infidels,

would would

gain
suffer

advantage ; if all believers became

loss.

(2.)Knowledge
hidden and heart
or

('Ilm).
to

God

has

knowledge
or on

of

all

things
past
the into

manifest,whether
are

in heaven He

earth.
what

Events
enters

future of
man

known
what

Him.

knows

and

he

utters with
error.

his mouth.

He

is free from is eternal

:

and forgetfulness, negligence,

is not
to posterior

His

knowledge
If

it

His

essence.

(3.)Power
can

(Qudrat).
dead, make
the
a

God
stones

is

almighty.
them.
His

He

wills,He
the
is eternal

raise the and

talk,trees walk, annihilate

power to posterior

heavens

earth, and

re-create is not

d, prioriand

posteriori. It

His

essence.

M.

Garcin of this

de

Tassy,
thus
et le

in
:
"

his

"

L'Islamisme

d'apres le
de la

Coran"

speaks
mane

book

L'ouvrage elementaire
en

(p. 154), religionMusal-

le

plus estime

plus repandu

Turquie."

THE

ATTRIBUTES

OF

GOD

l6/
and wills, whatever
world

(4.)Will
He
wills
comes

(Iradah).He
to

can

do

what

He
or

pass. He

Everything, good
wills the willeth also

evil,in this
unbelief All
come we

exists

by

His the

will.

faith of the believer

the

and
of
we

the
the do

piety of
unbeliever

religious.He
the

and
:

of the wicked. irreligion

He that

do
pass.

by
must
not

His

will

what

willeth

not

does

not

to

We it is

acknowledge
to posterior His

the will of God

is

and eternal,

that

essence.

He (5.)Hearing (Sania'). loud.

those

hears
ear,

all

sounds, whether
attributes
are

low
not

or

He
of
men.

hears

without

an

for His

like

(6.)Seeing (Basr).
black
men

He

sees

all dark

ant

on

black

stone

in

things,even night; yet

not

the
He

steps of
no

a as

has

eye

have.

(7.)Speech (Kalam).
men

He
some as

speaks,but
of His

with

tongue

as

do. of

He

speaks

to

servants

without

the inter

vention
on

even another,

He

spoke to Moses,
to

and

to Muhammad

the

night of

the ascension

heaven.

He

speaks to
way

others

by
this

the
He

and of Gabriel, instrumentality communicates

this is the usual

in which from

His

will

to the

prophets.
and

It follows

that the

Quran
are

is the word

of

God,

is eternal and

uncreated. of of

These There
is

the

"haft

or sifdt,"

seven

attributes the and

men

God. attri of the

Thus
to
a

unanimity of opinionas to butes, but not as regardstheir nature knowledge concerningthem to which
some

number the extent

can

attain. first

say that the acquire; but Imdm

man

knowledge1of
Shdfi'i and

God the

is the

thing
that
of
"

Mu'tazilas

say

must

first attain to the idea of the

"

The

is the meaning of the and of His positive the truth of His existence, ascertaining and far as the human as attributes, understanding privative into these matters. The enter can unity is not a mere
i

knowledge expression knowledge of God

God.

The

knowledge
(i.)
"

of God

is said

to

be
reason

gained from
and

the Qurdn

in three

ways:

'Ilmu'l-yakin,that

is,by

outward

apprehension,
;

and

this is the

This is inward yakin, that eye or intuition. the of that few the 'Ulamd is, highest gained by a ; (3.) Haqu'l-yakin, of knowledge, which form includes the lower kinds, gained only by the Prophets." (Abu Muntaha", p. 58.)

knowledge gained by is, knowledge gained by the

the

ordinary 'Ulamd,

(2.)'Ainu'l-

68

THE

FAITH

OF

ISLAM

numerical first of
a

unity,but absolute,for
series and

the

number

one

is the

implies a second, but God has not a He is "singular, without second. anything like Him, for, had there been either separate, having no equal ; in heaven earth gods beside God, both surelyhad gone or to ruin (S. xxi. 22). God is not a substance, for sub
" " "

stance
nature

has would

accidents, but
be that of
"

God

has

none

otherwise God

His is

dependent
He would existence

existence."
not

without

parts, for otherwise

exist till all the

parts
The

were

formed, and

His

would

depend

on

the

parts, that is,on

orthodox

somethingbeside

Himself.

strictly prohibitthe discussion of minute for,say they,"just as the eye turning to the particulars, finds darkness intervene to prevent brightnessof the sun all observation, the understanding finds itself bewildered so
if it

attempts
of

to

pry
are

into

the

nature to

of

God."

All

the

attributes

God
so

declared

be

and (bilakeif),

cannot

be understood

beyond explanation either by reason or

the of reality he
:

deduction. by analogical The Prophet said : knowledge of Thee ;

" "

We and

did
to

not

know

the this

his

followers of His

gave

advice

certainly is reported The Khalif Akbar you have no power for that." To be helpless said : in the search of knowledge is to have is Shirk of God knowledge,and to inquireinto the nature theo A moderate (infidelity)." acquaintancewith Muslim logy shows that neither the injunctionof the Prophet nor the warning of the Khalif has been heeded. According to the early Muslims, the Companions and their followers, into the nature and His of God inquiries attributes were The Prophet,knowing what was not lawful. revealed the way of salvation and good for men, had plainly had taught them :
:

"

Think

of God's

not gifts,

nature

"

"

"

Say
God He And

He

is God

alone

the eternal !

begetteth not, and

there is
none

He

is not

begotten ;
(S.cxii.)

like unto

Him."

I7O But

THE

FAITH

OF

ISLAM

they whose hearts are given to err follow its figures, craving discord, craving an interpretation yet none ; but God. And the stable in knoweth its interpretation believe in it : it is all from We our knowledge say,
*

Lord.'
with

But

none

will bear

this in mind it is

save

men

endued

clearlystated (i) that the interpretation of mutaknow no one can except God shabih verses, and (2) that wise men, though they know all. not their interpretation, Many yet believe them
men,

understanding."1 Here

learned be The

however, say
the word
seen

that

the but

full stop should after

not

placed

after

"God,"
thus
:
"

"knowledge."

difference will be
FIRST READING. its And
"

SECOND

READING. its the

say

None

knoweth

interpretastable in

None tion but

knowetli God and

interpreta
stable
"

tion but God.

the

in beour

knowledge

say

We

believe in it :

knowledge.
lieve
in

They
:

We

it is all from

our

Lord."

it

it

is

all from

Lord."

On the

this
"

which slightchange in punctuation,2 stable in knowledge can interpret the

"

shows

that

mutashabih

opposite schools of theology have arisen in Islam. The latter reading opens to a fearless investiga the way avoided tion of subjectswhich all the early Muslims as beyond their province. In the earlydays of Islam it was
verses,

held and

that all parts of the the

verses Quran, except the muhkam were mutashabih; that purely narrative portions,

is, all

verses

which
of

related

to

the

attributes

of God, to the

of Anti to the appearance angels and genii, christ,the period and signs of the day of judgment, and all matters which are generally beyond the dailyexperience existence
1

Bukhdri
verse are

relates and said

how to
me,

'Ayesha said,
'

"

Ore seest of

day
error

the

Prophet
follow avoid
that

recited its
"

the

5th
2

When
named

thou
men :
"

those
"

who

figures,
waw

these

they whom
commentator the word

God

has

them.'

The

BukMri 'God'
is
no

says is
a

Some

consider

the letter

(and)after
that the
waw as

and copulative conjunction (waw-i-'atf),

consequently
a

there

full

stop after God

a

"

others, however,
and

treat

it waw-i-isti'njif, i.e., full stop. This

commences

sentence,
most

is therefore

preceded by

is the

opinion of

commentators.

INTERPRETATION

OF

MUTASHABIH

VERSES

I/I

of mankind.

It

be
to

no

discussion
or

understand
"

felt that not only must there strongly them,1but no attempt should be made on them. Ibn 'Abbas, a Companion, act on
was

says take

One

must

believe

the

mutashabih

verses,

but
"

not

them

for

rule of conduct."

'Ayesha said,
meaning
to

Avoid

those
for
'

persons
are

who those
are

disputeabout
whom God has
"

the

of the

Quran,
words,

they
The

referred

in the

whose

hearts
first

stop after the word "God," is the one adopted by the Ashab, the Tabi'iu, and the Taba-i-Tabi'in,and the great majority of Com
mentators.

given to reading,which

err.'

puts the

full

The
take

Sunnis the

generally are
are

of

this

opinion.

Those

who

opposite view

the

Commentators

Mujahid (A.H.101), Kdbi' bin Ans, and others. The scho 2 lastic theologians (Mutakallimdn) generally adopt the
second
"

reading,which puts the knowledge." They argued thus

they
did
the
not act

full stop after the

:

word

How

could their

men

believe
an

what

know

? to

which the

opponents
then

swered, that

of belief in

unknown

is the very

thing here praisedby God. why, since the Qurdn was

to was,

The
sent
verses

scholastics be
a

inquired
direction
answer

to

guide and
?

men,

were

not

all its

muhkam
two

The
of

that the Arabs kind

was

acknowledged

kinds

One

to

so simple style,

and ideas in a arrange words that the meaning might be at once

eloquence. plain and

apparent,

the the

other

was

to not

speak

in

Quran had
"Telle fat la

contained

figurative language. Now, if both these styles of composiles anciens

aux

regie
; ils

suivie

par
la

musulmans

1'egard des
meme

verses

motachabeh

1'appliquaientaussi
dans

expressions du

genre
meme

qui
source

se

presentent
que celles
some

du

Sonna, parce qu'ellesproviennent de la Coran." (Ibn Khaldun, vol. iii. p. 67.)

as

This

passage The

is of

interest
the

maintaining

the

common

source

and

origin of the Quran

"

and

Sunnat.

Musulmdn
The

authors

distinguish between
(of whom
we

the

earlier

and

later
with

Mutakalliman.
of

former

here
arose

treat) were
after the many

occupied

purely religious questions

the Greek

; the

latter, who

introduction

philosophy amongst
to make

Muslims,
them

embraced their

notions, though they tried

fit in with

philosophic religious opinions."

(Melanges

de

Philosophic Juive

et

Arabe, p. 320.)

172

THE

FAITH

OF

ISLAM

tion, it could
book

not

have

claimed

the

positionit

does

as

in form as well as in matter. absolutely perfect difference of opinion, Bearing in mind this fundamental
can now

we

pass

on

to

the
are

consideration

of the

attributes.

The

essential attributes these of the

Life, Knowledge, Power,

could
not

Will,
the

for without attributes

others

exist.

Then

Hearing, Seeing, Speech give us a further affir the Sifat-i-Sabiitiah, idea of perfection. These or are would mative the privationof which attributes, imply loss ; such also Sifdt-i-Salbiah, there are or attributes, privative has no God has no form, is not limited by place, as equal.
The attributes The
are

also
are

called those

Sifdtu'z-zatiah which have

no

and

Sifatu'l-

fa'liah.

former
cannot

as opposite,

predicatedof God ; the latter are have those which have an as Mercy, for God can opposite, its opposite anger. The acts of sitting, descending, rising, the possessionof face, hands, eyes, "c., being connected with the idea of corporealexistences, imply imperfection, and exemption apparently contradict the doctrine of in virtue of His essence, (tanzih), accordingto which God is,
be
"

Life,for death

"

"

in

no

way

like the

creatures

He

has

made.

This

was

all taught that it was but the four great Imdms difficulty, impious to inquireinto these matters, for all such allusions Hanbal and other early mutashdbih. The Imdm were and said : divines followed in the path of the early Muslims
"

We

believe in the Book know created

and
that

the

Sunnat, and do

not

desire
to

explanations. We compared to any

Him.'" into such Im"m
matters

the

High
nor a a man

God
any

is not
creature

be

object:
said be tied

with

As-Shdfi'i should

that
to

who and

inquired
carried be made

stake

about, and
before and Imam reads him the

that the
"

should followingproclamation is the reward for the

"

This

of him

who

left the

Quran
he
my

Traditions
says
:

study

of scholastic his hand created

theology."
when with

Hanbal
in

Whosoever

moves

the

Qurdn
to

the

words, 'I have

his hand
cut

hand,' ought
stretches

have

off; and

whoever

forth

his

finger in

repeating the

saying

of

THE
'

SIFATIANS

173 believer
to

Muhammad, finders of the

off."
the
seven manner

The

heart

of

the

is between his

two

Merciful/
God said
:

deserves consulted

have the
the

finger cut
of the
of

At-Tirmizi, when
"

about
to

statement

Prophet that heavens,

how the

had

descended The descent

lowest

is

the intelligible,
is

is unknown

; the

belief therein blamable discussion

obligatory ;
But

and

asking

about
to

it is

innovation." and

all such
failed.

attempts
two

restrain

investigation
this

The
are

main

points in
the

the

discussion
of

of

question
or ex

(i) whether

attributes

God

are essence

internal
or

ternal ? whether

they are

part of His
or were

not ? and

(2) whether
The
two

they are eternal leading sects

The

not

? the Sifatians and the

Mu'tazilas.

Sifatians, according to Sharastani

attributes
of

(p.67),

taught that
His is
essence,

the

God

without

or separation

conjoinedwith Him as life with with power. verses They also taught that the mutashabih not to be explained. So at first they did not attempt were to give the meaning of the terms hands, eyes, face,""c., when They simply accepted them as they appliedto God.
"

inherent in eternally change. Every attribute knowledge or knowledge

are

stood.
The

Mu'tazilas

were

the great opponents

of the Sifatians.

They rejected the idea of eternal attributes, saying that of God. the formal attribute of the essence was eternity If," said they, we admit the eternal existence of an of eternal the multiplicity then we must attribute, recognise existences." They also rejectedthe attributes of hearing, and speech,as these were accidents to cor seeing, proper poreal existences. They looked upon the divine attributes as
"
"

mental

and abstractions,
essence.

not

as

having
"

real existence
of

in

the divine
meant

The

expression
or case

hand

God," they said,

this the ortho

dox

simply His power that in this replied,

been I

His

favour.

To

then the Devil

could (Iblis)
of

say

that he had had

created

by

the "favour my
two

God," for God

said,

"

created

thee

with

hands."

Again,

174
if they urged, powers ; and mutashabih a and therefore
"

THE

FAITH
"

OF
"

ISLAM

hand the

means

power,"then

God

has

two

as

Prophet gave no it is clear expression,

the Mu'tazila

explanation of such that none is possible,

not to

is explanation

be

ac

cepted.
The Islam.
a

Mu'tazilas The

were

emphaticallythe
the sect
one was as

Free-thinkers
:
"

of

originof
a

follows in

Al

Hasan,

famous

divine, was
when who committed The

day
arose a

seated
on

Basrah
a

discussion

the

at mosque question whether

the

believer

mortal

sin became

thereby an

The Kharigites affirmed that it was so. denied this, orthodox saying that, though guiltyof sin,yet infidel.1 One he was not that as he believed rightly an born at Madinah, Wasil Ibn 'Ata (who was of the scholars, that a Muslim I maintain A.H. 80),then rose up and said : mortal sin should be regarded neither who has committed a an unbeliever,but as occupying a middle as a believer or unbeliever.
"

station between of Ibn the mosque, Obaid and

man,

the two." where others. he

He
was

then

retired to another his

part
A
up

joined by

friend 'Umr

learned
to

them, but
Al

the discussion. They resumed went named Katada, enteringthe mosque, the party not on finding that they were
was,

in

which

Hasan

said, These
"

are

the

Seceders

(Al-

Mu'tazila)." Al
Wasil death then

Hasan
a

soon

expelledthem
of his own, Obaid of became

from

his school. after the

founded

school Ibn

which,

of his master,

'Umr
a

the head.
not

Wasil the
same

felt that

believer,though sinful,did

merit

punishment as an infidel, and thus off on the question of degrees of punishment, he starting opened up the whole subjectof free-will. This soon brought the subjectof pre him into conflict with the orthodox on and that again to the subjectof the inspiration, destination, of the Quran, and of the and the eternity the interpretation His followers divine attributes. rejectedthe doctrine of divine right of the Imam, and held that the entire the body of the Faithful had the rightto elect the most suitable degree
of
" "

Ibn

Khallikdn's

Dictionary,"vol. "Biographical

iii.p. 343.

MU'TAZILA
person,

DOCTRINES

175

of the Quraish be a man necessarily of logic and the tribe,to fill that office. The principles brought to bear on the pre teaching of philosophy were the Mu'tazilas cepts of religion. According to Sharastani

who

need

not

hold

:"

"

That

God
essence

is

and eternal,

that

eternityis the peculiarproperty

existence For of any
eternal say, attri He is

of His
butes

; but

they deny
from
nature not

the

(as distinct
as

His ;

nature).

they

Omniscient
as

to His
; but
as

to

His

nature

existingin
life upon
are as

Him of

eternal

Living as to His nature ; Almighty through any knowledge, power, or life attributes ; for knowledge, power, and
otherwise,if they
of the
are

part

His

essence,

to

be

looked
to
a

eternal

attributes

Deity, it
of God

will

give rise
as

of eternal entities." multiplicity

"They
the be beheld

maintain
reason

that
as

the

knowledge

is

much

within

province of
with

the

entity ; that He cannot that corporeal sight. They also maintain

actions, and
reason." law
as

that of any

other

justice is the animating principle of human the followingout the dictates of means justice

that

"Again, they
human actions of
men

hold
that
are

that
the

there

is

no

eternal

regards
the

divine of

ordinances

which

regulate

conduct God
a

has

commanded grew

law

which

growth and development; that and forbidden,promised and threatened by time, he who works gradually. At the same
evil
reason.

the results

merits he who works rewards, and righteousness punishment. Knowledge is attained only through

deserves The
reason

cognitionof good and nothing

us as

evil is also within

or right

the

province
has

of

is known

to be

wrong

until

reason

enlightened
the the

to the

distinction is made

; and

thankfulness
reason,

for the
even

of blessings

Benefactor

obligatory by
upon his the actions

before has

promul
;

gation of
is the reward
or

any

law of

subject.
both

Man

perfect freedom evil,and

deserves

author

good and

punishment hereafter accordingly."

The

following story, narrated

could be
seen

by
that eye

Jalalu'd-diri
the of

As-Syuti,
denied
Khalif

illustrates Sharastani's statement

that

Mu'tazilas
The

God

by

the

man.

Al-Wathik

(227-232

A.H.) summoned

the

Tradition ist

THE

FAITH

OF

ISLAM

Ahmad him God goes

bin

Nasru'l-Khuza'i

to

Baghdad,

and and

questioned
the vision of
"

regarding the creation of the Qurdn at the Ahmad day of judgment.

the 'Ye tradition,
as

replied,
in the

Thus

shall

see
"

judgment,
liest ; The
"

ye

see

the moon.'

Lord your Al-Wathik

day of said, Thou

"

to which

Ahmad
"

replied, Nay,
"

it is thou be
seen can as

that liest."
a

Khalif and

added,

What

! will

He

circum and attri

scribed the
eye

corporealform which observe ? Verily, I deny

say ye ?
"

space God a of
to

contain such

with the

butes. who The with

were

What

Then

some

Mu'tazilas
to
no

present said, It is lawful

"

Khalif
me

said, When
"

put him I rise againsthim, let

death."
one

rise

; for

who infidel, whom Khalif Ahmad

I

do

verilyI throw the burden of my sins on this I do not worships a God whom worship, and not The recognise with such attributes."
his
own a

then, with
bin

hand, slew Ahmad. Mu'tazila,tries

to
'

explainaway the tradition thus : It is not God, but the primary in which will be seen." This 'aql-itelligence ('aql-i-kul) kul is another for the name primary reason (jauhar-iin the Sufi cosmogony is the first thing awwal), which created. However, the orthodox view, as opposed to that
" '

Hayat,

"

"

of

the

Mu'tazilas, is that
be said that
or

God

will

be
on

seen,

but

that
or

it

cannot

He that.

will

in

this

manner some

appear They hold will

this side

that,
that the is

that
see

all Musalmans

(though
those

exclude before the of

women)
will

God,
who Him.

and

persons
of

Muhammad's

time also
see

followed There

teaching
a

prophets
see

difference

opinion about God, and

of the

angels
some

and

genii;
this

some

say they also will

to

deny

privilege
Mamun,
the the

them.

During
Mu'tasim,
Mu'tazilas
1

the and
were

reigns
Wathik in
say, "We

cAbba"sside

Khalifs

(198-232

A.H.) at Baghdad,
at court.

high
were

favour

Under

The

narrators with the

see

month

Prophet,

who
"

just as you

this moon.'

sittingon the fourteenth night of the said, Certainly,you will see your Lord (Sahih-i-Bukhari, chapter on Surah Qaf.)
'

178
in His

THE

FAITH

OF

ISLAM

Apostle ! proclaim all that Lath to thee from down been sent thy Lord ; for if thou dost at all.' Now not, thou hast not proclaimed His message the Faithful, this doctrine that you desire to spread among from doing has the Apostle taught it,or has he abstained Holy
Book
?
"

'

so
"

"

Ahmad
of

remained such Believers,

silent.

The

old

man

resumed,

Prince

turning to
with he the

Ahmad

is my third argument." Then he said, If the Prophet was acquainted

"

the doctrine

which
pass

you

desire to

impose
" "

upon

us, had

right
"

to

by
same

it in

silence ?

He

had

the

right."
said the

And

did

the
?

right appertain to
"

Abu

Bakr,

Omar, Osman, and 'All

"

"

It did."

"

Prince

of

Believers,"

if on us prisoner, God will,in truth, be severe the He to accorded He deprives us of a libertywhich Prophet and his Companions." The Khalif assented, and
at
once

restored

the old

man

to

liberty. So
have
to

ended
ever

one

of
to

the

fiercest

persecutionsthe
so

orthodox

had

endure, but
ferocious

also ended

the The

attempt
next

break

through the
party
to

barriers of traditionalism.
a

Khalif, Al Mutawakkil,
the orthodox

and

cruel He

man,

restored

placeand
loaded them and This
on was

power.

summoned

the Traditionists to

Samarra,
of

them
to

with

presents,honoured
on

them, and
the
at

commanded

bring forward traditions the personalvision of Him

done The
to refute

attributes

God,
these

the

day

of

judgment.
on man

the views much

"

of the Mu'tazilas and pleased,

one

points.
"

people were
are

said,
war

The

Khalifs

but

three

Abii his

Bakr

for his of

waging

on

the

apostates, Omar

for
of

removal

abuses, and

Mutawakkil

for his revival

traditional

doctrine.

Now,

if it had as never to-day orthodoxy has been honoured and in religion the innovators have fled been in reproach, and unaccepted of God." The Khalif into hell-fire disgraced that the dogma that also issued a fatva (decree) declaring the

Quran

was

created
measures

was

an

utter

falsehood.

He

in

stituted and
1
"

severe

Jews, Shfahs, against Christians,

Ibn Abu
to wear

Mu'tazilas.1
The non-Muslim

Ahmad

Daud

was

one

of the

population had

yellow head-coverings and

THE

PERSECUTION

OF

THE

ORTHODOX

179
were came

first to banished.
not

be

disgraced.Heresy
The final blow
a

and

latitudinarianisin

to

the

however, Mu'tazilas,
on

from

the Khalff, but

little later
had

from

Abu

Hasanup in

al-Ash'ari

(270-340

who A.H.),

been

brought

the strictest
took
a

orthodoxy,but, when able to think for himself, of things,and became for a time wider view a
in Baghdad expelled from power inci Basrah, where one day the following 'All when

Mu'tazila. The

Mu'tazilas
at

still nourished dent occurred.

Abu

Al-Jubbai,
when
"

Mu'tazila

doctor,was
the

lecturingto
case following one

his students
to
was

Al-Ash'ari There
were

propounded
three
and

his master
a

brothers,

of whom
an

true

virtuous believer,
and

pious,the
the
?
"

second
an

debauchee a infidel,

and reprobate,
became of them
a

third Al-

infant ;

they

all died.
"

What

Jubbai
in

answered,
those

The

virtuous
is in the

brother

holds

high station
the child
"

Paradise,the infidel
who
said

and depths of hell,

is among

have
"

obtained the

salvation." wish

Suppose
to

now,"
to

Al-Ash'ari,
do ?
"

that

child should

ascend

the

place occupied by
to
"

his virtuous

brother,would
"

he

be

allowed
be

so
'

No," repliedAl-Jubbai,
arrived
to
" "

it would

said to
numerous

him,
works
"

Thy
to

brother
of

at

this

place through

his
no

works

obedience forward.'

such

set

God, and thou hast Suppose then," said

'

Al-Ash'ari,
fault ; you

that
not

the let

child
me

should

say,

This

is not did
"

my you

long enough, neither of proving my the means obedience.' give me case,"said Al-Jubbai, the Almighty would say,
"

did

live

In
'

that

"

I knew

that

if I allowed and

thee

to

live,thou
the

wouldst

have

been

dis
;

obedient

have

incurred

acted, therefore,for

punishment of hell "Well," said thy advantage.'

" "

Al-

Ash'ari,
'

"

and

suppose

the

infidel brother
Thou

were

here
what

to say,

0 God

of the

Universe

! since

knewest

awaited

also
were

collars

of

wood

or

iron their

round
houses.

their
In

necks.

The
the

figures of devils
Khalif
to

placed
of

in front
to

of

236

A.H.

ordered
be laid

the

tomb

Husain

be

destroyed and

its neighbourhood

waste.

Pilgrimages to

it

were

stopped." (Syuti's History

of the Khalifs.)

l8o

THE

FAITH

OF

ISLAM

him,
didst

Thou Thou

must
act
was

have
for

known his

what

awaited and
not

me

why
mine

then
?
' '

advantage

for

Al-Jubbai
was now was

silent, though very angry

that the Mu'tazila that God
any

with

Ids

who pupil, free

some

convinced and false,

dogma

of man's and

will for

elects motive

some

for mercy

punishment
his teacher

without
on

whatever.
soon

Disagreeing
to find other

with

this

he point,
soon

began
on
a

and points of difference,

announced occurred
in
me

his belief that the

Quran

was

not

created.

This

Friday
who
:

in the

at Basrah. Seated great mosque in a loud voice, They who know

"

his chair he cried out know I I

am am

as

for those

who

do

not

know

me,

I shall tell them

to

'All

Ibn
was

Isma'il

Al-Ash'ari, and
the
are

I used

hold

that
see

the Quran

created,that
we

eyes the the

(of men)
authors
:

shall not
our

G-od, and
;
now

that

ourselves returned take their the

of

evil deeds these

I have and
expose

to

truth

renounce

opinions,
and

engagement
and says
at

to

refute

the Mu'tazilas

infamy
account

Another

turpitude." that, standing on

Basrah, he
threw

the
away

steps of the
his

pulpit in
and
cast

mosque

kaftan

said," 0

away believed."

here met are together! Like as I ye who this garment, so do I renounce all I formerly It is for
no a uncommon man

thing in give up
ways
an one

the and

historyof

re

beliefs ligious and

an

to

broad
of
to

liberal views
it is
new

to
uncommon

return

to the

narrower

orthodoxy,but
retain
in

thing for
methods He
of

such the
on

the

sphere the
Ash'ari did.

old ; but

this is

just what
Islam
to

Alall side then

of
to

enlisted

the side of orthodox gave

the dialectical skill of the Mu'tazilas, and of the orthodox the

weapons of

the He

the

sceptic.

adopted the scholastic methods, and started a school in the main return a thought of his own, which was orthodoxy. He thus overthrew the liberal school, and and methods have ruled the greater part of principles
world
to

his the said

:

of Islam

ever
"

since.
curse

His of God lies."

own

dying words
be
on

are

have

been,

The

the

Mu'tazilas

their work

is delusion

and

The

result

of this retro-

THE

ASH'ARIAN
a man

DOCTRINES

18 it undoubt

gressionof so edly retarded

make this

able the still

is to be
of

progress
more

for regretted, free thought,and and of

event

helped
It from

to

Islam
which

conservative

immobile.

is

makes ranks
so

the

defection
an

Al-Ash'ari
in Muslim

the

Mu'tazila
Had

important
be that

history.
his
would

it been

otherwise,and

had the

Al-Ash'ari

maintained
of Islam

liberal

views, it may

system

have

been

culture

largelymodified, its fierce bigotry softened,its its susceptibility less pedantic, and outside to foreign
the lands
in which
so

influences greater, and

more

it has
it has

flourished
not

and progressive all has

enlightened.But
and

been,

and

become

hard

fast,and

apparentlyimmobile
of
a

and

unprogressive.
The Ash'arian doctrines
differ

the

Sifatians, of which
The Ash'arians the That (i.)

sect

from the tenets slightly Al-Ash'ari's form disciples

"

branch.

hold

"

attributes
a

of
to

God

are

distinct

from

His

essence,

yet in such
God
nor
"

way

as

forbid any

made
are
"

between
not 'am

and

His

creatures.

comparison being They say that they

not of His essence, distinct from ghair," nor it be compared with any other things. i.e., they cannot That has one God eternal will from which (ii.) proceed all things, the good and the evil, the useful and the hurtful. The destinyof man written the eternal table before was on

the

world
in

was

created.
to

So

far

they

go with

the

Sifatians,
man

but

order

preserve

the

moral
to

of responsibility will

they
But

say

that

he

has

power
create

convert

into

action.1

this power

cannot

would sovereignty His providence so

be

anything new, for then God's impaired ; so they affirm that God in
matters

orders

that
or

whenever

"

man corre

desires to do

certain

thing, good
is,there
to
on

bad, the
Thus

action

sponding
and,
"

to

the

desire fitted

and

then, created
it

by God,
seems as

as

it were,

the desire."

Thus, if
of

man

becomes

an

it infidel,

is not
on

to

be

said

that

it is

the

decree

God, although
or

it is written

the

'Concealed
and

Tablet

by ;' it

is not

of

God, but by 'AqaM-i-Abu 1-Muntaha," p. 25.)

by the decree

will of

Kasb

choice."

(Hsishiyah

82
came

THE

FAITH

OF

ISLAM

if it does
it is

naturallyfrom
This

the will

of the

man,

whereas

it

not.

action
a

is called Kasb

because (acquisition),
act

acquired by
of
so

specialcreative
he
to

of God.

"

The

servant

and knowledge, God, with his actions,confession, when is the

a

is created ; creation Kasb of

doer, the
there

thing
is
no

done

is the

God, for

servant states

is lawful."

Sharastanf

that

the
"

power, but Mu'tazilas

For
servants
a

denied entirely there

are

this idea of Kasb.

They said,
; the

is

no

Kasb, only intention

from

actions

of

servant
an

produced
to

his

own

nature."

Kasb, then, is

act

profitor the removing of to the Deity. is, therefore, inapplicable injury; the term Imam Al-Haramain The (419-478 A. H.) held "that the effected by the power actions of men God has which were created in man." Abu That Ishaqu'lIsfarayain says, which maketh hath influence on action, is a or impression, compound of the power of God and the power of man." (iii.) They say that the word of God is eternal, though the
"

directed

the

obtaining of

vocal

sounds

used
are

in the

Quran, which

is the manifestation
con

of that

word,

created. which the word

They

tains the eternal word before time combinations

was,

say that the Quran of existed in the essence which consists of sounds

God and

and

they call the created word. Al-Ashcari Thus traversed the main positionsof the Mu'tazilas,denying that man can by the aid of his reason alone rise to the knowledge of good and evil. He must exercise no He judgment, but accept all that is revealed. has no to rightto apply the moral laws which affect men the actions of God. It cannot be asserted by the human that the good will be rewarded the bad punished reason or in a future world. Man must always approach God as a there is no slave, in whom light or knowledge to judge Whether of the actions of the Supreme. God will accept the penitent sinner or not cannot be asserted,for He is absolute Sovereign, above all law.1 an
This last
1

of letters.

Ibn

Khaldun

says:

"

L'etablissement

des

preuves

raison) fut adopte par

les

scolastiques (premiers) pour

(fondees sur la le sujet de leur

JABRfANS
The

AND

Q ADRIANS

183
of the

opinion of
not

the
be

more

irrational
into
at

subdivisions

length. of The Mushabihites some interpreting (or Assimilators),1 held that there is a resem the Mutashabih verses literally, 2 and God His creatures. blance between They quoted in My God met me, support of their opinion a Tradition :
Sifatians need
any
"

entered

took rny

my

hand, embraced
:

me

and

put

one

hand

between

cold." fingersthey were capable of local motion, of They said that the Deity was declarative These descending,"c. ascending, they called attributes." declared The Mujassiniians(or Corporealists) of them selfmeant God to be corporeal, a by which some subsistingbody, whilst others declared the Deity to be finite. They are acknowledged to be heretics. The Jabrfans great prominence to the denial of gave in man, and thus opposed the Mu'tazilas,who free agency Alin this respect are Qadrfans, that is, they deny and recognise free will Qadr," God's absolute sovereignty, in man. Ash'arians that they are The say of themselves neither the two. Jabrians nor Qadrians,but between shoulders when
I

felt His

"

"

These

and

various The

other subdivisions follow the

are

not

now

of much

importance.
whilst

Sunnis

teaching of Al-Ash'arf,
of

the Shi'ahs with

names

incline to that of the Mu'tazilas. the

to

Connected that of the

term

subject of
when
"

the attributes

God

is The

be used

speaking of
"

Him.

Alldh

is said to be the the

name

great name
essence

it is also

of the

divine

A'zam) ; (Ismu'l: all (Ismu'z-zat)

trait^s, mais
arriver
a

il

ne

f ut pas, de

la decouverte

stration, la connaissance

chez les philosophes, tentative comme une pour la vdrite et pour obtenir, au moyen de la demon scolasde ce qui etait ignore jusqu'alors. Les intellectuelles dans le but de confirmer
et la de

tiques recherchaient
vdrite des

des de

preuves

dogmes,
les d'Ibn

les opinions des premiers Musalmdns justifier

repousser

doctrines

trompeuses
held

que

les

novateurs

avaient

emises."

(Prolegomenes
1
"

Khaldun,
views held

vol. iii.p.
on

169.)
verses

As

regards the

Mutashabih

by the Ahl-i-Sunnat,

the

Mushabihites

Qunin
2
"

to be eternal."

It

was

the quite different views, but they considered (Sharastani in Milal wa Nihal, pp. 85, 87.) resemblance only. This body (God's) is not like the bodies in Milal
wa

(of men)."

Sharastani

Nihal, p. 87.)

84
titles
are

THE

FAITH

OF

ISLAM

other

names

based
sects

on

qualitiesor
in

attributes the
names

(Asmd-as-Sifat).All
"

agree

this, that

the

the

Living,the Wise, the Powerful, the Hearer, the Seer, Speaker,"and so on, are to be applied to God ; but the
belief is that
on name

orthodox that
lawful

all such
some

names

must

be Thus
one

"

tauqifi,"
of
or

is, dependent
to

revelation. God
some

it is not His

apply
Muhammad

to

expressiveof
statement

attributes, unless

there
to

is

made is

order

given by
Shdfi
much

it. legalise

God

rightlycalled
means

but (Healer),

He

cannot

be called

Tabib, which
that
or

the is

same never

Tabib
to

thing,for the simple reason applied in the Quran

like
so manner

the

word

the

Traditions

God.

In
not

lawful, but
say
of
an

that

if in the

(Knower) is the expression 'Aqil(Wise). Mu'tazilas Quran or Traditions there is any praise
the
term

'Alim

then attribute, attribute word

"

the
be
occur

formed adjective

from
even

the

name

of that actual
says,

can

applied to
in any
not

God

though

the

does
names

not

revelation. the

Al-Ghazzali
expres

The

of God

given in
of

Law, if
as

sive of His
sive

glory, may
not
occur

be used

Him, but only

nature." On

expres

of His it

not attributes,

of His in the

the

ground
word also

that

does has

Law,
an

the

Persian

"Khudd" holds

been

good
"

with To who

objected to, regard to the use

this
comes
"

objectionwhich
of

such

terms
as

as

God,
the

Dieu, Gott.
means one

it is

answered, that
is

"Khudd"

by himself,"it

equivalentto

who has necessary existence," Wdjibu'l-Wajvid, one and therefore, so long as it is not considered as the Ism-izdt, it may with proprietybe used. to be that the proper The opinion now name seems equal in a language can be used ; Allah current the term to is not taken from the providedalways that such a name language of the Infidels ; so God, Dieu, Gott, still remain of God authorised The names unlawful. by the Quran and Traditions are, exclusive of the term Allah, ninety-ninein number. accordingto They are called the Asmd'-i-Husnd, excellent names has God : by these call ye Most the verse,
term
"

86 and that their the

THE

FAITH

OF

ISLAM

existence doctrine of the

from

operation.
attributes
are

There

is the ancient of the

Sifatian
essence

eternal and

God,
His

the Mu'tazila

Ash'arian
essence.

theory that they are not eternal dogma that they are
of

eternal, and
but distinct

opinion with regard to the next three attributes of hearing,sight,speech. For the of the two existence first of these the following verses He all things are quoted : truly heareth and knoweth (S. xliv. 5); "No vision taketh in Him, but He taketh in all vision" (S. vi. 103). The use of the terms sitting, differ hands, face,eyes, has also given rise to much rising, Cer of opinion. The commentator Baizavi ence says : the throne is an attribute of God, but on tainly sitting
There is great difference
" "
"

"

'

'

its

manner

is not
it to

known."

He

considers

the

verse

which

speaks of
"

be

metaphorical(mutashabih).
after that in that
sense

Al-Ghazzali which which

from

He sits upon His throne says : has Himself He described, and

manner

He
any

Himself notion

means,

which
or

is

sittingfar
or

remote

of contact

resting upon,
The

local situation."
of

This

is the Ash'arian

idea.

followers

Imam

Ibn

Hanbal

represent the attributes say that such words God. The words God His throne sits on mean
" "

existingin
that He

has

the power

of

sitting. They
;
we

meaning
To do
so

of the words is to

introduce

keep the literal allow no figurative interpretation. of interpre a dangerous principle

"

say,

We

tation, for the negation of the apparent

may tend
to

sense

of

authorityof revelation. time we do not pretend to explain the act, for it is same Him like unto written, There is none Nought (S. cxii.) ; is there like Him (S. xlii. 9) ; Unworthy the estimate of God'" they form (S. xxii. 73). To prove that God occupies a place, they produce the following Tradition : Ibnu'l-Hakim wished to give libertyto a female slave, it. Muhammad Saouda, and consulted the Prophet about said to her, Where 'In heaven,' she replied. is God ?
weaken the
* ' ' '

passage At the

'

"

'

'

'

Set

her

at

liberty ; she

is

true

believer.'

"

Not, say

KALAM

IS/
believed that God

the
a

Commentators, because

she

occupied

the words in their literal she took place,but because it wrong The Shi'ahs consider to attribute signification. and to God movement quiescence,for these imply the of a body. They hold, too, in oppositionto the possession

orthodox, that
seen

God

will space.

never

be

seen,

for

that

which

is

is limited
The

by

seventh

attribute,speech,has
for the

been

fruitful of with
means

very

long and
of the

important controversy
Quran,
word
"

connected Kalam
other says
:
"

the
not

nature
mere

speech,but revelation and every cating intelligence.Al-Ghazzali command, forbid, promise, and ancient word, subsisting in His
like
a

mode
"

of

communi

He

doth
an

speak,
eternal is it
in

threaten
essence. nor

by

Neither doth

to

the

word

of

the
the

creatures,
commotion

it consist

voice

arisingfrom
of

of
are

the

air and

the the

collision

bodies,nor
the

letters which

separatedby

joining together of

of the tongue. lips or the motion The Quran, the Law, the Gospel,and the Psalter are books and the Qurdn, indeed, sent down to His Apostles, by Him is read with tongues, written in books,and is kept in hearts ; in the essence of God,1it doth not become yet, as subsisting liable to separation and division whilst it is transferred into

the word

hearts
of

and

on

to

paper.

Thus
or

Moses

also heard
as or

the

God

without
of

voice God

letter,even
substance

the

saints

behold
Abu.

the

essence

without

accident."

Hanifa,

the Kalam
It

is not
in

Qurdn is Wasiydt (p. 3), says: "The and His attribute. sent Ullah, inspired, by Him He (la hii wa Id ghairahu); other than He, nor
the

in

written
but
not
"

in hearts, tongues, remembered The ink, paper, writ letters, enteringinto them.
are

books, read

with

ing
The and

all these

for these created,

are

the work

of servants.

Kalam
verses

is not
are

created, for the writing, letters,words,

the

only
believe

instruments

of

the

Qurdn, needed
(Qdim
ba

The
other

orthodox

the

Kalam

to

be

of God's

nature

Zdtahu), (Bazu'l-

as

attributes

are, without

reference

to letters and

sounds.

Ma'ilni,p. 14.)

88

THE

FAITH

OF

ISLAM

for servants
is
"

of God.

He

who

Kafir." Kaldm

Abu'l-Muntaha is not

is created says the Kalain in the 'Aqdid (p. 15) says:

Al

created, but
work

the

letters,paper,
letters
'

and

writing are, being the

instruments God
'

of
If

men a :

; these

are

the

of the

Qurdn.
is
a

person

is

created,he
the

Kdfir

if he
too

of Word says the it is created/ says

'

meaning
denies
an

Kalam-i-nafsi,he
:

is
'

Kafir, because

he

eternal attribute the

a

ing thereby only

bute, he
The commits

it is created,'mean says words, "c.,but not the eternal attri

if he

fault

by

this way

of

speaking,for

his

orthodoxy may
orthodox

be doubted." believe that God is

reallya speaker : the Mu'tazilas deny this, and say that He is only called a of words and sounds. speaker because He is the originator to bear against They also bring the following objections the doctrine of the eternity of the Qurdn : (i .) It is written
"

in

Arabic, it descended, is read, is heard, and

was some

is written.

It and

the

subjectof a miracle. verses are abrogated by

in the

It is divided others.
if the

into

parts,
are

(2.)Events
Quran
used. had

described eternal the

past tense, but

tense

been

future

would and

have

been

(3.) The
is
?

Qurdn contains commands

who
were

prohibitions ; if it
were

eternal,

commanded from

and

who

admonished

it has

it must exist to eternity in the last day, and in the next will so even world, men be under the obligation of performing the same religious duties as they do now, and of keeping all the outward

existed

(4.)If and eternity,

precepts
there in
are

of

the

law. eternals.

(5.)If

the

Qurdn
could

is

eternal,then
its like

two

(6.) Men

produce

eloquence and arrangement. The not at first a hard and positionthus assailed was fast dogma of Islam. It was more a speculative opinion than anything else, but the oppositionof the Mu'tazilas
soon

led

all who

wished of

to

be

considered the

orthodox

to

become
to

stout

assertors

the

eternity of
of what

Quran,

and

give
true.

up

their lives in defence The

be

the Mu'tazilas, by asserting

they believed to nature subjective

ETERNAL

NATURE

OF

THE

QURAN book

189
itself within
for

of

the

brought Quranic inspiration,

of

the

the Isldm
year the

reach
to
2 1 2

criticism.
even a

This

was

too

much

orthodox
in

bear,
A.H.

though

the

Khalif

Mamun

the

issued

that all who fatva" declaring

asserted

of the Quran were guiltyof heresy. Jalalu'deternity in his History of the Khalifs, "In the din As-Syiiti, says: Al-Mamiin made A.H. public his doctrine on the year 212 of the Quran, but the people shrank from it non-creation with aversion,so for a while he remained quiet; but in the he wrote 218 to his prefect in Baghdad, Ishaq bin year follows : Verily the Prince of the as Ibrahirnu'l-Khuza'i, that the public at large, and the general Faithful is aware herd of the rabble and vulgar mob, who have no insight illumination from seek the light of nor knowledge, nor wisdom and its demonstration, are a people ignorantof God
'

and

blind

in

regard to Him,

and

in

error

as

to the

truth

of

His

doctrine, and

fail to estimate

Him

to according

the

of His transcendence, and to arrive at a true know reality Him and His ledge of Him, and to distinguishbetween that inasmuch as they have formed an ill creature, and Him and His creation opinion of the difference between in the Qurdn, for they are and hath revealed what He not created agreed upon its being from the beginning, by God, nor produced by Him, yet the Most High hath said: have made the same Arabic an Qurdn Verily we (S.
'
'

xl.

ill). Now, indeed, whatever

Most

He

hath
"

made

He

hath

created,as the
the

darkness

and

thee the histories

hath created High hath said : And We the light (S. vi.), and relate unto of the apostles (S.xi.), of what had viz.,
' ' '

He announceth that He previously occurred, wherefore relateth He events subsequent to which produced the of which Quran. Again He says : This book, the verses also distinctly are guarded against corruption,and are explained'(S. xi.). Therefore is He the guardian of this and book its expounder. He is therefore its maker and those who differ originator."The Khalif goes on to accuse him from of spiritual vessels of pride,and calls them
i
"

THE

FAITH

OF

ISLAM

ignorance and beacons should be rejected."

semble the and letter, discover creation assistance
one

of He
are

men falsehood, says to Ishaq

whose

testimony
"

bin Ibrahim
read
to

As my

Qazis that
them

with
as

thee, and
what

them

question them
from what the
my

they maintain, they believe in regard to

to

and the
no

of

Quran,

and

inform do his

them

that
any

seek

in

nor service,

put

confidence

in

who
are

is of

untrustworthy in
one

faith. them them Seven

as

If

and
those in

accord, then
that
of the
come

command before

they allow it, to interrogate

to

witnesses
matter

their

belief
were

the

Qurdn."

famous

Qdzis

for to hold sent a personal interview with Alaccordingly Mamun. Many, includingHanbal, Walid, and other famous of Ishaq bin to the presence also summoned doctors, were examined. The and Ibrahim followingis a fair sample of then took place. Ishaq said to Ibnu'1-Bakd, What what the authority Bakd replied, I declare, dost thou say ? on and brought made of the revealed text, that the Quran was what is made is into existence." Ishaq said, "And "Yes." created ?" "Therefore," rejoined Ishdq, "the out of So nothing satisfactory came Quran is created." What the and Al-Mdmiin wrote this inquiry, yet again : pretendersto orthodoxy and the seekers after the authority for which they are unfitted have replied has reached me.
" " "

"

Now,
to
"

whoso

doth

not

admit

that

the

Quran
and
were

is

created,

suspend

his exercise

of

judicialpowers
messages that the off and is behind fear lest

his

authority
also
sent
:

relate traditions." Tell Bishar his head he

Individual

that if he denieth shall

"

Quran is created,
sent
to

that

be

smitten sword

me." All

To
were

another

said,

The

thee."

threatened, and
their under
sence
"

were

in mortal

lives,for Al-Mdmun,
but

hearing that
summoned

they should lose they had assented

them
to
was

compulsion only, had

;
on

their the

way

they heard
"

that
was

he

his pre dead.

to

Thus," says
and
was

historian, the
their fear." the

Lord

merciful

them It

banished

during

carried persecution

on

by

the

next

RELIGIOUS

PERSECUTIONS

191
Ahmad

Khalif, Al-Mu'tasim, that

was

the then

Imam

Ibn

Hanbal
he
re

severely beaten
to assent to

and the in

imprisoned, because
of
2

fused

truth

the
1 2

decree
A.H.
an

issued
Al

by

the
a

Khalif
famous
ment

Al-Miirnuu

the

year

Buwaiti,

to

disciple of As-Shdfi'i, mind fortifyhis own

of the Khalif.
and told

used

when

ingenious argu being punished by

all the way from
was

the

order
to

He
to

was

taken

Cairo

Baghdad,
On

confess
was

that

the

Quran

created. and there

his

he refusal, in chains

remained
Ibn
:

imprisoned at Baghdad, As till the day of his death.

"

Ar-Rdbi
on a

Sulaiman
round

says neck these

: was

saw a

Al wooden

Buwaiti

mounted
his iron

mule

his

collar, on
an

legs were
chain
to

fetters,from
which
was

to
a

the

collar extended

clog weighing fifty pounds. he continued Whilst on repeating these they led him of the words, Almighty God created the world by means created word Be ! Now, if that word was one created, thing which he held to be impos would have created another ; here refers to the verse, Al Buwaiti sible. Verily our is that we only speech unto a thing when we will the same it is, Kun fayakiina (S. xxxvi. 82). say to it 'Be,' and This, in the way Al Buwaiti applied it,is a standing argu
l
' "

attached

"

"

"

ment

of

the

orthodox

to

prove

that

the

Quran
death
for

was

not

created.1
were changed men just the opposite opinion. The public disputation in Baghdad this very preacher, on point.

When

times

put
Imam
with

to

holding
held
a

As-Shafi'i

Hafs,
Did
not

Mu'tazila the God

verse, create

Shafi'i
"

quoted

"

God

said

Be,

and

it word

is,"and
Be
? it
not not
"

asked,
Hafs

all Al

things by
Buwaiti, he
was

the

assented, for,unlike
"

considered

quite possible.
the word

If been

then

the

Quran
with
1

created,must
"

Be

have
a

created

it ?

Hafs

could

deny

so

plain

proposition.
on

"Nay, but it (Qura"n) is a warning, written verse, exalted, purified" (S. Ixxx. 11-12), is said to refer pages, the Mu'tazila on a Lauh-i-Mahfu^ ; but Zamakshari, copy (520-613 A.H.), says preceding Prophets
that with the words the "honoured

The

honoured
the eternal

to

commentator
to

pages"

refer

books

of

which

Quran

agrees

in substance.

192
"

THE
"

FAITH

OF

ISLAM

Then," said Shafi'i, all things,according to you,

were

created and

by

created

manifest

being,which impiety." Thus he

the
was

is

gross

too not

inconsistency proved to his own

Hafs, who

satisfaction had asserted

that

Quran

was

created.

reduced to silence,and was created, that they such an effect had Shafi'i's logicon the audience Thus did the heretic. to death as a pestilent put Hafs Ash'arian opinions of the subjectof the Divine attributes again gain the mastery. the reason Mu'tazilas The failed, and why is plain. rule, influenced as a by no high spiritual They were, motives often they were mere quibblers. They sought ; that it
to a reaction Driven light in an external revelation. by the rigidsystem they combated, they would have made nobler spirits alone their chief guide. The reason among them were impotent to regenerate the faith they professed
no

to

follow.

It was,

however,
to

great movement,
nature

and
of

at

one

time This effort which

it threatened

period of
was

Muslim
to
was

change the whole famed as history,

off the

Islam. the

that in which

made

cast

fetters of the

rigidsystem
increased refinements

Islam

gradually tightening by
to

the

authority given
of

traditionalism
was

and

to

the

undoubtedly a period of, com speaking,high civilisation. Baghdad, the capital paratively of the Khalifate, was a busy, populous,well-governedcity. to the influence of the Persian This it mainly owed family
the
four

Imams,

of the

Barmecides,

one

of whom fame

was as

Vizier
a

to
man

the

Khalif is

quite It is true that he was a undeserved. patron of learning, he his empire was extensive, that that gained many the culminating point of Arab that his reign was victories, a cruel despot, grandeur. But for all that,he was a morose thoroughly given up to pleasuresof a very question man,
Harunu'r-Kashid.
Hdmu's able
nature.

good

Drunkenness,
said
to

in have
that

this been
Ibn

brilliant
common

period
at

of

Muslim
i

is history,

to

court.1

It is, however, that

maintains

only fair what they

state
was

Khaldun
or

(vol.i. pp. 35-36)

date-wort

drank

date-wine

(nabid),

194 I cannot
on

THE

FAITH

OF

ISLAM

but

observe among

the

movement

which

has been

going begun
races uncon

for

some

time

them.

The

advancement of
new

of culture

and
to

the

development and
the
same

growth
on

ideas have
as on

exercise

influence
younger

them

other

and

peoples. towards sciously

shown
was

The

generation is tending
doctrines."1
I have the Mu'tazila

the Mu'tazila

already

that the towards

a

generaltendency of
more

movement

liberal view of
force

of

reason

in

matters

asserted
a

with

much
in

great scholar
a

both

and the use inspiration re religion. This view is now Cheragh 'All Sdhib, by Maulavi Eastern and Western learning, of in
"

and
of

official distinguished He
says
:

the

service

of

the

Nizdm

Haidardbad.
nor

culate

infallible.

by God, and by him and spoken or written under this influence This illumination be regarded as the words of God.
illumined

prophet is neither imma A prophet feels that his mind is the thoughts which are expressed
A
are

to

of the

mind,

prophet or according to according to the capacityof the recipient, the circumstances physical and moral and religious in is quite contrary to the he is placed/'2 This which view of inspiration, orthodox or wahi, and is not in accord the received with ance teaching of the orthodox divines ;
or

effect of the divine

differs influence,

in the

"

"

nor,

so

far

as

I
a

know,

has

this

liberal

view

ever

been

propounded by
Western and

Musalman modes

scholar
of

Christian the

subject from a The present stagnationof the due to the notion which is principally of Muslims of the generality minds exercise of privatejudgment ceased approaching
"

unacquainted with writer, thought. Another different standpoint, says : Muhammadan community
has that with fixed itself in the the the

right to the early legists,

a

that

its exercise
to

in modern
an

times

is

that sinful, follower

Muslim,
the

in order

be

regarded as
abandon
men

orthodox

of Muham

mad,

should

his who
Muhammad
of

judgment
lived in

absolutely to
the ninth
Amir

of interpretations
1 2

century

"Personal
"

Law

of the

jtns,"by Syed

'Ali,p. xi.

Critical

Exposition

Jihad," by Chenlgh 'All,p. Ixix.

THE

MODERN

MU'TAZILAS
the nineteenth.
. . .

195
No

and

could

have

no

conceptionof
of

account

is taken
are now

the

altered The

circumstances
at
are

in

which these
to be

Muslims learned

placed.
the the Islam that

conclusions centuries
l

which held

arrived legists

several

ago

to equally applicable

present day."
first
is

I have

shown orthodox

in

glory of
and of

chapter of this of the finality

and

book the

that the revelation is the

its

law, and
to

its fixed

final nature

enlightened improvement in purely Muhammadan This is also admitted states. by the men whom Mu'tazilas. call the modern we Syed Amir may Church 'Ali says : The and linked State were together ; the Imam Khalif the was temporal chief as well as of time, and as despotism head. With the advance spiritual of the people,and fixed itself upon the habits and customs
real barrier any
"
"

as

the
or

Khalif

became from

the

arbiter

of

their

fate, without

check
took

hindrance

hold of the minds been laid down

had

or jurisconsult legist, patristicism of all classes of society. What by the Fathers is unchangeable and
. . .

beyond
to

the

The be carried the range of discussion. Faith may land of the Esquimaux, but it must go with rules

framed

for the
in

guidance
the
same

of

Irakians."
"

Maulavi adherence

Cheragh
to

'Ali writes

strain

Slavish

the

and the taking not the least notice of the spirit of the letter, Quran, is the sad characteristic of the Quranic interpreters and of

the
are

deductions
certain

of

the
in

Muhammadan which needs the

of

doctors.
.
. .

There

points
the

Common

Law

is

irreconcilable with India

or

modern

Islam, whether
...

in

It was modification. Turkey, and requires only from some oversighton the part of the compilersof the Common Law the civil precepts that,in the first place, of a transitory mediate as a nature, and step leading to taken a final ; and, in the second higher reform, were as place,the civil precepts adapted for the dwellers of the

in

Arabian

desert
1 2
"

were

pressed upon

the necks
Amir

of all ages

and

Spiritof Isldm," by Syed

'Ali, p. 287.

Ibid.,p. 521.

196
countries. A
on a
l

THE

FAITH

OF

ISLAM

social

system for barbarism

ought not

to be of

imposed
These

people already possessinghigher

forms

civilisation."

quotationsfullysupport all that I have said in previouspages on this subject. It is true that all this is it is severely condemned. Still these not approved ; indeed
statements

do
at

bear

witness

to

the

accuracy

of
to

the

con

clusions the the

which

European
arrived. made

writers

competent

deal with that

subjecthave
deductions

These such

statements

also show

historyof
have been

European writers from the Muslim the past and from literature theological correct. Palgrave, for example, says nothing by
these Indian the Muhammadan writers state
"

stronger than

when,

speaking of
refrain
from and religion
a

stagnationof Islam, he says : We cannot remarking that the Islamic identification of

is
an

law

essential the

defect

in

the
of

system, and
govern

serious

hindrance social

to

development

good

ment

progress." Musalmans From the writingsof these enlightened it is in its finality clear that to the Shari'at,as viewed by the less apply,viz. : more or orthodox, the followingobjections code of ethics has been made that an imperfect a permanent of good and evil and a final irrevocable law ; that standard the Shari'at deals with precepts rather than with principles ; that it has led to formalityof worship ; that by it Islam is and unable to adapt itself to the varying rendered stationary of time and place. In order to remove circumstances these it is said that the Shari'at is not really the sacred difficulties, the canonical have and final code which stated it legists Law that it is Common which be changed to be ; but can circumstances when require it. Thus, Maulavi Cheragh
and 'Ali says
if it
can
"

The

Muhammadan

Common

Law,

or

Shari'at,
any
2

be called Common

Law,

as

it does not

contain

Statute
"

Law, is by

no

means

unchangeable or
Common
Eule,"

unalterable." Law
cannot

The

of legislation
1 2
"

the Muhammadan
under

Eeforms Critical

Moslem

p. ii.

"

Exposition of Jihdd," p.

xcii.

THE

MODERN

MU'TAZILAS the contrary, it is

197

be called immutable
1 progressive."

on

am

not

aware

that any that

the has

changeable and Muliamresponsible

is Common

madan

ruler
and

holds

this view

Shari'at
any

Law
so

therefore
I

nor changeable,

Musalman

state,

compelled by some stronger and civilised non-Muslim more Government, attempted to of Turkey, who, as such changes. The Sultan make any head and guide of the the nominal Khalif, is the religious Musalmans Sunni has, at times, to bend to the superior
far
as

know, except when

will

and

power

of

his

stronger neighbours and

but

to to

make the

departures from
orthodox he
must

the is
a

Shari'at ;
of

this, which
excused indeed

mind submit

to

duty, is force majeure. It is

dereliction
of what of
we

because

fullyad
Islam
of in the
to

mitted India

by

the

men

may

call the New

teachers
no
"

that the

great body
; but

the

authorised that
of the

past is againstthem
be

it is said theories ancient

;

regard is
2

paid to
The

the

opinionsand
of

Muqallids."
was

movement

the
one

Mu'tazilas
moral
are

almost

an entirely

intellectual

they left
me

questionsalone.
far ahead of their

In

this respect the modern would

Mu'tazilas take
case

predecessors. It
pursue

far

this aspect of the cultured

and

; but

beyond my subjectto of the opinion of some

the Indian
of

the most
is in

enlightenedof
with
the

Musalmans

Syed Amir 'All, itself on all The who says : conviction is gradually forcing in all advanced Muslim sides, communities, that polygamy it is is as much as opposed to the teachings of Muhammad 3 and true culture." of civilised society to the general progress The statement that polygamy is opposed to the teachings
full

accordance
"

words

of

Muhammad

cannot

be

substantiated

; but

the fact

that

many is

now enlightenedMusalmans correct. Although the liberal

repudiate the practice

views of these
fact of writers
to

whom

I have

referred
of
Eeforms

do

not

alter the
show

the

non-

nature progressive
1 2 3
"

Islam, nor
under
Moslem

that

the

opinionsof

Kule," p. xiii.

Ibid.,p. vii.

"Spiritof Isldm,"

p. 327.

THE

FAITH

OF

ISLAM

the orthodox
on

are theologians

not

correct

yet this movement,

culture hy Western higher civilisation, moral
is life,
one

the

part of

men,

deeply influenced
environment
of
a a

and

affected

by

the of

towards of the

freedom

thought
and

and

truer

deepest interest.
the Law India
we

It is not Faith
men

in lands have

under

Muslim but

rule where
in

of Islam

full sway,

British
are

find
of

of with

these the

advanced many

views. of

They
Indian

out entirely

touch

millions

repudiate entirely all such liberal ideas.1 The popular opinion, which classes them as persons of for a mere who have rejected a revealed religion religion nature, is not correct ; but the fact that they are so looked from their claim detracts materially to be regarded upon as trustworthyexponents of Islam as it has been, and is
Muslims who
now,

known

and

received

in all Muslim

lands.

If Islam

possesses if the and

in itself all the

wonderful
new

infused

if the Arabs

went

mad
to
see

to

"

elevate

for it, claimed regenerative power force words of the Prophet breathed new heart of Humanity, life into the dormant forth inspiredby the teaching of Muham and civilise," we surelylook to Arabia may of it all. revered home Yet that

some

fruit

land, the

centre

of

Islam

under

its most

teachers,the
of its most salvation ; the

Muftis sacred land

in

of the

great legal systems, the

spot,
which

pilgrimage to
its sacred and
so

which
"

ensures

language
heaven
now
"

the

language
mother-

of

the

uncreated
of

Quran

of

is the

tongue
almost

the

this land
1

is

behind hopelessly
instance

every

people; other land,

has recently enlightened Muhammadanism in the of which 'All's Islam," Syed "Spirit Ijma', or scholastic tradition,is wholly set aside ; the right of private in terpretationof the Qura"n is maintained, and the adaptabilityof IsKm to of civilisation is warmly ideas the most advanced upheld. But such men be called Muslims and cannot as strictly Syed Amir 'All are very rare, ; no 'Ulamd, them. of the would tolerate or member religious jurists respectable formed just as there is a Theism upon They may be Islamitical theists Muslims. To Muhamorthodox the not true but are they Christianity madan, authority is everything, and his authority,the Qurdn, Sunnat, and ." tells them. ("Studies in a Mosque," by Stanley Lane-Poole, Ijma"',
"A

remarkable
in

of

been

seen

Mr.

Justice

Amir

"

"

p. 324.)

ANGELS

199
the world

Christian intervals rule ; but

supreme,

or

non-Christian,in
have been

there
it has
as

brilliant

to-day. At periods under

at

distant Muslim
been

Baghdad and in Spain attained to Moors in India. The under Akbar lost when they some degree of culture,which they entirely for this by 'All accounts retired to Africa. Syed Amir saying that the retention of culture depends on the sur
in of Al

always the day

been

when

heterodoxy has

Marmin

"

roundings,"
"

statement

which

admits unwittingly and Jewish culture

that not
of

Spain the what owed the Moors they then had gained. Still, protest againstthe traditionalism of the past and the bigotry of the present is a noble one, and if we place it in its true watch its growth with relation to orthodox Islam, we may It will raise individuals, purify the family much interest.
to

Islam, but

to the

Christian

life of some,

and
but

stir up
on

in its adherents
as a

desire
a

for useful

knowledge ;
have With sideration
2.

Islam

and religion

polityit
to

will

little effect. this

we digression

must

now

return

the

con

of the second
"

article of the creed. article

of

ANGELS.

Of
:
"

this

the

creed

Muhammad

Al-Berkevi
"We His
nor are

says

must

confess who

that
not

God

has

order,and
drink,
on nor

do

rebel

angels who againstHim.

any

act

according
neither
sex.

to

They
of
men

eat

is there

amongst

them

difference

They
record
are

earth,and
of

in

heaven,
Such
can

some

have

charge of
in

and

all their actions. sessed the with

"

Some
power.

angels are
an one

high
from

stature

and

pos

great
of
one

is Gabriel

who in (Jibrd'il), to

space
one

hour
can

descend
a

heaven

earth,and
men

who

wing
must

lift up

mountain. receives the souls of when the

We

believe in
in

who 'Izrd'il,

they die, and

trumpet. When
blast that the all
"

into Isrdfil,

whose

charge

is committed
such
a

he receives

the order, he will blow This

terrible
of

last

living thingswill die. day (S.xxxix. 68, 69).

confession
of

is the commencement

This

faith
of the

makes

no

mention

of

Mika'ii
is

the (Michael),

fourth

archangels.

His

duty special

20O

THE

FAITH

OF

ISLAM

to

see

that all created

beings have
to

what
a

is needful

for their

sustenance. to

Israfil is said
an

which

allusion is made
a

very in the Masnavi is

have

pleasant voice,
of JaUtlu'd-din
as one

Kuml,
song

where is
"

good

minstrel

spoken

of

whose

Like Will

whose voice of Israfil, wake the dead

trump

on

to life ; his made

Judgment Day the saddest gay."

to
are

The
"

one

desire the
in

of

angels is
and

to
on

love and the earth disdain

not

know His
:

God. and

All

beings in
who
are are

heaven His

they

presence
:

His and

service,

neither

they
did like

wearied

they praise Him

free

day

night
and

"

(S. xxi.
that may
seem

19,

20). They
not
a

are

from

all sin. of Adam, God.

It is true this

they

wish
want

for the creation of confidence

not

in
to

It is

said,
to

however, that
Thus about thou blood
ness
"

their

object was
of

oppose

God, but
'

relieve their minds When

to

the doubts said

to

the

Lord

place one place there

when
?
'

stead in my will who one

they had in the matter. the angels, Yerily,I am on earth,' they said, Wilt
'

do

ill therein, and extol ye

shed holi not.'

"

we

God

thy praise and what said, Verily I know

'

celebrate

thy
then the

know

It

is also

true to

that the

Iblis

was

disobedient,but
to that

he

belonged
"

not

angelicorder, but
the
'

of

jinn.
was

When

we

said to

angels, Prostrate yourselvesbefore

save

Adam,' they all prostratedthemselves

of the

Iblis,who
"

(S. xviii. jinn,and revolted from his Lord's behest 43; ii- 33)in human form, but usually Angels sometimes appear The : angels they are invisible. They intercede for man and ask celebrate the forgiveness praise of their Lord earth" for the dwellers on (S. xlii. 3). They also act of angels hath Each succession a as guardian angels: him and behind before him him, who watch over by God's Is it not behest (S. xiii. 1 2). enough for you that three thousand aideth with Lord angels sent you your down from on high?" (S. iii. 120). "Supreme over
" " "

"

202

THE

FAITH

OF

ISLAM
"

mitigate the
Jabir
not

evils
"

of

Satanic

interference.
assume

Iblis," says
forms, is

Maghrabi, though

able to

all other

of the Deity,or permitted to appear in the semblance otherwise be any of His angels or prophets. There would much the salvation,as he might, under danger to human of some of one of the prophets,or superior appearance to sin." being,make use of this power to seduce men

The

story of Hartit
with the

and

Manit

is of

some

interest from

of the questionof the impeccability angels. Speaking of those who reject God's Apostle,the And Quran says : they followed what the Satans read in that Solomon the reign of Solomon was unbelieving, ; not but the Satans were unbelieving. Sorcery did they teach what had been revealed to men, and the two to angels its connection
"

Hariit teach

and until

Mariit

at

Babel.

Yet
are

no

man

did

these

two

only a temptation. Be thou not an unbeliever (S. ii. 96). The story goes that the in the time of the prophet Enoch, when the angels saw 0 Lord ! Adam and his bad actions of men, they said : Thou hast appointed as Thy vicegerents descendants, whom the Lord : earth, act disobediently."To which on replied to send to give you lustful If I were you on earth, and sin." would The too and dispositions, angels you angry thought otherwise ; so God told them to select two of their should who number undergo this ordeal. They selected and renowned for devotion two piety. God having im the passionsof lust and said : planted in them anger, the earth, put an end to the All day go to and fro on quarrels of men, ascribe no equal to Me, do not commit drink no wine, and every night repeat the Ismu'ladultery, This they did for some to heaven." A'zarn, and return Zuhra named time, but afc length a beautiful woman (Venus) led them astray. One day she brought them a they
had
' ' " " "

said, We

"

cup

of wine.
"

One

said,
the

"

God

has

forbidden

it ;

"

the

other,
the

God

is merciful

and

forgiving." So
of

they
whom

drank

wine, killed
the
"

husband

Zuhra,

to

revealed

exalted

name," and

fell into

they grievous sin.

HARUT

AND

MARUT

203 the
"
"

Immediately after, they

from

found
so

that

name

had
return

gone
to

their
as

memories,
usual.
The

and

heaven
for them.

They prophet

then

they could not to begged Enoch

with such

intercede that

did

so, and

success

between to choose allowed a present or a angels were future punishment. They elected to be punished here on then suspended with their heads down earth. They were and Some wards in a well at Babel. say that angels came and of fire, that a fresh spring with rods whipped them of their parched lips. flowed just beyond the reach ever the The
was woman a was

changed
which

to

star.
now

Some

assert

that

it

shooting star
say is that

has

passed out

of existence.

Others
It

she is the star

Yenus.

only right to state that the Qazi 'Ayaz, Imam Fakhru'd-din Bazi A.H.), Qazi Ndsiru'd-din (544-606 scholastic divines deny Baizavi (620-691 A.H.),and most the truth of this story. They say that angels are immacu
late,but
the this does
not
meet

the with

which difficulty

the

Quran
As
to

itself raises in connection

woman,

Hanit

and

Marut.
not

they
star

think

the
was

whole

story absurd,
before the that

only
of who

because

the
but

Venus because have

created

time
one

Adam,
was so ever.

also

it is inconceivable the honour

are

wicked
A
:

should

of

for

however, they solution,

shining in heaven bound to give,and

God
of
must

it is this

magic

is

great

art

which

allow

mankind
so

to know.

The

dignityof
teach
men

the order what

great that
Two

hurtful.
now

they cannot angels were

wonders of

is

prophets is confessedly
so men can

therefore the miracles

sent, and
of

between distinguish

prophets,the signs
others. from Then

of

saints, the
and

Harut

Marat

magicians and always discouraged men

to

learning
"

magic. They said only a temptation.

assert

those
not

who thou

came an

to

them,
the

We

are

Be

unbeliever." which
two

Others

that

it is
reason

Jewish
and

in allegory,

angels
evil

represent

benevolence, the
ascent

woman

the

appetites.
death.

The

woman's

to

heaven

represents

204
To of

THE

FAITH

OF

ISLAM

this solution Traditionists

a

of the
do

the

however, the great body difficulty, not They declare that the agree.
that the Isnad is sound Ibn and Imam Ibn

story is

Hadis-f-Sahih, and
divines
are

good.
Ibn

Such

Hanbal,

Ma'siid,

and others. They 'Asqallani, immaculate only so long as they remain say that angels are and in the angelic state ; that, though confined,Harut is quite sufficient two teach magic,for a word Mariit can or have no for that purpose ; that some fear,and, if they men

'Umr, Ibn 'Abbas, Hafiz

have, it is quite conceivable

that

the two

angelsmay

teach

through
to

the

the

woman

bright star
desire
act to

of devils or jinn. With regard instrumentality Zuhra, they grant that to be changed into a of a reward ; but they say the is of the nature the
"

learn the

exalted

"

name

was

so

meritorious evil she

an

that

good
the all made times

she

desired
of the

outweighs
creation

the

did.

With

regard to

date

of the star

Venus,
on re

it is said that

our

astronomical the

knowledge
lived before

is based

observations lates to Noah. the

since of

Flood, whereas

this story the

Enoch, who

days

of

of great repute for disputegoes on, and men learning and knowledge believe in the story, although it to discredit the orthodox seems theory of the sinlessness of So the

angels.
Munkar who and Nakir
are

two

black fierce-looking him The

angels,
with dead

visit every man regard to his faith in

are

his grave, and examine and in Muhammad. God

in

of exist a state supposed to dwell in 'Alani-i-barzakh, the life of the present life and ence intervening between This is the meaning of mankind after the resurrection. the word and
" "

lievers
true
are

grave wicked who

when

used

in

this connection. in
to

Unbe

Muslims
can

suffer trouble
a

that the with

state;

believers

give
a

good
of

answer

happy.
children.

There The

is

difference

opinion
the the

angels regard
of

to

general
is my

belief is that that

children

believers
them
to

will be
"

but questioned,

say, my

Allah

Lord, Islam
With

angels will teach and religion, my

the children of

Muhammad

Prophet."

regard to

THE

JINN

OR

GENII

20$

Abii Imam Hanifa hesitated being questioned, to give an opinion. He also doubted about their punish think they will be in A'raf, Some ment. a place between that they will be servants and hell ; others suppose heaven

unbelievers

to
our

the

true

believers
thou

in

Paradise.

The

verse,

"Twice, O
hast the
thou

Lord,
us

hast

given
these that time

life"

given us (S. xl. 11), is

Thus

death, and
said
in
to

twice
to

refer

visit of

angels.
death after the
the

it is said in

the

Tafsir-i-Ibn

'Abbas,
a

takes

place
:

the been

world, and
raised
to

again
answer

second ques

corpse grave

has

the

given grave, and will also be given at the general resurrection. Distinct from the angels there is another order of beings called jinn (genii). It is said that they were made of fire, tioning in
created
"

life is thus

temporarilyin the

thousands
man

of years of dried

before

Adam dark

came

into existence.

We

created

clay,of

loam

moulded, and
"

the

jinn had been before created of subtle fire (S. xv. and are 26, 27). They eat, drink, propagate their species, subjectto death, though they generallylive many centuries. and will be Some believers in Islam ; some are are infidels, I will wholly fill hell with jinn and men punished. (S. The refers to their belief in Siiratu'l-Jinn (Ixxii.) xi. 120). is too long to quote. The Their earnest Islam. passage
" "

desire to hear the servant

the

Quran is referred
stood
up
"

to

in the verse,

"

When

of God

to

call

upon
1

him, they almost

jostledhim
mentators

by
say
and

their crowds
the

(S.Ixxii.
"

9).
God

All the
"

com

phrase
word
on
"

Servant
"

of

refers

to

Muhammad
to

the

they
in

to

the
"

hear

what from

is

going
every

heaven.

jinn. Some We guard

such
as

try
them
a

(i.e., men)
Solomon

stoned

Satan, save

steal

hearing" (S. xv.

and

18).
him

served

under They were (S. xxxviii. 36).

the An

power

of

'Ifrit of the

jinn said,"I will bring it thee (Solomon) ere thou risest from thy place: I have power for this, and am trusty (S. xxvii. 39). At the last day the jinn also will be questioned. Abu Hanifa doubted whether the jinn who Muslims are will be rewarded. The be unbelievingjinn will assuredly
"

206

THE

FAITH

OF

ISLAM

order punished. Tradition classifies them in the following (5) Marid. (i) Jann, (2) Jinn, (3) Shaitan, (4) 'Ifrit,

Many fables have been invented concerning these beings, doubt these wonderful and though intelligent Muslims may at accounts, yet a belief in the order of jinn is imperative, Those who least as long as there is belief in the Quran. wish to know of this subjectwill find a very interest more Modern Egyptians." ing chapteron it in Lane's The teachingof Islam about the angels,the work and of evil spirits nature and the Houris, is derived from Zoroastrian or Magian sources or indirectly directly, through the much medium how of later Jewish legends,and shows Muhammad borrowed from Pagan sources.
"

3. THE
"

BOOKS.

"

Al

Berkevi
that

says
the

"

It

is necessary the

to believe

books
to

of God

have

been the

sent

through
The
a

of Gabriel instrumentality
was

prophets upon
came

earth.

Quran
of

sent

to

Muhammad The

portion by portion
Pentateuch
and to

during
to
one

space

twenty-three years.
to

to Jesus,the Zabiir Moses, the Injil

David,
of

the other books Divine books

is

other

prophets.
and

The

whole The

number
the

the

hundred

four.

Quran,

day of judgment. It can changed. Some laws of the previous books by the Quran, and ought not to be followed."
lowed tillthe

is to be fol all, neither be abrogated nor have been

last of

abrogated

The
are

one

hundred
as

to
"

which

no

distinctive
"

name

is

given

known

the

Suhiifu'l

Anbiyd,"

Books

of

the Pro

the Furqan, the disas phets. The Quran is also known noble Quran ; the Qurau-itinguisher ; the Quran-i-Sharif, It is said Quran ; the Mushaf, the Book. Majid, glorious and Injil of the Taurat, Zabiir, the compendium to be ; so The orthodox to study these books. do not require Muslims belief is that they are entirelyabrogated by the Quran,1

though Syed Ahmad,

1

in

his
"

commentary

on

the
wa

Bible
KitdTak-

Manusukh shud tiljCwatan Sharh-i-'Aqtlld-i-Jami, p. 147 : and writing. batan," i.e.,abrogated both as regards reading all milu'l Imdn, p. 64: "This religions" religionabrogates adidn ast. ndsikh-i-jami'
"

Also

Din-i-wai

THE

SACRED

BOOKS

2O/ foolish their those

(vol.i.
Musalmans
tion

p.

268), denounces
who say
to
so.

as

ignorant and
as

Be
of
a

that lower

it may, order

inspira
the
mere

is considered A

be

than

that of
to be
are

Quran.
narrative. upon is
so as

largeportionof
The actual revelation
case

the

is Injil

considered

words
which

of

Christ

only
from

looked It
How of

the
the
was

descended Testament
a

heaven.
"

in

of the

Old

Prophets.
by
the
name

ever,

it

the

rule the

to

call

book

the

whether prophet,
or

was subject-matter

pure

doctrine also.
...

only,
It

whether
be

it

was

mixed

up

with
case

narrative
of
our own

Prophet, the revelations made to him intended to impart a special were miracle of eloquence, and they were written down, literally and exactly, in the form in which they were communicated, without do We being inserted in them. any narrative not consider that the Acts of the Apostles, the various or Epistles, although unquestionably very good books, are to be taken as Testament itself ; part and parcel of the New look nevertheless the writings of the Apostles in we upon the same of the Companions of lightas we do the writings our own Prophet ; that is to say, as entitled to veneration * and respect." There are many in the Quran which verses thus : When speak of previousrevelations, a prophet came from to them that (Scripture) is with which God, attesting
. . .

is to

observed

that,in the

"

them,
the

part of those
of God

to

whom their

the

Book if

was

given
knew

cast
"

book

behind
commentator

backs, as

they
"

not

(S.ii. 97). The i.e., they acted to the Prophet Prophet and it the Book ! why
ye
are
"

in
as

Jalalain says : Cast it away," respect of the testimony of the Taurat

if

the

do

they knew look of God" ye deny the

same

not

that
"

he 0
of

was

the true

Again,
revelation

people of God, and yet

ye

witnesses
is meant

of the the

"

(S.iii.68). By
the which Injil, advent
as

the

"

revela

tion

Taurat

and

Musalmans
a

(wrongly) say
God.
"

foretold Muhammad's how the shall

And

they

make

alreadyknow
1

Taurat,in which
on

Prophet of thee judge, since they is the judgment of God ?

"

Syed

Ahmad's

Commentary

the Holy Bible, vol. i. pp.

22,

31.

203

THE
"

FAITH

OF

ISLAM

(S.v. 44).

And

let the

people of
God "We hath

cording to that which not accordingto that

wicked of ones"
to

is revealed which

Gospel judge ac therein,and whoso judgeth

the

revealed,these

are

the
son

(S.v. 48).
follow the

also caused

Jesus, the

confirming footstepsof the prophets, which sent before him, and we the law (Taurat) was gave

Mary,
the

him

Injil with

its

of the that which been

precedinglaw fear God" (S.v.

hath
sent

guidance and light,confirmatory those a warning to ; a guidance and We believe in God, and that 50).
"

been
to

sent

down

to

us,

and

that and
to

which and

hath the
to

down that

Abraham hath
was

and been

Isaac

Jacob Moses

tribes,and Jesus, and

Lord. and He that
to sent

which

given
the

and

that which difference

are we

given to
we

prophetsfrom
any
"

their

No God

do

make

between

of them: truth hath those

resigned"(S.ii. 130).
thee He the

In

down

to

Book,
down

which

confirmeth and
the

for it, precede

as

had

sent

the Law

Injil

hath He sent down guidance ; and now the Furqan (S. iii.2). Musalmans Testa Practically, rejectthe Old and New To do so is manifestlyagainst the letter of the ments. for this neglect of previous reason Quran, and, as some divines be the given, Muslim Scripturesmust say that have been corrupted. The Jewish and Christian Scriptures is to change, tahrif," technical expression a word signifying the truth. Then tahrif may aside anything from to turn a be of two kinds : tahrif-i-ma'navi, change in the meaning actual change of the written tahrif-i-lafzi, of words; an aforetime
" "

man's

words.

Most

Musalmans
taken

maintain

that

the latter kind

of

and so they do not feel bound place, to read or re study the previous revelations so frequently The ferred to in the Quran. charge brought against the the follow is based on of corruptingtheir Scriptures Jews Some of the Quran : truly are there among ing verse you with their in order that who torture the Scriptures tongues, the Scripture, it to be from yet it is not suppose ye may the Scripture. And from they say, This is from God/ yet
has corruption
"
'

210

THE

FAITH

OF

ISLAM

heads

and because they respectivedispensations, will be permitted by God to intercede in the day of judg ment for their followers. They are the greatest and most exalted of the prophets. There are degrees of rank amongst the prophets,for endowed Some of the Apostles have we more highly than God hath spoken, He hath raised others.1 Those to whom of Mary, we to Jesus, the Son to the loftiest grade, and manifest signs,and we strengthenedhim with the gave Holy Spirit"(S. ii. 254). It is said that the "first appear in the in Adam, and its perfection of prophetship was ance of their
" '

Seal of the
"

prophets.'
of Ahmad
one

"

In the Masnavi
includes when the
names

it is said
of

"

The Just

name as

prophetsall,
"

hundred,

includes ninety all." received,

Tradition, as usual,supports this position.

sons

am

the will

chief of the
be

of men." my

"

Adam

and

all beside

him

ranged
the

under

that

law

by Christ was by Muhammad

of strictness
"

Tradition

flagin the judgment-day." It is said harsh and severe given by Moses was ; that mild and gracious given ; but that the law both the quality for it combines is perfect, the that of graciousness and ; according to I always laugh and by laughing kill." Each
to sent

prophet
Muhammad
was

is said
was

have

been
men.

sent

to

his

own

tribe,but
states
"

for all
men

Tradition
or

raised

up

for all

whether

white
own

black, other
The

prophets were
also says
"

not, except for their

We have hold
sent

tribe."

Qurdn

thee

(Muhammad)
"

for all men."

prophets are superiorto angels, and sometimes Verily,God chose Adam quote the verse, and the family of and the family of Abraham and Noah Imrdn out of the worlds (S.iii.30),as a proof of it. The Mu'tazilas say that the angels are superiorto the prophets. Many
Sunnis that
"

Al-Jubbai,
unto
1
'

Mu'tazila, quotes the

I
am an

"

verse,
'

Neither vi.
make

do I say prove

you,

Verily

angel
the make

"

(S.
"We

50), to
no

This, however,
them"

is contrary

to

verses,
no

difference any of

between
His

(S. iii. 78); "We

distinction

between

Apostles" (S. ii.285).

THE

INSPIRATION

OF

PKOPHETS

2 I I

that

prophets
words
as

are

inferior. and this,

Qazi
says
meant

'Abdu'l-Jubbar Al-Jubbai that he had

in

his

Commentary
the

denies

that

interprets
not

if Muhammad
an

the
to

glory and
declare
as a was

dignityof

whereas angel,
not

all that
of
an

he meant

that he had of fact,his Imams

which

the

rank

angel,because,

matter

that also
as

the twelve
a

glory was greater. The Shi'ahs assert are superiorto prophets. There is
"

Tradition

says,

The

'Ulama

of my

faith

are

prophets of the children of Israel." i. pp. 196-205) gives a very interest Ibn Khaldiin (vol. of propheticinspiration. He speaks somewhat ing account If we follows. as contemplate the world and the creatures shall recognise a perfect order, a regular it contains, we
the

system,

sequence

of

cause

and

connection a effect,
a

between of Then
us

different

of existence, arid categories

transformation
to

beings from one the phenomena

existence of
an

category of existence
of the

another.
to

visible

world

indicate

the

that is different from nature agent whose This existence. of the body, who is,in fact, a spiritual is the soul, must, on the one hand, be in agent, which
contact

with
the

the

existences

of this

world, and,
of

on

the other,

with
one

existences essential

of the next

category

are qualities pure Such the are intelligence. angels. It follows, then, that the angelicworld. the human soul has a tendency towards All this is quite in accordance with the idea that, according

whose

and superiority, perception and clear

to

regular order, all

are

universe
and
1

in mutual of their

of categories contact by means

the

existences
of

in

the

their

faculties

on

account
is very

nature.1
of the Pseudo-Dionysius. which
the
"

This

similar
upper

to the views

The

chain
Power

of being in the diffuses

itself

through gradations,he calls the Celestial Hierarchy. The Ecclesiastical Hierarchy is a corresponding series in the visible world. The order of angelic natures functionaries and of priestly correspond to direct each The other. former receive illumination highest rank of the from God. The lowest of the heavenly imparts divine light to the highest of the earthly hierarchy. Each order strives perpetually to approximate the transmitted to that which it receives above from immediately itself, influence." ("Hours with the Mystics," by Vaughan, vol. i. p. 1 14.)
invisible world,
in

and

Divine

successive

212

THE

FAITH

OF

ISLAM

The

souls of

men

may

be divided feeble

into three
to

classes.
a

The per

first kind

of soul is too

by

nature

attain to

to content : it has ceptionof the spiritual in the regionof sense and imagination.

itself with Thus it

can

moving
under

stand
its
own

concepts and
souls of the and
a

affirmations.
cannot

It

can

raise itself

high

in

category, but

The
movement

second

pass its limit. class are carried

by

a a

reflective

natural
can

towards disposition into

a

intelligence.They
which results in
to whom (Auliya),1

enter

state

of

spiritual contemplation
of the

ecstasy. This is the intuition

God has

saints

given this
are

divine

knowledge.
the power
human

The
of

souls

of

the third class themselves that

created

with

disengaging
in

altogetherfrom
rise
to

their

bodies where
a

order

they

become

they may like angels.

sublime

the

angelic state,
of time such the

In

moment

soul

the perceives

company

(of angels) in

It there and then hears the sphere which contains them. the Such are speech of the soul and the divine voice. has given to these souls the souls of the prophets. God of leaving the human body. Whilst thus separate power The His revelation. from prophets it,God gives to them such endowed are by God with such a purity of disposition, inclined that they are instinct of uprightness, naturally an world. to the spiritual by an ardour They are animated from the When they return quite peculiarto their order. the revelations they have angelicstate they deliver to men The received. journey to, the journey from the angelic received revelation the comprehension of the state, and So less time than the twinkling of an there, occupy eye. So instantaneously rapidlydo the souls of prophetsmove.
do

they receive and is why inspiration

Khaldiin, means
That the
on

understand called Wahi,

to

God's
a

revelations.

This

is

word

which, according to

Ibn

make

haste.

maintained those
on

whom

is ordinary mortals distinguished above "Aulijci" are of God the friends Are not the (Aulija) authority of : fear shall come, shall they be put to grief (S. x. nor no
" "

63)-

THE

SINLESSNESS must

OF

PROPHETS

213 free man,

A
one

Nabi
who

(who
a

be

wise

and

a one

that

is,

is not

slave of

another, and
of

also who
receives

is free

from but

imperfectioneither
has A
a

body
deliver

or

mind)
men same

wahf,
of

not

to necessarily
must

to

the

orders

God.
as

who Easiil,
one

possess

the

qualifications
deliver God's

Nabi, is
to men,

who

is commanded he does
not

to

message what
so,

though

necessarily abrogate
Some Easiil
and
a

preceding Easiils
but the
men so

have

delivered.
of

Easiils
is that is

do

mark distinguishing

the

he

delivers to commissioned
every The

commands
to
a

direct from Thus every

God,

specially

do.

Easiil is

Nabi, whilst
sin.2
not

Nabi

is not

Easiil.1

orthodox Ash'arians
in them. of
some

belief is that believe The that

prophets are
the
power of

free from

The

sinning is
admit from

created

Mu'tazilas

deny this,but
keeps
actual here them facts.
comes
"

the evil.

existence These like

quality which
not commit

theories other
men,

do

agree

with

Prophets,
in

faults, but

the

gundh-i-kabira, great sins," and gunah-i-saghira, little sins." The gunah-i-kabira are to to God and murder, adultery,disobedience parents, avoiding fightingagainst infidels,drunkenness, usury, fast,for neglectingthe Friday prayers and the Eamazan or getting the Quran after reading it,swearing falsely by callingon the names any other than God, magic, gambling, of deceased and beating the breast at such times,3 persons dancing, music, disrespectto a Hafiz, shaving the beard, and dariid whom whose on on omitting to say the (i.e., the name family be the peace and mercy of God) whenever
"
"
"

Muslim

distinction

of sins into

There

is

some

dispute
Ash'arians

as

to

whether she

woman

can

attain

to the

rank

of

prophets.
the Some that
names

The

say the wife

can,

and

mention

phetesses the Virgin Mary,

add
2

of Pharaoh, of Moses.

Sarah,

as possible pro Hagar, and some

of Eve

and

of the of
The
are

mother
the

of the

subsections

Shi'ahs, in order

to

exalt the Imams,

say
:
"

sin. prophets can prophets sin,but the Inicims

p.
3

hold

Hastutmiyah, pure" ("Milal

Shi'ah
act.

for
wa

example,

The

Nihal," by Sharastdni,
the

142).
This is
an

orthodox

blow

at

the
a

practices in

month

of

Muharram.

Shi'ahs

consider

this

good

214 of Muhammad and

can

THE

FAITH

OF

ISLAM

is mentioned.

These

are

all

"great sins,"
" "

only be forgivenafter due repentance ; the little if some Observe sins" are forgiven good actions are done. at the at early morning, at the close of day, and prayer the evil approach of night; for the good deeds drive away deeds" (S. xi. 116). It is the universal belief that a there is a the greater sins, but commits prophet never Some difference of opinion with regardto the lesser sins. to the period before wahi this frailty limit even comes upon them. The however, is that the frailties general opinion, which they show are merely faults and slightimperfections not amounting to sin. mind, at once disposesof a difficulty This, to the Muslim the exception the Quran itself raises on this point. With of Jesus are spoken of as Christ, the Anbiya-tTlu'l-'Azm doing
29-37, Lord what call sin. every Adam's
in
one

except

an
*

orthodox referred

Muslim
to

would Surah ii.

transgression is
vii. 10-24. have
not

in

and

Surah

! with
not

ourselves and have

"

give us
those
in
"

that Unless
of

perish.'
Thou the lost
"

The

"They said, ;0 our dealt unjustly for we ; if Thou pity on us, we shall surelybe of is plainlyhinted at sin of Noah
and

me forgive

be merciful There is
a

to

me,

I shall

be

one

(S. xi. 49).

Abraham healeth
me,

similar request

in Surah "When I

Ixxi. 29.
am

also is

representedas saying,
who will
cause me

sick,He

and

again quicken me, and who, I hope, will forgive sins in the day of reckoning" (S. xxvi. 80-82). me my of Satan in work Moses is described a as having done and as saying,'"0 Lord, I have sinned killinga man, my So God hurt ; forgiveme.' to my own forgave him ; for He said : Lord, because the merciful. He is the forgiving, this grace, I will never hast showed Thou me again be the (S. xxviii. 15, 16). helper of the wicked'
to die and
" " ' "

It is said Adam's he the

sin
in

was

mere

but slip, world

it

brought good
not

to the

world.
;

Had and

remained
word of not

Paradise
"I been have

the
not

would
men

have

been

peopled
for
wor

God,
have

created

and

jinns except

ship," would

fulfilled.

EARLIER

AND

LATER

FAULT

OF

MUHAMMAD
"

2 1

Be thou followingpassages refer to Muhammad. the promise of God ; and steadfast and patient ; for true is seek pardon for thy sin" (S. xl. 57). Baizavf says that this in propagating Islam. refers to his remissness According in giving the deficiency to the Tafsir-i-Ibn 'Abbas, it is thee and bestowed God for the blessings on thy thanks it is Companions;" according to the Tafsfr-i-IIusaim, that the Prophet as an act of worship sought pardon, and to a high rank, or that he did it to set an example, so rose according to his Tradition, I seek pardon seventy times simply, Seek pardon for the sins of daily; or it means thy people.' In reply to all these ingeniousattempts to The
" " ' ' ' "

get rid
the word

of

very for

troublesome the

fact,it

may

be

noted

that

Prophet'ssin (zanb) is also used in have the sin of ordinarypeople. Thus, "Others describing their sins (zanb)" (S.ix. 103). owned Ask pardon for thy sin, and for believers,both men and women" (S.xlvii. 21). In the Commentary Mu'alimu't told to ask pardon it is said that the Prophet was Tanzir he had any sin,or really for his sins, not because personally
used
"

needed become
can now

any
a

pardon, but because, if he so asked, it would sunnat practicefor the people. Thus each one
"Pardon
to

say,
an

my

sin."

In

the

book

known
made for

as

Tabian

attempt
"

sayingthat
which
will

seek

is explain the difficulty ask pardon for thy sin means

" "

by purity,
for

keep
taken
"

away
"

sin." 1 Have
we

The
not

commentator

Ibn

'Abbas

quotes
thee
and
mon

the

verse,

opened
burden
?
"

thine

heart

and says

off from
"

thee
means

thy
"

(S. xciv. 1-2),

A
more com

thy burden is interpretation

The wife
a

thy

sin."

to

refer caused

this to

anxiety or Egyptian

to

trouble

of

mind. the

scandal
of

by
the

the

Prophet'sconduct
slave
in be

with

Zaid

and

with

Mary
refer
found

necessitated
ence

pretended
events.

revelation

of

God's will
will in

to

these

The

circumstances

fully detailed
1
"

in

Surah
most

xxxiii.

5-

One

of

the
1

36-38, and important verses

ii. p.

Surah

Ixvi.

is:

"Verily,we

vol. "Tafsir-i-Husaini,"

348.

2l6 have
won

THE

FAITH

OF

ISLAM

for thee

an

undoubted

forgiveththy earlier and later is not quite clear what victoryis here referred to. Accord commentators some ing to the Tafsir-i-Husaini, say that it is the taking of Mecca, the past tense being prophetically used for the future. The followingexplanations are given "earlier and later fault." of the expression (i.)God has before and after the descent of forgiventhy sin committed wahi, (2.) before and after the taking of Mecca, or (3.) before the descent of this Surah. (4.) The commentator
The earlier sin refers to the sin of Adam says : Muhammad committed when in the loins of his great was
"

in token that God victory, fault" (S. xlviii. 1"2). Ifc

Salmi

ancestor to

and

thus

connected of the
as

with

him

; the

later sin refers

way

the

followers with and words

Prophet, and
the

in

that
was

is

con

nected
cessor
"

him, just
cause

sin of Adam

the

prede
says : of the

of their sin."

(5.)Imam
and
are

Abu'1-Lais
to

The

refer to the sin of Adam,

those with

followers

of the

Prophet.
former

Both is

connected the

Muham

mad, because
the latter From is

the

forgivenby
of Muhammad." the

and blessing,

by
these

the intercession
extracts from

Quran it appears

that sin

evade the imputed to the prophets,though Muslims Be charge by the casuistryI have already referred to. it is a strikingfact that the one that as it may, sinless member of the Anbiya-tTlu'l-'Azm, the one sinless prophet of is

Islam,
no

is

none

other

than

the Lord

Jesus
at

Christ.

There

in the Quran which passage in which modified form Muslims

hints

sin,even

in the

phets,being committed by of his seeking for pardon.

In is the There the
same

him

attribute it to other pro which no speaks passage

Traditions absence

Bukhari, (Sahihu'l
of

vol. iii. 194) there

is

Bukhaii.

very marked Muhammad be

'

any imputation of evil to Christ. of this in the Sahihu'linstance

is

reported only

to

have

said of

"

The

people
and
our

will

gatheredtogetherat
If
some one

the

day
*

judgment
us

will say,

would

intercede say,

for

with the

Lord.'

They

will go to Adam

and

Thou

art

21

THE

FAITH

OF

ISLAM

not hath unbelievers "The (S. xvii. 92-95). say, 'Why Nay, but thou art a sign been given him by his Lord ? only a Warrior, and unto every people hath been given Baizawi a guide (S. xiii. 8). The commentator says : miracles such as those wrought the people demanded When is told that he is only a by Moses and Jesus, Muhammad
' "

"

warrior.

The

demand

was

withheld

because

it

was on

made this

perverselyand not with sincerity." Other passages vii. 204; xvii. 58; point are Surahs vi. 37; used to say, were Former prophets,Muhammad
their
were own

xix.
sent

48.
to

sect, but
to

he

was own

sent

for

all.

Their

miracles

confined

their
was

times.

The

Quran, the
no

great

miracle than other

of Islam, But

this.

He for all ages. his followers maintain

was

needed that in

other

sign
in all

this,as
some

respects,he

equal to

all and

to superior

pro

and produce phets,

of their view. if to Adam
was

passages Thus, accordingto Shaikh power

same

various

of the

Quran

in

support

hammad
on

also

given the the possessed

was

of

Syuti, Mu naming everything,

"

Jalalu'd-din

high,but
"

Muhammad bows'

exalted Enoch was power. taken to the Baqab-i-qausain,"

"

where Gabriel, one mighty in length," power," appeared to him (S.liii. 5"9). Ishrnael was ready the
two
to

be

but Muhammad sacrificed,

endured
extent

the

of splitting but

his

chest mad

j1 Joseph
was

was

to

some

handsome,

Muham

perfectionof beauty ; Moses brought water from the rock, but Muhammad produced it from his stayed in its course by Joshua, and ringers. The sun was Solomon had a great kingdom, it was so by Muhammad. Muhammad a greater, for he possessed the keys of the Wisdom treasuries of the earth. was given to John the
the
very

Baptist whilst yet a child, so standing granted to Muhammad

life.

also

were

wisdom
an

and

under his

at

earlyperiod of
of the

Jesus

could
to all

raise the

dead, so also could Muhammad.

In
1

addition
"Have relates

miracles these, the special

thine heart

Prophet
Tradi
out

we

not

opened

for thee ?

"

(S. xciv. i).

tion
a

that

when

black

drop. Many

two young, marvels other

angels cut
are

open his breast and took also connected with this event.

THE

MIRACLES

OF

MUHAMMAD

19

are

the
a

of splitting

the

moon

asunder

(the truth

of which of
a

Nizam,
tree

the Mu'tazila, denied),

his

Mi'raj,the coming
all the wonderful

into the

of

Quran
to

presence, itself.
in
"

and The

above

miracle

referred
the
moon

hath

account following into two moon was split parts,one above the mountain, one the Prophet said, Bear witness.' 'Abdu'llah under ; and became We with the Prophet ; the moon two were says : Imam parts, and the Prophet said to us, Bear witness.' Jahl and a Jew Zahid visited the Prophet, says that Abu and The demanded a sign from him on pain of death. the and at once Prophet made a sign with his little finger, in remained of which moon separated into two parts, one The off to a long distance. Jew the sky, the other went
"

of the moon is asunder splitting of judgment approacheth, and The hour been (S. liv. i). The splitin sunder" The Masa'iid says is given by Bukhaii :
"

'

'

"

believed
passage
moon

in
to

Islam

forthwith.

Some, however, refer

the

tators

fall to

of the they consider the splitting The of the signsof the last day. to be one commen the verse, When on they (Meccans) see a sign,they mocking" (S. xxxvii. 14),say the "sign" referred to the

future, as
"

is "the
The
to

of splitting

the

moon

or

some

such

marvel."
in
"

or Mi'rdj, night ascent,

is mentioned

Glory

be

Him

who

carried

His

servant

by night from

the sacred

temple (ofMecca) to the temple that is more remote, whose have blessed,that we might show him of our precinctwe fond of the are writers,who signs" (S. xvii. i). Muslim at marvellous, narrate things the length the wonderful l did on this eventful and Prophet saw night ; but some maintain that it was only a vision, and quote the words, We ordained the vision which showed thee," in proof we
"

of this is of
1

assertion. of

The

commentator

Baizavi

admits

there

opinion,but opinion (ijmac)is on the

For
a

difference

that side of

the
a

general consensus bodily migration.2

"Literary
Eemains of

Emmanuel
-

graphic account Deutsch," pp.

that Muhammadans

of 99-112.

these

events

see

"All

must

believe

respecting the Mi'rdj is

that

220

THE

FAITH

OF

ISLAM

Be

Muslims it may, all orthodox of Muhammad of worker as a superiority that

as

maintain miracles

the
over

all other 5. THE

prophets.1
KESURRECTION the
a

AND

THE

LAST

DAY.

"

These

two

articles of

faith

may
of

be the

considered remarks
to

together.
of

The Al
"

followingis
Berkevi
1.

on

summary this point.

Muhammad

It is necessary
are

acknowledge :

That

the torments Nakfr

will

of the tomb

real and
dead

Munkar

and

interrogatethe
his
our

and that certain, concerning person

The
;

his God, his

and Prophet, his faith,

Qiblah.

faithful
our

will

repl}7, Our
"

God

is God

Prophet
last

is Muhammad

religion,

Islam
2.

our

Qiblah, the Ka'bah.

all the to

That
come

signs of the
such
of
as

day mentioned
of

by the Prophet Dajjal, or

appearance
sun

will

pass ;

the

appearance

Anti
of from

christ; the
Imam Mahdi the west, "c.
3. That

descent

Jesus
and

from

heaven;
; the

the

and

of

Gog

Magog

risingof the
the
mountains away

all

living things will die

the thus

; that

will

fly

in the air like birds ; that

some

heavens
Most

will melt

; that after

time

has

passed, God
and the the
men,

High
and

will raise the dead the

that
near on

doctors saints, prophets, them the

of the

law,
of

faithful will find

robes

horses

Paradise.

They
shade

will of

put
the

the

robes, and
of

mount

horses,and
to

go into the

throne
on

God. The

Other

and naked, hungry, thirsty, go the

will go
to

foot.

faithful will

right,the
the

infidels

the

left.
4.

That
of the

there
men

will be
will

balance, in which
Those
whose
; if the bad

good

and

bad
out

actions

be
go
to

weighed.
Paradise

good

deeds

weigh
the

bad

will

predominate, they
Mecca to

Prophet
that

saw

himself, in
a

vision,transported from

Jerusalem,

of the greatest signs of some really beheld vi. (Essays by Syed Ahmad, Essay p. 34.) This, though a is,that he who opinion, which legitimate,is not, however, an orthodox and his in such vision he Lord."
denies
an

actual he

bodily migration
denies the
statement

from of

Mecca
a

to

Jerusalem
or

is text

Ktlfir

as (infidel),

"nass,"
heaven

plain
the

of

the

Quran.
account

He

who

denies

the

ascension

to

and

wonderful
"

night'sproceedings preserved in the Traditions is a a Muslim. (sinner),though he remains 1 The worked miracle by a prophet is called mu'jizah ; by evil spirit of God, istidraj. kanlmat or an ; by an opposer
of the

fasiq

"

saint,

EVENTS

OF

THE

LAST

DAY

221

"will go

into

the

unless fire, intercede for

God

has

mercy

on

them,
will fire

or

the
were

pro
not

phets
out

or

saints there the

them.

If, however, they them,

enter
nor

Muslims,
from

will be

no

intercession for Muslims

who

they come will, after

sword,
Some is

fire.

The

the

having purged their crimes, enter

5. That
raised the

Paradise. is

bridge Sirat, which

fire ; that the all
men

sharper than
pass
over

above
over

the

must

this.

will pass

slowly over
6. That

will go very some lightning, into the fire. enter certainly ; others will fall and eacli prophet has a pool where will he, with his people,

with

speed

of

quench
Muhammad
whiter

their

thirst is the

before

entering Paradise
all.
Its water

that

the

pool

of

of largest

is sweeter

than

honey,
chosen

than

milk. Paradise
ever

7. That
remain for Houris
sex.

and
the

Hell former
;
are

actually exist they neither exempted

that
nor

the grow

in the

die from

aged.

The

and

females
will and
no

the

infirmities
elect will

of their

They
the
meat

longer bear
drink The
are

children.

The

find there
upon

the

without they require,

taking
is of

themselves
; the

any

trouble.

ground

of

Paradise

musk The

bricks of its edifices and the

of

gold and
remain the

of silver.
for of
ever a

unbelievers

demons
as

will

in

hell,
Their God This

tormented

by

scorpionsas
bodies will revive
will last for

serpents as thick largeas mules, by fire

till
so

neck

camel, by

and

by scaldingwater.
to
a

will burn them

ever.

they become
that

reduced endure

coal,when

they may

fresh torments.

additional remarks are following i-'Aqdid-i-Jdmi. They fall under four (i.) The sounding of the trumpets The The Prophet said : last hour will
The
"

based heads

on :
"

the Sharh-

(Nafkhatain-i-Sur).
not

be till shall

no a

one

is

found
on are

who

calls

on

God." all who

Then
are

"

There

be
and

blast

the trumpet, and

in

in the

heavens whom

all who

the

earth
to

shall

save expire,

those

God
on

shall

vouchsafe
lo !

live.

There

shall

be another them
"

blast

it,and

Abu

arisingthey shall gaze Huraira, a Companion,

of

around

relates that
as

the
"

(S. xxxix. 68). Prophet,speak

the creation the

ing

the

trumpet, stated
and the

follows

After

of the

heavens

earth, God

created

trumpet and

222

THE

FAITH

OF

ISLAM

gave

it to

who, with Isrdfil,

and

his mouth the order

to

placed to it,is
blow it. He

ever

looking up
blow three

waiting for
The

will

times.1

first time, the blast

blast of consterna
of

tion, to terrify ; the

second, the
blast believe

examination,

to

slay;
dead." and

the

third, the
persons

of resurrection, to that

Most

quicken the God everything,save

His The

attributes,will perish.
resurrection
"

clearlyproved by the will bring us back ? Thus, Qurdn. They say, Who who created at first (S. xvii. 53). Say: 'He you Who shall give life to bones when they are rotten ? them being Say : He shall give life to them who gave skilled'" (S. xxxvi. 79). for in all creation is He at first,
of

the

body
'

is

'

'

"

'

'

'

"

Man

saith

'

What

! after alive ?
at
'

am

dead, shall
not
man

I in the

end

be that

brought
we

forth him

Doth

bear

in
"

mind

made "The

when first,

he

was we

nought ?
indeed
rotten

(S. xix.
bones?'

68).
as
'

infidels will say, 'Shall What!

say

be restored

at

first?

when
'

we

have

become

they, will be a return to loss.' Verily,it will be but a singleblast,and ]o ! they are on the surface of the earth" (S. Ixxix. 10-14). "Is He not powerful This (S. Ixxv. 40). enough to quicken the dead ? to will be resurrection Never/ say the judgment. us.' Say : Yea, unbelievers, will the hour come upon the unseen, it will surely come by my Lord who knoweth
This

then/

"

"

'

'

upon

you,

to
...

the
. .

intent but
.

that
as

God for

may

reward who

those aim
torment to

who

have

believed,
our

those of

invalidate awaiteth
ment

signs, a
them shall

chastisement 3, the

painful
faces
!

them'" await faces

(S. xxxiv.
on

4).
Day

"A

terrible chastise shall after

turn

doth and have

when
'

white belief
ment

turn

black.

What

ye for that ye have

faces

become

infidels ? been

Taste, then,
And

your the chastise

as

unbelievers.'

to

those

whose the
1

shall have of God"

become

white, they shall be within

The
between in the

mercy
Some

(S. iii. 102).

make
no

Prophet
Quran.

knew

not second

commentators
are

distinction

the first and

as only two blast,

mentioned distinctly

EVENTS

OF

THE

LAST

DAY

223
"

the time thee

when
'

all this would

take

place.

They
?

will ask what

of the

Hour,' when
thou of

will be it ?

its fixed

time

But

knowledge
thy
who show Lord fear the

period is known only to the warning of those thou art charged with ; and and similar These it" (S. Ixxix. 41"45). texts According to the certaintyof the resurrection.
hast Its
he Faithful,
an

Ijma? of
of the that
a

the

who

has

any

doubts

on

this article from

reason

faith is

infidel.
of

The

Mu'tazilas

show
in

resurrection and

the

body
be

is necessary

order

that

rewards

punishment
are

may

bestowed.
to

The it
on

orthodox
reason.

agree with the The learned

conclusion,but hesitate
not

base

during
agree

the time

when

agreed the body

as

to

the state

of

the

soul

is

dead, and

therefore

dis

Some that it is assert regard to its revival. of the soul,for it exists in to speak of a resurrection wrong its revival is included in hence the body as fire in coal/' that as it is the resurrection of the body ; others maintain it is not annihilated with the body. The distinct entity, a scholastics favour the first idea. the result Practically in both cases. The the same resurrection seems body had Wise devils and soul. and a beasts,insects and foolish, all will arise at the last day. This is according to birds the Tradition : He will raise up animals at the last day to receive reward, and to show His perfection and His justice. the hornless goat will be revenged on Then the horned one. At length God will say to all the animals, Turn again to and to dust they will return." Muhammad will come dust,'
with
"
"

"

first in

order, and
descent

be the first to enter

of the will

Paradise.

(2.) The
the

Books
wander

After (Tatair-i-Sahd'if). about

contain for

resurrection

men

during which time the by the Kiramu'l-Katibin

naked
and

books
will
some

which be
will

the Men

forty years, record kept

will rise up

given up.
walk

confused

about, some

stand

for

All will be constantly fortyyears. lookingup towards the heavens (i.e., expecting the books). They will perspire God of sorrow. will say to Then profuselythrough excess

Abraham,

"

Put

on

clothes."

He

will

put

on

robe

of

224 Paradise. and will The stand

to

THE

FAITH

OF
"

ISLAM

Prophet
near

said

I will

also
no

put
one

on

dress,
be
ac

the God

throne, where
will
'

else will be

allowed

stand, and
Each

granted to cepted.'"
Throne
man's

and it shall say : Ask thee ; intercede, thy intercession shall be book flies from the

treasury under
owner.
"

the

of
fate

God, and is given to its proper

have
we

Every
on

fastened will
we

about

his neck

; and

the

bring forth to him (every man) shall be proffered wide Bead to him book which a open : but thyselfto make out an thy book ; there needeth none account against thee this day'" (S. xvii. 15). A portion day
'

of resurrection

of

verse

asked

the wicked shall not be 78 of Surah xxviiL, "But to contradict of their crimes," seems this ; but com that God knows simply means say that this verse that their sinfulness will appear on their foreheads. will summon all men with their leaders day we

mentators

all,or
"

One

(Imams).

They
"

whose their

books

shall be

given into
wrong his

their
a

right
"

hands, shall read

He book shall (S. xvii. 73). with be given shall be reckoned an easy reckoning, and he whose book But to his kindred. shall turn rejoicing his back (i.e., into his left hand) shall shall be given behind destruction"1 (S. Ixxxiv. 8" 11). "He who shall invoke have his book given into his left hand will say : 0 that had been given me, and that I had not book never my But the command known my reckoning'"(S. Ixix. 25). him ; then at the goes forth, Lay hold of him and chain him" hell-fire burn (S. Ixix. 30). It is said that wicked before they will be seized by the right hand Musalmans which is held a proofthat they are not cast into the fire, are consider that the expression Some always to remain there. Piead thy book implies a literal reading; others,that it which that all is a metaphoricalexpression, simply means
' " " "

book, and not be into whose right hand

thread

the

past actions will be known.

Those

who

believe

in

literal
1

reading say
former
are men

that each

believer
men

will read
of the

the account
the

The

called

Ashabu'l-Yamin,

right ;

latter,

Ashdbu-sh-Shamal,

of the left.

226

THE

FAITH

OF

ISLAM
"

The Prophet ported by a Tradition recorded by Tirmizi. God will will be distributed. said : Ninety-nine registers What ! dost thou deny this, or have the recording say : will say : ? Each No, 0 angels treated thee unjustly
c
' ' '

Lord.' Then

"

Hast will
This

thou

then

any

excuse?'
on one

'No,
the

Lord.'
is will

God

display a
will will this
be

cloth
into

which

Kalima God

written.
'

put
no

scale, and
hast
a

say
one

To

thee and
"

be

evil if thou
in

in register first scale

scale be

cloth is

the

other, for the

conclusive

will with

light.'

This

considered

testimony

The Mu'tazilas regard to the weighing of the books. such as these, for said they, "Actions objectedto statements of lightness and heaviness accidents, and the qualities are to accidents." cannot be attributed They explained the
verses on

of the

Quran, and

the

statements

of the

Traditions

of saying that point, as being a figurative way will be done to all in the day of judgment. perfectjustice it is not known Iww To this the orthodox reply, that but this the weighing of the books), God will do this (i.e., God's actions" so clearlymade ignorance does not make

this

"

known

"

vain." The meaning Bridge (Sirat).1

way.

(4.)The
is
a

of the word

Sirat If
we

road, a

It is

so

used

in

the

Quran.

"

then would we surelyput out their eyes : yet even pleased, would they speed on with rivalryin their path (Sirat) Gather together those who have acted (S. xxxvi. 66). their consorts and (demons), and the gods whom unjustly, they have adored beside God, and guide them to the road in the for hell" (S. xxxvii. (Sirat) 23). It is nowhere Quran called a bridge,but Tradition is very clear on this There will be a bridgesharper point. The Prophet said : than the edge of a sword, finer than a hair, suspended over it in the twinkling of an will pass over hell. Some eye,
" " "

Muhammad called
not

was

indebted

to
or

Zoroastrianism road Arabic

over

for this idea.

the

The

ancient word

Persians Smit
P-

this
come

bridge
from
an

hell

Chinavat. the

The

does

root.

("Keligion of

Crescent,"

I73-)

AL

A'RAF
the Lord will

227

some

like
horse.

flash of The

swift

others with lightning, angels will call out, 0

'

speed
!
save

of and

will protect.' Some Muslims long into hell,and afterwards will all fall into

be

saved, some
released."
remain such
a

fall head

be

The
ever.
"

infidels The
If
we

hell

and

there
of

for

Mu'tazilas admit
and

deny the it," say they,

there

existence
it would for

bridge.
for the

"

be
them

trouble in

believers,
it

such this

is not

the

day

of

judgment."
pass
over

To
to

the
how

orthodox

reply that
saved from

the

believers

show be

they

are

and fire,

that
to

thus annoy

they
the

may

delightedwith
is situated
"

Paradise, and
between heaven A'raf

also

infidels.
Al

A'raf

and

hell.
men

It

is

described know all

thus

On

(the wall) Al
and tokens,1
'

shall be
to

who in

by
of

their

they
to

shall cry
you do !
'

the

habitants
not

yet

enter
are
'

Paradise, Peace be on it,although they long

turned
our

but
so.

they
And

shall when

their eyes
shall say,

towards
!

the inmates
not

of the

fire, they

Lord

place us
Sale's

with

offending people,
of

"c."

(S.

vii. 44,
A'raf It is

45).
in
as

summary

the

opinions
is exceed

Al regarding

his

PreliminaryDiscourse
:
"

ingly good.
"They
Araf,
a

follows
and

call it Al word

Orf,

more

in frequently

the

plural Al
to signifies
some com

derived

from

the
to

verb

Arafa, which
them
;

distinguishbetween
mentators

or things, reason

part
the

though

give another

for

impositionof

this

name,

because,say they, those who stand on this partition will know and the blessed from the damned distinguish marks by their respective
or

characteristics
that is

and

others
or

say

the word
such

properlyintends
a

any

thing
must

high

raised

as elevated,

wall

of

separation

the been

supposed to be. Some imagine it to be a sort of limbo for and prophets, for the martyrs and those who have patriarchs or
most

be

eminent evil works

for
are

sanctity. Others
so

place

here

such

whose

good
each

and

equal that they exactly counterpoise

neither reward
nor

other,and therefore
That

deserve

punishment
by their white

"

is,they will
the

know

the

inhabitants

of

Paradise

ness,

and

people

of Hell

by the blackness

of their faces."

228
and after

THE

FAITH

OF

ISLAM

these, say they,will they shall

them
to

on

the

last

day
act

be admitted

into

Paradise,
will be

have
as a

performed an
merit, and
Others
those therein their

of

which adoration, the this

imputed to
works will be
a

will

make

scale of their

good
space

overbalance.

suppose who have

intermediate
to
war

their
cluded because

for receptacle leave, and parents' from Paradise

are

gone

without

suffered

martyrdom;
and

being

ex

for

disobedience,

escaping

hell

they

martyrs."
an

There
in
"

is also world

interval the

between Last

the

death

of the

body

Day, called Al-Barzakh. until the day shall be a barrier (barzakh), them Behind when they shall be raised again" (S. xxiii. 102). "When the body by the soul is separated from death takes place, of the good with ease, in the Angel of Death ; in the case
this and that of the wicked with violence. It then
enters

into

Al-

Barzakh.1
The

Mushrik,

one

who for
must

ascribes
as

remain

in hell for ever,

pluralityto God, will is an eternal Kufr, infidelity,

be eternal.
"

crime, its punishment

believers

also

The

un

the the people of the Book, and among among to abide shall go into the fire of Gehenna, Polytheists, Of all creatures therein for aye. are they the worst"

(S. xcviii. 5).

dened doubter
one,

"

Cast

into

hell

every

infidel, every
Cast ye

har

the
set

hinderer

of the

the good, the transgressor, him

God. up other gods with into the fierce torment" (S. 1. 23"25). who Muslims die
soever

who

commit
not

sins, though they great (kabira)

remain
an

unrepentant, will
shall have it"

in hell for ever,

for "who

wrought
7).
a

atom's

weight
and the it

of

good
the
a

shall

behold

(S.

xcix. is

It is asserted

that merits

fact of reward.

believingin
The
verse,
"

Islam

good

work that

commentator

Baizdvi soul shall be done

says

Every
that
"

paid
is not

what

teaching of the wrought (S. iii.

"

24), is
not
1

Service

lost.
as

The

believer

will

be left in hell for ever,

For
some

because,

the reward
state

for his
soul there,

see

Sale's

opinions with regard to the Preliminary Discourse, Section iv. p. 55.

curious

of the

THE

INTERCESSION

OF

MUHAMMAD

229 hell
or

faith
enters
"

and

his
can

works

cannot

be

paid

in

before
from

he
it."

it,it

only
and the from

be

given

after he is released in

Perfect

faith

(Imdn-i-kamil)consists
acting in
faith

believing with
thereto,but the
sins, therefore,
but do
not

of sincerity actions
are a

heart
not
man

accordance Great

itself.
'

prevent

having
make

perfect faith/
the Muslim teach
for
an

nor destroy faith (imtin), The only a sinner."

but infidel, the Muslim

main

Mu'tazilas
there

that
ever.

who tain

enters

hell the

will

remain

They
to

that

person

who,
suffers

having
not
as an

committed

great sins,
be
a

dies

unrepentant,
hence is

though

infidel,ceases
infidels
an
"

believer,and

the

do, though
sinner who

the

punishment
Al-Ash'ari

held

lighterthan that which the following views :

"

infidel receives. dies

will for "At

The

unrepentant
intercede those last
must

is at

the
as

mercy

for

him,
my

he

God, but the Prophet said, My intercession is

of
'

among

they
not

enter

people who and, Paradise,

same

commit whilst

great sins.'"
He in

being punished,they
whose
"

be
one

in the
atom

fire

as

the infidels. be

heart
any say, The
cessor,

is
man
'

of

faith cannot

lost." finally
not

If

should
must

do repent, I (Ash'ari)

by
now

my
]

reason

God

pardon
be
so

him

'

but

so

it is revealed." is
an

orthodox and
will

belief is that Muhammad

at

inter

the
There may

Last

Day.
"

The

intercession

then
to

is of several the

kinds.
"

is the

great intercession,"

thy Lord will raise thee to a gloriousstation" (S. xvii. 81) are supposed to The refer. is said to Maqam-i-mahmiid (glorious station) be the place of intercession, all persons will praise in which the Prophet. The people will be in great fear. Muhammad will say, 0 my people! I am appointed for intercession."
be that
"

which

words

It

Their
made

fear will then

so

pass may

away.
enter

The into

second

intercession without render

is

that
account.

they

Paradise

ing
The

an

The

authorities is
The
on

differ with
of

regard to
Muslims
are

this.
who

third
to

intercession
to hell.
1

behalf

those

ought

go

fourth
\va

for those

who

already

Sharastilni

in "Milal

Nihal," p. 73.

230

THE

FAITH

OF

ISLAM

there.
sions. those tained

No The who

one

but

the

Prophet
The be
no

can an

make

these

interces
to

fifth intercession
are

is for

increase

of rank

in Paradise. there
would

Mu'tazilas, however, main

intercession
"

that

for

Muslims

Fear ye the quoted the verse, for soul at all, shall nor satisfy be taken, neither shall they be helped (S. ii. any ransom "The 45). The orthodox bring in reply this Tradition: of my follow Prophet said, My intercession is for the men If this Tradition is ing who have committed great sins.' in the Qurdn disputed,they then say that the verse just at all,but to the infidels. quoted does not refer to Muslims The orthodox hold that the Prophet will intercede for
" ' "

guilty of great sins, and soul shall not day when

Muslims
from

who

commit

the

greater sins, and

the
can

this is clear Thus but

the

Quran, Sunnat, and

"

Ijmd'-i-ummat.
with Him

God

said,
His
own

Who

is he

that

intercede

here be permission?" (S. ii. 256). It may remarked that this verse only proves that intercession may be not that Muhammad is an intercessor by permission," in his own be proved from right; a dogma which cannot the Qurdn, though Traditions may be quoted to support it. According to a Tradition related by Anas, the Prophet Musalmdns will not be said, In the day of resurrection able to move greatly distressed and say, ; they will be
"

by

"

'

Would

to

God

that

we

had
we

asked

Him

to

create

some

one

to

intercede

for us, that

from
to

might

be taken and

from
"

this The

place,
Tra

and

be delivered
goes
on

tribulation how the

on

sorrow.'

dition and

state

the

prophets

of

they sought help from old dispensation, who one

of their
own
"

Adam and

all excused
"

themselves

account

sinfulness. will
come

Then," said the

and I will intercede The second is
no

me,

Prophet, the Musalmans ask permission to go into

of
a

to

God's

presence

and

for them." advent

more
a

Christ
servant

is

sign of
We
"

the

last
.

day.
. .

"

Jesus

than

whom

favoured He

and will

he shall be

sign of the last hour to the Quran, come not, according*

(S.xliii. 61).
a

as

judge,but, like

THE

EIGHT

NAMES

OF
"

PARADISE

231

formed with them prophets, to be judged.1 We that God questionthe a strict covenant, may (i.e., prophets) how to their truth of truth as (i.e., they have dis men charged their prophetic functions)"(S. xxxiii. 7, 8). He him : will come to bear witness againstthe Jews who reject other "In the

them"
It

day of resurrection,he (S. iv. 158).

to

will

be

witness

against
Prophet Truly
"

is necessary Kausar.

believe

in

the

pond
on

of

the
verse

called
we

This
an

faith is founded

the

have
"

says, which There the

given thee The meaning God gives to

are

abundance

"

(S. cviii. 1.).

'

Bukhari of

of Kausar

is the

abundance

good

'

many
are

believers

Prophet." in heaven to which degrees of felicity The admitted. Prophet, according to

the
one

Trimizi, said there

were

hundred.

Some

of these

may

be meant they give to Paradise. possibly by the eight names of "Say: Is this,or the Garden (i.) Jannatu'l-Khuld. promised to the God-fearing,best ? Eternity which was them is a "For (S. xxv. 16). (2.) Jannatu's-Salam. Dwelling of Peace with their Lord"(S. vi. 127). (3.)
"

Daru'l-Qardr.
abideth"

"

The

life to

come

is the

Mansion "To

which

(S.

xl.
men

42).
and
in

(4.)
women,

Jannatu'l-'Adan. God
of

the

Faithful, both
and

goodly mansions
"

the

Garden

promiseth gardens Eden" (S. ix. 73).

of "Near Garden which is the (5.) Jannatu'1-Mawd. "Amid Ptepose (S. liii. 15). (6.) Jannatu'n-Na'im. (S. Ixxxii. 13). (7.) delightsshall the righteous dwell" The Jannatu'l-Illiyiin. registerof the righteous is in "Those Illiyun" (S. Ixxxiii. 18). (8.) Jannatu'l-Firdaus. who believe and do the thingsthat are right, they shall have the Gardens of Paradise for their abode (S. xviii. 1 07). is said to have Hell divisions. seven Verily hell (Jahannam) is the promise for them one and all ; it hath and door there is a separate party at seven portals, every of them (S. xv. 44). The Quran, though it mentions the
" " " "

Ahmad
last

bin

the

day.

Mu'tazila, taught that Christ would by Sharastdni, p. 42.) (" Milal wa Nilial," Hayat,
a

judge

men

at

232
names sons

THE

FAITH

OF

ISLAM

of these will

divisions,does
to

not

state

what

be sent the

each ; but

Muslim

classes of per have commentators

supplied
thus
ance. :
"

needed

information.1
for sinners

They
"

classifythem
repent
one

(i.)Jahannam,
This includes
not

who

die without There

is not

Muslims,

for

of

you

who

will

Laza, for the

to it (hell)" (S.xix. 72). (2.) go down infidels (i.e., Christians). For Laza, drag
"

shall claim him," "c. (S. xcvii. 5). ging him by the scalp, for (3.) Hutamah, a fire for Jews, and according to some Christians. for devils, the descendants of Iblis, (4.) Sa'ir, for Those who the property of orphans unjustly devour into their bellies fire, and only devour they broil in Sa'ir" (S.iv. n). (5.) Saqar, for the Magians ; also for Taste ye the touch of saqar those who neglect prayer. (S. liv. 47). (6.) Jahim, a boiling caldron for idolaters ; also for Gog and Magog. Thou shalt not be questionedas to the followers of Al Jahim" (S. ii. 1 13). (7.) Hdwiyah, bottomless a pit for hypocrites. "As for him whose bal his dwelling shall be Hawiyah is light, ance (S. ci. 8).
" " " " "

It is said show At
ment.

that

heaven

has

one

division His

more

than

hell,to
of
up

that God's

exceeds mercy the last day hell will be

"

And

hell

on

that

justice. brought to the seat day shall be moved

judg
"

(S.

xxxix. thousand heaven

24).
up.

In the Tafsir-i-Husaini

it is said that seventy hoist

most

angels with
The

will chains seventy thousand commentator Ibn-i-cAbbas, and

others,believe that this passage

Muhammadans who shall not The existence
ment ; for must
are

is to be
"

literally. interpreted
one

to

enter

hell.

No

is there

of you

go

down

into it"

(S.xix. 72).
and hell
are

Mu'tazilas
now,

say that heaven but will be created

if both

not

in

after the
are now

day
in

of

judg
earth exist

they
at the

last
is

they maintain that be destroyedwith day. The orthodox

nothing
The in

existence,
the do

the

heavens that

and both

declare justifythis
that
a

There

the

Quran

to

classification

of those
be
at

who each

go to hell. door.

Quran

simply

says

separate party will

234

THE

FAITH

OF

ISLAM

pious and
God
that

good
the
bad

actions the

are

decreed foreseen,willed, predestinated,

and

by the writing on
;

table,produced preserved
of
come

approved by
of the

unbelief
actions

the
to

unbeliever,the
pass

impiety
with His

impious
faction

and

with
but

the
not

fore-knowledge,
satis and in willeth wise ends

and will, predestination and

decree

of

God,
ask
He

approval.
can

Should

any

why
may

God
have

we produceth evil,

only reply that

view

which

we

cannot

comprehend."
well-defined
"

There

are

three

schools

of

thought
word

on

this

: subjectof predestination

First, The

Jabrians,

so

called

from

the

"jabr,"
man

compulsion,deny all free is necessarily constrained

immutable God
men

in man,1 and say that agency by the force of God's eternal

as

and
as

decree

to

act

he

does.2
if He

is the absolute into

Lord, He
cast

can,

They hold that admit so wills,

This
on

all
of

paradiseor
of the There who

all into hell.

sect most

is

one

the

branches
agree.

Ash'arians,with whom
are man

points
Jabrian
at

they
sect
over

several has who

subdivisions

of the power

; those

say

absolutelyno
say

all but

his

actions ;

those

he

has

the

power,

cannot

exercise

it,and those who, like the Ash'arians,hold

who

the

dogma of Kasb. Secondly, The Qadrians,

to

absolute attributed
1
"

decree,say that evil and

God, but
of
man

to

man,

deny Al-Qadr, or God's injustice ought not to be who is altogethera free

compulsion,
and
and Moses Adam not

The

honour

lies in

being
that

under

in

having
world

share
2

in free will."

(Gulshan-i-Raz.)
of
a

"The

Prophet
'

God

said

Adam

(in the got

the

of of

maintained spirits)

debate
art

before that Adam the

God,
whom

better

Moses,
into

who His

said, Thou
own

God bow

created
down
man

and

breathed

thee

and spirit,

made

angels

before upon

thee,
the
art

and

placed
from Moses

thee

in Paradise

the whom

fault

which

thou ; after which thou didst commit.'

threwest

earth,
that

Adam and
to

'Thou replied,
converse

He with, prophecy thee twelve tables, in which are explained everything, and He made gave and thee His confidant the bearer of His secrets ; then the how long was Bible I was written before created?' Moses said, 'Forty years.' Then in Bible that said Adam, Didst thou the Adam see disobeyed God ? 'Dost 'Yes.' thou God which in the matter wrote on a reproach me Bible forty years before creating me ?
'
' "

God

selected

for His

and

'

JABRfANS

AND

Q ADRIANS

235

agent.

This

sect

the Mu'tazila

generallyconsidered to be a branch of it existed before Wdsil body,though in reality

is of his master Hasan. As

quittedthe
followed
the

school

Wusil, however,

divine,the
the
same.

opinionsof Mdbadu'l-Johni,the leadingQadrian and Mu'tazilas and Qadrians are one practically
Sharastani
describes
of

their views
"

thus

"

:
"

Man

is free and

is the creator world

his actions
or

merits what

in the next he has

the reward

and good or bad the punishment of

"

done."

Thirdly,The
some

Ash'arians, of whom
that God
He has

I
one

have

alreadygiven
which will,
own

account, maintain

eternal
of His

is

applied to
those
what of

whatsoever
men

both willeth, willeth

actions knoweth

and and

; that
on

He the

that which

He

is written

good and evil. So but then they seem to allow some I have already explained when
"

both

preservedtable ; that He willeth far they agree with the Jabrians ;

power
to man,
a

tenet

Kasb."

The

orthodox

or

describing their idea of Sunni belief is theoretically

are

the Sunnis Ash'arian,but practically

The No than
matter

confirmed
as

Jabrians.

Mu'tazila doctrines

are

looked

upon

quite heretical.
in

subject has been more warmly discussed that of predestination. Imdm Abu Hanifa
thus
"

Islam

puts the
ordered

"

Works

are

of

three
are

kinds

those

by by
'

God

which the

which (farizah) ; those evil (ma'siyah). The are direct order of God, by
grace,

good (fazilah) ; those

came

first His and

into

existence

decree, desire, power,

are

creation, knowledge, and

'

written

on

the

not are preserved table ; the second (fazilah) by direct order (i.e., not and are farz)of God, but are by His decree, also written on the preserved table ; the third (ma'siyah) not by order of God, but by His decree, yet not of His are decree ; by His appointment, though He has no pleasure therein ; by His He creation, though not of His grace. knew of them, and they too are written on the preserved
' ' ' "

table.'
The

followingabstract of some present the pointsof difference.

lengthydiscussions

will

236
The orthodox

THE

FAITH

OF

ISLAM

Ash'arians,who

in this matter their

represent in the main

the Mu'tazila

views, formulate
:
"

to objections

system thus

(i.)If
own

man

is the

causer

of

an

action

by

the of

force of his

will,then he should
If (ii.)

also have

the power

controlling

the result of that action. it be

grantedthat
be

man

has

an a

act, it is necessary
creator must

that he should

the power to originate all acts, because know

should be will

tion

Mu'tazilas
of
a

Inten independent in act and choice. To this the conditioned by knowledge. the length need not know reply that a man he

road

before

walks,

or

the

structure

of

the

throat

before

he talks.
a man

Suppose (iii.)
the
come same

wills to be

move

his

body, and
if both

God

at

time

wills it to

steady,then

intentions

; if pass there will be a collection of opposites of the of opposites neither, a removal ; if the exaltation to
an iirst,

unreasonable
man some can

preference.
create
an

If (iv.) better mines than

to

act,

some

of his works
; e.y., a
man

will be deter than

of the faith
are
:

works

of God is
a

have

now

faith

better

thing
at

which reptiles, (v.)If man

a

created

by
he

God.
can

is free to act, why

?

he
to

not

make God

once

human

body

why

does

need

thank

for grace

and

faith ?

(vi.)But
is the either them
on

better far than of the

in your

all argument, "No

the orthodox

say,

testimony
earth
was or

Book.
own

mischance
we

chanceth created

it

in

the

Book"

persons, but ere of eternal (i.e.,

not

decrees),(S.

Ivii. 22). but

verse

God

trulycanst He guideth whom

to

"Thou

is said When

have Talib the

been
was

sion.
"

Abu

thou desirest, guide whom will" (S. xxviii. 56). This revealed on the followingocca about to die,the Prophet said :
'

uncle ! say
I will

Kalima,
God bin from

There

is
on

no

God

but
"

God/
but
man,

and

to testify

concerning it
Abi the said
sect

thy
to

behalf ;

Abu-Jahl "What!

and dost

'Abdullah thou
turn

the

dying

of Abu'l-Mat]ab

"

THE

ORTHODOX

VIEWS

ON

PREDESTINATION

237 the
faith of

The
of

Prophet
Islam,
but

ceased
the

not

to
man

urge

him
"

to

confess
of

old I

said,
to

am

the

sect

Abii'l-Matlab, and

refuse
"

say

the

Kalima."

Then

replied the Prophet, By God, until prohibited,I will Then seek this verse was revealed, pardon for thee." showing that God alone could will the change the Prophet desired.1 to We the quotations from return the now fixed All created under we a Quran. things have decree When God created and that (S. liv. 49). you
" "

"

ye whom

make

"

(S. xxxvii.

94).
there

"

Some

of others

them

there
to

were
"

God xvi. be

(S.
must

guided,and 38). As God

causer

were

decreed

err

decrees

faith
on

and

obedience,
of

He

the

of

it,for
and

"

the

hearts

these
is

hath
who
"

God

graven
you

the
to

Faith"

(S. Iviii. 22).

weep,
to

"It and

he

causeth

laugh
"If

die

make

alive

would pleased,He surely bring and them, one all,to the guidance" (S. vi. 36). "Had God He had pleased, guided you all aright" (S.vi. 150). Had the Lord made have mankind pleased, He would of one will mislead whom religion"(S. xi. 120). "God He whom He and pleaseth, pleaseth He will place upon the straight path" (S. vi. 39). Tradition records that the of all makers and of Prophet said, God is the maker
"
"

(S. liii. 44).

God

their actions." The

Mu'tazilas said
:
"

took

up

the

opposite side

of

this

great

questionand
i
-

Saluhu'l-Bukhari
Ibn

Siiratu'l-Qisas. Kah, commenting on the verse, "When

on

thy Lord
of Adam and

brought
took

forth
to

their

descendants

from

the

reihs of the
'Am

sons

them

witness

against themselves,
witness it'"

I not,' said
on

He,

'your Lord?'
"God formed

they said,
all the

''Yes, we

(S. vii. 171), goes

to

say,

prophets and saints into one The class, and the martyrs into another. also, were pious men, into another. separated into one, and the wicked
One the class
was

formed

of the

obedient

servants, while
the
were

the

unbelievers, viz.,
were

Jews, the
into

Christians,
he
was

the

Magians,

Hindus,

"c.,
into
was

likewise that

divided the each of the

several

parties ; next, they

appear is quoted with
to

shaped
world

forms,

is,
for

shape
one."

in which This

in the

predestined

passage

approval by

the Wahhabi

author

Taqwiyatu'1-Imdn.

238
If (i.) the Him
man

THE

FAITH

OF

ISLAM

has

no

power

to

will

or

to

do, then what

is

difference
; between
use

between faith

and sinning against praising God evil ; what and infidelity ; good and and

is the

of

commands

prohibitions ; rewards
threats ; what is the
use

and of

punishments ; promises and prophets,books, "c. ?

Some (ii.)
acts

of

men are

are

bad, such

as

tyranny and

by God, it follows that to to the Deity is to render to ascribe plurality To this the Ash'arians obedience. reply that orders are of and mediate. The former, which they two kinds, immediate polytheism. tyrannise and
If these created call

"Amr-i-takwili," is the order, "Be

all existences, and
come

and

it was."

This

comprehends
is ordered
must

order an i-tashri'i,"

pass. given in the Law. thus is to be is

to

according to it whatever The Amrlatter they call

"

This

conies

to

men

and through prophets, is to act accordingto

to the

obeyed.
we

True

obedience

that which of

revealed,not
know should
causer so on

according
not.

secret

intentions decrees He

God, for that

of men, Thus

If (iii.)
name

God

the acts decrees.

He the

bear

the

of that which

of infide
; but to

lityis an infidel ; of tyranny a tyrant,and speak thus of God is blasphemy. is decreed If infidelity by God, He (iv.)
but
to
a

must
so

wish
is

it ;

prophetdesires
To this the

faith and orthodox

obedience, and

God.

reply,that

God

opposed knows by

will die an infidel. knowledge that such a man If a prophet intends by bringing the message of salvation God's knowledge become to make to such an one ignorance, know the be doing wrong ; but as he does not he would decrees of God, his duty is to deliver his message secret according to the Hadis : A prophet has only to deliver His

eternal

"

the clear

message."
Mu'tazilas in which
are

(v.)The
of

claimed the

as

on

their side all

verses

the

Quran
to

words
men.

to

do,
Such

to
are

construct,
the
verses

to
:

renew,
"

create,

applied to
who

Whatever may

is in the heavens reward those

and

in the earth is
to according

God's,that
:

He

do evil

their deeds

MIT

TAZILA

VIEWS

ON

PREDESTINATION reward with

239

and

those

who

do

good

will

He

good things

"

shall have wrought evil shall not be (S. liii.32). "Whoso recompensed but with its like ; but whoso shall have done the things that are whether male right, or female, and is
a
"

these believer,

shall

enter

Paradise"
; let him
an

(S. xl. 43).

then
who

Say:

The

truth

is from

the who

Lord

will,be
God had

lieve ; and
"

let him
add

will,be
to

infidel"
say
:

* (S. xviii. 28).

'

Those

who

gods

God

will

If

pleased,neither we nor our fathers had given Him com panions.' Say: 'Verilyye follow only a conceit,ye utter lies'" (S. vi. 149). The Tradition is also very plain. "All good is in Thy hands, and evil is not to Thee." The
Mu'tazilas all
men

also held
and

that it them

was

incumbent

on

God

to

guide
their

good ; to which opponents repliedby saying that no one God that anything is incumbent to Him.
The
to

make

statement
can

predicateof

Ash'arians

have

one

famous

text

which

they brinois
:

bear

"This
way of

against all this reasoning and evidence. It truly is a warning; and whoso willeth,taketh
his
Lord is
; but

the will

will

it ye shall not, unless

God

knowing, wise" (S. Ixxvi. 29, 30). To the Tradition they reply: (i.)That there is a difference between in evil and decreeing it. Thus acquiescence the expression
"

it,for God

God

willeth not God hath

not
:

tyranny
decreed
"

for His

servants,"does
that
to

not not

mean one

that

it,but

tyranny is
"

of His
an

attributes
of

so

evil is not

Thee

means or

it is not
must

attribute

God;

and

(2.)the
with

Hadfs

Tradition the
out

be

explainedin accordance
The Muslim says
will

the
to

of teaching find
a

Qurdn.
of the

tried philosophers
"

way

Averhoes difficulty.
way
or

We

are

free to

act

in

this
some

that, but
cause. we are

our

is

always determined
we see

by

exterior

For

example,
to

something
ourselves.

which Our

pleasesus,
1

drawn

it in

spite of
"This

The
'

orthodox
He

commentator

'Abbas
to

says:

verse

refers
so,

to

the

decree,
He

whom be
an

God

wills

believe

certainly will do
not at

and

whom

wills to

infidel will ii.p. 9.)

be

one,' and

all to man's

free will."

vol. (Tafsir-i-Husaini,

240

THE

FAITH

OF

ISLAM

will is thus

bound
a

by

exterior order of

causes.

These

causes

exist
on

accordingto
the the
necessary

certain

things which
alone
to
us

is founded

generallaws
of
our

of nature.

God which

knows is
a

beforehand The

connection

mystery.
in

connection

will with

exterior

causes

is determined

by

the
'

laws

of nature. and

It is this which
"

theology
into
a

we

call

decrees

predestination.'
how,
a as

I have the

already shown
fell into the
mere came

Isldm

grew and words

a

system, Quran.
view of the

Muslims
for this

Cabbalism,
letters and
a

superstitious

reverence

of the

With the

declension of God.

still

more

distorted

character
in

The

quotationsmade
shown
to man,

from

Quran
some

the

last few
seem

passages

pages will have to attribute freedom

that whilst and

a

speak
and the that

of his

others consequent responsibility, The

teach

clear

distinct fatalism.
energy

great strengthof Islam

lay in

with
was a

which Divine
who

Muhammad

preached the
one

doctrine deal

God

Ruler,
man more

who

would which and

righteous
not."

judgment,
As

"taught
became

that

he

knew

the

system
sense

complex
of God. harsh

dogmatic,men
He became took
an

lost the

of

the

nearness

unapproachablebeing.
place
of the

unfeeling Fate
It is this dark teach
on

the

Omnipotent
the

Euler.

fatalism the

which, whatever
which makes

Qurdn may
all Muslim

the

is subject,
It

in ruling principle

communities.
nations

is this of the

all Muhammadan of

decay.
of
in

Careless

heedless self-improvement,2 Muslim

to

the

need

progress,

nations, still independent, are

all that

relates

the

higher aspects
the nations

of intellectual and

civilised life far

behind
The

of the West. the science treatises of

or subject of "Ilm-i-"Aqaid,

dogma,
in

properlyends
this branch

here, but
of the

most

Muslim few

include

subject a

remarks. practical

1
2

"Melanges
Thus
the
was

Philosophic,Juive et Arabe," par S. Munk, p. 458. thou I were and Before thought of, our poet Fai^i says :
de
"

free will both

taken settled

from
our

our

hands

; be

without
we were

cares,

for

the

Maker

of

worlds

affairs

long

before

made."

242

THE

FAITH

OF

ISLAM

one

says
"

to

him,
not

"

Wilt

thou God those

die

in

the

faith

"

he

should

reply, ing
of

do

know
of

knows."
of whom

Except
the and

when

speak
have
it
must

prophets,
such said
of
as

or

prophets
'Ali,

spoken,
not

Abu

Bakr,
"

Omar,
He is

Osman,
gone
must to

be

any

one,

Paradise,"
said

for

God

only
Muslim
to

knows whether the the and

his

state.

Prayer
was a

be bad

for
To

deceased

he

good

or

man.

give
and

alms,
to

read

Quran,
merit thus

to

perform gained
to

other the

good
souls
of

works,
the

apply pious
very

dead,

is

beneficial

act.

This be in

opinion,
direct
"

however,

though
to

common,

seems

to

contradiction He who result commits of

it

the kufr

following (infidelity),

statements

of is his

the

Quran kufr,"
shall

on

him

i.e., the
bear

(S.

xxx.

43).
vi. the
1

"No

burdened The

one

another's
"

burden"
must

(S.
bear

64).

Tafsir-i-Husaini of his

says,

Every

one

punishment

own

sin."

NOTE

TO

CHAPTER

IV

MUSLIM

PHILOSOPHY

precedingchapterhow the earlier scholastics, crushed the Mu'tazilas, were as by the finally they are called, or the philosophers, form or orthodox party. The later scholastics, Khalif Mamiin The the subject of this note. a (813-833 A.D.),
I
HAVE

shown

in the

notorious

was free-thinker,

the

first to that

give
Greek

an

impulse
most

to

philo

sophic researches.1
were was

It

was

then
The

works philosophical

translated

into

Arabic.

Greek

author

patronised
with pure
con

Aristotle, partlybecause

his

empirical method
mind

accorded than the

positive tendencies of the Arab of Plato, and partly because idealism

the
sidered
a

better

his system of

logicwas
the should

useful

in auxiliary It
was

the

daily quarrels between

that Aristotle
was

rival

schools. theological thus followed. obedience

so

quite natural
mind

be
of

"The

Musalman

trained

in

habits Muslims
their
own

absolute
did not

to the wish
to

of authority

fixed
as

dogmas.
to

The

much

discover
a

truth

cultivate

intellect. Aristotle

For
was

that the
were

purpose very
man

Spanish Jews
Some from
an

devoted
of

sharp and subtle systematist like and they required."2 The Moors students of the Peripatetic philosophy.
subjects then
discussed
may

idea of the range

account

be
of

gained

a meet Masoudi, historian, of the famous of Yahya, one ing held under the presidentship Barmecide family.3 Yahya thus addressed the meeting: "You have at length the theory of concealment discussed (Al-Kumun)

given by

the Arab

and

manifestation

of pre-existence and (Al-Zahur),

creation,of
Athens. It fled
of

"

was

stronghold of paganism was suppressed by the Emperor Justinian

The

latest

the

University of
A.D.

I. in 529
of

Its

teachers

into

Persia, and
the

there

laid

the

foundation

the

later

literary period

Islsfonunder

rulingfamily

of the

'Abbassides."

(" Church

History," by

Kurtz,
-

vol. i. p. 240.) and

tome

Kingsley's "Alexandria
"Les Prairies

her

Schools," p. 160.
243

d'Or,"

sixieme, p. 368.

244
duration
and

THE

FAITH

OF

ISLAM

of the union of movement and quiescence, stability, of existence and nonand (of the Divine substance), separation the refuta of the approvaland existence,of bodies and accidents, the of the absence of the or tion (of the Isnads Traditions), and active force,of of attributes in God, of potential existence

substance, quantity, modality

You have divine examined the
or

and

of relation,

life and the have

annihilation. Imam had

an

question as

to whether ;

rules
ex

by
and

right

by popular
on

election

you

haustive

discussion

metaphysical subjects in their principles yourselves to-day

works with the

corollaries.

Occupy
of the made

subject
of

of

love,""c.
The translation

of

as Aristotle,

indeed

all the

Greek

authors,was
the

by Syrian
of

and
as

Chaldean

and Christians, in

by especially
favour
some

Nestorians, who,
liberal Khallfs
translation into of the into the
man

physicians,were
'Abbasside
was

high
In

with
cases

the
the in been

the

dynasty.
from many

Arabic

made

Syriac
Greek
most

for versions,
works

the

time

Emperor
the latter

Justinian

had

translated
was

language. The
with

celebrated
Ishak

translator

Nestorian

physician
He
at

Honein-Ibnthe

a (died 876 A.D.),

profoundly acquainted
was

Syriac,Greek,
school Honein tenth
some

and

Arabic

languages.

the

head

of

of

Ishak-benin Baghdad, to which his son interpreters also belonged. In the and his nephew IIobeisch-Al-Asam and

Yahya-ben-Adi century (A.D.)

works
and corrected the earlier
owe men

Isa-ben-Zara'a
of

translated
It is

translations their chief

others.

to

these

that

Arabs

acquaintance with
the The could says Muslim orthodox not
:
"

Aristotle The

and

Plato.
of

study
with

Aristotle

spread rapidly amongst

the heretical the sects. but

people, especiallyamongst
looked
a

grave the

suspicion on impulse.
It
serves

movement,

for
The

while

stay
of

The

historian worked
to

Makrizi

doctrine

the

philosophershas
only
their increase

amongst
the
came l

the
errors

Muslims of the

evils most
heretics and

fatal.
to

augment
It the the

impiety."
and the

into of the

contact

with
the

Muslim

dogmas
To

in such

as subjects

creation nature

world,
divine

special providence of
a

God,
extent

of
were

the

attributes.

certain

Mu'tazilas

supported
this did
not

by

the

theories philosophical

they embraced,
et

but

"

Melanges

de

Juive Philosophic,

Arabe," par S. Munk,

p. 315.

MUSLIM

PHILOSOPHY

245
orthodox
men arose

diminish

the disfavour

with

which
grew,

the and

looked

upon

the had
of

study
to

philosophy. Still it methods. adopt philosophic

of

in
a

self-defence later

Thus
was

system
matters

scholasticism.
of of away

The

earlier system

confined itself with went

mainly to
the whole
and

religion ;
from

the

later school

occupied
thus

range

and investigation, philosophic orthodox

farther

farther

Islam.
did not write

The

Muslims

themselves Men

books

on

the earlier
but and

period.
form

of liberal tendencies the

imbibed the

philosophyin its teaching,

scholastics,
became

gained orthodoxy finally

in the known
as

day
of

over

earlier

that

the

Ash'arian

School

of the philo The again supreme. great intellectual movement lasted longer, sophers proper, the later scholastics (Mutakalliman), but madan

by

the world

end

of

the

twelfth

century

the (A.D.)

whole

Muham-

din) and
The
grammar,

Salahu'd-din orthodox. (Salaagain become in Egypt were his successors strong supporters of the had

Ash'arians.

period now
of
as

under

review

was

one

of prolific

authors the

011

and rhetoric,logic,exegesis,traditions,

various pro

branches

philosophy ;

but

the

men

who and

stand

out

most

minently
heretics. Muslim

are then, philosopherswere now, should not speak of Arab, but of speaking,one Strictly for,curiouslyenough, only one famous philo philosophy, was an

considered

sopher,Al-Kendi,
Al-Kendi about
was

Arab.

born He

at
was

Basrah, on
a

the Persian

Gulf. but
a on

He

died

870

A.D.

very

scientific man,
commentaries the

thorough
the
he

rationalist of

in

theology.
In his

He

composed
on

logic
has

Aristotle.

great work

unity of God

dogmas. strayedfar away from Muslim Al Farabi, another philosopherpatronisedby the 'Abbassides,
seems

to have

denied

not any

only the rigidand

formal
at

Islamic He
was

view for

of
a was

but inspiration,
while
a

under true

the

objectiverevelation and influence of Silfiism,

that all who
This

all.

held

that

intuition

and inspiration,
were

had

acquired intuitive only

revelation he

knowledge
admits. for
a

real

prophets.
his but

is the

He he
A.D.

received

while

taught ;

philosophictrainingat Baghdad, where he went to Damascus, where he finally

as

died, 950
Abu
was a

Sind, better known

Avicenna,
but

man

of Persian

origin,

of great note, philosopher

of him

it is said

that,in spite

246
of the concessions
find

THE

FAITH

OF

ISLAM

he made
for his He he

to the

could not

favour

ideas of his age, religious ill accord with which opinions,

bom
near

he
the

principlesof Islam. 980

A.D.

was

Bukhard

in

the

year

For

while

taught
one

medicine

and

philosophy in
Muslim
the end

Isfahan.

Badja (Avempace)was of Spain. He was philosophers

Ibn
of the eleventh

of the born
at

most

celebrated

Saragossatowards
of

century.

He

is

for having opposed distinguished

mysticaltendencies of the teaching science alone maintaining that speculative

the
man

Al-Ghazzali,and for was capable of leading

nature. He that
an was

to

true

conception
"

of

his

own

proper

by the teachingwas philosophical

attacked violently tion to those who Al-Ghazzali Muslim
was was were

orthodox
a

who divines,

declared

all

in

and calamity for religion the good way." 1059

in Khurasan. He
was

afflic

born

A.D.

a a

famous he

divine.

He

adopted scholastic methods.

For

while

He travelled at Baghdad. College of Islam books to prove the superiority much, and wrote many all other religions and over over philosophy. The first result of his wide and extensive study of the writings of the philosophers with that he fell into a state of scepticism and of the heretics was and this he emerged into philosophy. From regard to religion President of the Nizamiah

Sufiism,in which however,

which
he he

his restless spirit found

a

satisfaction.

On

Suffism,

exercised

very
as

notable

influence ; but

the

scepticism
him
a

stillretained

rendered regardsphilosophy those who

were

very Islam of
an

formidable

opponent
"

to

trying
His

to
"

bring

into accord with

theories. philosophic
and
"

works,

Tendency
he

Philosophers
immense

Destruction In

of

the the

Philosophers,"had
latter book

influence.

the

preface to

speaks

and arrogateto themselves a superiorintelligence, take as a who, in their pride,mistaking the precepts of religion, guide the authorityof certain great men, instead of revealed re

of

"

those who

ligion."
that but Moses that

It

however, is,
did not
the

and

with

some

show

of reason,

supposed
Indeed,
a

Al-Ghazzali
to

object to really
he
wrote

all that

he

condemned,

gain

orthodox
states

what later
on

he

did.

of Narbonne circulated many

that
a

Ghazzali
few

in life wrote

book,
tion

only amongst
of the

select

in which friends, in the

"

he

withdrew

he had objections it may, which

raised it is

Destruc
that

he

Philosophers."Be that as from dealt a blow to philosophy

of

acknowledged
East it has

in the

never

MUSLIM

PHILOSOPHY

247
world is concerned. His

recovered
course

; that
a

is,as

far

as

the Muslim
the

marks

reaction

of

religious principleof exclusively

in

Islam

speculation,which, against philosophical

never

spite of

all

accommodation,
In better known in the
came as

made

itself orthodox.
an

Spain philosophystillfound
Averhoes.
A.D., and
or

ardent

defender
man was

in Ibn

Rashid,
He
ever

This

celebrated 524

born at Cordova
era.

year
of
a a

1126

about

of the Muhammaddn he himself

noble

learned

whilst family,
the most

must

occupy
"

distinguishedplace amongst dispute

knew
a

Muslim

philosophers.
men

Without

he
one

was

one

of

the

learned

of

the

Muslim totle.
and
was

world, and
He most

of the

profoundest commentators
then
1

of Aris

all the

sciences

accessible to the had

man a

Muslims,
for whom

writer." prolific
him the

He the

great reverence
all
men

and Aristotle,

considered to
as

to be

among of

God
looked

permitted
upon One him of

reach the
most

highest summit
and works
was

perfection/ He
scientific know
"

founder famous

of perfecter the

ledge.
the

his of

Refutation

of

his philoso Philosophers." Notwithstanding He claimed to pass for a good Muslim. Averhoes phical opinions
Destruction

held that
but that

the

truths philosophic
a

are

the

object of research, highest

at

only

few

men

could

arrive by speculation

them,
of

and

a that,therefore, was are

divine

revelation

through the
men

medium

prophets

necessary

for

spreadingamongst

the

eternal
"

verities which

alike by philosophy He and religion. said that a proclaimed needs of the was required to meet the religious positivereligion the truth might reach and maintain multitude,but the philosopher He also held, of any revealed religion."2 it is true, independently that
too

the

orthodox
the

had

paid

too

much

attention

to the

and letter, educed

little to

and spirit,

that

false
in

had interpretations

to not really principles

a

be found

religion.This
of of

to outward rigid adherence him from suspicion. He save

forms
was

professionand worship, however, did not preaching philosophy

of the

accused

and

the

ancient

sciences

to

the

detriment

religion.He
Khalif

was

deprived of his honours to Lucena, near Cordova.

insults with from
son

and In

banished his

by

Al-Mansur

the he

his

he had to suffer many disgrace One orthodox. day on entering the mosque was expelled by the people. He died forcibly

""

i; "

Juive et Arabe," Melanges de Philosophic, Church History,"by Kurtz, vol. ii. p. 101.

par S. Munk,

p. 429.

248
in Morocco in

THE

FAITH

OF

ISLAM

Tims the last in disgrace passed away 1198 A.D. of the Muslim In Spain a worthy of the name.1 philosophers issued against the study of Greek strict prohibitionwas philo committed the valuable works to flames. were sophy,and many in Spain began to decline. The Soon after the rule of the Moors to an end, and liberal culture sank study of philosophy came under the pressure of the hard and fast dogmatic system of Islam. In Spain,2as in Baghdad, orthodoxy gained the day. Here are of a thoughtfulMusalman It must the words : always be borne
"

in mind madans been when

was

that, in spiteof the

in

enormous

progress their power,

the

early centuries
them to
as a a

of

by Muhamlearning has never

made

popularamong
there

nation,and
man

science

only nourished
There Muslim

happened
of doubtful

be
value

much

in

to protect it."3 willing of the the speculations and if

but they philosophers, their to efforts to

were

Muslims,
added

they

went cast

too far in off what and

rationalise
accretions

Islam, they
on

also

tried to

them

seemed

by

the

Traditionalists

Legists. They failed because, like the earlier to scholastics, they had no gospel to proclaim to men, no tidings could enable life which wearied humanity to bear give of a new it was the ills to which subject. Another strong reason' was that which the orthodoxy against they strove was a logical development
the

Canonical

of

the

foundations for
men

of any

Islam,

and

these than
in
a

foundations

were

too

laid strongly

power

other

They

were

of

good position
of and Aristotle, Yet

one spiritual voluminous life,

to

uproot.

writers,
devoted
to

profound sophy,and

admirers

"more

or

less

to medicine." especially science,

science

they

left much

as

they did not they found

advance
it.

philo
pre-

They

trouvons ne plus chez les Apres lui, nous veritablement digne cle ce nom." ("Melanges Arabe," par S. Munk, p. 458.) 2 Muslim rule in Spain is often referred to as which the liberality of sentiment of culture and

Arabes

de

philosophe Philosophic,Juive et
aucun

an

instance may
not

of the
a

height

exist in
due
to to
:

Muham-

madiln

state.

I have

shown

that

the

culture and

was

the
the
"

of the Arab
it is well
to

Prophet
remember

and

his

Companions,

with

regard
He says

teaching liberality
Arabs,

the words

of G. H. Lewes.

The

in numbers too weak to hold that though they conquered Spain, were than in concessions the otherwise to by politic country subjection opinion of the people." ("History of Philosophy," vol. i. p. 36.) and customs 3 "Causes of the Decline of the Muhammadtln MuhNation," by Nawab sinu'1-Mulk, p. 65.

250

THE

FAITH

OF

ISLAM

uncivilised

"

races.

It

has has

not

taken

captive
birth to

any any
as

race

possessing
of which

great
world

literature,
demands
themselves

nor

it

given
; of

work individuals

the shown

translation

and

precisely

have

possessed rigid
a

speculative
of

genius

have

they

de

parted
Now such

from
and

the

orthodoxy
liberal-minded
the

the

Quran."
Khalif
arose,

again

but
of

system

as

Islam
close

survives of

liberal

tendencies

generation.
it

From

the
difficult

the
to

twelfth
Muslim of

century

(A.D.)

downwards much the

would
to

be Arab
For has with

to

point

any is

philosopher,
real value
to contest

more

an

one,

whose

work

any contest

human
such

race.

four

hundred
since main of

years
seen.

the This
of human

raged,
effort to to

as

Islam

never

great

bring

it

into

accordance into it

the

stream

thought,
failed.
which

introduce
lesson is

some

element

progress, reform in

utterly
Islam fail.
of of

The admits

plain.
its is

Any
funda

project
mental

of

in

any

degree
reform,

principles
for the
into

must

Revolution,
an

not

the

only
when

hope
it enters

permanence

independent
nations.

Muslim

state

the

circle

civilised

CHAPTER
PRACTICAL
DUTIES

V
OF

THE

ISLAM number, and

THE

duties practical
or Irlain-i-din,

of

Islam

are

five in

are

of religion. They are pillars (i) the five Tashahhud, the recital of the Kalimah ; (2) Salat, in the stated daily prayers ; (3) Eozah, fasting, especially of Ramazan month ; (4) Zakat, the legalalms; (5) Hajj, These are all farz duties,being the pilgrimage to Mecca.

called

based

on

Nass-i-Zahir,
from which

or

clear

sentence

of

the

Quran,

proof deduced proof.

The which

is called

or dalil-i-qata'i, strong

however, specifyother authorities,

duties religious
are more

good
of the derived
are

Muslims
are

should

perform.
Khafi,
or

Such
on

the

seven

duties which
texts

or wajib,

duties based

the

obscure
a

Qurdn, called
from

hidden

sentences,
These

proof
duties
age
to

which the

is called

dalil-i-zani.
the

(i) to
in

make

'Urnra, called
to

lesser

pilgrim
to

Mecca,
;

addition

the

Hajj ; (2) obedience

(3) the obedience of a wife to her husband ; (4) of sacrifice ; the givingof alms after a fast ; (5) the offering (6) the saying of Namaz-i-witr, a term which will be ex plainedlater on ; (7) the support of relatives. The duties numbered as (4) and (5) are wajib orders to the rich,but it is meritorious to the poor : that is, if they only mustahab perform them, but not sinful if they leave them undone. The in order as duties next the are regards authority Sunnat ones. They are three in number, and are based either on the practice of the Prophet, or are that is, fitrat, of previous prophets,the continuance of which practices forbid. Muhammad did not They are (i) circumcision;
parents
251

252

THE

FAITH

OF

ISLAM

(2) shaving off the paring of

actions hammad
a

the the
are

hair from nails. mustahab. did and

In

the

head

and
to

the these

body; (3)
there which
are

addition

which

They
sometimes which
are

are

those omitted. mubah.

Mu is
are

sometimes

There These

still lower
of

class of action

supererogation. If omitted there is no fear of actions and things are (i) Hardrn, punishment. Unlawful
actions ditions ;
not

works

and

food

forbidden

either in the the

Qurdn

or

the Tra
is

(2) Maknih,

actions

unlawfulness
are

of which

absolutelycertain,but
;

wrong

necessary

generallyconsidered (3) Mufsid, actions corruptingor pernicious. It is these terms to bear in mind, as they will now
"

which

occur. frequently

1.

TASHAIIHUD.
"

This

is the

recital of is
no no

confession but
;
"

of
;

faith,such
to testify

as,

His

that testify unity and that I is His servant

there He and

God

God I
"

has His

partner

testify

that Muhammad is
no

God
power

but

God, and
in

Muhammad

There ; messenger is the apostleof God." is great. It

The

contained the very

this latter confession Islam each

; it is the

embodies
its armies

of spirit forth

for rallying-cry

; it sounds

morning
been hundreds

from

thousands with of

of minarets

in many

lands ; it has exultation

and

is said

fervour, pride,and
the human the
race.

by
of

of millions

The
seen

power in

Isldm, its proclamationof

with

Unity, is

here

closest contact

what

is to

truth, the equally fundamental the retards a apostleship of Muhammad, dogma which and causes healthy development, explains the narrowness, of Islam, as the world lumithe prostration around grows with the lightof science and truth,of faith and reason. nant SALAT NAMAZ. All the books OR 2. on Fiqh (Law) of these Irkan-i-din which treat with give in connection TahdSalat the rules regarding the necessary purifications. is of three kinds : (I ) Wazii, the rat or legal purification lesser lustration ; (2) Ghusl, the greater lustration; (3) by sand. Tayammum, or purification (i.) Wazii is an ablution made before saying the ap"

Muslim

the theologians

THE

LEGAL

PURIFICATIONS

253
"

pointed
number,
forehead hands
the
to
"

prayers. viz.:
to
"

Those
To

which

are

farz

"

are

four

in.

wash

(i) the
as

face
as

from each

the
ear;

top of the
and

the
arms a

chin, and
up
to

far
;

and

the

elbow

(3) to
head

wet

hand ankles.

fourth The

part of the

(2) the rub (masah) with ; also (4) the feet

authorityfor these actions is the text, 0 believers ! when yourselvesto prayer, wash ye address hands your up to the elbow, and wipe your heads,and your feet to the ankles (S.v. 8). The Sunnis wash the feet : the Shi'ahs are apparentlymore correct,for they only wipe, rather rub (masah) them. or Against the practiceof the Shi'ahs the followingTradition is quoted : 'Abdu'lldh bin 'Amrii behind in a journey, said, The Prophet was me
"

the

"

'

then

he

came

up

with

us.

We

were

late for the Salatu'lrubbed

with
a

and the wazu, quickly made Then feet. the Prophet called out our "Alas ! for the heels in fire (of hell)." if the least portionof the specified part
!

'Asr.

We

(namsali)
loud

voice,

In these
is left

ablutions,
follows in
"

untouched,
the

the whole is vain. Traditions.

act

becomes

useless and

the

prayer
to
we

which
wazii

The

greatest value
in

is attached

Thus be

the

Sahihu'l-Bukhari
at

read

My

people
wazu." The
to

will

summoned and

foreheads, arms,
act

feet

day of judgment with resplendent with the effects of however, has

form. The
not

the

of in

remain

making wazu, this simple

fourteen
of wazu,

been

allowed

Sunnat

regardingit
the intention
pose
to

are

in number.
:

They
this

are

regulations (i) to make

for the pur

thus

I make

wazu

of

putting away
wrist,but
care

impurity; (2) to
must

wash
to

the

hand

up

the

be

taken has

not

put the hands

rubbed
of the
"

into entirely

the water, until

each

been
one

three of
name

times God

with

water

poured
"

on

it ;

(3)to
be

say

names

at the commencement

of the wazu,

thus:1
God

In the

of the Great

God,"
Tradition
of

or

Thanks

to

for

the

religion
who if he

There
the

is
name

to

the

effect that
wa?u

"the will

whole
be

says says

God

when

making

clean

body of him ; whereas,

it not,

only

the part washed

will be

pure."

254
of Isldm
"

THE

FAITH

OF

ISLAM

(4) to
;

clean

the
water

teeth; (5) to rinse the mouth

into the nostrils three times ;

three

times

(6) to put

(7) to
out

do all the above

in proper

order; (8) to do all with

acts ;

the various delay between This is three times. to be purified recorded by Bukhari : Wazii once any
"

(9)
on

each
a

part is
be done

founded
in

Tradition

farz,it may
:

twice

or

thrice,but
and

not

more

than

three times

wise

men

than the Prophet did." doing more This establishes the Sunnat practiceof making wazii three hand between the fingersof one times ; ( I o) the space with the wet of the other; (i i) the be rubbed must fingers with the fingers; (12) the whole be combed beard must be rubbed be washed head must (13) the ears must once; after the last opera with the water remaining on the fingers and the the toes with between tion ; (14) to rub under of the left hand, drawing it from the little toe little finger Imam each toe in succession. of the right foot and between farz duties and that (12) holds that (i) and (7) are Shdfi'i, Imam considers (8) to Malik should be done three times. dislike waste the be farz. The lesser
"

sins

are

said,
three

He

who

makes then

forgiven after wazu. wazii according to

makes
two

The

Prophet

and times), between

:

wazii my rak'ats, without will be

(i.e.,
-

defiled The

all his

former

sins after

being forgiven."

greater sins
The

are

only pardoned
with wazii Such It

repentance.

actions connected be
or

may prayer Sunnat not a

or

repeated.
farz order.

be done in silence, may recital is a mustahab, a is not

obligatory.A

specimen of these (2.) Ghusl is an

1 2

note.2 prayers is given in a ablution of the whole body after certain

Saliihu'1-Bukhari-Kittbu'l-wazu. Before
all

commencing
will

the

wa^ii,
my

say:
to

"I

from act In

bodily uncleanness
draw
of

preparatory
soul and
near

going commencing
am

to

of the

duty, which
name
us

to the

throne be

prayer, that of the Most

to

purify myself holy High.

God
who has

God,
to be

the

Great

Mighty.
a

Praise

given
When
to

grace

Muslims.

Islttm is
"

truth

and

a falsehood." infidelity as

cleaning the teeth, say : faults and from purify me my

Vouchsafe, 0 God, accept

my

I clean

my

teeth,
the

homage.

Lord, may

THE

LEGAL

PURIFICATIONS

255
as

legal defilements, and

person

should clean

be

made

follows.

The

should he should

put

on
"

clothes

and

perform
away in

the wazti ;

then
All

say,

I make

ghusl to put
wash
over

being ready, he
He
must
over

should
water

himself the

impurity." the following

three head

order.

pour the

times,then
also the
are same

left three
of

right shoulder his on times, and, lastly,

The
be three

number

times.
must

farz conditions

that the

(i) the

mouth

rinsed, (2) water

be

put

If (3) the whole body be washed. is left dry the whole act is rendered vain and hair even one All other particulars Sunnat useless. mustahab. are or There obvious are reasons why an explanation of the of the cases which vitiate a purification, or physicalcauses in which be given here. cannot ghusl is required, Every work standard Muslim on Fiqh, or law, deals fullywith the calculated to show the student subject. Nothing is more of Islam how much the Sunnat rules in the practical life of

into

and nostrils,

Muslims. monial
That
to

The

Traditions
into

have duties

raised the most

of the

trivial

cere

observances
there may be

greatest importance.
in

men spiritually-minded

Islam

is not

be denied.

Ghazzali

says

undispronounced with the prayers tracted by evil thoughts; prayers offered with such fervour that the mind can hardly be recalled from thoughts of God. But the marrow of prayer is when the objectof prayer pos
prayers
sesses

Prayers are tongue only ;

"

of three

kinds

the heart, and

of prayer

prayer
no

is effaced
more

and

ceases,
nor

and

the
own

sayer

attends
if the it is
a

to

prayer
own

to

his

heart. should
purity

Even
occur,
of my

thought
defect."

of
In

his the

self-abasement
a

Gulshan-i-Kaz,
of my

Stiff

teeth

be

for

me

pledge of
:
"

the whiteness

face at the

day

of

When

judgment." washing the nostrils, say

with

0 my

God, if I
my

am

pleasing in Thy
the and

the sight,perfume me When washing the right hand, say : ment place the book of my actions in odours
account

of Paradise." "0
my

God,

on

day

of

judg
my

right hand,

examine

with

favour." the left hand, say of my actions in my

:
"

When rection
at each

washing
the book
act.

my

God, place not

Similar

at

the

resur

left hand."

prayers

are

said

256

THE

FAITH

OF

ISLAM

is only effectual and a the writer says that prayer poem, all idea of the individual being or self is alto joy when

gether lost,and recognised.

Still a of prayer ablution
one

no

distinction

between

God

and

the soul is

which system of religion

on depends practically an

declares

that

the virtue that that

ablution, and
the order formalists

is useless calculated It
comes

unless
to

done
men

in

well

make

more.

to

this,that, if
before his

man

when

is prescribed, and nothing making wazii

washes

his left hand

teeth, he cannot
all Muslims. treatises
sions
on

lawfullysay
None but

his nose before his or right, the daily Namaz enjoined on who have studied Muslim

those

the

which which

subject can conceive of the puerilediscus have taken place on points apparentlytrivial,
from their

but

connection

with

the

Sunnat

are

deemed

of great importance. by learned Muslims or by sand, is allowable purification (3). Tayammum, the water the following circumstances, under (i) When kos (about cannot be procured except at a distance of one two miles); (2) in case of sickness,when the use of water cannot be obtained water might be injurious; (3) when without incurring danger from an enemy, a beast,or a reptile ; of a feast-day the occasion of the Namaz and (4) when on the worshipper is late and has at a funeral, the Namaz or On time to perform the wazii. ordinarydays this sub no stitution of tayammum The
"

for wazii is not

allowable. The
"

ceremony

is

performed as
to

follows.

person

I make

tayammum
God from

put

away

impurity ;
I
most

then,
whose

"

says : I seek in the

refuge near
name are

cursed

Satan. and

commence

of God, most in the

Merciful

High,
then
at

praises
sand
to
arms or

of religion

Islam." his hair

He

strikes the last the

with

open

hands, rubs
Not
one

mouth, and
must

the elbows. whole

ceremony

be
farz

left untouched
acts
are

the the

is useless.
to

The rub

to

make

intention
"

of tayammum,

the

mouth

and

the hands. from and

of you come If ye are sick or on a journey,or if one the place of retirement,or if ye have touched women,

258
the

THE

FAITH

OF

ISLAM

Musalli,one
he is to say will
2

who
are

says

the

must Sali.lt,

stand The

and

the

words

given in

Muslim
a

books.
or

follow

ing account
The
"

give some
calls out ! Allahu is

idea of

Namdz Arabic Allahu

service.1
:
"

Mu'azzm Akbar

loudly in
Akbar!

the Takbir Akbar!

Allahu

Allahu

Akbar

"

God (i.e., hear Akbar it

great !)
3

All who
"

respond :
! Alldhu

Allahu
!
"

Akbar

! Alldhu

Akbar

! Alldliu

Akbar The
"

Mu'azzin

says is

"

I confess God but

there God."

no

God

but

God

; I confess

there

is

no

Each
"

of his auditors there is

: replies
"

I confess

110

God

but

God

; I

confess

there

is

no

God

but

God."
"

Mu'azzin God." Auditor Mu'azzin

"

"

confess

Muhammad

is the

apostle

of

"

"

I confess
"

Muhammad

is the
4

of apostle

God."

"

Come
I have

to
no

prayer."
power
or

Auditor

"

"

but strength

from

God

most

High

and
:
:
"

Great." "Come
to

Mu'azzin Auditor will not

1
2

"

do

good."
He wills not

"

What

God

wills will be ; what

be."
from of the
bells

It is taken
As the
use

Sira"tu'n-Najdt, pp. is unlawful, a man

were

to prayers.
at

When
there

the Musalmdns
was no

Madina,
a

one
a

to

call

people gathered together for prayer them, so they talked about this one
first those

30-33. is employed to call the

day, and
"Get there then
not

some

said, "Get
like those among Billdl!
man

bell like of the

who and

of the
'Umr

Christians;" others,
! is said, "What ? The Prophet
"

trumpet
a

Jews."
can

then

said, "O Bukhdri. Kitdbu'1-Azdn).

3
"

you stand

call to the

make

prayers call to

prayer" (Sahihu'l-

The

auditor

should

repeat

what

he hears

"

Kitdbu'l(Sahihul-Bukhdri.

Azdn).
to prayer," Mu'azzin, instead of saying, "Come houses" (Sahihu'1-Bukh.iri, shouted p. 184). "Say the Saldt in your from Muslims he heard that some that Yahyd. Hishdmi, a Ta~bi', says
4

In wet

weather

the

stated
we
'

their

practice thus:
is
no

"When
nor

'There replied,

We

heard

our

Prophet

say

power like this

prayer,' strength but from God,' and added, (Sahihu'l-Bukhdri, p. 162).

the to
'

Mu'azzin

said, 'Come

"

FORM

OF

SALAT

259
the

If

it is the

time

of

morning
hast God

prayer,

Mu'azzin
which
"

adds the

the

words

"

response

is
"

Prayer given :
"

is better
"

than

Thou
no

sleep,"to spoken well."

God
"

Alldhu

Akbar

and
so

There

is

but

are

then

repeated

twice, and
The

the Azan

ends.
"

Iqamat (literally, causing to stand ") is a repetition of the Azan, but after the words, Come to do good," the statement is made. Prayer has commenced These preliminaries being now over, the JSTamaz can com
" " "

mence.

It is

as or

follows

:"

The his side

Musalli
and

worshipper stands
in
a

with

his hands

close to

Niyyat (intention) : purposed to offer up to God only, with a sincere heart this morning (or, the case as be),with my face may the case Qiblah-wards,two (or, as be) rak'at prayers, may i'arz (or sunnat or nafl,as the case may be)."
says
"

low

voice

the

I have

Then thumbs

follows

the

said Takbir-i-Tahrimah,1
of the
ears.

with

the

touching the lobes the hands are placed towards slightly separated from each
Musalli The
"

palms of the Qiblah. The fingers are In this positionthe other.

The

says

Allahu

Akbar

"

Qiam, or standing position. The palm of the right hand being placed on the back of the left, the thumb and little finger of the former seize the wrist of the latter.
Both hands
are

then
the

placed
in

below

the

the navel,2
of the

eyes

are

directed

towards the

spot where

the head

worshipper
is said.

will touch It is :
"

ground
to

and prostration,

the

Sana

"Holiness Great There The

1

Thee, 0 God!
name

and is !
"

is
is

Thy
no

! Great

praisebe to Thy greatness!

Thee!

God

but

Thee said
:
"

Ta'awwuz
According
are

is then
to
some

authorities, this

and

the

other

Takbirs
:

of

the

Namdz

authorised
"

by

the third

verse

of the

74th Surah
women

"Thy

Lord-

magnify
2

Him

(wa rubbaka
of

fakabbir).
As-Shiifi'i and
The

The

followers
upon the

Imtim

the be

of

all sects

place apart
;

the hands
women

breast.

feet should

about

four

inches

stand

with

the feet close together.

260 "I Then "In Then

"

THE

FAITH

OF

ISLAM

God refugenear follows the Tasmiyah the

name

seek

from
:"

cursed

Satan."

of

the Merciful." God, the Compassionate,

first

follows be to

the

Fatihah,1 or
Lord
on

chapter of
! the

the

Quran:"

Praise

the Merciful
we us

God, King

of the worlds the

Compassionate,

day
we

of

worship,and to Thee the straight on path :

been

do the

reckoning! Thee only do cry for help. Guide Thou

those
art to not

path of
Thou

whom angry,

Thou and

hast who

go not After this the

: with gracious astray."

whom

worshipper can
he likes. Some

repeat
verses

as

many
he
must

chapters
repeat.

of the The
"

Qurdn
He

as

said:2Siiratu'l-Ikhlas (S.cxii.) is generally

Say

is God

alone

God

the

Eternal, He
none

begetteth
Him." the and his

not, and
The Musalli

is not

begotten; and
"

there is Akbar of the

like unto

Takbir-i-Euku'
makes
an

Allahu

!
"

is said whilst and hands

inclination

head

body,
upon

separatingthe fingersa little, places his

knees. The
"

Tasbih-i-Bukii

is said in the of my of my

same

position.It
!
"

is :"

I extol the holiness

Lord, the Great ! Lord, the Great

I extol the holiness

I extol the holiness of my Lord, the Great ! The Tasmiya is then said with the body erect, but the hands
"

with

placedon
hears
*

either side. who

Thus
:

:"

God

him

praisesHim
Akbar

Lord, Thou
is then

art

praised." The Takbir-i-SijdahAllahu

"

!
"

said then

as

the

Musalli,
1

or

worshipper, drops on
rak'at

his knees. precedes

He
is

places

The

second

begins
said

here

all that

only repeated at

the
2

first rak'at.

One power

day

the

Prophet

to

his

the "It

to read

one-third do
;

of so." the

the

companions, "What! in one Qurdn night ?

Excellency
for
so

is very the

difficult to

His

then is

They replied, said, "Very well,

"

read

Suratu'l-Ikhlas

reward

doing
reason

equal
that

to

that

for

reading one-third of the Qurdn." recited in the Namdz-i-Tahajjud.

3

It is for this

it is

generally

(Zawdbitu'l-Furqan, p. 6.)
the
first sentence

In

mosque

the

Ima"m

says

alone

; the

people the

second.

FORM

OF

SALAT

261

his

hands,

with

the

fingersclose
his
on

to

each
in

other, upon
such
a

the

rest upon ground. He must they point to the Qiblah,not behind he kept straight must

toes

way

that

the side of the him. the

must

feet,which
must not

The

elbow

touch the

the

side,1 nor
leg.
he his

the
The

stomach
eyes the

calf of the Then

with

thigh,nor be kept
that this the

the bent

thigh
down

wards.
and

touches

ground

first with the

his nose, thumbs

then
touch

forehead, taking care

of the

just
thus
"

the

lobe

ears.2 All
can

attended
:
"

to, the

Musalli

say

being carefully Tasbih-i-Sijdah High

!

I extol the

holiness

of my

Lord, the Most Lord, the Most Lord, the Most

I extol

the holiness

of my

High
High
his
3
"

! !
"

I extol the holiness

of my and

He his

then

raises his head

body, sinks
a

backwards

upon

heels, places his hands

little above
-

knees, and
"

whilst Akbar !

doing
"

so

says

the

Takbir

Jalsah

Allahu

After

made, and

repeatedas
Musalli
This with

or Sijdah is prostration the Takbir-i-Sijdah and the Tasbih-i-Sijdah are before. in the act of rising Then, when up, the a

slightpause,

second

says

the Takbir- i-Qidm

one

"

"Allahu
The

Akbar!"4
rak'at

concludes

rak'at. that after

second

begins

the

Musalli
all that

saying the Takbir-i-Qidm a would have to begin again at that place and repeat he had just finished ; the only change being that
he recites different
verses

Fatihah,so

after the Fatihah

of the

Quran

to

Bukhari

opened his
2

Women
both

put
3 4

day when the Prophet was making Sijdah, he so armpits appeared in view. in the Sijdah keep all the limbs of the body close together, and feet at rightangles to the body. If their face is Qiblah-wards
says
one
arms

that

that

his

it is sufficient.

Here
It is
a

the Shi'ahs

say

"I

rise and

grievous sin

for

the

by the power worshippers to raise up

sit

of God." their heads before the

the

rises up, a fact made known to them by his Takbir-i-Jalsah. Thus, on the authority of Abu Huraira, one
we

Im"n

repeating
of the

Com

"The does no Prophet said, 'What! of you fear when he lifts up his head before the Imam does ? God will his head like that of a donkey.' make (Sahihu'l-Bukhdri.Kitabu'l- Azan. )
one
"

panions,

have

this Tradition.

262 those been the him he

THE

FAITH

OF

ISLAM

said in the

first rak'at.

After it be

two
an

rak'ats have odd

said,and after the last,though

number,

Musalli,unless
and
as

he is

Shl'ah, placeshis left foot under

knees,
towards
"

then placeshis hands above his sits upon it. He for the Takbir-i-Jalsah, and with his eyes directed his

lap says

the

Attahiydt:

"

The

adorations
of the

of the tongue

are

for God, and Peace be

also the
on

adorations 0
be

body, and almsgiving!

thee,

Prophet ! with
on us

and

the mercy of God and His servants God's righteous upon of the first finger is
as

blessing. Peace
!
"

Then

the raising

righthand
God and

he says the

Tashahhud,1which
"

follows
no

:"

that testify

there is

deity but
of God

; and

testify
of

that Muhammad God." Then the

"

is the servant

the messenger

at the

end

of all the rak'ats the

Musalli, whilst in
is :
"

same

posture,says the Darud, which

God
! have mercy
on

Muhammad
mercy be
on

and

his

descend and
art
as

as ants,2

Thou

didst
Thou
art

have
to

Abraham Thou

his

descendants. 0 God ! bless

praisedand
his

great.
Thou
to

Muhammad and
art

and

descendants,
Thou

didst bless Abraham and praised Then

own
"

Ins descendants.

art

be

Thou

great."
may
:

comes

the Du'a, which

be in the
3-

worshipper's
and this life,
us

words, though he usuallysays

0 God the
our

Lord, give us

also

blessings of life
of hell."

of blessings everlasting. Save the

from

the

torments

Then the Salam Then and

turning the
"

head

to

the

right the

Musalli

repeats

The

turning

of God be with peace and mercy "The to the left he says: the head

you."
peace

of God be with you." mercy At the close of the whole ceremony

This
The is said at the close

the

worshipper raises

Shi'ahs Shi'ahs
mercy

stop
omit of

here the

of every two rak'ats. and omit the rest. and His

"

The the

Du'a

say:

Peace Peace

be be

on

thee, 0
on
us

Prophet,
on

with

God

and

blessing.

and

God's

righteous servants."

THE

STATED

PERIODS

OF

PRAYER

263 palms
a own

his hands heaven

or or

as

high
towards

as

his
his

with shoulders,
own

the

towards

face,and
or

offers up
in

Munajat,

either supplication, hands

are

in Arabic
over

his

language.
if to convey

The the

then

drawn

the

face,as

to every received from above part of the body. blessing of prayer five 1 in number, in The appointed periods are text is quoted : GlorifyGod proof of which the following and when when evening (masa'), ye rise at ye reach the be praisein the heavens and in to Him morn (subh) ; and and when the and rest at twilight('ashi) at earth ye The that commentators 1 7). noon (zuhr) (S. xxx. say both and the masa' includes sunset period after sunset,
"
"

"

that

is, both
"

the

and Balatu'l-Maghrib the

the

Salatu'l-'Ishd.

Again,

praiseof thy Lord before the sunrise and before its setting, and in some hours of the night and in the extremes of the day" (S. xx. 130). Baizdvi says the Saldtu'l-Maghrib of the night" are that the "hours and the Saldtu'l-'Isha, and that before the settingof the and that the includes Salatu'z-Zuhr and Salatu'l-'Asr, sun
" "

Celebrate

is simply an of the day expression extremes emphatic of urging the necessity of the morning prayer, Salatu'lway Fajr,and of the evening prayer, Saldtu'l- Maghrib. Some
"

"

commentators,
the
case or

however,
noon,

say

that the

the

words

"

extremes

of

day "mean
the
prayer

when

day

is divided.

In is
a

that
nafl

would

which be, Salatu'l-'Ishraq,

There is also a reference to a stated voluntary namdz. period of prayer in the followingverse : Observe prayer at earlymorning, at the close of the day, and at the ap proach of night (S. xi. 1 1 6). These nafl are farz, sunnat, witr, and daily Namdz Farz are those distinctly ordained by God, such prayers. the five stated periods of prayer. as Sunnat, a certain
" "

number

of

rak'ats which them.

are

added, because
rak'ats
are an

it is said

the

Prophet repeated
1
"

Witr

odd

number

The

Zoroastrians
seven

observed of Islam."

five stated had times of prayer. The Sabasans of of prayer with five which those daily, correspond ("Religion of the Crescent," by St. Clair Tisdall,p. 174.)

times

264
of

THE

FAITH

OF

ISLAM

rak'ats,3, 5,
at
are

or

7,

prayer

night, and
added
are

he may "before the dawn which Salatu'l-'Isha.

said of Imam

after

the

last

day.
Abii

Usually
Hani fa

they
says

to

the

wdjib,that is,ordered by God; though they not authorised are by any text in the Quran, but by Tradi received as a Hadfs-i-Sahih, is generally tion s, each of which also regarded as being of autho and so witr rak'ats are however, considers them to be sunnat Shdfi'i, rity. Imam already explained. The Traditions referred only, a term they
to
"

are

God

has added

to

your

Namaz

one

Naindz

more

know

that it is witr ; say it between the Salatu'l-'Isha and " The Prophet said the witr rak'ats dawn." Bukhdri says :

before them

going to sleep."
before dawn. Thus

This

fixes the time.

"

He

also said

Every night the 'Ayesha said : Prophet made one witr Namaz, and made his witr last till it morning." On the authority of Buzar, a Traditionist, Witr is wajib upon that the Prophet said : is recorded Muslims," and in order to enforce the practicehe added : does not observe it is not my fol Witr is right ; he who The lower." Prophet, the Companions, Taba'in, and the it. The witr literally word all observed Taba-i-Taba'in
" " "

means

odd

number."

Tradition

"

says

God

is odd ; He

loves the odd." odd

or an

number.
to
even commence

pay the greatest respect to an It is considered unlucky to begin any work Musalmdus
a

journey on
The number number. odd

day

the

date
a

of

which of
a

is

number.
an

of lines in

page

book

is

nearlyalways
Nafl

which other

are prayers is considered

voluntary
mustahab,
or

ones,

the

performance
Tabari
one

of

meritorious. made

and hun

historians

say that

Harunu'r-Rasbid

dred nafl rak'ats every day.1 All these prayers in form. the same They simply consist in the
a

number

of rak'ats,of which
in

I have

illustration prayers service with

I

full. the

Muslim of

who

precisely of repetition alreadygiven a single says the five daily

are

full number

rak'ats in

will
one

repeat the
If in

have

described
]

times fifty

day.

Ibn

Khaldiin, vol. i. p. 32.

266

THE

FAITH

OF

ISLAM

There

are

some

Nafl

rak'ats honour
the

besides of the

these,

such

as

the

Tahayyatu'l-

masjid, two rak'ats for the on entering it,according to

mosque, make
two

rak'ats

before

They should be said mosque. of you enters a tradition,"When any one the sit down regularprayers). (to say you
"

Kitabu's-SaMt.) (Sahihu'l-Bukhari.
2

The The

Musalli

may
one

say

five

or

three

witr rak'ats
in who

instead
own

of

seven.

night Prophet a position that he could be three nights people stopped

retired could
he did This
to
a

said this Namtlz

seen

his

room,

but in such
For two
or

by those
said
room

passed by.
after
could that him. not he
so

and

hidden

part of his
Imam of the this SaLit

prayers he where
He
one.

After be
seen,

this,he
and
so

not not
a

be made wish very

Nama"z.
a

said

retired because

to make

farz

(" Sahihu'l-Bukhari," p. 184.)

This

is

good
most

illustration of the Sunnat-i-F'ili.

is said to be

advantageous.
fastens
three whole

Abu

Huraira

relates

how

Tahajjud Namtlz the Prophet

one

said:

"

Shaitan
he
man

knots

upon

the back
these

of each and

of you
'

who
'

and sleeps, but if the makes

beats

the

night with
is untied
;

knots

says

Sleep

on

awakes another

and

remembers

God,

one

knot he

is loosened in the

; when

he

wazu

knot

then

wakes

morning

happy and up unhappy

4

The

if he does not do these things,he wakes good spirits ; but and in dull spirits."(Sahihu'l-Bukhari, p. 289.) Shafi'is say that only one be said, and support their view by may in

THE

FRIDAY

NAMAZ

267

it is said be

town

in the

which
town
a

dwells. Qazi (judge)

ruler
or

(2.)
(3.)
it
are

There
It must agrees,

must

be the

in

his

deputy.
which
four of four

take

place of
two

the
farz
are

Salatu'z-Zuhr,with
rak'ats omitted.
two

except that
The which said. nafl

instead The

recited. rak'ats
ones are

rak'ats

sunnat

precede and

the
or,

which

follow

the

far/
of

(4.)One,
by

according to
or sermons

the
are

followers

Imam These rak'ats Khutbah

Shati'i,two
are are

Khutbahs

preached.
four
ones.

delivered

the

Imam the

after
two

the
farz

sunnat

recited,and
should
consist

before
of the

The

to piety. (5.) There injunctions

praise of God, prayer, and be a congregation of must

The Shafi'ites say there
or

three
should

persons
be
at

besides least

the

Imam.

forty worshippers. (6.) The

be made
to

Azan,

call to
rank.

prayers, must

all without

distinction of

Any
prayers and

person
can

who conduct

is

to qualified

act

as

Imam Imam
not

at

the other

this

Namaz.

The

(precentor)
not

Khatib
the
same

but (preacher)is usually,

one necessarily,

and

for Muhammad would When be

two
a

The Khutbahs person. said that long sermons

should
and of the

be

long, days.
rest

short

prayers

sign

of

the
are

degeneracy
said,the Imam
second.

latter
to

Khutbahs

sits down

before then
say
a

the

deliveryof
a

the

The

offer up that this

bad

Du'a, or

private prayer.

worshippers may Some, however,

very

and consider it practiceis bid'at (innovation), act. According to the Traditionists Bukhari,

Abii

Daiid, and
on

Tirmizi,it

is

mustahab

act

to

wear

clean

clothes

or

Friday. The preacher, standing on with a largeclub pulpit,

Tradition, "A
man

the second
or

step of the mimbar

staff in his hand, delivers his

sermon.1
the

said
to

to

the
'

the
fear
1

Tahajjud that morning

In countries

Namaz

be said ?
say
one

is near,

how is Prophet of God! if two replied, Say rak'ats, or you witr rak'at.' (Sahihu'l-Bukhari,p. 224.)

Prophet,

'0

He

'

"

under

Muslim
is
a :

rule Sunnat "The

he

holds

wooden
on a

sword

reversed.

The

positionof standing
he sat down."

order, based

Tradition Khutbah

by

Ibn

'Umr, recorded

by Bukhilri

Prophet

delivered

the

stand

ing, then

268

THE

FAITH

OF

ISLAM

The

is following

specimen

of the Khutbahs.

SERMON

ON

THE

EXCELLENCE

OF

FRIDAY.

In

the
be

name

of

God,

the

the Merciful. Compassionate,

the

Praise
He

to

God, the King,

our

Holy, the Great, the Knowcr.

Islam.
is

has

opened
the

hearts best of without

of through the blessing

He
no

has

made but
who
our

Friday the
God,
make Lord
One

days.
and

We

that there testify This confession We

God those

partner.
from
servant

saves

it from

danger
the
on

darkness.
and peace

Muhammad

is His mercy

His
of 0

that testify Apostle sent to God be

! 0
:
"

all mankind.
his of

May
advise

and

on

him,
God
the be and !

and descendants,

his
and

Companions.
my !
own

men

believers

God

you of the

soul

thus

Obey

Know,

servants

God

that

when

Friday

commences

angels assemble
'Izrd'il the When
it is

in

fourth

heaven, and

Gabriel

(on whom
Imam,
the due
:

peace)is Mu'azzin,
over

Mik"'ll and
says

the

Khatib,
"

Israfil the
in

Mukabbir,1
Gabriel

all the
:

angels join
reward

Namdz.
to "I
me as

give the
of

Mu'azzin
mine
to

to the the

Mu'azzins of the

sect

Islam; Mfkd'il
mine The

Khatibs;" give mine

the
and

Israiil : "I

give

'Izr"'il : "I

to the Mukabbirs." of

give to the Imams;" We angels say :

"

give
"

ours

to

company

the Muslims."

The

Prophet

said:
each

The

night
God
on

day
a

of

Friday last twenty-four hours, and

souls from hell.

hour

releases

thousand will

Whosoever
hair
on a on

makes his

'ghusl'
the with

Friday,God
of ten of
a

give him

for every dies

body

reward

good deeds. martyr."

most

Whosoever

Friday meets

the reward

the best and Certainly

the

Word
and

of

is true

Holy Quran, God," the King, the Great, the Knower. His word thou readest the Quran say: "0 righteous. When
from cursed Satan."

eloquent speech is

the

God

protect me
In

the

name

of

God, the Compassionate, the Merciful.

to prayer
on

When

ye

are

summoned

the

day

of

the

assembly, This,

haste to the

commemoration

of

God

and

quit your

traffic.

One

who

says,

"

Alldhu

Akbar"

God

is Great.'

SERMON

IN

PRAISE

OF

FRIDAY

269
the in prayer of is the

if ye

knew

it,will be
; and

best

for

you.

And
and

when
go

ended, then
bounties God.
But

yourselvesabroad disperse
that it may
a

quest

of God when

be well

with

you,

oft remember
or
'

they get
leave

sight of
sport
or means

merchandise

sport,they
God hath
in

and after, disperse

reserve

thee

standing alone.
wares.

Say
God

what

is better

than God

is the best pro

vider'" bless
and
us

(S.Ixii. 9-11).
and you.

by

of the

Holy Quran

will

you.

God

is

will reward and teaching us by its verses Almighty, Generous, Merciful,Eternal, Holy,

And

Clement.

Here

ends

the

first

sermon

after

short

pause

the

preacher commences
In the Praise Maker God. of He be
name

the second.

of

the Merciful. God, the Compassionate, of the earth

and

to

God, the Creator

darkness.
He
save

heavens, the
is
no

lightand
is
one.

that testify

there
0

God

but

has
you

no

partner.
from
and

Know,

believers ! that

this confession
that

will

trouble and

Muhammad,

who

wipes
The
on

out

error

and the

Apostleof
Lord of

God.

mercy

of God

be

calamity. I testify is the servant infidelity, Lord Muhammad, on our

on

Creation,and
grace and

his 0 God
our

descendants,and
servants

his

Com
you

panions be
and and
my
own

honour.
:

of God

! I advise created

soul thus
and Abu

Obey
the

! Fear

God, who
actions.

life
! be

death

who

scrutinises

good

God

pleased with
with Omar

Bakr,

the righteous,

Sahibu'1-Ghar,1and

Ibnu'l-Khattab,the chief of the holy men, and with who the possessor of two lights, Osman was martyred when read 'All Murtuza, the destroyer of ing the Holy Quran, and upon
infidels and
Hasan and sinners.

0
Be

God

! be

pleased with
with Hamzah with

the

great Imams
Fatimahu'z-

Husain.
of

pleased with
and

their mother
and all

Zahra, the chief

uncles
of

women,

'Abbas, the
the

the

Prophet.
0

Also

be

pleased
who

Ashab

(Companions).
Muhammad,
who
and

God
us

help those
us

help
Make

the

religion of
wretched believers ! 0

make

of their number. aloof from

those

Corrupt it, and

keep

all such.

reference

to

his presence
to Madina.

with See

Muhammad Surah

in the ix. 40.

cave

(ghdr)when

they fled from

Mecca

270

THE

FAITH

OF

ISLAM

truly God
kindred.

orders He

you

to do

justiceand
God

to show

kindness

to your

orders

you

to

abstain from
warns

and infidelity you. !

"

from

the Most

greater

and

the
Most

lesser sins. Glorious. God

God

is the

High, the
The been of

is Great

collection translated

of Khutbahs
a

from

which

the

above
on a

have

contains
as

considerable the

number

variety

such subjects,

prayer, fast

resurrection, worldliness,
The
form

the various similar. the

same.

feast and

day, "c.
the in

in all is very
are

The A

exordium few

and

conclusion the The middle

practically
refer to of the the
two

sentences

specialsubject of the sermon. is always the same sermons ;

of
on blessings

second

it is

an practically

invocation

certain

What

would

answer some

persons. to our idea

Both
of
an a

are

said in Arabic. such

as an

sermon,

explanationof
passages in the the mosque, but any convenient could collect
an

doctrine, or
not

Quran, is
would

part
in

of
an or

be done
a

exposition of some the publicworship in ordinaryassembly,in

any learned
man

place, by
audience.
"

Mulla,

who

Salatu'l-Musafir. that Prayers said by a traveller, (ii.) a is,one who makes journey of not less than three days. Should he stay in any one place fifteen days, he must say the usual farz rak'ats. JSTamaz ; if He
may

he less, all

may

say

as

few

as

two

omit

others, except the

three

witr rak'ats at the Saldtu'l-'Ishd. Salatul-Khauf. Prayers of fear. This is a JSTamaz (iii.) When of war. there is imminent said during the time should danger from the approach of an enemy, the Imam
"

divide

the
in
a

army

into two

bodies ;

one

of which

should

be

positiontowards the enemy, the if they are the march, one rak'at ; on recite, This division will in a place, two rak'ats. placed
the enemy, be rak'ats as may towards
first division
verses

other
if

should

stationary
march
as

then

and

the firstdivision will recite the Namaz.

required to complete

many The

troops will omit the Eatihah and the other but the second division of the Quran recited after it,
of

will

supply the

omission.

If the

enemy

are

so

near

that

SPECIAL

RAMAZAN

PRAYERS

2/r
man

the

cavalry dare
or

not

dismount, then

each the

will recite and

rak'at

rak'ats of

for

himself,and
If he
cannot

make
turn

ruku'

by
he tion

means

signs.
the

towards
to

the
any

sijdah Qiblali,
direc

is, under
most must not

circumstances, allowed

face

convenient.

During
allow his

the

recital of
to move,

the

Namaz lest
in

he

fight or
be

horse
It in

the the

prayer

should
"

rendered
to

void.
war

is

written

Quran,
no

When
in

ye go forth you
come

the

land, it shall be
if ye

crime

to

cut

short you.

your
. .
.

prayers,

fear

lest 0

the

infidels

upon be among of
;

And shalt
with

when pray

thou,
with

Apostle !
then

shalt
a

them, and
rise up

them,
their

let

party
arms

them

thee, but
have
:

let them

take

their

and

when

they
come

shall
rear

made

let prostrations,

them
not

retire to your

then
and

let another let them

party that
pray

hath

prayed
102,
"

forward,
is

with

you" (S.iv.

103).
This
a

(iv.)Salatu't-Tarawfh,
rak'ats, of Sunnat
month
of

recited obligation,

specialset of twenty night duringthe every

at

Eamazdn.
before

They
the

must

be said after the farz and the time

of

sunnat, and
Salatu'l-'Ishd.
one

witr

rak'ats
a

the that
to

'Abdu'r-Eahmdn,
Eamazdn he went

states Traditionist, the

night in
mosque.

with

Khalif

Omar

some They saw saying the ISTamaz persons Omar alone, and some said, If I recitingit in groups. that they may recite it after so gather them all together, one Imam, it will be good." He did so, and the next night the people of their own in great numbers accord came and united said Omar, "This bid'at is good." together. Then This is good authority for the institution, for the Prophet
"

the

said, "Follow
din."
"

my is

Sunnat also
the
a

and

that

of the
to

Khulafa-i-Eashithe

There has

Hadis-i-Sahih
of
was

effect that its

God

made The

fast

Eamazdn anxious

farz, and
that the

qidm

sunnat."

Prophet
not

Tirawih

Namaz
1

should
is

become

farz, and
a

therefore, after going

and
is here

Qidm

one

of the
In

positions in
the

Namaz,

used

by

synec to

doche

for it.

Mecca

SaUtu't-Tarawih

is called

with

reference

this Tradition

the

Salatu'l-Qidmiah.

272
to

THE

FAITH

OF

ISLAM

the

mosque
on

on

three the

successive

nights in Kamazdn,
his
reason

he
so

stayed away doing that he

be considered of rak'ats
is

fourth,giving as
that, if he
not
a

for

feared
a

went sunnat
as

every

farz, and
fixed
at

night,it might duty. The number

was

twenty,
and

that

the Omar.

number The

recited Shf'ahs
on

by
do

Muhammad
not

by

the

Khalif

say

these

such

occasions, as
the

enter prayers, or even after every four rak'ats

the mosque
an

eulogium
of

is

repeated on they hate.

when
an

four

Khalifs, the

first three

whom

(v.) Salatu'l-Kusiif
eclipseof
case, two mosque and related

and the
sun

Salatu'l-Khusuf.
or

"

of

the

moon

In the former
in

the

Imam

recites with
A

the

the

rak'ats.

Tradition

Prayer said takes place. congregation recorded by

by 'Abdu'llah bin 'Arnrii states that there was in the time of the Prophet, when an eclipse notified that certainly the Namdz of the sun, it was was and to be said in the congregation." In this Salat the Azan the Iqdmat are both omitted. No Khutbah is said. After the rak'ats are completed those present remain in prayer Namdz until the eclipse is at an end. The during (du'a) is the same that during an an as eclipse of the moon eclipseof the sun, with this exception,that the rak'ats need not be recited in a congregation. A Muslim can say The in his own house. this Namdz privately practiceis founded the Prophet'ssaying, When on you see an eclipse,
" "

Bukhdri

then

remember

God

pray

and (du'a)

recite

the

Namdz

until it becomes

lightagain." (vi.)Saldtu'l-Istisqa. Prayer in time there is a scarcity of water, each person

"

of

drought.
can

When face said

no a a

should, with
This be be that taken

Qiblah-wards, offer
at

home
l

and

in

to God. prayer private. Care must

up

Zirnmi prayer company

1

is present.
for
a

The

reason

given
sends

is that
no

this is

but blessing,
a

God

blessing on
prayers
Musalman
are

in which
is,a non-Muslim
of
a

Zimmi
who

is present.
to

These
in
a

That

is allowed

reside

state

on

payment

specialtax.

2/4

THE

FAITH

OF

ISLAM

It is recited in the open

some

space
never

in front of the mosque, in the

or

or

in

spot : neighbouring
When all the
are

graveyard.
leader
"

assembled
for

the Imam dead."

says

Here

begins
then Mecca.
or

ISTamdz
up in
rows

the with

The

stand

faces turned
a

present company in the direction of

the
a

The

Imdm

stands

little in

front,near
of

head
or

waist

of the corpse, Then all

assume

according as
the
follows
"

it is that
or

male

female. and sake

son,

Qidm
:

standing position,
Nanuiz for the

recite the of and

Niyyat

as

I recite

God, and

offer prayers I follow the Imdm.

"

(Du'd) for this deceased per (who is about to officiate).

to

Then the

* all at the first Takbir

put the hands

!
" "

the lobes of

ears

and

"

say

God

is Great

they say the Sand : Holiness to Thee, 0 God ! and Great is Thy ! Great is Thy Name ! be praise to Thee ! There is no God but Thee ! greatness ! Great is Thy praise
Then
"

Then Then
on

follows

the second

Takbir

"

God
"

is Great

"

0 God, have all say the Dariid-i-Ibrahim : his descendants, as Thou and Muhammad upon mercy, and peace, and Abraham upon Thou

mercy didst

bestow

and and compassion, blessing, and

art

great kindness
"Thou
art

and praised, and

upon Great!"
as

his

descendants."
"0

God, bless bless,and

Abraham

Muhammad
didst and have

his descendants, and

Thou

didst upon

compassion

great kindness
"

upon Then The

his descendants." follows the third Takbir

: repeated
"

God

is Great

"

Du'a

is then

God, forgiveour
are our

living
those

and who
our

our are men

dead, and
absent, and
and
our

those
our women.

of

us

who and

present,and
Thou

children 0

full-grownpersons,
dost

God, those whom

'

keep
Thou
1

alive amongst
causest
to

us,

keep

alive in

Islam, and those whom

die,let them

die in the Faith."

of the four Takbirs
;

The

Shafi'ites raise the hands

sects

at the recital of each

the other
-

do

so

only
was a

at

the

first.
or a a

If the

deceased

child

mad

person,
him

they
and

"

say

God,
a cause an

make of
inter

him
our

(or her, as the

case

may

be)

guide

for us, and

make

him him

gaining

future

reward.

0 God,

save

make

cessor

for us."

SALATU'L-JANAZA
Then
Then in the the

275
"

follows all say:

the fourth
"0
save

Takbir

: us

God

is Great !
in

"

God, give
us

good

this world

and of

next, and
and each

by Thy
low

mercy

from

the troubles

grave
Then

of hell."
one

in

voice

says

the

Salam,
make

as

in

an

ordinary Namaz.1
The

Namaz
thus
" '

is

now our

over,

and

the

people
not
our

another
to

Du'a

Lord

! suffer
once

hearts

go

astray
mercy
'

after from

that

Thou

hast
;

before

Thee 0 Thou

for Thou

giveth (S. iii. 6).

createdst
him

God,
Thou

guided us, and give us art He who verily Thou art his Master, and Thou
him, and
his Provide
didst

him,

and

didst

nourish hast

guide
Thou

toward

Islam, and

taken life.

and life,

knowest
for
us.

well his inner

and

outer

intercessors
most

Forgive him,
2

for Thou

art

the

the Forgiver,

Merciful." Then "No

going towards
is the

the head about

of

the
Book

corpse,

they
the
we

say

:
"

doubt
to

there

this

(Quran).
in

It is
unseen,

guidance
who

who God-fearing,
and (salat),

believe
out

observe
on

prayer them

of

what who thee

have believe

bestowed
in

expend (for God),

been hath
sent

and
to

that

which
in

hath what have

Lord

down
sent

(Muham
:

mad),
and

and

been in the with

down
come

before

full

faith

they

life to these

thee ; these are be well

"

guided by their (S. ii. 1-4).

Then
:c

; and

it shall

coming towards
Apostle believeth
Lord, as
His
do

The

the feet of the corpse, they say : in that which hath been sent down
"

from

his and

the

faithful also. His Books and

Each His

believeth

in
we

God,
1

and angels,

Apostles:
the
are

Niyyat (intention)in his mind that on guardian angels, and on the worshippers who may him each the makes worshipper ; Niyyat that the SaMm may his fellow- worshippers,and on the Imam. guardian angels, on 2 A deceased is called "maghfur lahu," i.e., Muslim who one
be his absolved from
from

The

Imdm

makes

the

Salsim behind
on

be

his

is not

only
the

sin, but

is also admitted

into Paradise
of
"

the term
"

is derived

adds to the "ghafar," which meaning of further idea a in the joys of participation

'afu

(he absolved)

heaven.

2/6
make
no

THE

FAITH

OF

ISLAM

distinction
'

between heard

any and
we

of His

Apostles.1And
(We implore)
God return.'
It shall the

they Thy
the the
us

say

We

have

obey.

must Thee we mercy, Lord ; for unto will not burden any soul beyond its power.

enjoy

good
not
on

which

it hath

and acquired,
it laboured.

shall bear 0
our our

evil for !

acquirementof
if
us we a

which

Lord Lord laid

forget or
load before
we us

fall into

sin ; 0 Thou

punish and lay

those
on us

not

like that which

2

hast

on

who

have

been

;
no

our

Lord

! and
blot

lay not
out
our

that for which and

have

Thou art our pro forgiveus, and have the infidel nations tector ; give us victorytherefore over (S. ii. 285, 286). then gives the Izn-i-'Amm, that is,he The chief mourner to depart." All have permission says :
" "

but strength, pity on us.

sins

Some
to

is

proceed homewards, others go with the bier is lifted up, the graveyard. When the grave, the people say: placed down near
then thee
to

the corpse
or

when
com

it

"We the

mit

earth

in

the

name

of God

and

in

religion
out

of the

Prophet."
ground
to

If the

is very

hard,
This

recess

is dug (lahd)

in

the side of the grave. the

come

corpse
to

sit up

when If

it. interrogate
at

is excavated is then

the

bottom

high enough to allow and Nakir the angels Munkar the ground is soft,a small grave The corpse of the largerone.
must

be

placed

in the lower
must

one.

The
a

idea in both

cases

is

that the corpse free movement.

1

be in

such is

The

body
254
as

have that it can position placed with the face towards

Surah. Muslims
them

This

contradicts
all

verse

of this

explain
no

it thus.

We

accept

though as 254th verse.

2

prophets, and regards dignitywe

Jews
many and

regards faith in recognise the

make

difference,
in the

distinction

indicated

That

is,the
used

Christians, on
the
idea

whom,

it is said
were

by the Muslim
The of
not
cere

commentators, word monial

from often

strict ceremonial express is

observances

incumbent.
nature
are

to

of the

burdensome

observance
these

takhlif,trouble.
finds
has

Practically,Muslims

free for
a

pious man" duties. forming religious

"loads," a fact which who a mukhallif, one

expression in
to

the word

used

take

trouble

in the way

of per

SALATU'L-JANAZA Mecca.
the When
say
:

277 have
not

the bands
"

of the shroud
us

been the

loosened

people
Each

God, deprive
not

of

heavenly
over

reward

of the person

deceased, place us
then
"

in trouble." of

takes
"

seven

clods
name

earth, and
of

each

clod says

Bismillah

(in the

God), and
by
boards

the

Suratu'l-Iklds
of the corpse.

and (cxii.), Unburnt

then

placeseach
grave,

clod
or

the head

bricks,bamboos
clods
of earth
"

having

then
with grave.

been
both

placed over
hands

the smaller

throw

the persons present three times into the

it

The

first time the second

created
"

you;"
the

they say : time, And

" "

From

(earth)We
return

into it will We We
say

you
a
"

third time"

time,

And

out

of it will

bring you
this

second
0

(S.

xx.

57).
for the

Then sake

they

Du'a
not to

God,
When

I beseech

Thee

of Muhammad

trouble

the deceased."
the

attendants

-are

filling up
from

"

God, defend

the deceased

the grave they say Shaitan (devil) and from the

grave- is

the torments tilled up,

over mourners one

of the
man

grave."
pours
water

When

completely
times
of

three,or five, or
branch middle
"

seven

it, and

then

plants a
near

green

on

it. the
of

One
grave

the and

then

draws

the

of

recites the child of remember

a

: Talqin (instruction)

0 0

servant
son

God, and

female

servant

of God.

of
to

(such an
the very

one),1
last;
that and

the faith you witness

professedon
no

earth

that is,your

that there is
is His

God

but that

God, and
Paradise
are

Muhammad certainly Hell there that

whom and

Apostle,and
from

the be

Eesurrection
a

the

dead

real ; that
confess

will God
be

is my the mercy

'I judgment, and say: Lord, Islam my religion, Muhammad

day

of

(on
Muslims
in
is
as

and

peace my

of

God)

my

Prophet,the
that

Qurdn
are

my

guide,the
0

Ka'bah

Qiblah, and

my
1

brethren.'
name

God, keep him

is here

firm (thedeceased)
mother's
be
no name

The

of

the
to

mother that of
For

chosen

in

preference
man

inserted, The the father, as there can

the
as same reason an

doubt

to

the maternity of the child.

it is said that at the Last

one,
or
son

Day
This

each

will

be

summoned
a

such

of such
a

mother. in the

simple fact
of
women.

reveals

sad state

of morals,

at least

disbelief

virtue

2/8
this and faith, Munkar
on

THE

FAITH

OF

ISLAM

widen and

his grave,

and and

make exalt

his examination him and have

(by
mercy

JSTakir) easy,
most
a

him, 0 Thou
offer this

Merciful."

The

other

persons

present then
After

Fatihah.1
may, if

they
to

they
the

like

to

do

so,

read

the

Suratu'1-Ya
is not the
common

Sin

and (xxxvi.) do
so.

grave, examination
is be

they again
of
one

offer

It (Ixvii.). Then, retiring forty paces from Fatihah, for by this time the a
has
to

Siiratu'1-Mulk

the
of

deceased

commenced. the

The
so

first alms order of

a

night
should
to

great trouble

deceased,
name.

relieve

that night in his given liberally him much two as as possible, be

In

nafl rak'ats
in each

Namaz the
verse

should

said.

After

the

Fatihah

rak'at,

the throne worshipper should repeat the Ayatu'l-Kursi, (S. ii. 256), three times; then the Siiratu't-Takisur times ; then the Siiratu'l-Iklds three (cxii.)

eleven (cii.) times. After both

the Salam

and

the

Darud, the worshipper lifts up

that bestowed the reward
on

hands, and
service

with

great humility prays

concluded may be

of the

just

the

deceased. Salatu'l-Istikhara. (viii.) of two After make said before rak'ats, each
me
"

This

is

Namaz,
any

undertaking

consisting specialwork.
"

rak'at know bestow is best

the what

person is best
upon

says this Du'a : for me, and keep

me,

God,
from
to

me

evil,and
know what which

good

for I then

have goes

no

power

for me."

He

ing

period he expects to receive a (Ilham) which will give him the needed directions and guide him arightas to the matter in hand. This consists of twenty rak'ats (ix.)Salatu't-Tarawih. of Ramazan. An recited each evening during the month of these will be given in the next account chapterwhen the
"

sleep,dur specialinspiration
to

ceremonies The
1

connected

with
of

the Ramazan the various

fast
forms

are

described. will
on

account
is that

given

of Salat
to the

The

idea

the reward

of this act

is transferred

person

whose

behalf

it is made.

THE

FAST

OF

RAMAZAX

279
forms in

show

how

mechanical

they
used
"

are.

These
or

admit

of

no

variation, whether

in

public

private.
character

Dean
the

Stanley well

remarks

The

ceremonial

of

of Musalmans religion to a pitch beyond Russia. Prayer is

tinct from
a

carried is,in spite of its simplicity,

the
utmost

demands
to
a

of

Rome

or as

of

reduced
one,

mechanical

act,

dis

beyond any ritual in the West. of the the figuresalong the banks It is strikingto see Nile going through their prostrations at the risingof the of clockwork the uniformity and the regularity ; sun, with of rather than the worship of machines but it resembles
mental

reasonable
3.
2

beings."1
THE

ROZAH,

THIRTY in

DAYS'

FAST

OF

RAMAZAN. is defined
from

"

Fast
to

ing
to

(which

is called

Arabic, Sum)
and
"

be

abstinence
sunset.

from

food, drink,
person for

cohabitation
say
:

sunrise
to

The

should sake.

Lord, I intend past and

O
"

fast

to-morrow

Thy

Forgive my
he
says
:

future fasted

sin."
for and

When sake

the

fast is ended

God,
Thou

I in

Thy
now

and

had

faith in

Thee, and

confided

Thee,

I break

the (iftar)

fast with

the food

givest.

Accept
It is of the
was

this act."
a

farz

duty
0

to

keep
a

the

fast

during

the

thirtydays
of

the

month
"

Ramazan.

This

is laid down is

in the words

Quran

believers ! those the

fast

prescribedto
in which
an

before

prescribedto you as it As month to the you."

"

Ramazan,

Quran

was

sent

down

to

be

man's
of

guidance,and
let him
is
set

explanationof
soon as

that

guidance,and
observeth
The

that

illumination, as
also
are

any

one

of you

the moon,

about

the
on

fast"
this

(S. ii. 179-181).

point. Young
and
"

Ijma'
and

unanimous
excused.

children
may
or

idiots
pone
a

Sick another fast

a

persons

travellers
who of

post
upon

the

fast to
shall

time. like

He

is sick

journey
1 2

number

other

days.

God

"Eastern The

Paradise
when

Church," p. 279. is a special door There Prophet said "Fasting is a shield. enter by Rayydn, and only those who fast can ; it is called
such

of
it ;

all

have

entered

it will

be

fastened."

(Sahihu'l Bukhari-

Kitdbu's-sum.)

SO

THE

FAITH

OF

ISLAM
not

wisheth that
you
a

ease, you fulfil the

but

wisheth of

your

discomfort, and
This is in

number

qaza fast, that is,a which lieu of one has been omitted. called If
a

days" (S.ii. 181). fast kept at another

grants
fasts
a

time

person

makes

vow

that, if God

certain

if he or request, he will fast (rozah-i-nazr),

atonement
cases

for
a

some

sin committed

by way of in both (rozah-i-kafarah),

wajib duty to keep the fast. Some hold that base their assertion on the former is a farz duty, and the Let them : verse bring the neglect of their persons to a close,and let them pay their vows (S. xxii. 30). All other kinds of fasts are nan, a term alreadyexplained. Such are the fasts kept on the loth day of Muharram ; on the Aiyam-i-Biz (brightdays) the I3th, I4th, and I5th day of any month, on the I5th of Sha'biui, that is, the the on day followingthe night called Shab-Banit, and in which there are 3"Dth of each month thirtydays. A
it is
" "
"

nafl fast may

be

broken
an

if the
to

person
a a

who

intended

to to

keep

it receives
a woman

invitation
not

feast.

According
the the
case,

Bukhari,
consent
"

may of her husband.

make
reverse on

nafl fast without is not of

the
for

The
women

Men

are

superiorto
God hath

account

qualities

giftedthe one above the other,and of the outlay they make account from their substance on for them (S. iv. 38). It is said that one day a woman to the Prophet and said that her husband had slapped came The Prophet wished to punish him her. for doing so im an act, but he was prevented by the descent from proper of the verse heaven just quoted, which is held to be con of the inferiority of women. clusive evidence The verse the words chide also contains those (wives) for whose
with which
"

"

refractoriness beds
some

ye apart, and
in

have
scourge

cause

to

fear ;

remove

them
to

into
fast
re

them."

It is mustahab for Muhammad

days ported to
Ramazan

the

month said
seven
"

Shawwal,
:

is

have
some as

Whosoever in the
were

and

days

keeps the fast preceding month

a

of of

Shawwal, it is

if his whole

life

fast."

282

THE

FAITH

OF

ISLAM
"

of a poor man expiation of this shall be the maintenance of per matter to make a fasting (S. ii. 1 80). This seems admit that at first it Commentators sonal option, and some been abrogatedl have was so, but they say that the words in the next verse : by the followingsentence, which occurs "As
set
"

soon

as

any

one

about
"

the

fast." be

of you Others

observeth

the

moon,

let him

not

must

understood
must
are

say that the negative particle the before able,in which case

words

within
"

brackets those who

be omitted. able
"

expression
who have persons. the
one

as

explain the those equivalentto

Others
"

such therein," great difficulty This

seems

as

aged and

infirm is

to

be

the acted

best
on.

and interpretation,

which
case

is practically of
women

In the their time

with

child,mothers

children,sick persons

whom

it is sufficient might injure, convenient make when time ; that is, they must a qaza the Sadaqah is not In these cases fast. required. The is sick or upon a journey shall fast a He who Quran says : of other days like number (S.ii. 1 8 i). There are five days
" "

giving suck to at this particular fasting if they keep it at another

in

the

year

in

which

it is unlawful the three

to

fast.

These

are

the followingdays,viz., I ith, 1 2th, and I3th of Zu'1-Hijjah. If during the month infidel an of Kamazan arrives at maturity, or a person becomes a Muslim, each must keep the fast during the remaining days of the month. To take the Sahari, or meal taken just before sunrise in the month of Kamazan is
a

and 'ldu'1-Fitr, Baqr'id,

Sunnat and

act.

The

great Tradithat the it. the in blessing

men

tionists,Bukhari, Muslim,

Tirmizi, all agree

there is
a

Prophet said,
The Book
eaten

"

Eat

Sahari
our

because fast and

difference between

that of the

of

is the partakingof Sahari." (Christians) immediately after sunset is called Iftar,or

others
be who

The

meal

the break-

There

are

maintain

that

this is hold

mnhkam
it must

statement,
be

and
to

cannot

therefore and
to

abrogated.
who

They

that

restricted

the

aged

persons

have

chronic

diseases.

(Tafsir-i-Husaini

p. 30 ;

Tafsir-i-Faizu'1-Karim,p. 120.)

THE

DUTY

OF

ALMSGIVING custom to eat

a

283
a

ing of
water.

the fast.
if that In the

In fruit

India is not
an

it is the

date little

first, or,
which
The is
a

to procurable,

drink
the

Turkey
fast should

olive

is chosen

as

fruit with

be broken.
of
a

distinctive feature

Muhammadan

fast is that it

not during the day only. The rich classes,when by turning day into night avoid much strictly religious, the fast, break of its rigour. They, however, frequently though any such action must be done in secret, for popular world is stronglyagainst the Musalman a opinion all over the fast of who does not, outwardly at least,observe man

fast

Eamazan.

In

this

matter

it may

be que

said, "Pecher
1'eclat

en

secret, n'est pas

crime." observance may
be
a

pecher, ce
who

n'est
work

Those
of

have

to

for their

qui fait le livingfind the

laborious
any

the

fast very

for however difficult,

must not

their

they occupation,
There
first is
are

swallow
it
use

liquid;
alms

yet, as
4.

rule,the lower
"

classes observe
two terms
or

strictly.1
to express

ZAKAT.
The

in

giving.
certain

Zakat,
the

the

legalalms
The
as

due, with
second
is

from exceptions, on Sadaqah, or offerings

every

Muslim.

feast-dayknown

'ldu'1-Fitr,
now

or

alms

in

general.2It
authorityof
to

is the first of these that has

to

be considered. On
the

the

Quran and
for every

the

Ijma/-i-ummat

it

is declared after the

be

farz

duty

Muslim

of full age,

account of a year, to givethe Zakat on expiration of his property, provided that he has sufficient for his sub and who sistence is a Sahib-i-lSrisab, or one possesses an The income Quran equivalent to about "$ per annum.
1

Burton

says

that

when,
save

in the

disguiseof
All the

Musalman

doctor, he
one

was

in Cairo
would

making preparations
break be

for the

Hajj, he

had

but

patient who

his fast to

his life.

others

refused, though death

increase

should
2
"

the consequence.
former
are

The

called
a

Zakdt, either
the

because
and

store of

by drawing down because or liberality, from pollution,and the

blessingon him,
they purify
from
a

they produce in

man's virtue

his soul the of one's latter in

remaining part
a

substance
are

soul
are

the

filth of avarice of man's Sect,

; the

called

Sadaqah,
of God."

because

they

proof

(Sale's "Preliminary Discourse,"

sincerity iv.)

the

worship

284
"

THE

FAITH

OF

ISLAM the

says

Observe

prayer

and (Salat)

legalimpost (Zakat)"

(S. ii. 40). The Khalif 'Uinr Ibn 'Abdu'l-'Aziz used to Prayer carries us half-way to God, fasting brings us say : and alms procure to the door of His palace, admission." us
"

The

three

conditions

without

which

Zakat

would

not

be

compulsory are
The
reason

and Nisab Islam, Hurriyat (freedom), this is that Zakat is said

to

(stock).
a

for

be

funda infidels

mental
cannot

part of 'Ibadat

and (worship),

that,as

the

perform acceptable worship,they have nothing to do with Zakat. Hurriyat,or freedom, is necessary, for slaves hold no for so the property. Nisab, or stock,is required, the Nisab is required for Prophet has decreed.1 When daily use, the Zakat is not taken from it ; such as a slave retained for personal service, grain for food, weapons, tools, horses for riding, books, household furniture, wearing apparel, Tradition records that the Prophet specially "c., for one exempted all these ; whilst another, given on the authority of Bukluiri, says that for slaves employed in domestic service 2 should be given. If a person owes only the Sadaqah-i-fitr must for its liquidation be debt, the amount a necessary deducted from his property and the Zakat given on the balance. If it is a debt due to God, such as an offering to be given in atonement due on for the neglect a or vow, of some religious duty, it must not be so deducted from the
property
When
of
on

which Msab then

Zakat

is due.

the

is in

gold
were

or

in

silver to "A

the

value
woman

about
a

"5,

one-fortieth
arms

part is due.

with

heavy golden bracelets, to the Prophet. He came inquired if the Zakat had been On receivinga reply in the negative he given for them. said, It is easy for God in the day of judgment to make bracelets of fire.' The thee wear girl then took them off
'

child,on

whose

The

Prophet
this

told the

men

of the

tribe

'Abdu'l-Qciisthat only, and

not

they
of

should

give one-fifth
ever,

of their property order

(Sahihu'l-BukMri,p. 22).
that

It is

said, how

that

applied
money

to

tribe

was

general
a

application. 2 That is, food

person.

or

sufficient

to

provide

one

meal

for

poor

ZAKAT

OR

ALMSGIVING

285
of

and

said, 'These
"

are

for

the
or

service buried

God

and found

of

His
any

Prophet.'
one,

On

all rikdz

treasure from

by

and

on

of the

value
at

costly metals extracted be paid,whether must

market tithe.
a a

mines,
be

one-fifth
"

the
or

land

Khdriji
possessed
in Daru'l-

rented

its proper

value,
If the

'Ushari"

by the payment of Harb, a country

whole
if
on

rikaz is found

under

non-Muslim
if it is pay
on

Government,
his
own

the

belongsto
unclaimed

the

finder;
must

land, or
Should

land, he
of

the one-fifth. mint

the
a

treasure

consist

coins the

bearing the
finder
to

stamp
can,

of

Musalman
owner a

Government,
and
return

must, if he
; if

find

the
in

them the

him

they

were

coined

mint
as

to belonging may and

after having given oneinfidels,

fifth

Zakat, he

retain four-fifths for himself.

Pearls, amber, deduction, for the

stones." As

not turquoise are Prophet said, There

"

subject
is
no

to

any
for

Zakat

rules have been regardscattle the following the For sheep and goats nothing is given when must under give one for one forty. The owner and for the next eighty,and one twenty, two hundred that for after.
The For

laid down. number hundred

for
same

is

every
as

scale

for

buffaloes

is

the
cows,

sheep.
rules
same.
"

camels, horses, down, but

and has mules
come

and

special
for the

elaborate
are

are

laid

the
are

general principles
exempt,

the

Donkeys
No

Prophet said,
to
me

order

down

(from heaven)
Nisab

about
a

them."
of

If

stock
must

merchandise

exceeds
on

the

("5, 43.),

Zakdt
of
two

be
a

given on
half than
per five pay

it and
cent.

and

at the rate profits Honey, fruit,grain, "c.,

the

although less
Imam Imam loads The tioned Abu

camel-loads, must,
one-tenth
;

according

to

Hamfa,
is

but

the

Sahibain
the

and

Shafi'i say
no

that

if there

is less than

five camel-

Zakat Zakat
in the

required. should be given to

verse. following
"

the classes of person Alms who

are

men

to

be

given
them,

to

the poor

and

the

needy, and

to

those

collect

and

286
to those whose

THE

FAITH

OF

ISLAM for ransoms, and

hearts

are

won cause

to

Isldm, and

for

debtors, and
The

for the words

(S. ix. 60).

or

God, and for the wayfarer" italicised, accordingto the Tafsir-iof

are authorities, now

Husaini, Baizdvi, and

rather

other
to

cancelled,
term

they

are

allowed
one

fall into
not
so

disuse,for the strong

as

which saqit, mansukh who

were

is the

used, is

the

word chiefs

(abrogated).The
beaten

reference

is to the Arab

by the Prophet at the battle of Honein of (A.H.8). This victoryis referred to in the 25th verse God has helped you in many and this Surah, battle-fields, Abu Bakr abolished this giving of of Honein." the clay on
"

Zakat similar

to

converts, and
"

the

Khalif

Omar

said

to

these

or

This Zakat was given to incline your persons, God has prosperedIslam. Islam. Now If hearts towards it is well ; if not, a sword is between you be converted us." No Companion has denied this statement, and so the for authority of the

suspension of this order practical Ijma'-i-ummat. It is well that an appeal

the motives
I

is that
to
un

worthy
so

should

be

abolished,but
a reason on now

no

commentator,
of cancelling ground of the
no

far

as

know, makes
It
nature

that

for the the

this

order.

is

always placed
of Isldm, which

triumphant

needs

such

port.
motive,

Contemptuous
was

indifference, not
of

the change. in the verse justquoted, Zakat may be persons mentioned given to assist a Mukdtib, or slave who is working in order who too poor Persons to go to purchase bis freedom. are be assisted. the Hajj must The to make Jihad or on a not be given for buildingmosques,1 for funeral Zakat must the
cause

the

high any In addition to

sup moral

expenses,

the liquidating

debts

of

deceased

person,

or

to

purchase a slave in order to set him free. It is not lawful children or to give the Zakat to parents or grandparents, to give it to his wife or a for a husband or grandchildren,
wife to her husband,
or a

master

to his slave.

Abu

Yiisuf

and
i

Muhammad,
Mosques
This
are

of disciples

Imam
The

AM

Hanifa, maintain
thus
set
a

usually endowed.

property

apart is called
mosque.

waqf.

supports the various

officials connected

with

THE

HAJJ

287
her husband's asked He the

that

wife

can

apply the
"

Zakat
woman

to

wants, and
if she
'

quote this tradition

could such and

Prophet

give the
an one

Zakat
two

to

her husband.
: one

answered,

Give

act

has

rewards

for the duties

or

givingof
of

for the
not

fulfilment

of

the
man

charity relationship.'
"

It should descendants
should
not
"

be

given to
the

rich the

to his

of Hashim be

and

descendants

said
you

Ahl-i-Bait

of the Zakat. recipients it is (men of the house),

for you

family. The of the Prophet The Prophet

not

lawful

for

to receive

Zakat,

get the one-fifth share

So
and
some

of rny

fifth portionof the excluded

now

booty."

say

that the
as

Syeds are

; but
a

they demur,
Zakat

get

portion of only when

receive alms. meritorious

In

they do not the spoil of the infidels, they should be given to a Zimmi. not It is must given to Muslims.
there India
are

reply,that

Muhammadan

countries Zakat
; in

officers whose

duty
regu
care

it is to collect the

the there

payment
is not be

is left to

each

conscience. person's in the payment, due larity which The Musalmans take
a

Whilst

much

credit must

given

for the

of their poor. different branch

of this

Sadaqah forms
of it will
treats
"

subject.
of the
next

full account

be

given

in the

section

chapter which
5. THE farz
an

of the

'Idu'1-Fitr.

HAJJ.

The

Hajj,or
denies
to

pilgrimageto Mecca,

is
to

duty, and
"

he who Proclaim
vows

this fact is considered

be

infidel.
pay

the

people a pilgrimage.
.

Let
. .

them do. this

30,
to
as

their

and

circuit the

ancient

House.
of

This

And
will

he that be
"

the respecteth
for

sacred
the

ordinances Lord" is

God,
due

best

him

with
the

(S. xxii. 28,

a

31).
God
to

The

to pilgrimage

temple
to

service

from
him

those who

who

are

able

journey thither
The
"

; and to

believeth
all creatures"

not,

dispense with
mentator
verse

verily God can (S. iii. 91, 92).

words
"

afford
com

Baizdvi

says

that the
an

the

are

able

in

this

were

interpreted by
food
to eat

Prophet
animal

to
to

mean

the posses
which

sion

of

and

ride, from
a man

statement

Imdm

As-Shafifi

argued

that

who

could

288
not

THE

FAITH

OF

ISLAM

of

go in person might send a substitute. 'Abbas Ibn the following Tradition

"

On has

the been the

authority
handed

down. Then

The bin

Prophet
year

said

'

God

has made
'

Aqra

Hdbis, standing up, said

?
'

Hajj far/.' Prophet, is it

'

to be made

every

His
to

yes, it will be a not able to are whatever is nafl.' The in

"

wajib duty
bear, so

the be

Excellency said : If I say do it annually; but that ye Hajj is necessary only once ;
made
to

pilgrimage may
l

Mecca

in

addition

Hajj

must

be

made who the

or a

by

body and of full age, after duly providing for

If
on a

free Muslim, sound every is able to pay his expenses, till support of his household child should make the

his return. the former

slave

freedom, and the latter on attaining whose of age, must again go on pilgrimage. If a woman, than three days'journey residence is at a distance of more she must be accompanied from Mecca, goes on pilgrimage, A certain man relative. or by a near by her husband to the Prophet and said : came My wife is about to make called to go on the Hajj, but I am a warlike expedition.' from the war and accompany The Prophet said : Turn away Abu Yiisuf considered that thy wife in the Hajj.' Imdm in making who than a year a delayed more wealthy man Imam Muhammad sinner. and most the Hajj was others a
" ' ' "

Hajj, coming

would should

allow him overtake

a

to

postpone it for
before he made

some

years ; but

if death

him

the

he pilgrimage,

would

be accounted Connected
are or

sinner. the

with

farz,and
mustahab.

five which The farz

Hajj there are three actions are wajib ; all the rest are are : (i) to wear no requisites

which
sunnat

other

In

consequence the year

ships in
sent
"

proposed regulations concerning the pilgrim of Indian and Musalmans combined 1895,a large number
of
some

memorial
is

to

the

Governor-General
and

of

India, in
as an

universally believed regarded Hajj In fact, we performance by all Muhammadans.

The
way and the
to

they say : farz) obligatory(i.e.,

it to old be

which

believe
to
a an

the surest
shrine

salvation and

paradise."
a

Thus stone

pilgrimage
atones

heathen

the

kissingof
of heaven.

small

black

for

life

of evil and

opens

door

290 The

THE

FAITH

OF

ISLAM world
at

Hajis from
and themselves

all

parts of the Muslim

at
one

length
They
the then the

arrive, weary
divest

worn,

of

these

stages.

of their
a

perform ordinaryclothing,
of two nafl and rak'ats, makes the me." !
!

legal ablution, say

put
make then
am on

Namaz
The

the

llirain.
"

Haji

faces

Mecca,

niyyat, and

to make 0 God, I purpose says, this service easy to me, and accept it from l Here I am ! 0 Allah says the Talbiyah :
"

Hajj ;
He
I

Here

Here

am

There

is the

no

God

but
are

Thee
to

Truly,
!

praise and
partner
reside
assume

bounty, and
Thou
!

kingdom
am

Thee persons

No who

hast

Here

I !

"

The

permanently in any the pilgrim's garb

or

of in
a

these

Miqat, or stages, can to place called Hal, near

whilst the inhabitants of Mecca cityitself, in the precincts of the temple. can put on the Ihram abstain from The now worldly affairs and Haji must himself is to the duties of the Hajj. He devote entirely catch fish if he can. allowed not to hunt, though he may

Mecca,

in the

"

Believers, kill
The

no

game

while also said

ye
"

are

on

pilgrimage
shows bad the
as

"

(S. v. 96). place where

man

Prophet

He

who

the the

who

is is to be found game kills it." Bukhdri, in the

equallyas
chapter on

Hajj,

killed by others may be eaten, and records says that game 0 Prophet, I have slain a wild the followingTradition :
"

ass, and
to
1

some

of it

yet remains
be
'

with
away

me.

Thy peoplefear
thee.'
He

eat

of it lest

they

put
and

from

said,

Let it be for the

people;

they were

Muhrimum"

(i.e.,

Mecca The farther from it is in the text. places named months of the two assumed, provided that it be during one preceding meritorious is the act. the more Zu'1-Hijjah, 1 the means repetitionof Labbaik," a phrase equivalent to Talbiyah here." The I am Talbiyah can be said in any language, though Arabic

Ihram

than

the

"

"

is Ld Ld

preferred. It usually
Sharika Sharika
to
"

is

as

follows

"Labbaik,
to

Allahumma,

Labbaik

I !

laka, Labbaik laka, Labbaik repeat

it
once

! Inna-1-hamda !"

wa-n-ni'mata

laka, w'-al-mulk
the Ibn

It is

sunnat

often;
says
:

is shart, i.e., a
'

of the the

Prophet say, Hajj shall be raised saying the salutation Khalifs,"by Jalalu'd-din As-Syuti.)

I heard

the

He

who

repeat duty positivecondition. dies engaged in

Labbaik.'
"

Talbiyah
'Abbds functions

the

(" History of

THE

HAJJ

291 The

they

had

assumed

the

Ihram).
be
a

Haji
a a

must

not

scratch

himself, lest vermin

Bukhari
consequence

relates
to

how

destroyed or pilgrim killed

a

hair

be

uprooted.

sacrifice It

goat,
to

or

to

feed
of

six

persons.
three

is said

be

had in and louse, fast three days, or to farz duty to do one a this rub
and and

these

time. himself head beard the

Should
with be

such insects are killed at things when the Haji feel uncomfortable,he must the palm of his hand.1 The face open

must

left
and

uncovered, the
uncut.
"

hair
not

on

the
your

head heads

unwashed

Shave

until

reach the place of sacrifice" (S. ii. 192). On offering on arrivingat an elevated place, on descending a valley, the or meeting any one, on entering the city of Mecca the Haji should Musjidu'l-Haram,2 continuallyrepeat the
word
"

Labbaik, Labbaik."
object of
these minute

As

soon

as

he

sees

the Ka'bah3

The

details

is that

the may

"

Truce be

of God

"

may crow,

be
a

kept.
kite,
P2 a

The

five

noxious
a

scorpion,

creatures, however, mad a rat, and dog.

is the

slain,viz.,a

vol. (" Sahihu'l-Bukhttri,"

i.

458.)
The

in Mecca. The Ka'bah large mosque This is also called the stone building in the centre. (cube) is a square massive is The Ka'bah in an Qiblah. oblong structure, eighteen paces thirty-fivein height. About seven length, fourteen in breadth, and some there the eastern is the ground, on is feet from which door a side, opened It is built of grey Meccan stone, shaped only two or three times a year. into The blocks, joined together with cement. Hajru'lirregular-sized

Musjidu'l-HanCm

Aswad which

is the

black

stone

fixed in the

corner

of

the

Ka'bah. in

This

stone,
of
an

is about seven probably an aerolite, is oval There a tradition shape. irregular is

effect has

inches recorded
stone

diameter, and
by Ibn
than
touched
a

'Abba's to the
milk ; that

that

it

came

down black

from

Paradise,
sins of
two

whiter have
and

it
on

been

turned
of

by the
bear

men

who
to
see

it ; that to

the and and

3

day
so

judgment
see

it will and

have

eyes

tongue
have

speak,

will both it.

witness

in favour

of those who

touched

kissed

It is said

to have
"

been

rebuilt
to

ten

times. and

full

descriptionwill
26.

be

found
far too the built
a

in Burton's

Pilgrimage

Madina
be

Mecca," vol. iii.ch.

The
"

It is

long
a

to

quote, and

it cannot

condensed.
:

'Ulama

consider
first house

Ka'bah

sacred

for mankind
to

place. They quote the verse (to worship in) is that of Beccah

Verily the
(Mecca)"

Blessed
the

and

salvation

human

beings.
and
to

Therein
he

are

manifest

signs,even
(S.
"manifest

stand

ing-place
word

of Abraham,
is said

who

entereth and

is safe"

iii. 90).

The

"therein"

mean

Mecca,
as

the

Ka'bah, which

contains

such

marvels

the

footprintson

Abraham's

signs" the plat-

292 he must

THE

FAITH

OF

ISLAM

The Traditionalist Tahlil. say the Takbir and the 'Ata says that at this stage the Prophet used to lift up his and pray. enclosure
a

hands On

entering the
the

the

Takbir, and
of two
near arriving

Tahlil,then

says the Labbaik, Du'a, followed by a Namaz

Haji

rak'ats at the station of the

one

of the four Imams.

On

Hajru'l-Aswad(blackstone)the Haji again

and the

says
stone.

the

Takbir

Tahlil, after which crowd, he

it with he
"

he

kisses the

If, on
to

account

of the
must

cannot

get
or

near

enough
a

do

this,he

touch which he

his hand thus

with the

and stick, At

kiss that with the

same

has 0

touched

stone.

in

and Thy book, and in pur Thy belief, bless and Allah of Thy Prophet's example suance may diminish 0 accept Thou him. supplication, my preserve
"

says in verification of

time

Allah, (I do this)

my

obstacles,pity my

humiliation, and

grant graciously

me

Thy pardon." Then he again repeats the Takbir and the of and the Ta'rif (prayerfor and praise the Darud Tahlil, Ka'bah the seven then He Muhammad). encompasses of Allah, and Allah is Omni times, saying, "In the name
potent ! I purpose
is called
a

to make

the circuit

seven

times."
three

This
at

the

Tawaf.

The

Haji

runs

round

times

rapid

manent

pace, and four times he does resident in Mecca

The

Haji then presses his againstthe portionof the Ka'bah wall called Al-Multazim, 0 Allah, Lord of and raisingup his arms on high,says,
"

proceeds slowly. A per not perform the Tawaf. stomach, chest, and right cheek

form, and
" "

safeguard of all who enter it. In addition, other spiritual signs are the preservationof the black stone, the miracles put forth to and the fact that defend the House, the terrible death of the sacrilegious, Invalids the big fish did not eat the little fish in the Hardm. in the Flood (the cover their health against the Kiswat by rubbing themselves recover thousand mercies hundred One ing of the Ka'bah) and the black stone. valued as Kiswat of the "c. Portions are it highly descend on day, every the render of it are made Waistcoats supposed to of the Qunin. markers
is the

combatant Another
of the

invulnerable traveller sides

in battle.
"The

says:

curtains
about

of

the

doors
;

and

the

screens

four about

fetch, when

shrine
p.

"600."

^300 sold, (" Pilgrimage to Mecca," by

those

of

the

inner

the

Begum

of

Bhopal,

101.)

THE
i

HAJJ

293
from
me

the Ancient
me

House, free my
every

neck

and hell-fire, contented

me,

from

evil deed ; make

Thou
"

preserve with that

me
"

dailybread
Thou

which

hast He Most

given to
says

and

bless

in all

hast
of

granted !
Allah, the
I

then

the

pardon
and
The of

High,
the

the

I beg : Istighfar Living,the Eternal,

to Him

repent." Haji next proceeds to

and
then

Maqdm-i-Ibrdhim l (place
rak'ats called Sunnatu't2

Abraham)
.

recites two from

Tawdf

Some

water

the sacred
returns

well Zamzam
to

is then

drunk, after which

and

the

Hdji

the

Hajru'l-Aswad,
circuit:

againkisses
Haji
Burton

it. describes
'

thus

one

shaut

or

"

"We
in

began the
the

prayer,

0 Allah
and

in Thy (I do this) to

belief and
covenant

verification of
after

Thy Book,
of !
'

in faithfulness

Thy

and

example
him

Thy Prophet
till
we

Muhammad,

bless and
between
we

preserve

reached and

May Allah the placeAl-Multazim,

Ka'bah door.
Here

the

corner
'

of the

black stone hast

the

ejaculated,0 Allah, Thou Opposite

the

ing them.'
house
is

door the

Thy house, and

fire.' (hell)

so pardon my transgress rights, we repeated, 0 Allah, verilythe sanctuary Thy sanctuary,and the
'

and Thy safeguard, safeguard

this is the the

place of

him

who

flees to

Thee
we

from
'

At

said, 0 Allah, verilythis is refugewith, and fled to Thee from the fire ! 0 deny flames.' blood, my skin and bones to the (eternal)
*

buildingcalled Maqam-i-Ibrahim the place of Abraham, who took

my As

flesh and
we

paced

of the Ka'bah we slowlyround the north or Irak corner exclaimed, I 0 Allah, verily take refuge with Thee from polytheism, and and hypocrisy, and evil conversation, and evil thoughts disobedience, and property,and progeny.' When concerning family, we passed from the Mizab, or spout,we repeatedthe words, 0 Allab, verily
c

beg

of Thee

faith which the

shall not

shall not
1

perish,and

good

aid

and a certainty which decline, of Thy Prophet Muhammad

"

The

about

by

left

Maq"n-i-Ibrdhim is a small building, supported by six pillars from eight feet high, four of which are surrounded top to bottom fine iron railing, while the space the two between is hinder pillars within the frame is said about five feet to a railing open ; square,
the

contain
2

sacred
that

stone

on

which Ishmael

Abraham
was

sat

when

he

built the Ka'bah.

It

is said
a

when

thirsty Gabriel
is
now

stamped
well

with

his

foot and

spring gushed

forth.

This

the sacred

Zamzam.

294
may

THE

FAITH

OF

ISLAM

Allah
on

bless and
the

preserve when there the him cup !

"

him is of

!
no

Allah, shadow by Thy

Muhammad"

me

in

Thy

shadow,
cause me

day

shadow

shadow

; and

to drink

from

Thy Prophet
of honour and

may which

All all bless and

is to
no

preserve

that

pleasantdraught,after Shami,
a we

thirst to all west

0 eternity,
or

Lord

glory.' Turning exclaimed, 0

'

the

corner, it
an

the

Ruknu'sh

Allah, make
and and
a a

and acceptable pilgrimage,

laudable
store

endeavour, and

forgivenessof sins, pleasantaction (in Thy sight), Glorious,0 Thou

arrived less the
at

which
was

doner
or

!'

This

perishethnot, 0 Thou till we repeatedthrice,

where the the crowd with

Par

the

Yemani,
of the

southern
the

corner, wall

being
after

importunate, we

touched

right hand,
our

example

Prophet,and
that

kissed

the

Between finger-tips. circuit would with

the south
be

angle and

of the black
'

stone, where
take

said, 0
and the Thee

Allah, verily I refuge with

and from the

refuge

Thee from

we completed, from infidelity,

I take

Thee

from

want, and
of life and

the

tortures And I

of

tomb,
from for

troubles

death.

flyto
in
nie

ignominy
the

in this world

and

the next, and

implore Thy
to
save me

pardon
from

0 Lord, grant present and the future. and life prosperity, and in the next this life prosperity,
the

punishment
next

of fire.'

"

The Mounts

important step
and
on

Safa

Marwah.

running between According to Bukhari, some

is
were

the

the
of

the Ansdrs,

assuming
was near

the Hiram,
to

troubled

because did
not

the idol Mindt

Safa, and

therefore

they
about
are a

like to go there. then this verse came the monuments

to

They spoke to the Prophet : Verily Safa and Marwah

"

it,and
among

of God
or

; whoever

then
not

maketh be
to

pilgrimage
if he
a

the

temple
about
to to

visiteth them both"

it, shall

blame

go round Tradition
one

prove

its farz
'

(S. ii. 153). There obligation. Thus :

young
; tell
me

is also 'Abid

"

said of

day
verse

'Ayesha,
Safa

am

the
see

meaning
in

the

about

and

Marwah.

I do not

it any

thing beyond tbe replied, It is not

'

fact that I may

as

you

go round them.' think ; had it been so, He shall not

"

'Ayesha
it would if he
was

have

been

revealed about

thus

be

to

blame

do not go round

them

both.'
of

At

first the custom

given

up,

for the

instincts

the

early Muslims

showed

THE

HAJJ

295

them
Thus

it

was

wrong;

but
to

time-servingpolicy prevailed.
about

'Asim
it

spoke
an

Anas in

it, and
of

he

said, "We

considered Islamic

order

the

days

ignorance(i.e., pre-

it np, then Islam we came gave days),and when Safa, Startingfrom Mount this verse (S. ii. 153) came." and that of its summit times between the Haji runs seven He runs, moving the shoulders, and with Marwah. Mount The for reason head erect, like soldiers charging in battle.

this is,that the them

the infidel Meccans said that bold

mocked

the

Companions
had

of

Prophet, and
weak.

the climate
way
so

of Madina
was a

made
to

This

of has

running
become

adopted
Sunnat

disprove the
tice.
"

calumny,
to

and

prac

during the Sa'i (running)is : that (sin) 0 my Lord, pardon and pity, and pass over is not what knowest. Thou which Verily Thou knowest art the most Glorious, the most known, and verily Thou
The
prayer be said

Generous.
and sages
save us

our

Lord, grant
fire."
The

us

in

both

worlds
also be
one.

prosperity,
quote
pas
an

from

Haji
or

should

from

the

Quran.

This

Sa'i must
a

done

after

important Tawaf,
On and the seventh the
instruct

either the first

later

day the Imam pilgrims in the

ninth
the

must

preach days.
Mina,
a

in

Mecca,
He

ritual of the

Hajj.

preaches again on the On the eighth day

miles distant the
a

and

eleventh
goes
to

Haji
and

from

Mecca, where, with Namdz,

of the goes

he
This

says is

usual

there

place three all the other Hajis, spends the night.1

Sunnat

observance. ninth
to

On

the

morning

the Haji Salatu'1-Fajr,

1

Mount
so

day, startingafter the 'Arafat.2 On arriving

pass
on

"Many
The

find

this

inconvenient, and
"

to

'Arafat

during
our

the

afternoon
2

eighth day." following legend is current

heaven
were

of the

BURTON. about which

'Araf.lt.

"When
of

parents

forfeited

by eating wheat,
cast

deprived them
The Eve

their

primeval
at

purity,they

down

upon

earth.

serpent descended
a

IspaAdam to

upon Mn, the peacock at Cabul, Satan at Bilbays, latter The at Ceylon. determining to seek his wife, began which the earth
owes was

'Arafdt, and
he

journey,

his foot" be

which

its present mottled arose large" a town for many

appearance.
; between

Wherever
the
to

placed
of

strides

will always Mountain

country.

Wandering

years,

he

came

the

296
there lie says,
"

THE

FAITH

OF

ISLAM

God, I
;

turn

to

Thee, I desire Thee

mercy
over

pardon
need
says

my

Thee, I put my trust on sin, accept ray Hajj,show

art

to

me,

supply my
He then noontide
:

in 'Arafat ; Thou

powerful
the said to

all." The

Labbaik, the
the afternoon

Takbir, and
are

Tahlil.

and

Namaz This

getherthere
stand
upon

they are

thus shortened.
near

done, he should

the

mountain This

to

the

said to have
a

occupied.

is called He

place the Prophet is the Wuqiif (standing),

also listen to the

part of the necessary delivered sermon by the

Hajj.
Imam,

must

explaining what still re how the Hajis are to of the ritual of the Hajj,i.e., mains in Mind, to make the stones stand in Muzdalifah, to throw "c. All the time the Haji should constantly the sacrifice, shout out the Talbiyah and the Tahlil,and weep bitterly. about then proceeds to Muzdalifah, a place situated He where he should pass Mina and 'Araftit, half-way between a portion of the night. Whilst there, he must say the
and Salatu'l-Maghrib hari records how the the Salatu'l-'Isha for together,
"

Buk-

Prophet,on
each
man

arrivingthere,
made his camel
a

said the
sit

Salatu'l-Maghrib ; then
and and the Salatu'l-'Isha was is
an

down,

said." It is thus
term

Sunnat

practice,
After
a

illustration of the the mosque

Sunnat-i-Fi'li.

visit to
seven

Masharu'l

Haram,

he

should

collect

small

When
as

pebbles and proceed to Mina. the morning of the tenth day, the 'fdu'z-zuha, or,
called,the
there
are

it is sometimes
to

he again 'ldu'1-Azha, arrives, three different called pillars,

goes

Mina, where

the the Jamratu'l-Akabah, commonly known as respectively Shaitanu'l-Kabir l (great the Wasta, or middle pillar, devil), and the Al Ula, or first one. Holding the jamar,or pebble, the thumb of the right hand, the and between forefinger Haji throws it a distance of not less than fifteen feet and
Mercy, where
and their till
our

common

mother the

was

continuallycallingupon
name

his name,

here
1

recognition gave death took place."" BURTON.

Shaitanu'l-Kabir
is
a a

place the
dwarf

of

'Arafdt.

They

lived

"The
feet

buttress

of rude
a

masonry

about
wall

eight

high by
BURTON.

two

and

half

broad, placed against

rough

of

stones.""

298

THE

FAITH

OF

ISLAM
to-

to gain the Meccans which other idolatrous practice his side,has confirmed an Safa wise would probably have been extinct long ago. in superstitious Marwah and hills held reverence were doubt The had some early Muslims by the Meccans. the sacred places: then about came as retaining them revelation to the Prophet, Safa and Marwah are among maketh of God ; whosoever then the monuments a pil grimage to the temple or visiteth it,shall not be to blame both" if he go round about them (S.ii. 153).

by

his

adopted time-serving policy,

"

The

'Urnrah

can

be made

at

any

time
is

except the eighth,

before differ but be

ninth, and
the

tenth of

Zu'1-Hijjah. It
Its

usuallydone

pilgrimsstart
the the

homewards.1

ceremonies

from slightly and

must Hajj. The Ihram it which of abstinence obligations

put

on,

entails

must

be observed.
or

The the

usual

course

is then

to at

make

the Zidrat, Hence

visit to

tomb

of the

Prophet
some

Madina. title of

forth the
so

assumes pilgrim

the honourable of

Haji, and

is,ever
the

after,a
in which

person he

consequence

community
mans

dwells. be

Hajj
"

cannot

Among the performed by proxy, though

if
some one

the among MusalSunni it

is esteemed sends
a

good

work

"

who go.

can

afford it

pilgrimwho
seem

otherwise

could

not

The

Shi'ahs,

however,
It is

to

allow

it to be done curious
to

by

certainlyvery
and superstitious

proxy. find the

old

pagan

customs,
into
a

religion which

of the Hajj incorporated silly, professes to be monotheistic in

in

iconoclastic and principle probablyis that Muhammad

and in his

practice.
was an

The

ardent Arab

explanation Arab patriot,

tribes into
a

great anxiety
to

to

unite

the

nation, strong
not to
one

resist their with Ka'bah

a

surrounding foes, he
centre

could
so

afford to do all Arabs

as

away the

and the
in

custom

dear the the

and

Hajj.
common,

It

was

thing
1

the

scattered
writer

tribes
that

had
the

and

The

Mu'tazila
the

Nizam

says

Khalif

'Umr
"

(Omar) forbad
Milal
wa

the p.

joiningof 40.)

'Umrah

withthe Hajj. (Sharastaniin

Nihal,"

ISLAM

AND

ARAB

CUSTOMS

299

one
was

the

It thing which appealed to the national sentiment. a compromise, well adapted at the time to secure to Islam, by giving a national of the Arabs allegiance
to

character

it ;

but

it

has

been

source

of

weakness

observance emphasises the great since,for its continued and customs suited Islamic that laws, regulations, principle for the seventh of the Arabs binding on century are took Muslims Christianity everywhere in the nineteenth. the It quickly freed itself from just the oppositecourse.
narrow

limitations circumcision
a

of

Judaism.
in

It left Jewish It
never

ceremonies aimed
at

and

behind

Palestine.
so

being
versal

national Thus
for

and religion,

became

naturallya
all forms of

uni

one.

it it is

can

flourish under
on none.

civil
in

government,

dependent

It exists of

dependentlyof
organisation.
The
constant

the

state, and

survives

all forms

political
and the the

reference

to

the

Prophet's sayings
the is details based of
on

of as an practice, authority for many shows how irkan-i-din, largely Islam

Sunnat.1

With

regard to
confirmation
of the

the

differences of

opinion which
fixed and
in
a

remarkable

of all I have

said

on

the

formal
recent

nature issue of
new

of Isla"m, and
a

authority of the Sunnat, is afforded

Muslim mosque

newspaper

published
the
on

in Cairo.

of
some

Musalmdn

London, gentlemen
the I do

in

editor

refers

to

some

Describing speeches
says:
"

the opening made

seem

by
to

the

occasion,

and

"Both

have

spoken
I do know

at

European
but

ideas.

by
his

any

Muslim
to

duties

to opening proceedings in favour of adapting IsMm attach what to the not know phrase, meaning they that no adaptation or alteration of Isldm will be accepted in life, in as a people. Isltim as a religion, guide to man and is divine and God perfect. To say that it needs man,
to

adaptation is
can or

say

that either

it is neither

divine

nor as

perfect, and
in the

no

Muslim
as

will

admit

assumption.
the needs

Islam
man

it is is perfect, and
or

of wonderfully adapted to of the regionsas it is to the Bedowins of the strikingproofs of its is so is one
is
are no

in

Arabian divine

England desert, and

the

the

Arctic it

fact that
'

origin.
"

It is

written,
the

There

change
for
ever

in the

words

of God,' and
men

therefore

Qurttn and

Sunnat

and
4.

for all

unchangeable."

Egyptian Herald, February

22,

1896, p.
law

This
the

statement

and of

dogmas

nature of most conclusively(i) the unalterable proves of Islam, (2) the inspiration called " The of the Sunnat

words

God," (3) the

co-ordinate

authority of the Sunnat

with

the

Quran

3OO

THE

FAITH

OF

ISLAM

the

great
to

Imams decide

hold which

on

some

of holds

the the

details,
correct

it

is

most

difficult

side based

view. the
to

Such value
of

opinions
which,
It is
not

are

always
disputed,
said

on

some

Tradition, impossible
of Musalmans
in

if

it

is
in

almost

determine. that

sometimes

praise
no

they
are so

are

priest-ridden;
if chain and of
one

but

people
use

the

world

Tradition-ridden,
Until this

may

such
is

an

expression.
there
can

superstition enlightenment;
will and the
cease

broken but if the erected

of

be
is

no

progress such
of

no

ever

it
for

so

broken,
foundation welded the fall

an

Islam Faith that other.

to

be

Islam,
on

this

the

the

edifice

it

are

so

together
of the

undermining

the

one

will

be

as

basis
on

of these

Isldm.

Nothing
is at all

that

have than world,

said

in this

this latest

and

preceding

chap" opinion

ters

points

stronger
Muslim

published

from

high

authority

in

the

NOTE

TO

CHAPTEE

THE

was publicly given following Fatva Madras, February i3th, Mosque, Triplicane,

in

the
"

Great

1880:

"In

the

name

of

God,

the

the Compassionate,

Merciful."

QUESTION.
"

'Ulamd
is your

of the

and religion matter

Muftfs
1 A

of the person

what
a

opinion in this

Law, enlightened having translated

of the noble Quran into the Hindustani part) juz (one-thirtieth language, has printed it. The translation is defective ; moreover, text is not given. In order to give the translation the the Arabic
same

authority as
of the

the

he has original, editions

:

retained
as,

the

usual

signs and
and of

marks

Arabic end of

such has

tof,qaf,jfm, M, mini,
a

O-1
and

At

the

the

juz he
that that

added

translation

the

Tashshahud, Qaniid, Sana, Ta'awwuz, Sujud,

He and

Tasmf', Tashibat, Kukii',

must

has

said
states

all these in the

be

read

in

Hindu retained

stani. the

further
of

translation in

he

has

rhythm equal to the

the

the

and original, He has and and

that

eloquence and

style it
as

is
to

Arabic.

also

added

rubrical directions that to those who

recite the As

ritual of the

Namdz,
a

has
a

stated

do not

know

Arabic

it is

wajib
the

farz
the

duty to

translation ;

otherwise

they commit
that

sin and

Namdz

is vain.

regards the neglect they

past, he considers
that show

ignorant are

but forgiven,
answer

he maintains

the 'Ulamd
in not

of these

days

must
to
use

for the

the people telling

translations adduces
a

of

the

Quran.

Further, in support of his views cording to which the Prophet said Eead translation of the Quran a
'

he to
a

ac Hadis-i-sahih, Companion, Salman-i-Farsf :

in

the

Namdz.'

He

claims,as

on

his he

yet
1

He the four great Imams. himself understands Arabic, side, in Hindustani, and influences others to do says his Namaz
an

For

explanation of

these

words
301

see

the

Appendix

on

'Ilm-i-Tajwid.

302
likewise.
to

THE

FAITH

OF

ISLAM

He

has been
sect all

spoken to,but
India.
of the

he takes

no

heed, and strives

spread his
"

over

Now,

what

is the order

noble

Law
case

with
of

regardto
who
a

such

in the is the decree person, and what who him, or who circulate his opinions, or
a man

those

follow

consider him

religious
reference

and
been

or guide,

who
be

consider the translation to which the

has

made
1

to

Holy Quran,
state the

or

who

teach

it to their and merit

children
a

0 learned

men,

Law

in this matter

good reward."
THE ANSWER.

"After
on

God, praising
be
a

and

after

imploringHis
the
person the his is from

mercy

and
to

peace
is
causes an

Muhammad,
to wander.

it known

that

referred
He

and an infidel, atheist,

wanderer

truth.

also in

others
dance

His
of

assertion that
the four Imams

opinions are
and Imam

accor

with

those Imam
a

utterly false, because

Hanbal
the Thus in any it is

according to
to illegal
use

Imam Sbafi'i, of

Malik, Quran
'

translation

the

when
or

saying
not.

Namaz,
Imam
case

whether

the
a

Navari,
to
use

worshipper is ignorant of of Shafi'i, disciple says :

in the Namaz.' is unlawful.' his

Arabic It

is unlawful

Persian1 'Persian adds

says: of

To
'

Faqi 'Ali,a discipleof Malik. these opinions Kafi, a disciple

To
recite in the Namaz the

HanbaL

testimony :
it in Arabic

from

translation of the

Quran

is unlawful.' is
means

Moreover, from
be
a

Quran
God much

the recital of itself,

proved to
an

divine

command
for
so

The (farz).

term
as a as

Quran, too,
may be
'an to

Arabic words
the
we

Quran,
'

speaks of
of

it

revelation in Arabic.
easy
to
'

The prove

recite

the

Quran
the

you

duty of reciting
sent it down' Abii and
one.

it; whilst
show

words

Arabic be used

Quran
is
an

have

that and
Abu
verse

the
his

Quran

Arabic

Imam

Hanifa
Imam short
a

the Sahibain disciples, Yusuf), consider that, if a in

(Imam
person for such

Muhammad
can an

recite
one

only
to
use

Arabic,
If he

it is not

lawful the
as

translation.

cannot
a

read

Arabic
be

character,he
to
use

must

learn the
1

by heart such

sentence learns

'Praise
he may

God,
a

Lord

of

people.' Until
Persian
most
was

he

this

translation.2
were

the

brought
2

into

the early Muslims foreign language with which the but contact objectionappliesequally to any ;

other

language.
A

concession could
learn

of

no

practicalvalue,
words in
a

as

any

one

with

the

power

speech

these

very

short

time.

FATVA

OF

EXCOMMUNICATION is written it
'

303
It is is

In read

the
one

Tanwiru'l
verse,
on

Absar
to

it

and

learn
the in

by

heart

duty to farz-i-'ain' (i.e.,

a

farz

incumbent
a

all). In
the
or an

Masihu'l-Azhar
a

it is than

written

'

If

person
a

says

Namaz

language other regard

he to

Arabic, he
made
time
a

is

madman

atheist.'
that

With
a

the
use

statement

by Imam opinion.

Abu

Hanifa is

person

might

for

it translation, The

well

known made

that

afterwards

recalled
of

that

statement is not

by
that
a

the

person the

complained
wrote

regard

ing Sulm"n-i-Farsi the Hidayah) it on

and

correct.

In
some

Nihayah (commentary
to

is written to send

Persians

Sulmdn,
it in the

requested him
He until

them

Persian

translation of Suratu'l-

Fatihah.
Namaz
on

complied with
they could
this

their

request,and
Arabic

they used
The

pronounce

properly.
remark.
it is be

Prophet
account,
that
a

hearingof
is not is

circumstance
but

made

no

This

however,
it proves

trustworthy ;
some

grantingthat
words has
if the
ever can

true, all

that,until
be used.
or

Arabic No Imam So

remembered,
referred

translation may
a

allowed

that to read
to says

translation

is farz

wajib.
his
own

person

that
read

it is farz to read the

then translation,
not be but farz, person

it follows will is
a

that to

originalArabic
an

will

bs

unlawful. for he have

to

Now

such

The opinion is infidelity.

out

EMr,
who till

tries to make

that the

'Ulama
the
are

of all

precedingages,
the

instructed
read

the in

from people, the

days

of

Prophet

now

Arabic

Namaz,

sinners.
and and

Further, he rejectsthe
listens
causes now

statement He reads boasts

made

by learned

canonists

to no

advice.
it.

his translation that

in the Namaz is

others to read
the

He
He

his translation

equal

in

style to

original.
of the

has translated the

and

Sand, Du'a-i-qumit,
has Thus said that
it is

and

the Tasbihat

Kuku*
used
use

Sujud,

and

these

translations should
he wants
a

be
the be

in the Namaz. of Arabic

soon a

plainthat
result

to abolish
course

in the prayers.

The

of such

would

that the In that

number

of different translations would of the Taurait

be

and circulated,

text,like that
the the

and

the

would Injil,
*

be

corrupted.
considers
one

Fatawa-i-'AlamgM
unlawful
is lawful
cause

it is written
or

Whosoever Kafir.'
of the 'If

vice

versa

is

any

without

apparent
to

has 'A

enmity
man

with

one

'Ulama,
a

his

orthodoxy is
declines the

doubtful.'

who, after committing

to do
so, is
'

fault,
In the

repent, though requested

is and to read that

an

infidel.'
translate

it Tahqfq-i-Sharh-i-Husainl into Persian

written

To In

Quran

is unlawful.'

the

Fatawd-

304
i-Matliibu'1-Muminin

THE

FAITH
'

OF

ISLAM

it is said
must to

Whosoever

intends
In

to write

the it is

Quran
written
as
'

in
:

Persian

be

forbidden.' strictly
is wrong
to

the

Itqan
the

'According
l

Ijma', it
the into

speak of
Khania
of

Quran
:

having rhymes.'
To
translate

In

Fatawa-i-Tatar
Persian is
an

it is said

the Arabic
then person.

act

infidelity.'
not

Our
made

decision
to

is that the

usual

salutations should
must

be
in
a

this

If he
His

dies, he

not and

be

buried

Musalman

cemetery.

marriages are

void in

his wives

are

at

according to the rule laid down liberty, of such a person To doubt of the infidelity
the
a

the Miftahu's-Sa'dat.
As by infidelity.

is itself

proofsof
to be

the law
an

here

adduced

the that

'Ulamd
all those

have
who

declared

such
or

person

it follows infidel,

assist him

who

consider
him

his claim
to be
a

just,or
children
his the

who

circulate and
a

his fit

who or opinions,
men,
are

consider

religious person
to

guide for
to

also infidels. newspapers

To

send

be

taught by him,
to continue

purchase
his

which

advocate In

views, and
'

to read

translation is unlawful. entitled

in the chapter Fatawd-i-'Alamgfri,

:

Murtad,
God

it is written

Whosoever

has

doubts
an

of
one

the
is

and present infidelity

an

of the
in the

future

punishment
:
'

of such
one

infidel.'

says

Quran

Be

helpful to
not

another evil and says,

accordingto goodness and

malice ; and
'Whosoever

piety,but
'

be In

helpfulfor
order is
an

fear ye
acts
not

God

(S. v. 3).
to
can

another

place God
than

according
the

God's there
the

infidel.'
a

Now,
person ISTamaz

what

greater disobedience
say

be

this,that Quran
Hindustani

should
is not

that

recital of
the

Arabic
own

in the

lawful,and
and

that

recital of his Our

translation of it is incumbent
tion to

? (farz)

duty

is to

give informa

Musalmans,
was

God
a

is the best

Knower."

This
four

written

by

learned of the
copy

Maulavi, and
of which

signedby twentyfor
some

other

leading Maulavis
an

cityof Madras.
was

This
my

Fatva,

authentic

time

in

is of very considerable importance, as showing how possession, of the is to the varied circumstances the law of Islam unyielding

countries
guage
as

in which
a

it exists. of

The
was

law

enjoining the Arabic

for the
that Arab the
to be

lan

medium

worship
would

suited
seem

people,
of that

and

the

involved principle
of
a

vernacular

language
1

country should
doing

be

used

by

the

Muslims

This

human

by composition.
is because

so

it would

seem

to ascribe

to it

to similarity

CHAPTER
THE

VI

FEASTS

AND

FASTS

OF

ISLAM

I.

MUHARRAM.

"

Muharram,
year,

the

name

of the first month

name

of the

Muliammadan

is also

the

given
sons, to

to

the

days
of the

of

mourning spent by the Shi'ahs martyrdoms of 'All and of his two

The

in commemoration

Hasan
have

and been

Husain.

historical
in the

events

thus

referred

already described

third

chapter, so
of

that

it is

only
con

to give an now necessary nected with the Muharram.

account

the

ceremonies

countries.
Muharram.

The

in They differ slightly following is a description of an

different Indian

days previous to the feast, the 'Ashiir Khana the new as ten-day house) is prepared. As soon (literally, the people gather together in the various moon appears,
Some 'Ashur
some

Khanas,

and

offer

Fatihah

over

some

sherbet

or

of Husain. sugar in the name 0 God, grant the reward thus :

"

The of
are

Fatihah
to

concludes soul
to

this then

the

of

Husain."
poor. the Then bonfire

The

sherbet mark is to

and
a

sugar
for

given
or

the for

they
which fires
across

spot
be

the

Alawa,

hole

festival these
young, about fence

Every night during the kindled, and the people,both old and are and jump the fire with swords or sticks,
lit.
"

Husain ! Noble Husain 'Ali ! Noble calling out Bridegroom ! Bridegroom ! Friend ! is generally a temporary structure, The 'Ashur Khana
"

or

some

walls the

large hall fitted draped with are

in
a

up for the occasion. black cloth,bordered

Sometimes with
texts

the
of

Quran written

large and elegant style.

306

The

place

THE

MUHARRAM

307
side stands the

is
or

illuminated. brilliantly

On
of

one

Ta'ziyahs
tinsel

Tabiits,structures
to

made

bamboos
often

covered

with

and

profuselyornamented, and
Karbald
over

very

intended of

represent the mausoleum

the remains
to

costly. They are erected the plains on

Sometimes tomb Prophet's
the
at

of

Husain.

Ta'ziyahis
Madina.

constructed At

represent the
of the

Ta'ziyahs several articles are placed,similar to those supposed to have been used by of gold, a rich Husain at sword, a Karbala, a turban The and Mimbar or arrow. pulpit is so shield, a bow
the back
"

placed

The 'Alams face Mecca. or speaker can and of copper brass, standards, which are commonly made of gold or of silver, are placed against though occasionally The usual standard is that of a hand the walls. placed on
that

the

pole.
the

This

is emblematic

of

the five

members

who

com

pose

familyof
the standard

the

Prophet, and
standards have

is the many

standard special different

names,

of the Shi'ahs. such

as

These

of the of

standard, the
shoe
of

standard swift

palm of 'AH, the Lady Fatima's the Horse-shoe,to represent the

others
too
numerous

Husain's

horse,and

to

mention.

and Mirrors, chandeliers,

scene.

coloured

lanterns

add

lustre to the

Every evening large crowds

'Ashur
a

of
a

people assemble

in these

Khanas.
of

In the centre, on

singerschant of the martyred honour formance, lastingabout

effect
on

band

the

raised platform, slightly in Marsiyah, an elegiac poem It is

; but
on a

Husain.
an

monotonous
a

per

hour

it has

wonderful listen beat

the

audience, who,
say "Husain!

seated

the

ground,
hearers
or

and attentively. At patiently

their and breasts,

each Husain
groans

pause

the Keal

!" and

simulated

griefoften
more

finds

expression

in

tears, though the

is reserved
for
a

violent

expressionof
the

the

anguish felt

later ceremony.

This
ascends

over,

Waqi'a Khan
or

narrator (literally,

of

events)
the top,

and seats himself on pulpit, lower step. He on a or proceeds to relate the curious stories gathered from facts, adding many

the Mimbar

historical the
vast

308 heap
around and of Traditions the

THE
l

FAITH

OF

ISLAM
cast

which

have

such

halo

of

glory
I
once

martyr.

Sometimes

the audience

is stirred up
in
an

very to great enthusiasm. The

first

he

becomes

excited,

passed an
Khan in his
was own

evening
a

'Ashiir Khana.
delivered
was
a

Persian, who tongue.

It

very

Waqi'a eloquent oration

He
was

calm

but

effective.

succeeded

by

an

eloquentold gentleman,who

spoke rapidly

in Hindustani the

at the

steps, and

top of his voice, then rose up, ran down casting off his turban, rushed in and out

all the while. vigorously amongst the audience, vociferating marvellous ; old and venerable The effect was men wept like little children, whilst the
to

from

the
women,
was

bitter

weeping

of the

Zanana adjoining who, though

was

heard

not
a

exposed
the

view, could hear all that

said.

After

while

assembly rose and formed two lines facing each other. A few words, and the whole assembly a boy then chanted their bodies to and fro, calling to sway began, slowly at first, then began ! Husain Each ! one out ".'Alf ! 'All ! Husain
"

to
came

beat

his

breast

vigorously.The
men

excitement looked

at

last be
so

intense, and the

creatures.
some cases severe are

in the

rows

like

many

wild
In

blood

has been

known

to

flow

from

the

so breast,

This continues is the self-inflicted beating.2 the whole

over

till they goes

away, other 'Ashur

1

well-nighexhausted, when to repeat the performance

Khana.
or

company
in
some

again

A
an

devout

person
of the
was

will

visit several

give one
seven

two

as

illustration
Al
sun

are

said and

believed

-.""When
the stars

Husain the

extraordinary things that murdered, the world stood

still for coloured

days, and
the

sheet, and
turned
"

upon struck one

was

walls

appeared

as

saffronsun was

eclipsedthat
stone
was

day, and
in

the

horizon that

the other. upon red for six months but

The

after. beneath

Not

Jerusalem

day

blood

was

found

it."

(As-Syuti's 2 The following is

quarter
cession
of Erzeroum

History of the
a
:"
"

Khalifs," p. 211.)
Muharram
as seen

description of
The

in

the
go

Persian
in pro

devotees, clothed

in white

robes,

through
are

the

gash

their heads.

excited, they

carrying swords, with which they city at nightfall, but as the actors become first the wounds are slight, The dangerously severe. ghastliness of the sight is
At

naturallyincreased

by

the

contrast

between

the blood-stains and H. T. Tozer, p. 411.)

the white

garments." (" Turkish- Armenia," by

Rev.

THE

MUHARRAM

309
some

each the

evening. During
Quran.
this
season

the

day

pious
can

Shfahs

recite

During
Zandnas

women

who
to

read of

visit the with

the

and this

chant
season

Mursiyahs
of Muharram

the ladies

harem,
great

by

whom

is celebrated

earnestness.

For

the

first six

days nothing

else takes
is taken

the

seventh

day
This
to

the

'Alarn-i-Qasim
favourite

but on place, in public out

procession.
son

is to

represent the marriage of Qasim, the

of

Hasan,
the death

the

daughter
event

of
now

Husain, just
commemo

before rated is

of the latter.

The

is
in

by the bearingof Qasim's standard horseback. on usually borne by a man

a man on

procession.
drunken
man

It

If it is carried
a

by
show

foot,he
The

reels

about shout

like
out
"

to

his !
"

grief.
After

crowd

Bridegroom!
own

Bride

groom

the principal thoroughfares, perambulating standard

back
to its

the As
a a

peoplebring the
the standard

'Ashur Khana. supposed to

and for treated
one

which

represents Qdsim

is

be
as

martyr, it is then
corpse. is then is
a

laid

down, covered
is made
over

over,

Lamentation

it

as

dead. which

Sherbet
the

standard

produced,and a again set up in

lance
or

Fdtihah
its
own a

said,after place.
lime
on

is

The

Neza,
to

spear fact

with that

the

top,

to

recall to remembrance

the

Yazid
in

caused

Husain's

head
one

be

thus

carried

about, is taken

processionfrom

The Na'l Sahib (literally, Mr. Horseplace to another. to shoe) is the representationof a horse-shoe,and is meant Vows remind the people of the swift horse of Husain. are Thus this standard. to a woman frequently made may I through your favour be blessed with say to it, Should I shall make in your it run offspring, procession." If she attains her wish, the child,when seven or eight years old, has a small parasol placed in its hand and is made to run
"

after the
If
two

Na'l

Sahib.
or are

'Alains

standards made

meet,

they
A
on

embrace

each
is then

other,that is,they

to touch.

Fatihah their way.

said,and the respective processions pass

The

310

THE

FAITH

OF

ISLAM horse
to

Buraq, supposed to be
Gabriel for Muhammad
is also taken On the the
out.

fac-simile of the
the

sent

by

to make

night ascent

heaven,

Muslim

the whole

evening before the tenth day, which, accordingto mode of computing time, is the tenth night, taken out in of the IVziyahs and the 'Alams are
scene

procession.It is a in all boys disguised

is the carnival On in the After
a

of of

great confusion, for

men

and It

sorts

quaint devices
year.

run

about.

of the Musalman

the

followingday, the 'Ashiira, they

and 'Alams
near

kindle

the

fires

AMwas,
this the

say

Fatihah the

in each

'Ashiir Khana.
taken away
to

and

are Ta'ziyahs

largeopen spot
Another
are

water, which
Fatihah
is

the plain of represents the ornaments and

Karbald. decorations

said, and

of the frameworks Ta'ziyahs, Sometimes which then cast into the water.1 are they are reminds water The the followingyear. reserved for use felt before Husain the people of the parching thirst which his death. Only the 'Alams, not the Burdqs nor the Na'l The people then burn incense, recite Sahibs, are immersed. the over the Marsiyahs,return home, and say a Fatihah On the evening of the I2th, they sit 'Alams, Buraqs, "c. and up all night reading the Quran, reciting Marsiyahs in praiseof Husain. the 13th day a quantity On verses taken off the of food is

cooked, which, when

to

Fatihah

has been

said

over

it, is distributed
is and this

the

celebrate the fortieth

on

day day, according to

Some pious Shi'ahs very poor. It after the first of Muliarram.

some

accounts, that
is known

the
as

head the

reunited. It were body of Husain 'td-i-sar tan (head-and-body wa feast). The Sunnis do not, except
as

take spectators, the

any

part in

the Muharram is not

ceremonies.

strong, there
excited

enthusiasm
i

rulingpower aroused by the is often much ill-feeling 'All and his family. for all that concerns
Indeed, where
are

During
and

the first ten

but
can now

days they

supposed

to

contain

the
mere

bodies

of

the

martyrs,

frames,

be

being empty, the Ta'ziyahs become destroyed. ("Qanun-i-Islam," p. 146.)

ordinary

THE

MUHARRAM

l l

The
Sunni
Sunni

three
can

first Khalifs
bear

are

often well
The

abused, and
breach

that

no

with

patience.
to

between
recurrence

the

and

the Shf ah is very

feast tends

wide, and the annual

of the

Muharram
tenth

keep

alive

the

distinction. Sunn
at

day, the 'Ashiira, is,however, a It is and, as such, is observed by all Sunnis. be a most excellent day, for on it God is
The created
of

feast,
to

considered said
to

have

Adam

and

Eve,
tablet

His of

judgment, the
The

throne, heaven, hell,the seat and decree, the pen, fate, life,
three
and

death. of of

Sunnis
prepare

about

o'clock khichri with

of
"

in
a

the dish

afternoon

this

day
A

sherbet

composed
and those
of of

boiled

rice and Fatihah

pulse
in with

mixed
name

clarified butter Husain

said.
a

spices.
who
some were

the

and A

martyred
is

him

is then sometimes the

Namaz

nafl rak'ats this

said, and
go
to

du'd

is added.

On

day
on,

also

they

and burial-grounds the graves

place

flowers

and

say

Fatihah have

over

of their friends.

copied in their feast many Hindu and the casting of the Ta'ziyahs ceremonies. The procession of them into the water is very similar to the procession at the Hindu the tenth when feast of the Durga Puja,1 on day the Hindus cast the idol Durga, the wife of Siva, into the Ganges. The oblations offered at different shrines are clarified similar to those offered by the Hindus, such as rice,
Indian Musalmdns

butter,and
The

flowers. form
of

worship was too simple for a and idolatrous religion country in which an allegorical pre and the imaginations itself to the senses dominated, addressing rather than to the understandingand the heart; consequently it a varietyof from the Musalman festivals have borrowed While rites and a pompous and splendidceremonial. pagan this has done much of the Musalto add to the superstition
Muhammadan mdns
in

India, it

has

no

doubt

softened

their

intolerant

spirit. Though the Sunnis consider the Shi'ah as impious,they look on with the contempt of
1

observances

indifference.
idol is thrown

This
a

feast is known

in South

India

as

the

Dassara.

The

into

tank.

I 2

THE

FAITH

OF

ISLAM

The break the

fact that the British the peace Sunni and have may the
more

Government

punishes alike
to

all who Still better

have Shi'ah

something
in India

do with
on

this. much

live

terms, and
has Wall for

respect for each

or

other,than
for the
a

the Turk Thus

on

the

Persian
one

the

Persian with

Turk. encomium

begins
his
sons

of his poems then

brief
an

the three and

first Khalifs, and Hasan and

bestows he

eulogy on
calls
"

'All of

Husain, whom
used in

Imdrns

the world." The

"I

followingis
pray,

prayer
may

Fatihah

for 'Ali
pure

:
"

That

God

deign, for the sake of that

of nature, the first of mortals
most

soul,
the

the ornament

of the
star

book

after

Prophet,the
box
a

of

mortals, the
of the

preciousjewel
and the

of the who

jewelof the

of

the virtue,

lord

high

low, he

occupies
l

place on distinguished
who
sea

the the bridgeof eternity,

mihrab the of

he faith,

sits upon of
arm

the throne

of

the the

palace of
firmament has most

law, the glory,the

access

ship of
power

the

of the tabernacle

of the sun religion, of the Prophet,he

who
the

merited

to

the

of

the

Divine

Unity,
of the

profound
of

of

all

religious people,the resplendentbrightnessof the marvels

the father of of the the victory, water of Imam

God,
cup

gate
the

of

heaven, the
the

bearer

Kausar,
of of

he

who

has merited

praiseof

Muhammad,
of All

he who

is the best of men,

the Believers, the victorious of this

Imam lion

holy martyr, the chief of Abu the Faithful,'All, son Talib,

Most

the

High

"

I pray

that the
vows

God,

for

the sake

holy Khalif, may

favourably hear

which

I offer to Him."

The and
"

followingprayer
:
"

occurs

in

FtUihah

said for Hasan

Husain
I pray,

That

the

eternal

God
of the

may

deign

to

accept
of the innocent

the two

vows

which

I make the

for the repose

souls glorious

brave victims

Imams,
of

martyrs

well-beloved Abu

by God,
Muhammad
which
indicates
are

the

wickedness, the
i

blessed

Al-Hasan

and

Abu

The face

Mihrab

is

niche turned

in
to

wall

the

positionof
that the

Mecca.
expres the

The
sion

is

always

it when

in the

Faithful

prayer look.

means

that

prayers 'Ali is to be the

said, so

object

towards

which

314 hastened
repose
to

THE

FAITH

OF

ISLAM and prayers for the

offer to

God

their

vows

of the
on on

Prophet's soul."
the the second

Others, however, maintain

that he died
some

of the

month, and, as
persons

there
a

is

doubt

subject, many
the feast
on as

make

Fatihah inclu the the

every sive.

day, from
Those who called

the first to the twelfth

of the month

keep
Sandal

Bara

Wafat

observe

ceremony

the

previous evening,and
the
a

'Urs, that is,the prayers

The
from

and

the oblations,on

twelfth.

Sandal

consists

in This

making
is then the

sandal-wood.

perfumed placed in a
to

embrocation vessel and

carried in Fatihah It is
a a

to procession

or 'Id-gab,1

the
to

placewhere
the

will be said.
sort

It is then
on

distributed
eve

of

public notice

the

of

people. of or feast-day

and the usual prayers day, that on the morrow will be made in such and such a place. On the offerings morning of the twelfth, the Quran is read in the mosque in privatehouses : then food is cooked and Fdtihahs are or this day, as, in their do not observe said. The Wahhabis not kept by the Companions of the Prophet. it was opinion, Some or footstepof persons possess a Qadam-i-Easiil, the Prophet. This is a stone with the impressionof a foot and on this day the place step on it.2 It is a sacred thing, When decorated. it is kept is elegantly in which com a appointed for the pur persons pany has assembled, some saint's pose the

repeat the story of the

birth, miracles,and
the

death and

of the

Prophet.
is said.

Portions

of

Quran

are

read

Dariid
1

The

is usuallybuilt 'Id-ga~h

outside
and

of the town, and

a

consists
court.

of

long
steps
one

wall is
a

of masonry

with

two

minarets
no

large raised
or a

open

There

Mihrdb

in the

wall,but

proper

mimbar

three pulpit,
is used
as

raised
an

doing duty
2

for it.

Sometimes,
that the
a

however,

mosque

'td-gdh.
that say

Tradition

records
a

Prophet, after the

battle

day ascending
the

hill in

mountain

softened

into

heat The of his rage. and of wax, the consistence

Ohud, was such passion was

of

retained, some
rebuked

eighteen,others

fortyimpressions of his feet.

When

by Gabriel

for his anger, the Prophet him The to look around. the p.

stones,

was

Gabriel told of his rebuke. inquired the cause Prophet, seeing these impressions of his feet on astonished. His anger instantlyceased (Qdniin-i-Isla'm,

152).

SHAB

BARAT

3*5

In
to

Madras, and

in

some as
"

other
the

keep this day, not Prophet, but as the

it is more customary parts, anniversary of the death of the

"

Feast the Jashn-i-milad-i-Sharif," the same. duties The are birth." of the noble practical is exhibited. the Asar-i-Sharif Instead of the Qadam-i-Kasiil, This relic is supposed to be a real portion of the hair of the It is said to possess the miraculous Prophet'sbeard. a portion is broken off. property of growing again when those present On this day it is put into rose-water, which

then
to

drink

and

rub

on

their eyes.
In
are

Great Khana
The

virtue is attached
or

this

proceeding.
and

the

Asar

relic-house,
of this

Fatihahs

Dariids

repeated.
nor a

observance mustahab.
meet
a

festival is neither

wajib
it is

sunnat, but
very
rare

It is
person

kept, and generally

who

thing to

does

not

believe

in

the

miraculous

growth
of which

of

the

Asar-i-Sharif.
4. SHAB BARAT. of the
"

This

feast,the
on or

name

the

"

Night

record,"is held
The It is

the

fourteenth

signifies day of

the month

Sha'ban.

preceding day.1
Shab-i-Barat The
word
on

vigilis kept on the called commonly, but erroneously,

'Arafah
Barat.

instead Barat

of Shab

that God
men are

to

It record. book or a signifies in the Barat all the this nightregisters perform during the ensuing year.

is said actions On
the

thirteenth

day
When

food
of

is

preparedfor
ancestors
are

for the benefit

over

deceased

the poor and a Fatihah and relatives is said

it.

all in the house

once,

assembled, the Suratu'lthree times, (cxii.)

After

Fatihah
the

is read

the Suratu'l-Iklas
and then

Ayatu'l-Kursi once,
is of food

the

Dariid.
to

this

prayer reward

offered, in
this
to

which

God
of

is asked the souls

transfer
in

the the

service, and
the poor,
to

charity shown
of

giftof
and
name

the
This
men

deceased

relatives
in the

friends of this
of after

the
the This

family. Prophet. The

Salatu'l-'Isha
over,

is petition

offered
the

then

go
a

to

mosque, of nan1

and

they repeat
feast that

number three
'Arafah.

rak'ats.
1

the Siiratu'l-Ya
only other

Sin is read
has
an

times.

The

is the Baqr-'td

316
The have first
a

THE

FAITH

OF

ISLAM may sub

time, the intention is that the worshipper of long life ; the second time, that his means

sistence may be increased ; the third time, that he may be is then protectedfrom evil. The Suratu'l-Dukhan (xliv.) read
with

the

same

after which intentions, Those On the

A

any

other
go
to

por

tions may be read. various cemeteries.

present then

rise and

the

place
benefit buried. from

on

the of the

graves.

they purchase flowers to way Fatihah is then said for the

the the souls whole of those in there

Arwah-i-Qubur,

The

very

pious spend
to another.
are

night
nor

going
but

one

cemetery
of

These

observances

neither

farz

sunnat,

nawafil, works
bid'at,they
are
"

Ilasana,

or

making of the The night of Islam. Large

which The
more are

supererogation. Still though they are esteemed good, and so are called Bid'at-iexcellent innovation." The general merry fourteenth day has no religious signification. the fifteenth is the Guy Fawkes night of
sums

of money are spent on let off on this feast than at any

fireworks,of
other.
"

in the Fatihah 0 our : following prayer occurs God, by the merits of the Apostleshipof Muhammad, grant lit up on that the lamps which this holy night may be are for the dead a pledge of the light eternal, which we pray

Thee

to

shed

on

them.

God, admit
From
in

them,
the the

we

beseech

thee, unto
of Islam

the abode
AND

of eternal

felicity."
"

5. RAMAZAN

'lou'L-Fip.
has
was

earliest

days
used

this month for it

been

held

greatest
to

esteem

by Muslims,
to

in this month
after
some

that Muhammad
year,

retire for meditation, year

on a

the

cave

of
from

Hira, situated
Mecca. that the month

low

hill
year

few the

miles

distant

In the second

of

of Ramazan had

should hitherto

Hijrah it was be kept as a

as

ordained fast

181).
fast
was

The

Muslims

observed

the

(S. ii. principal

fast tenth

the

Ashura,the
seventh month

tenth with

day
the
"

of Muharram. Jewish
on a

This
on

probably connected
of

fast the

the

day

the

month. there

Also

tenth

day
:

of

this seventh

shall be

day

of atonement

it

RAMAZAN

AND

'iDTj'L-FITR
unto

317

shall be your

ye shall afflict you ; and xxiii. 27). When "c. (Leviticus Muhammad souls,"
an

holy

convocation

first went

to

Madina,
he

he

hoped
much

to

win

over

the

Jews

to his

side ;

but

after

failed,he
as

took
as

every

opportunity of

making
This
was

Islam the
the

differ
reason

why
year of

the his

Judaism. possiblefrom Qiblah was changed, and residence The

reasons

that, in
learned Ramazan connected

second
was

at

Madina,
that

the

fast of Ramazan
Muslims

appointed.

assignedby
are

for the

selection of this month

in

God

gave to the previousprophetsthe revelations and that in this month the with their names,
sent

Quran
heaven

was

down
or

from

the Secret
one,

Tablet
that
on

in the seventh

to
"

the

first

lowest

and

the
was

Laylutu'lmade
month to

Qadr,
the

or

Night of power," the

To used and
the

first revelation sacredness

it
"

Muhammad.

illustrate
to

the
in

of

this
of

Prophet
are

say

that

all the
are

gates

Para

dise
are

open,

the

gates of hell
"

shut,and

the devils

chained

be allowed Those venial

In

who

leg." Only those who observe it will to enter by the gate of heaven called Rayyan." keep the fast will be pardoned all their past by
"

sins." the fast

one

making night, Muhammad

"

for the had wisheth

day,
not

and
to

not

for the
verse
"

doubtless
you
ease,

reference

the

God

wisheth
1

but

your

discomfort

(S.ii.
The
are

1). special ceremonies

Tardwih
Namaz

connected and 'Itikaf

with

the

Ramazan

(retirement). In the it is said that 'Itikaf was Sahihu'l-Bukharf kept as a cere by the Pagan Arabs before the days of the Prophet. mony Thus 'Umr binu'l Khattab said, 0 Prophet,certainlyI in the vowed days of ignorance that I would perform 'Itikaf at night in the Musjidu'l-Haram.' The Prophet and keep 'itikaf at night.' The replied,Fulfil thy vow Tarawih night prayers have been described already. Each
" ' ' "

the

in

Ramazan

one-thirtieth
The
a

of part (sipara)

the

Quran

is

recited in the mosque.

is
a

duty

of

performing the

'Itikaf

Sunnatu'l-mukada,

very

strict

duty.

The

Mu'takif,

3
one

THE

FAITH

OF

ISLAM

who

makes

must 'Itikaf,

remain

apart in

and there meditate. publicservices, 'Itikaf the last ten days of each Ramathe Prophet made continued was by his wives after zan, and that the practice should thus sit and meditate his death. Usually a man and the thirtieth of the twentieth of the days between one If his meditation is disturbed Kainazan. by any illegal another day should be devoted to it. Some interruption, hold that 'Itikaf is farz-i-kifayah, that is,if one theologians does not rest the obligation person of a community does it, for
on

used mosque Bukhari says that

a

the others.
then

If,however,

person

makes

vow can

in Ramabe per

zan,

'Itikaf is considered time other than

wajib.
the last ten
a

'Itikaf

formed but All

must

at any

then the

it is
sects

only mustahab,
intention. necessary He

work

days of Ramazan, of supererogation.

go out for and may
of

except the Shafi'ites hold that the Mu'takif

must not

fast

with

the

except for mosque the legalwazii and

and He
man

purposes, At

making

ghusl.

night he

eat, drink,

sleepin the speak may

: acts quite unlawful at other times. mosque with others on matters, and if a religious

of business, he

may

give

orders

with

regard

to

the

but on account must no purchase and sale of merchandise,1 It is highly meritorious for any goods be brought to him. audible voice. in an to read the Quran him By such an words of penetration, whose he becomes act are as a man powerfulas a sharp sword.2 the thirtydays have When passed the fast is broken. food is and the first day on which This act is called Iftdr, Feast of the breaking the taken is called the 'Idu'1-Fitr that day the Sadaqah is given before the of the fast." On is said in the mosque. The Namaz Sadaqah of the 'ldu'1"
"

Fitr is confined these alms.

1

to

Muslims
India

In
on

South
the

receive can persons the Sadaqah consists of a gift

no

other

in following tradition : One day 'Ayesha, when slave. The the purchase of a female the mosque, was speaking about her ascended and and the set her then free," pulpit Prophet said, "Buy This
is based
"

(Sahihu'l-Bukhari). 2 That is,his blessingor

his

curse

takes

effect

(Qdnun-i-Isldmp. 170).

SERMON

ON

THE

'fDU'L-FITR
When this has
"

319
been

of sufficient rice to feed

one

person. mosque,

done, the people

God that is great !
"

go

to

the

saying,
a

God

is great !

The

Namaz
are

is like that of

Friday,except
which is said is

only

two

rakcats

said,and the Khutbah

; whereas

after the Namaz said After

is sunnat farz

the

Friday
farz

Khutbah

before

the

and rak'ats,

is itself of

obligation.

the people disperse, visit each hearing the sermon, other,and thoroughly enjoy themselves. of the 'ldu'1-Fitr of the Khutbah A very usual form which is

preached in
SERMON

Arabic

is

as

follows

"

ON

THE

'iDU'L-FITR.

In the

name

of

the Merciful. God, the Compassionate, has

Holy
fast,and
entrance
save

is

God, who
in mercy

opened
kindness God
is

the has

door

and

of mercy for those who granted them the right of

all.

into

heaven.
is and
:

greaterthan
is

There

is

no

God

Him.

God grace

great! God
favour
"

great !
in the

and

worthy of praise. It
those who world

is of His

that He

rewards

keep
houses

the

fast.

He

has said many

is

I will

give

future

and
is to

and palaces,

excellent

great ! God
our

great !

to those who fast." God blessings sent the Quran Holy is He who certainly

Prophet in
peace

the month

of

Ramazan,
God

and

who

sends and

angels to
of all

grant

to all true

believers.

is

great!

worthy
God.

praiseand thank Him that beside and we testify blessing, praise. We

alone. He will
to

for the Him witness

that great 'Idu'1-Fitr,

no we

there is
which

He

is

has be
a

no

partner. This
of
our

Unity
entrance peace

cause

safetyhere, and (on

Him whom

give to finally gain us

the
mercy

His
an

Paradise.
and

Muhammad

be

and is the peace

of of

God)

all famous of and

men.

prophets are
From

His
comes as

slaves.
mercy

He
and

Lord
upon

genii and

Muhammad
is

his all ;

so long family,

the

world

shall last. God

is of One

God

greater than

there

is

none

beside

Him.

great! God is great ! and worthy of 0 congregationof Muslims, believers,

is
a on curse

all the

praise. 0
mercy

company

of the True

you.
to

He the

says

that this

unbelievers.
will be

is a blessing to you, and feast-day will not be rewarded, Your fasting heaven until you

and

your

prayers the

to stayed in their flight

have

given

sadaqah.

to give congregation of believers,

320
alms is to you
a

THE

FAITH

OF

ISLAM
of
to

measures wajib duty. Give to the poor some was equivalent. Your duty in Ramazan grain or its money to God, to sit supplication prayers, to make say the Tarawih

and
of

meditate

and ('itikaf)

to read

the

Quran.
the

The
of

duties religious

the first ten

second those ten who do

days
merit them is

of Ramazan His from

a

gain

mercy

God,
the

those

of the
save

pardon ; whilst those of the punishment of hell.

month,
a

last ten

God

has declared the nights,

that Ramazan

noble

for is not

one

of its

better Laylatu'1-Qadr,

than

thousand

months? heaven
:

On

that

night

Gabriel breaks
clearest

and

the

angels descended
of the

from
Its

it is full

blessing.

morning and its eloquent interpreter

of God
"

tillthe

Holy
down

is in

proof is God, who

the

Quran, the Word says in the Quran :

of

most

Gracious.
comes

This
is

word
a

of God for

month

Ramazan."

This
wrong. your

guide
and

men,

a a

between distinguisher

right and

in such Believers,

month
the

be

present; obey the order of

the travellers substitute
no

God other

fast ; but
on
"

let to

sick and

some :
"

days
great !
0

which
and

that so fast,
Him. will
verse

days
made and benefit

be

and lost, the

fast

say easy grace

God

is

God

has

for you.
of

praise God Believers,

bless you of it is
the
a

us

by the
to
us

the with

Holy Quran.
wisdom.
the

Every
is the

and

fills us

God

Bestower,
the

Holy King,

the

Munificent,the Kind,

Nourisher,

Merciful,the Clement.1
"

by and amusements all the possibly indulgences they can Some state. invent or enjoy in their secluded receiving, others ; all doing paying visits in covered conveyances honour to the day by wearing their best jewellery and splendiddress. The Zanana ringswith festive songs and loud music, the cheerful meeting of friends,the distribu to the tion of presents to dependents,and remembrances cheerful bustle and amusement, poor ; all is life and joy, the good lady of the man when this happy day of 'Id, on
The assemblies
on are

of the ladies

this 'Id

marked

sion sits in

state

to

receive
to

presents from
others.2

inferiors and

to

grant proofsof her favour

1 2

KhutbaM-i-Mutarjam,
"

p. 104.

Observations

on

the

Musalm^ns

of

India."

Mrs.

Mir

Hasan

'Ali,

p. 192.

322 and
to

THE

FAITH

OF

ISLAM

of gain the goodwill

the Arabs.

Muhammad

could

not, at that

pilgrimageto Mecca ; for as yet the inhabitants of the hostile feelingbetween there was a Zu 1-Hijjah, cities ; but on the tenth day of the month two Mecca at the Pagan Arabs time when were at the very forth from went victims,Muhammad engaged in sacrificing instituted his house at Madina, and assemblinghis followers, the 'Idu'z-Zuha or Baqar-'Id. Two young kids were brought
date,make
the before
him.

One

he sacrificed and whole

to

said those 0

"

Lord bear

! I

sac

rifice this for my

to

people,all
mission.

who

witness

Thy unity and

and

my

Lord

! this is for Mu

hammad

family of Muhammad." is obtained merit Great keep this feast. by all who said : Man hath 'Ayesha relates how the Prophet once more done anything on the 'ldu'1-Azha not pleasingto God sacrificed will blood ; for verily the animal than spilling its horns, hair,and the day of resurrection with come on the scale of his good actions very hoofs, and will make heavy. Verily its blood reached the acceptance of God the it falleth upon before ground, therefore be joyful
for the
"

in

it." Musalmans ordered was say that the Patriarch Abraham several ineffectual that he made sacrifice Ishmael, and
to cut
"

to

attempts
to

the It is the

throat

of his

son.

Ishmael

then

said

his father
you

through pity
knife
to

and
:

that then

allow

miss acted

compassion for me and blindfold yourself

this advice, blind

sacrifice me."

Abraham
his

upon

folded
as

himself, drew

knife, repeatedthe Bismillah,and,

of his
son a

he

thought,cut
Gabriel
event

the throat had

but, behold, in the

for

meantime This On Food

is

substituted

sheep
or

the

lad.

is commemorated

in this feast. the 'Arafah feast,

over prepared,

the

day

before the kinds is

name

is kept. vigil
a

of various

which

Fatihah

in the first, offered,

names

of the

in Prophet; secondly, of others

the

of deceased

and relatives,
from
as a

for whom is

blessingis desired,or
The food is then
sent

whom

some

favour friends.

expected.

present

to

SERMON

ON

THE

'fDU'z-"UHA

323

the devout Muslims morning of the feast-day, 'Id-gah,to the proceed to the 'Id-gah, or, if there is no repeating on the way the Takbir, God principal mosque, On the
"

is

great !
:

"

and

"

There

is

no

other
to

God God."
say

save

the
the

one

true

God

God

is great,

making wazii,the this (i.e., the sacrifice I sin, and purify my my

me." The
of
two

praise be worshipper

At
:
"

time

of

should

God,

make
for

shall offer

to-day)an
take

atonement

and religion

evil away

from

service
farz

at

the

'Id-gah or
in

in

the

mosque

consists
the

rak'ats, as
It
it

the

after Salatu'l-Jurn'a,
seen

Khutbah

is delivered. that

will,however, be
is

from four

the
more

following sermon
rak'ats.

mustahab

to

say

SERMON

ON

THE

'fDU'Z-ZUHA.

In the Allahu
is

name

of
! God is

the Merciful. God, the Compassionate,

is is
no

Akbar
God

great!
and

Day
the is

night we
equal.

great. There great and worthy of should praise Him. praisebe

to

God

but God.
is

God

all

praise. He
is without
is

holy.

He

partner,
makes He wise.

without

All

Him.

Holy

He,

who

rich generous,

who
an

great, without
there This
as

providesthe sacrifice for the equal. All praisebe to Him.

no

Listen ! I without
as

testifythat partner.
brilliant who

is

God
is

but
as

God.

He

is alone

testimony
His

the

bright as the gloriousfeast-day. Muhammad

message.

early dawn,
is His
on

servant

delivered
on

On

Muhammad,
God
may

and rest. the

his On

family,
who of God

and
are

Companions may the peace of of Muslimin, 0 congregation present,

his
ever

you

mercy is to

for
and

rest.

0 servants God
has

of God said
:

!
"

our

first

duty
with

fear God fear

to

be
are

kind. kind."
servants

I will be

those who

Me

and

Know, 0 sign and

of such rection

of God

! that and

to

on rejoice

the

is the feast-day be the of rank

resur

mark

of the pure

good.

Exalted

will the Do
not

in Paradise will

on especially (Daiu'l-Qarar),

day
on

they

obtain
no

dignityand
time

honour.
and

this

day

foolish acts.
is the

It is

for amusements

negligence. This

day

on

which

to utter

the

of praises

God

(Tasblh).Kead

324
the
season

THE

FAITH

OF

ISLAM
This
now

Kalfmah, the Takbir, and

and the is

the

Tamhfd. Bead

is

high festival
but

feast of sacrifice. God

is

the is
no

Takbiru't-TashGod God
!

rfq.
God

God
is

great!

the ! From to Him great! God is after every farzrak'atit is good (mustahab) morning of the 'Arafali, before for a person to repeat the Takbiru't-Tashriq. The woman

great! There great! All praisebe

whom

is

man

as

Imam,
Namaz

and

the

traveller whose also

Imam

is

permanent resident (Muqim) should

should
be said at each until

repeat this Takbir.

It

the

Salatu'l-'Asr of the feast-

day (loth). Some, however, say that it should be recited every of the thirteenth day, as these are the day tillthe afternoon ('Asr) let not the forgets to recite, days of the Tashriq. If the Imam who that every free man worshipper forget. Know, 0 believers,
is
a

Sahib-i-Nisab should
sum

offer sacrifice on

this

day, providedthat
his offer
one

this

is exclusive

of his
slaves.

and horse, his clothes,his tools,

It
a

household

goods

and

is

wajib

for

every that

to

sacrifice for

himself,but
l

it is not

wajib order
or a cow

he be

should

do

it for his children.

A
seven

goat,a
thin.

ram,

should
must

offered in
be
one-

sacrifice for every

persons.

The

victim

not

eyed,blind, lame,
If you whom your you
across

or a

very fat

sacrifice
the the

animal, it will
0
of God

serve

you

well,and
the

carry
on

Sirat.

believers, thus
:
"

said

Prophet,
whom

be
own

mercy

and peace
was

Sacrifice the victim

of

with
be

hands

; this

the

Sunnat

Ibrahim,

on

peace."
In the it is said that Kitabu'z-zadu't-Taqwa., four 'Idu'z-Zuha, of the
on

the

'Id-ul-Fitr

and

the

nafl rak'ats

should
after the

be

said after the farz

Nam4z

'Id.

In

the

first rak'at

the

Suratu'l-Fatihah Suratu'shthe

recite the Shams

Siiratu'1-A'la the

(Ixxvii.) ; in

second, the

(xci.);in pardon
to
come.

third, the Suratu'z-Zuha

of

(xciii.) ; in
ye do

fourth,the
will
years

Siiratu'l-Ikhlas the
sins The

O believers, if (cxii.).

so, God

fiftyyears
these

which Surahs

are are

past, and

of
an

fifty
act

reading of

equal as

Still it is mustahab, minor

is

or

meritorious

act

so or

to

do.

It is also said

that,

if
at
as

of property, his father possessed

an

his

guardian may

purchase

his it

expense
can.

animal remainder
can

and

sacrifice it.
meat

The

The

of the such
as

must

child may then eat as much be exchanged for something

which

the

child

use,

clothes, shoes, "c. (Nuru'l-Hidayah,vol.

iv. p. 60).

THE

LAW

OF

THE

SACRIFICE

325
has
sent

of merit

to

the

reading of
us

all the

books

God

by

His

prophets.

May
who act

God

include

amongst

those who

are

accepted by Him, granted at the

last

to the Law, whose according day. To all such there will be

no sorrow

desire will be
no

fear in the
at

day
of

of

resur

rection ; The
to
us

in

the
is the

examination

the

day

judgment.
God
the

best of all books

and to you its
us a

Quran.
ever

believers ! may

give
noble

for blessing be
I
our

by

the may

grace

of

Quran.
of

May
direct

verses

guide, and
God

its wise

mention

God

aright.

desire that

may

pardon all be

male lievers,

and
seek

also believers,

O the Muslimat. and female, the Muslimfu is the Forgiver, the for pardon. Truly God

Merciful,the
Mustafd

Eternal

King,
is peace

the

the Compassionate,
Let all desire that may to lest.
on

Clement. Muhammad

the Khutbah believers, the mercy

and

over.

of God

The and

worshippersthen

return

their

respectivehomes
that

for it is a wajib order offer up the sacrifice, Muslim should keep this feast and sacrifice an

animal incur God

every for debt

will is

himself.1
for the in
some

He

need

not

fear

though

he

has

to

purchase of an animal, for it help him to pay the way

be
one

is said

that
If
a

debt.

camel
of

it should sacrificed, if
a

not

less than least be

a

five years
in its second

age ;
year,

cow

or

sheep,it
year

should

at

though
without order
the he

the third
six
a

is better ; if

goat, it must
animals
It

not must
a

be be

less than

months
or

old.
defect
of

All of

of any

these kind.

blemish head

is

sunnat

that the

the

household

should

himself do

slay
so,

victim.
may

If,however, from
a

call in upon If

butcher ; but
of

any cause, he cannot in that case he must when the

must
o

his hand

that

the

butcher
is
a

performed.
with

the victim towards

camel, it
Its front
stand
on

place operation is be placed

O

the head

Mecca.

leo-s beino- banthe

daged
1

the sacrificer must together,

sacrifice
a

right-hand
Al-Mdmun
he

The

must
to

be

made

after the Namdz,

"

for the

Khalif

relates

tradition

the effect that

a

he

who

offereth he hath he hath

sacrifice before

prayeth, assuredly it is
its time ; but he

which flesh-offering

anticipated before

who

performeth

after sacrifice, of the

fulfilleth the ordinance"

(Syiiti's "History

prayed, verilyhe Khalifs").

326

THE

FAITH

OF

ISLAM

side of the victim, and such mode force

of

plunge the

knife into its throat with fall at Other

once.

may it is unlawful. slaying

same

that

the

animal

Any
must

other
be

animals

slain in the

way.

Just

before should

followingverse
my
are

of the and
my

Quran

slayingthe victim the be repeated: Say !

"

prayers
unto

worship,and

God, the Lord

This
am

my of the worlds. and I

am

life and He hath the

my
no

death
asso

ciate. Muslims"

commanded,
The Thee

first of "O

the

(S. vi. 163).

and
"

operator also adds:

God,
God.
:

from. Thee

to

God
"

Then great ! 0 God, accept this for me." is

in the name (I do this), having slain the victim The first meal animal

of he

taken

says should

be

prepared from

the flesh of the of the

just slaughtered,

after which

the members

the poor should receive some considered It is highly meritorious animal involve
to

and family,the neighbours, portions.

to

sacrifice
as

one

for each
an

member

of

the

family;

but

that would

expenditure few
one

could the

bear, it is allowable
In
one

sacrifice
men

victim combine

for

household. make

extreme

cases,

may

together and

sacrifice

do
must

for the
not to

whole, but the number

exceed
seven.

seventy.
This feast
may

of persons so authorities Some is

combining
limit the all

number Muslims The the two

mans

observed strictly

by

wherever

they

be.

and Baqar-'td

the

'tdu'1-Fitr constitute
A both would
at

the

'Idain,
Musalbecome be

great feasts of Islam.

not
or

country in which
once

could

observe House Muslim

them
of

Daru'1-Harb,
the

duty
This

of

every

Enmity, in to join in a
of the

which Jihad

it would

against the
of the

Infidel rulers of the land.

completes the

account

feasts principal

Muslim

borrowed practices made be placed the pilgrimage by the ceremonies shrines of Saints,1
1

year. Among other

from Indian

the

Hindus

must to the

Musalmans with
Ibn

connected
this had

them, and
Mas'tid
to
re

There

is, however,
of the

lates the words

authority for Prophet thus : I

some
"

practice.
forbidden

yon

visit the

FESTIVAL

OF

MADAR

327

the festivals instituted

the

in their honour.
two

Properlyspeaking,
and Baqar-'fd Of
a

Sunnis

have

but

festivals
are now

"

the

the I of

but many 'tdu'1-Fitr,

others
It
are

observed.

these few

have
the

described festival

several.
which

days

only remains to notice peculiarto India.

a

The

title of Pir

given
"

to

Musalman
the
a

devotee
A

is
man

equiva
who

lent to the term

seeks
to

Guru

amongst

Hindus.
as a

be

"

religious takes
the After The
ta'wiz

Pir

"Follow,"
like Walls
resorted prayers
a

says

poet Waif, "the

death these

guide. spiritual of thy Pir footsteps

Pirs
are

shadow."
or

venerated

as

Saints.
to

Pirs, when
or

alive, are
and

frequently
aid
of their

for

charm,
The

the

is sepulchre of a Wall called a ; Dargdh, shrine ; Mazar, place of pilgrimage reciter of the Qurdn Eauzah, garden. The professional As Kha"n. at such a rule, pro places is called Eauzah and made to the cessions are flowers, sweetmeats, shrines, is often invoked. and food
over

which Fdtihah
a

Fdtihah

has

been

said
to the

are

offered.
It

Usually the
is considered
erection

is

for

the

Saint,not

Saint.
for

to give land act very meritorious An of such shrines and to endow them.

the

account

by given in the Bara Masa The following Jawdn and the Arayish-i-Mahfil by Afsos. vselection will give an idea of the customs : prevalent Kutbu'l FESTIVAL MADAR. OF i. Sayyid Badru'd-dfn
of
many of these

Saints

is

"

"

Maddr He
was

is said born
at

to

have

descended

from

the

Imam

Husain.
from

Muhammad Thus
to

Aleppo about A.D. hold permission to

"

1050,
old

and
"

received

his breath

(habs-i-dam).
He
is said

he

was

able 1442
were

to

live to but

a some

good

age.

have

had

sons,

saying that they

account

his

people explain this by in his Jawdn children. spiritual

"

of
but

the
ye

festival states
may
you

The

tomb

of Madar
mind from

is at
this

graves

now

visit them, of the world

at

for
to

they
come."

detach The of his

your

world
states

and that

remind
the

Prophet wept
from my
I

the
ask
to

grave

Traditionist,Muslim, I mother, and said :

"

begged
granted
me

leave
me :

Lord

to

forgiveness for her,

visit

but
it
was

it

was

not

then

begged

leave for

her

visit therefore

the graves,

they

remind

you

grave, of death."

and

granted

328

THE

FAITH

OF

ISLAM
from

a Makanpiir, place about

forty miles
month

Cawnpore.
an

On

the crowd

seventeenth fillsthe

of the

Jamadd'1-Uld
at

immense

night. Fires around which Fakirs dance, and through which are lighted, Dam Maddr Maddr, Dam they leap,callingout (breath An of Maddr). order of Fakirs, called Maddria, look to this this Saint as their patron. In distant places where in honour standard feast is kept they set up an 'Alam or to such days, of the Saint, and perform ceremonies common and pass the night in celebrating his praise.
which village,
" "

is illuminated

2.

FESTIVAL

OF

Mu'fWD-DfN He
was was

CmsTt
a

"

The

tomb

of
from

this

Saint

is in
son

Ajmir.
of

Syed
in when

descended

Ilusain, the
the
year

'All,and
His Soon

born died

Sajistdnabout
he
was a

537

A.H.

father

about

fifteen years

old.

after this he fell in with influence

to

famous

Fakir, Ibrdhim
to

Qanduzi, through whose

seek

the When

or Tariqat,

mystical road
twenty
the years famous

the age

began knowledge of
he received

he

God. further After

he

was

of

instruction the

from

'Abdu'l-Qddir Jildni.
Shahdbu'd-din

conquest

of Hindustan

by

Ghori,

Ajmir, where he died in the odour of sanctity, 636 A.H. Pilgrimages to this tomb have been and are very popular. Even Akbar, sceptic though he was as regardsorthodox Islam, made a pilgrimageto this shrine, who would that he might have a son live and offered vows
Mu'inu'd-din retired to
to

manhood.
rich
men

Hindus

also

visit
are

this

tomb, and
There Some and

presents
is

from

of this class
OF

not

unusual. GHAZL Saint.

a
"

3. FESTIVAL

SALAR

MAS'TJD

some was

doubt
a

as

to

Husaini tomb

of this nationality Syed, others that he was is situated

"

the

say he
a

Pathdn thus
of

martyr.
the

His

in year carry

Oude.

Afsos

describes

pilgrimage.
from all

Once

great crowds
red lances
on

people gather
beat thousands

parts. They
The

and

of tambourines. month his Jith

'Urs is held

the first Sunday of the

(May" June). The people believe that this was wedding-day, because it is said that he had on wedding
he
was

garments when

killed.

This belief

once

led

certain

33O

THE

FAITH

OF

ISLAM

god
sea

of the is

sea.

There

can

be

no

doubt

that this

god

of the

Khizr, the patron of the waters."

in the

The
"

To

followingprayer is recited obtain purity of heart, and

hears them the all
vows

Fdtihah

of Khizr
of
can

the

benediction who alone

of

Him

who from the

of

mortals, and
upon

keep

I evils,

rest

the merits

Khaja Khizr,
is held
on

great prophet Elias."

5. THE
FEAST
OF

PfR

DASTG^R month

SAHIB.

"

This

the

eleventh hold

day

of

the in

of Rabi'u'l-Akhir. He is at has
no

The less On

Sunnis than the

this Saint

great reverence.
His tomb

ninety-ninenames.
tentli of the month
on

Baghddd.

the ceremony the

next

called Sandal the

formed, followed
Maulad,
or

day by

is per the 'Urs, when connected with

are

the account

of the circumstances is read ;

the birth of the Saint recited ; the Dariid is

Qasa'id or elegiac poems

Fdtihahs
are are

repeated and
Vows time of any about

said.

The

Quran
to

is also read
in

through.

frequently made
as

this Saint, and

a

such specialvisitation, in honour

of

cholera,
some

flag is
is then

carried
to

this
are

Pir

by

of his

devotees,

whom
over

presents of food
them. He
to

offered.
to

A
to

Fatihah

said

is said

appear

direc during their sleepand give Ja'far Sharif, the compiler of the QdmiD-i-Isldm, tions. author The speaks from speaking on this point says : he was for at the time of need, when personal experience, oppressed in mind concerningthings which he desired,he of the used to repeat constantly the ninety-nine names before the Holy God, imploring His assist Pir and vow ance by the soul of Dastgir; and through the mercy of the (Dastgir)pre Almighty, his Excellency Ghausu'l-A'zam himself in his sleep, and relieved him of his per sented his behests." and vouchsafed plexities Kabir of the Eafai Eafdi, the founder Syed Ahmad of this Saint. a nephew Darwishes, was his followers
"

them

6. Saint tenth

FESTIVAL

OF

QADIR
India.

WAL* The

SAHIB. 'Urs The

"

This

is the
on

great
the

of Southern

is celebrated

day

of Jamadd/l-Ukhra.

shrine

is at

Nagore, a

FESTIVAL

OF

QADIR

WALI

SAHIB

331 The Sandal

town and He
vow

situated other

four

miles
are

north

of

Negapatam.
in times

ceremonies

similar to those who sailors,

described
of

is the patron

saint of

already. difficulty
a

that, if they reach the shore in safety, they will offer

in the
name

Fatihah have
a

of

Qadir Wali.
power

The of the

common

people
to

profound
The
"

faith in the the

Saint

work

miracles. related when

:

story of

following one
leak
was

is

frequently
to

vessel

springing a
a vow

about

founder,

the

captainmade
the Saint

that
name

should

Qadir Wali
of the

stop
cargo.

the leak, he would

At

offer in his
was

the value

that time

lously acquainted with

he
The
cast

the

being being miracu of the captain, perilous position

shaved, but
he
in

away

the

which looking-glass itself to the hole

held the

in

his hand.
of the

glassattached

bottom

in due The captain, to land. safely ship,which then came to the Saint, who requested presented his offering course, The him the glass to the barber. to return captain was astonished at this request, and glass was inquired what
meant.

He

was

then

directed

to look

at

the bottom Saint had

of his saved

ship. He the ship."

This
which Hindus have

did so, and

discovered

how

the

festival affords Hindu

pay

curious have

illustration
on

of

the

way
even

in

influences

acted

Isldm, and
Qddir Wali

how

regard to
a

Muslim lived

Saints.
on

is said to

charityof both Hindus and Musalmans. claim him as belong Indeed, both parties which for be accounted religions, ing to their respective may he audiences by the fact that in his preaching to mixed
been
Fakir

who

the

suited

his addresses
a

to

both
was

classes of his hearers. erected

on or a near

After

his death The fame

a

small

mosque

his tomb.

of
vow

the Wali that

graduallygrew,
were

and with

Hindu the birth

His

Eajah
of wish
a

made
son,
was

if he

blessed

enlargeand beautifythe mosque. and the present elegantstructure fulfilled,

famous has

he would

is the result.
that the

So

the shrine
say:

of the

Saint

now

become

Musalmans
same reason

there which

"First

Mecca,
the Hindu

then

induced

Nagore." The a Eajah to make

332 votive

THE

FAITH

OF

ISLAM

offering years
On

ago

still influences the

large

numbers
of

of the the still

people.
Muhammadan shrine
of up

Thursday
Sabbath,
Saint. the many
are

evenings,
many Thus
of is

commencement
women

Hindu the

resort

to

the

Hindu

connection

kept

with
are

festival other and

are

this

Musalman and Pirs

Saint.
to

There

Walls

whose many

tombs

pilgrimages
stitious
ages
to

made,

in memory

of whom up
;

super

observances
a

still
are

kept
no

but

all such

pilgrim
Isldm. Saints
are

Dargah
local

(shrine)
country

necessary
are

part of
shrines of

In who
more

all

parts of the
a

there and

the

have
or

reputation
of

whose

annual
necessary

festivals for
me me

less

observed.
account

Still it is not these. This

to

give
close In the

further

brings

to

the

of my the

subject.
preceding chapters
I have of go endeavoured
to set

forth

main it

features

of

the

Faith
now

Islam,
on

and show

the

religious
drawn borrow that
was

duties
to

enjoins.
and and
as

might

to

its relation it has the

Judaism

Christianity, the
the distortions

elements made

from

them,
as

it has

in

ing,
I

well in

the

protest it raised
with

against
it and
came

much
in

corrupt

the

Christianity
upon

which

contact.

might

also

enlarge
it

its moral in the

me

social and

effects, and
the
my

the But

character these

produces
would I must

individual
far

state.1 present
a

subjects
and
so

lead
content

beyond
with its

purpose,

myself
Islam from

having given
own

representation
1

of

the

Faith

of

authorities.

Muslims
a

believe
at

these
Poona

effects
in

to

be

perfect. 1895,
to to
so on

A to

number

of

Musalmdns

held should social face

any

meeting
take

December in
a

consider consider
this

whether
the

they
of the
in "In

part Quran,

with

Hindus resolved

conference

question
:
"

reforms. of the

It

was

not

do

ground

it is

altogether

needless
Islam

for is
a

the

Musalmdns

to

join

purely

sectional and

conference,
human progress

for

perfect exponent aspects."

"

of social

emancipation
Mail,
December

in

all

its

Madras

Weekly

5, 1895.

APPENDIX.

APPENDIX

A.

'ILM-I-TAJWID.

THE
sects

Quran

is the
Men
;

great
may

bond differ

of
on

union the of the

between

all the
of
some

of Islam.. passages

exposition
its

difficult
some

in all its

the

details

exegesis

there

is

variety ;
not

but

reverence

letter,though given
is final
it has rise to in
a

they
vast
con

may

all imbibe

spirit.
Its

It

has

and

varied
of

literature. faith. Side

decision side which

of
to

all

troversies
vast

by
on

with the
"

grown
"

up
a

body

of

tradition,
in the of

Sunnat
is based

most

important
most

factor

faith

Islam the

but

the

interesting
Quran,
must

all studies and

young

Muslim

is still

the

its

grammar
some

its

commentaries.
of it

Every
and
to

Muslim
learn
ever,

learn is
an

portion
of unless and

by heart,
This when

the

whole
of

act

great merit.
the

feat, how

will bb

little value rules

Hafiz,

reciting
for such anyone

it, observes
an can

all the This recital

regulations
tilawat, but
have
some

framed

act.

is called he
must

before

do

this

correctly
as

acquaintance
This

with

what
a

is known

'Ilm-i-Tajwid
of be

(ju^sr*Lc).
the

includes
many

knowledge
in

of the

of peculiarities its various said

at

spellingof
the of certain

words and

the

Quran,
to

readings, of
close

Takbirs

responses

the

of its various appointed passages, and marginal instructions,of the the Arabic words
It must

divisions, punctuation
proper

pronunciation
of the that orthodox

of

and be

the borne

correct

intonation rnind

different

passages. view

in

is that

the

Quran

is uncreated

and

eternal, that

it

334 contains human

APPENDIX

A.

no

element

whatever,
near

that
as

no

act

of

so worship brings a Muslim act of reading or reciting some

to

God

the tilawat, The

son

portionof
Whosoever
a

this book.1 his

Traditionist read hands the

Tabrani

"

says

teaches

to

Quran will receive

down

"whosoever will meet observed

a

Tirmizi heavenly crown." a saying of the Prophet to the effect that letter does a good act which reads only one reward." The

tenfold

ceremonial
are

acts

to

be

before and (**?j)

the

reading

commences

the

legal

ablution
;t

Let
"

none

touch God's

is, I seek

(Uj)- The Quran itself says : it but the purified."The usual prayer from cursed Satan," followed protection
prayer
"

by the invocation, In the Compassionate." Pleasant

cheerful

name verses

of

God,
should of
awe.

the

Merciful, the
be read in
a

tone, those
should

which

speak
with the the

threatenings and
If the reader
one

punishment
cannot

be

recited
assume

cry, he
sorrow.

should

great
Muslims

Whenever
are a

of appearance words of those

in

whom

call Kafirs recite them in

"

quoted
low
tone

in the of voice.

Quran, the reader

Such

should
are

quotations
a

the

following:
"

The

Jews

say,
*

Ezra

is (Ozair) is
a

Son of

of

God,'

and

"

the

Christians, The
After

Messiah

Son

"Adam dis reading the verse astray" (S. xx, 119), the obeyed his Lord, and went but reader should not quickly pass on to the pause, his Lord chose him for Afterwards following words,

God'""

(S. ix, 30).

"

himself,and
that chief
ness as

was

turned is
one

towards

him,
be laid

"c."

The

idea

is,
six

Adam

of the
stress not
on

Anbiya

Ulu
on

'l-'Azm,the
God's

the prophets, of his fault and

should

forgive following
us,

his disobedience. twice in the

The
verse
:

name
"

of

God

is

repeated

We

will not

believe

till the

like be accorded

It is not

necessary

that

the reader

should
be

know

the

meaning.

be

utterlyignorant of Arabic, but

he

lie must

able to pronounce

may it correctlv,

He

and

should

observe

all the

legalceremonies.

335
of what knoweth this
occurs was

accorded
to

to the

Apostlesof

God.

God

best

(S. vi, 124). As place His mission" the word is the only place in the Quran where Allah without twice intervening word, a prayer any
where be offered before the second the most Allah is

should The in which

pronounced.
of all

mosque
to

is considered read. The

most

suitable

places

auspicious days of the week considered to be Friday, are Monday, and Thursday. The best hour of the twenty-fouris midnight or about 3 A.M. It is considered a proper thing to go through the whole should it be account no Quran in forty days, but on completed in less than three, for that would necessitate a of the Companions of the custom hurried perusal. It was
the

Prophet (c-As^)
were

to
seven

recite
or

four

juz1 every
to
commence

night.
the

They
Quran
A

thus task.

about
The

eight nightscompleting
used

the whole
on

Khalif

Osmiin

very

Friday and finish it on the followingThursday. the Fami ba Shauq as popular division is known ^)The letters
:
"

( -j4j"j
seven

letters of

forming

these

words of

are

the

initial

the

first Surah

each

day's

thus portion,

Suratu'l-Fatihah Friday Saturday.... Suratu'l-Ma:idah

....

to the end
"

of Suratu'n-Nisa

Suratu't-Taubah Stiratu'n-Nahl

Sunday Suratu'1-Bani-Isra'il Monday Tuesday.... Suratu'sh-Shuara'

.... ....

Suratu'l-Yunas

"

(iv). (ix). xvi).

"

Suratu'l-Furqan (xxv).
Suratu'1-Ya-Sin

"

Wednesday Thursday....Suratu'1-Qaf

Stiratu's-Saffat
" ,.

(xxxvi). (xlix). Suratu'l-Hujrat (cxiv).

Suratu'n-Nas

The

Khatam-i-Ahzab division.

(c"jh^-! +^"~)is simply

There is also
a

another

sevenfold called the

threefold J JjJu=

division

Khatam-i-Manzil-i-Fil

(Jjo

juz

is (J-^r)

one

-thirtieth part of the

Quran.

APPENDIX

A.

word each

Fil contains

the
:
"

initial letters of the

first Surah

of

portion. Thus

First
Second Third

day.... Stiratu'l-Fatihah day Stiratu'l-Yunas day

Stiratu'l-Lukrnan

to the end
"

of Stiratu't-Taubah Stiratu'r-Rum Suratu'n-Nas

(ix). (xxx).

"

(cxiv).

This, however, has been

tradition is remembered said
to

found
which

rather
states
"

irksome, and
that
one

so

day
you
"

the
not

Prophet
power
: replied

his the

Companions,
third

What, have

to
"

read It would the

be

very

night? They every difficult." The Prophet then

part

said,"Read
is

Suratu'l-Ikhlas

(112);

the

recital of this

equal to
It is
a

that of one-third
to practice

of the read

Quran."
the whole is recited

Sunnat

Quran during
each
to

the

month

of Ramazan.

One

juz

night.

Having having
reader many
on more

settled what

portion he
all the

is

going
three

read, and
and

performed
should
as

repeat, not
he and his and
art

necessary less than

the preliminaries, times ! have

as

the Dariid, u 0 God likes,

mercy

Muhammad
on

descendants,
0 God

as

Thou

didst have
art to be

mercy

Abraham Thou

his descendants.

Thou

praised and
and his

great.
as

! bless Muhammad

his descendants,
descendants.

Thou
art

didst
to

bless Abraham
Thou

and
art
"

Thou

be

praisedand

great." Then should follow a prayer similar to this, 0 that this is Thy Book, sent from Thee God, I testify on and Thy word spoken by the Thy Apostle Muhammad, of Thy Prophet. Accept my mouth perusal of it as an it thoughtfully. Truly read of worship, make act me art kind and Thou gracious." Then he should recite the to Thee Lord ! I betake 0 my me against the verses, to Thee, promptings of the Satans; and I betake me hurtful access that they gain no Lord! to me" 0 my (S.xxiii,99, 100), and also the two last Surahs, "Say: of the for refuge to the Lord 1 betake me daybreak against the mischiefs of His creation,and against the
"

338

APPENDIX

A.

give you
and He

clear is the

running water?"
Lord of the

"

say

God
At

bringsit to
the end "In "We close

us,

worlds."
the

of the what believe of the the

after Siiratu'l-Mursalat (Ixxvii),

words
say

other revelation after this will ye believe?" At Lord of the worlds." in God, the

the

Suratu't-Tm
most

(xcv),after
to

the words
"

"What!
am a

is riot God

just of judges?" say

these
are

Yes, I

witness

for Thee." the end

verses.

In addition the

responses others
to

to be

given at
Surah,
" "

of

Surahs, there
but this."
more

be said after certain There

a

Thus, after the 16th

God
to

verse

of the 3rd

is

no

He, the Mighty, the Wise,"

After the 60th
or verse

say

am

witness

of the 27th

Surah, "Is God

say Glorious, the him?"

the
"

worthy,
is the

the

Gods

they joinedwith
most

Yes, God
Which
and

best, the Abider, the

After the 12th
verse

most
"

Honorable."
then

of the 53rd

Surah,

of the

bounties
?" and
"

(men
Thine. The thus

jinn) deny
To

of your Lord will ye twain of this after each repetition 0

question in

this Surah, say

Lord,

we

deny

no

gift of
read

Thee

be

praise."
verses

59th, 64th,68th, 71st

"

of the 56th
or are

Surah

Is it you *'Is it you who

:

who
cause

create

them,
who

We

their creator?"
cause

its

up-growth,or
send
"

do We it down

it to the

spring forth?"
clouds,
or or

"Is We it ?" !"

it ye

from
rear

send
rear

it down After After

?"
each

Is it ye who of these
verse

its tree, "Yes !

do We

it is Thou,
"

0 Lord
name

the 1st

say of the 87th

"

verses,

Surah,

Praise

the

of the Lord

most the

High," say
7th
verse

Holy

is

my

Lord, Most
a

High."
soul

After who

of the

91st

Surah, "By
bestow of all
on

soul and

Him

balanced

it,"say "0 God,

art

my

pietyand

purity.

Thou

the

best

purifiers."
in the

After the recital of certain passages

must
1

Quran,

Sijdah
Imam

be made.1 followingis
hands upon with his

This
the the

is called the sijdah:

to

i-Tilawat. SijdahThe

The

ritual of

placeshis
must rest

close fingers
on

each of

toes, not

the

side

worshipper kneelingdown, other, upon the ground. He the feet which be kept must

'ILM-I-TAJWfD. considers it farz,the other three Imams,

Shafi'i consider
it sunnat.

339

Abu

Hanifa
and
a

Malik.

Hanbal
that if

The

former

also held

other person overheard some person accidentally readingthese passages he must make Sijdah;the latter do
not

think

it necessary
a

in such Namaz
a

case.

Hanifa

also held that

if in the Rukii' of

Sidjahverse
this that
say

($j^,
it should

L^O\) oc
the be done

curred, the worshipper might make

Namaz there
was

Sijdah after

over;

the

others

and

then.

When
on

making
and

the

Sijdahthe
not

Takbir the
say

should Tashahhud.

be said, andImams also

the rising,

Salam, but

Hanifa
should

Malik, however,
on

that

the

Takbir

be said

rising up
are

from

Altogetherthere

fourteen

Sijdah. Sijdahverses.1
205
u

the

1. Suratu'l-A'raf

(vii),v.
v. (xiii),

They

praise and
doth down their all in
very

themselves prostrate
2. Siiratu'r-Ra'd

before
16:

Him." "Unto earth

God
bow
:

in the

heavens

and

on

the

or by worship,willingly

constraint !"

shadows

also

morn

and

even

3. Suratu'ii-Nahl

(xvi),vv.
all
011

51, 52:

"All

in

the that

heavens

and and

the

earth, each

thing

moveth,
adoration

the very

before

angels,prostrate them, in God, and are free from pride;

is above

they fear their Lord who what they are bidden."

4.

them, and

do

Suratu'1-Asra
the

v. (xvii),

109:

promise

of

our

Lord

is

"Glory be to God! made good. They fall

behind straight the thigh,nor downwards.

him.

The

elbow

must

not

touch
The

the side,nor
must

the be

stomach

the thigh the calf of the

Then

he

his forehead, taking care this of my

1

leg. eyes touches the ground first with his that the thumbs just touch the
three Taslnh-i-Sijdah
!
"

kept
then
ears.

bent

nose,

and

with
In

lobe of the
I extol

he position

says Most

the

times

"

the

holiness

Lord,

the

Imam

Malik

High the rejects

three last and

so

reckons

only eleven.

34O down their

APPENDIX

A.

on

their

faces

weeping, and
59
"

it increaseth

5.

humility." v. Suratu'l-Maryam (xix),

the

God

of them

bowed 6.

signsof to them, they rehearsed Mercy were down worshipping and weeping."
:

When

the

v. (xxii), Suratn'1-Hajj

19: be
none

"Whom
to

God honour.

shall
God

disgrace there
doth that which
7.

shall

Him."1 pleaseth Siiratu'l-Furqan (xxv), v. 61 :

to

"

When

it is said of

them,
say down Thee

'

Bow Who

down

before

the God of

Mercy/
we

they
bow from

'

is the God thou

Mercy

? Shall

to what

biddest?'

and

they fly
is
no

the more."
v. (xxvii),

8. Suratu'n-Naml God
but He

26:

"God!

there

! the

Lord

of the the

Some,
the
9.

however,

say

that

gloriousthrone." is preceding verse

Ayat-i-Sijdah.

15: "They only believe v. (xxxiij, Suratu's-Sijdah is made of them, mention who. when in our signs, of and celebrate the praise in adoration, fall down their

Lord,

and

are

not

puffed up
"

with

disdain."

10. Suratu's-Sad that with

24 v. (xxxviii), he sin);and truly (his

So We

shall have
retreat

forgavehim a high rank

).'r

Us

and

an

excellent consider

fin Paradise

Some, however,
be made "David

that

the

after the words

of the had and

Sijdah should precedingverse

tried fell

asked bowed

perceived that We pardon of his Lord,

himself and

him; down,

so

he and

11.

repented." Suratu'l-Fussilat (xli), v. 38 : They who are with night and day thy Lord do celebrate His praises
"

and

cease

not."

Imam and

Shafi'i substitutes

for the 19th

verse

the 76th Lord

"

Believers work

bow

down
ness

and prostrate yourselves,

may fare

worship your

and

righteous'

that you

well."

'ILM-I-TA.TWID.

341

12.

13.

"Prostrate Siiratu'n-Najm (liii), yourselves v, 62: then to God and worship." Suratu'l-Infatar (Ixxxiv), then What 20, 21 : vv. hath that they believe not ? and to them come the Quran is recited to them that when they adore
"

not

"

14.

Siiratu'l-' Alaq but adore, and

18 : v. (xcvi), draw nigh to

"

Nay! obey
God."

him

not,

Some

persons

add

Du'a-i-Masurah

the following Tasbih-i-Sijdah (^U*Uj), i.e.,a prayer used by the

to

the

Prophet,the
and God
mercy

words
"

of which I

have

been

handed
who

down

in

the Traditions
formed is the
on

prostrate myself for Him

who

created

me,

and

opened
0

my

sight and
me

hearing.
and

best

Creator.

God, pardon
to read

have

me."
care

Great

must

be taken

accordingto

the pro

nunciation

of the famous

Qaris.1 A mistake
Quran,
and but the term their is

in this

respect

Qari is
seven are are

one

who

reads

the

technically applied
names

to the
seven

famous

"Headers" Khallikan's

disciples. The

of

the 401.

given in Ibn
:"

Yol. Biographical Dictionary,

2, p.

They

1. Imam 2. Imam

Ibn-i-Kasir,who
'Asim of Kufah.

died at Mecca He

120

A.H.
of

learnt the way

was

reading the Quran

Osman and

from 'All

who 'Abdu'r-Rahnianu's-Salami, 'Asim died at Kufah Abu It is

on

taught by
at

the Khalifs

127 A.H.
was

3. Imam

'Umr his
"

born

Mecca the

70

A.H.

and

died

at

Kufah has

154 A.H. been handed

authoritythat
When

important statement following

of the
are

down

the first copy

Quran

was

written

out, and it,

to the Khali f Osman. presented

he said, ' there with

faults of
"

language in
The
not

let the

Arabs

of the desert

them rectify
pronounce

their

of this is that they should written

4.

the words

tongues.' but correctly,

died
156

meaning
alter the

copy.

This

accounts

for the Rasmu'l-Khatt.

was

Imam

Hamza

of Kufah
a

born

80

A.H.
a

and

A.H.
as a

5. Imam
was
one a common

Kisai had

great reputationas
the learned
as

Qari, but
He

none

poet.
was

It
not

saying,among
so

in

who

knew

little poetry A.H.

a

Al-Kisai.

grammar, is said to

that

there died

have

at

Tus

about

the year
the Ibn

182

6. Imam esteemed

Nan1',

native

of

Madina,
of

died

169

A.H.

He

was

highly

by

people of
'Amir
was

that city.
a

7. Imam

native

Syria.

342 is called lahan and

APPENDIX

A.

is of

two

kinds:

(1) Lahan-i-jali
as

( "!:",0^0'a
^""'
s

clear and the

evident

mistake, such
sounds

shortenor

ing

or

lengthening (2)

vowel

(i^J\^X)
a

any

word;

Lahan-i-Khafi
as a
,

(^^ (^),
a

less

apparent
in and

mistake, such
between
two ^-

not
C-?

making
and
come

distinction
U?,
cu
a

sound ^
;

and
same

"jw

and j j

if if

of the
are

letters

together it
e.g., each

is
a

mistake

both

not

sounded, clearly

in

^i-jand
should
other in any under

each

in
i"

li
'

jLxU must
C"

be

distinctly pronounced.
that

C_

It is be

absolutely necessary
to

great

attention and (3c"), be found

paid

the
an

tashdid
account

madd (jocX"j), of which

can

similar Arabic the

marks,
grammar.

These of

diacritical marks, known

general
who died

term

A'rab
was

(c-jLc!)
,

were

invented

by
A.H.,

Khalil and

Ibn-i-Ahmad,

who

born

in the

at Basra

about

seventy
I

year 100 years after.

The No

marks

and of

to symbols peculiar
so

the

Quran
is

are

many, any have

account

them,

far

as

am

aware,

given in

grammar often here kinds form The take

they may puzzled the student of the Quran, I give them to the various in detail. They refer almost entirely the in reciting to be made of pauses Quran, and
of the Arabic

language ;

and

as

in fact its

punctuation.
a

symbol
breath.
word breath

for

full

stop is O,
when

when

the reader

should

The but
no

^JjL;is

written

slight pause

is made

is taken.
:
"

The
1.

is of five kinds or pause (t_Wj) the sign of which Waqf-i-lazim (^ cjajj.),

waqf

is
+.

This pause Surah

is, as
were

its

name

made
7:

ii,v,

a implies, the meaning "Yet are they

necessary would
not

pause.

If

no

be

altered; e.g.,

believers if there

(f) Fain
were no

would

they

deceive

God," "c.

Here

'ILM-I-TAJWID.

343

after waqf-i-lazim if believers

2.

the word

it might believers/ God.

seem

as

would

fain deceive

the sign of Waqf-i-Mutlaq ("jlk" i_flJij),

occurs

which
or

is L.

pause there is no
"

This

in

places where,
sense,

if made

omitted,

alteration in the
the

e.g., Siiratu'l-Fatihah,

King

on

day
JuuiJ

of

reckoning (^) Thee

do

we

worship."

cJUl (t) i^W

comes

"^"*
word
w"

Here

the waqf
of

after the attributes

commences.

^j

because

the the

enumeration of expression 3. This

enter

God's
need

ends

here, and

man's

the sign of which is Waqf-i-jaiz ('JU- "~-ajj), they waqf is optional, e.g., She said, Kings when and abase the mightiestof its people it, a cityspoil
_. " ' *

and (""-)

in like this

manner

will

these

also do

"

(Surah Ixviii,

34).
the

In

case,

by putting the

remaining words do not form by omitting it, they would, and Balqis,the Queen be representedas saying, In like manner Sheba, would
"

after ' people/ pause part of the quotation ; of

will these
4.

also do."

Waqf-i-Mujauwaz
This also is
.

(JM^" ^j)"the
t"

s^n

"f

which

optionalpause, e.g., Surah ii,80 : These are they who purchase this present life at the shall not (j ) their torment priceof that which is to come be lightened."
is
"

an

a particle f_; usuallyconnects there preceding one, in which case

The

clause would

to closely

the

be
comes

no

waqf;

but the

on

the

other in

hand
such

the
a

verb
case

ujijUs"
should

earlyin

clause, and
To

waqf.

reconcile

these

two

preceded by the opposing principles

be

344

APPENDIX

A.

is the pause is left optional. Such, at least, tion I have yet found of Waqf-i-Mujauwaz. 5. which

only explana sign

when words of

Waqf-i-Murakhkhas
a

(^^dL.^ ^-^j)" the

pause which It may be made between
comes

is jjfl. This is it is necessary to take which have

no

breath.

e.g., Surah you, and

water
to

with connection each other, necessary the earth a bed for hath made 20 : " Who ii, heavens down
must
a

the
come

covering (^)
heaven."
at

and If

hath this

caused
pause
is

from
commence

marie, the reader

if he pauses clause, that is, after the pause All been the will the
at
"

after

beginning of the covering he must begin

'

the

who

hath, "c."
described the
are

pauses

now

ancient In

they have
later As
a

recognized from
Quran readers
be found of them. in have all

earliest times. several

days
these short

invented

others. I

Qurans

now

in use,

give

account 1.

Qif (y_o "pause." Ji)

This the

frequentlyoccurs, meaning
of the

but

in

such

places
Qaf
The

as

to

leave

passage

unaffected.
2.

( ";).
j

This

is the

symbol
the fact

for

JjJjj
some

"it is persons in the

said."
of

thus expresses
said that
a

that

have authority

place where
3. be
no

it is inserted.

pause It is an This

should

be made

optional pause.
shows

Sali

( JJ?)

"

connect."

that there

must

pause.
?" f
s

4.
no

La

(})). This

is the

symbol

for ^JS

"J

"

there

is

pause."
5. Sin

((jw). The
A

initial letter be made

of

the

word

fJS^

pause may that the reader does not 6. Kaf

" =

"

silence."

in the

recital, provided

take breath

in this

place.

(^J).
same

This

is the first letter of the word It then

means

cDjli
*

in the

manner."

that

where

346
that in
"

APPENDIX

A.

He

who

observes

Waqf-i-Glmfran in
answer

the

ten

places
into observe

which

it occurs,

I will

for

his

entrance

paradise." The
it are
to

lesser sins receive

are
:
"

of s\j") (a-joua The

ten

all who

supposed to
Muhammad

pardon.
56
:

referred places

by

v. (1) Suratu'l-Ma'ida (v),

"0

Believers!
"

take
"

not

the

Jews

or

Christians
v. (vi),

as

friends

^1JLc
make

(2) Suratu'l-An'am
to

36:

"Will

He

answer

only listen?" ^LjLe. Shall 18 : v. (xxxii), (3-4) Suratu's-Sijdah

those who
"

he

then

who

is

believer be

be held

as

gross

sinner

(jjLjLc)

they

shall not

alike"

^yU.

(5-9) Suratu'l-Ya,Sin(xxxvi),vv. 11, 29, 52, 61, 81: "The traces they have left behind them" ^iJLc
"0 the

misery

that

rests
us

upon from

my
our

servants"

(JJLc "Who
who hath

hath

roused

sleepingnot

place" (J-lc "Worship

created
to

me"

^JLc
and

"Must

He be

the

heavens your 19:

"

the earth

mighty enough (10) Siiratu'1-Mulk

the birds
over

create

likes?"
Behold

^l^jLc.
they
not

v. (Ixvii),

their

heads, their wing outstretch

ing
3.

and

drawing

in?"

^iJLc.
is also called

Waqf-i-Munazzal (J\Lc "*-"")" This

u-

Waqf-i-Jibra'il (Jju-x^
the six
or

because ajj)"

it is said

that

in

eightplaceswhere the the Quran paused when reciting

4.

Gabriel pause is indicated, to the Prophet.

of the

Waqfu'n-Nabi ( ^\
some

i_o.),"pause
or more

Prophet."

It is said that in all that It is

now

eleven

have
a

been

mentioned, the
what

additional to places, Prophet used to pause. this pause. the punctuation of

meritorious

act to observe

This the

concludes

Quran, but there

need

be termed may stillremain several

signsand symbols

which

explanation.

'ILM-I-TAJWID.

347

1.

(
*

^j.

This
.

is

c V^_

and the initial letter of ^.A-c. (10),

"_",

the first letter of

a

u5.^zJ

(Basrah).This symbol
here. As
a

denotes
on

that
an

Basra

'Ashr about
;
so

ends
ten
^^s.

Ruku*

contains

average

verses,
means

it is here that

called

by
the

the

term

'Ashr, ten
Bnsra
2.
a

according to
is

Qaris of

Rukii'
^rL

ends where

this

symbol
ended Rukii'

placed.

t_

stands

for Khams-i-Basra
verses

and C_c-^j (jM^^~) here.

or

denotes 3. ended
t_"

that five Basra denotes

:

that

Kufah
JLC

'Ashr
on

."*)

here

sometimes

is written
verses

the

margin.

4. ,_" denotes

that five Kufah

ended (^" y*.*^-)

on

here 5. Q9

sometimes
L^O
(

^u.^^
the the end

is written of
a

the

margin.

shows

Basra of
a

verse.

^ shows
any

ending

verse

according to

the

Qaris of
The

other
a

citythan

Basra.
verses,
or

terms

Basra

five Kufah Rukii', the

"c., refer to
Basra.
It is

the divisions made

by

Qaris
The

of Kufah

owing
be

to this difference

that

the number Kufah

of

verses

said to

in the

Quran varies.

Qaris, following the 6,239

of
verses

of Imam c^A J (reading) Basra

'Asim, reckon

the

Qaris make
As

out
verses

6,204;
are

the

Qaris

Sham

(Syria)
are

6,225 ; the Meccan

6,211.
Muslims

6,219 ; the Madina

the whence

verses

when
to

give any
is taken
verse,
"

reference
name

the

quoting from portionfrom

the the former

Quran

"

if

they
and in

the

extract

the Juz

and

Rukii',not the Surah

should
be marked

it is necessary

that

margin. A juz is one-thirtieth part of the whole. of each portion the first word Each juz has a distinct name, servingfor that purpose. The collec means a prostration. The term rukir literally of praise recited from the Quran, ascriptions tion of verses
the offered to God, and various

ritual acts connected

a

with

these,

constitute

one

act of

worship called

rak'at.

After

reciting

APPENDIX

A.

some

verses

in

rak'at,the worshipper makes

ruku'

or

prostration.The portionrecited is then called a ruku'. The it is a division, averaging about ten verses. Practically in the margin. Frequentlyit occurs signof it is ^written
with
as

many

as

three

thus figures,

gj
A

The

(3) on
commence

the

top shows
ment

that this is the third ruku' from

Surah in which of it
verses occurs

the the

of the

5i(9) in the
A

centre
at

gives the

number

in this

ruku'; the

the bottom

shows

that this is the

to

eighth ruku'

in the

(8) juz.

It is thus

comparativelyeasy
are

juz
such

and

ruku'

named, but very

A
verse an
or

a quotation if the verify few Muslim writers give

information.

few

detached

words

are

quoted, and verifythem.

exceedingly difficult task to Every theologianis supposed to know the whole Quran by heart,and so it is considered quitesuper fluous to give "chapterand verse," or rather juz andrakii'. be quiteimpossible to read the Quran correctly It would
unless ancient it
were

it becomes

written This
as

with
act

the of

strictest attention

to

the

copies.
known

copying it, with

(k^ll
made based

the

rules

thereof, is
the
Khalif

Rasmu'l-khatt
the recension rule is

f^;)' The
time of the

copyist should

follow

in the
on

Osman.

This
of the

Ijma'

(unanimous consent)
that
on

the whole the

a

book

was

Companions. brought by Gabriel

(^c
_,

It is believed from the copy

"Hidden

Tablet"
a

and without
even

that he who
in the
a

alters

pause, or the sense, altering

or letter,

who,
The

least

adds

or

takes

away

is letter,

grave offence. words of many that the spelling

guiltyof

very

of this is consequence in the Quran follow special many of the

and

peculiarrules,to which rules again there are of the rules exceptions. The following are some
1. The

Rasmu'l-khatt. \ of
masculine

pluralsending

in
.^.

and

"TJ

is

'ILM-I-TAJWID.

349 than
juU
or

written the

above

the word

if it

occurs

more jo

twice

in
e.y.,

Quran, if
not

the \ is not

followed

by

^u." ;
are

**"
.

not ^jLtf. ^^IIU,...JoJk-i

There

two
are

words

which

do

not

occur

more

than

twice, and

therefore
and

exceptions; e.g.,
9th in

in the

juz,18th
the 3rd word

in the 3rd juz,13th ruku" .t."^U ruku', {j^\jin the 1st juz, 5th 13th ruku'. it There
occurs

ruku4, and

juz,

is

one

exception.
once,

The

^yml, although
it occurred
an more

only

that
i

in the 2nd juz,3rd ruku4, is is,

not

written twice.
?

^^JuJ
\ /o/

but

as ,04.x*],

though

than

2. Final
?
s /

\ drops before
"^s
.

affixed pronoun,

e.g.,

/4jDu^srl
'

not 3.

^"Uu^s"*1
The

^ conjunction
I

is

never

joined with
? ?
G

the

followO

ing
4.

word, e.g., +lj" ^\9*\"

The

^\,
never

not

^(^"j\
*

and

s\A3U
S
s

\~\

1 of
not

(0!)
i/

is

written, e.g., ^jb (0

r

x^.x

dam)!)
5. With

^\

b;

U"b

not

VyJ b.
words, the lam

the

exceptionof
and

five

(J)

of the of

definite article the

not

J^ is joinedby
only

tashdid
one

to the initial lam

following word,
\ Jjd!
The
.

lam

is

written, e.g.,

" are exceptions

6. The

\ of the feminine

pluralending in

cu\ is written

above,

e.g.,

L^.L""_^cnot

that may

Although I speak of the \ as it is only placed there for

remember it.
It is

written

above, yet
and
in

it must

be that

remembered the readers

convenience

order

called

i_jjj\ (Khanjari Alif). L^T-SJ-^it would (c"^l-c^)

now

Before
been
_"i

the invention
written at

of the short vowels, "c.

if
a

not

have
L_

and all,

Quran

were

to

be

written

without

_r.\

(a thing never

done)

this would

not

appear.

350

APPENDIX

A.

7. In such
"S

words

as
s

^s::.and
s

the ^Lyj (yastahyi)

once.

final

is sounded
^

twice, though only written

be written that it
was

The

second
thus

may

of

smaller in the

size and

in red

ink, If,

showing
a
o o
/

not

text. original

however,
"

pronoun
?

is

affixed,the

"_"

is written

twice,

e.g., ^jo^^r.
\

*"

8. The

followingwords

substitute
\
/

j
S

for \ without
\ \

any
\
s

change

in

x*"jL", pronunciation, e.g.,^L?, l^. ifjj^, *^j,

one

If,however, any
in the

of these the

words

governs

another

word
'

possessive case
"c.
as

\ returns, e.g., ci)J^"0

thy

$L*, prayers,' j^xSl

9. In such words in

.TjuO,

"the two .r-'j^^-

0-

are

joined

by
and

jjjuSJ,

but

^juJuu^., ^j^A-they are

^
XO

separate ;
over

retain the second iJjdas".

x-

but

place *uji"
have

it. under

10. The

words
not

Jj L^l

ub

j^"-

should

^ujb

stood, but

written reads

Jj/jU~.

It

(exceptin red) before the (^), thus Jibra'il. The pronunciation

the readers
/ ^ s

has (Jibril)
11.

arisen from
s

this forgetting
~

rule.

Ox-

The

1 in
should
D

be

written

above, thus

"L*jo Ja^
...

C^ C
"'S
o

"

x-

12. In is used

\Ju**jand J.^."
A
yxox-

the various under it.

forms
The

of this verb usual form

""x-Cx-

#UJ"

without be

being

of the
;

first would write

the jLuj, would

\ then
:

becomes

^j" J^yj
must

but

to

it thus the

be wrong

the
an

not at

appear. the end of

13. In

following words
it is
OxO

\ appears
and
0^
Ox-

each, though
G""
^

quite unnecessary
""
Ox

is not
O^O
^

sounded,
There
.

0""

0/Ox-

O'Ox-x-

e.g., \^ jo

A\ \j".
.

ILu
. .

b'U
.

lL
.

ljj

is

'1LM-I-TAJWID.

351 in the

one
0""C^
A

exceptionto
"^f""^s
"

this rule.

It

occurs

Suratu'n-Nisa,

JIM frig*v

He

pardons them."
cix

r 14.

The
s

following, though
~Z s

pluralforms, have

no

.U
s

O'j

t^s

and the

,U"- in

everyplace;
Ox-X

,lj in the
in the

Siiratu'l-Baqra ;

"x")

in in

~/X

Suratu's-Saba

y^

Suratu'l-Furqan ;
inserted
takes after
v

2-jj

Suratu'l-Hashr.
15. 1
XU""""GG;?""

is in

every

instance
"c. ;

.J.|,e.gr.,

c-jU]^!

J.*!\UjU IjJjU

^J also
each

1 after it in all

once placesexcept six,viz., and twice Jamu'ah, Buriij,

in Surahs

Yiisuf, Miimin,

in

!Suratu's-Sijdah.
means

16. four

The

tf.U"^
'

^,
Ix

that

the J which is, the word

is in 'for,'
e.g.,
;

places written
Us
i

apart from
;

it governs, in

J 4j*"
c^S

in Suratu'n-Nisa
x-

\^"

Siiratu'1-Kahf
^-x-

J^JI
17.

!JJiJ U
"

in

Suratu'l-Furqan ; ^
.
.

jj\

^J in Suratu

'1-Ma'arij.
^*j *x

l^jl appears
once

three times without

in the Surahs

\9 e.g., "j\.

It is

so

altered

each

Taubah,
"

Zukriif

and

Rahman.
9
O

""0x

/X

OX

18. The
are

words
as

jjlj, ^b, e;j^' L^-^"an(^

if there The
were

gimilar words

pronounced
not

two j

waws

(j) in each, e.g.,

written in

Dawud,
red

Baud.

second

is sometimes

ink to remind 19. The

the reader

of this rule.
X" S

1 of the pronoun \j\ J3 becomes

it.

\j\ is

not

pronounced by
Iioam

all

the

readers, so

U.C!
.

Nafi, a Qari,
\ \

always pronounced
20.

Foreign

words

are

written

thus:

In the
21.

+"j\ Suratu'l-Baqra
The

instead each

of

occurs ,nJJbjj1

once.

\ of u^UU^

and

\ which

comes

after

J (i.e.,

352

APPENDIX

A.

JLJ)
'
\
\

is written

above,

e.g.,

^_+\]~ J,,
_

'

22.

If

movable written

hamza under

is

preceded by
/*G^

quiescentletter
""
ex "C^Cx

the
not

is not
GxOx

it,e.g.,J_^j

not

JJLuj; ""A_J ^
in

*juls ^U
23. Some
tenses
are

shortened, both
next
_"? G
x

writing
be

and
two

reading, when

with
?
'

the
G

word
y
x

there
GGr'Ox

would

jazms
y-gt
""

not ""#"?^UJ^MjJu (*/r)" ^Ljl^cjo,Siiratu'1-Asra;

-CJGG^Gx -SJG^Gx ~oGj?ox-

for *JJ! "*"

*"

for Siiratu'sh-Shuara'; clj.)lcJo ^ll^^j,

xx-OJO/G^x

^jjly-jo,

"vJGc^'Gxx

Siiratu'l-Qamr; Suratu'l-'Alaq: forJuubjJ^jJuj "jJbjJVcJuuj

xO"'GG^
OGG""

Suratu'l-Yiinus. jj.x^ill.-siii tj***yA\*AJ

f"r is '1-Hiid there
one case

In

Siiratu

where
X X

"_5 is
OX

dropped, although two

jazms
24.

do not In
some

occur,

e.g., y^\j+" for

an

^jb^j

words

extra
G

1 is written
X

but

not

pro-

-ixo

nounced
have
unto

in

"i: reading, e.g.,\^^su\

"

Certainly, they would

;

broken

away,"
Siirah

Surah

153 iii,
""

"JjJ\ \\ ]
l" :
"

"

Verily

xc*5x

God,"
have
"

iii, 152;

UxjC-H

we "Certainly

would

followed

thee," Surah
23
;

160 iii,

^\AJ
:

for

^
would
"s

of

Siirah xviii, v. thing,"

^ cJ^oJl "They
C/
xcx

have certainly

followed
hurried the
0

thee,"Surah i^
among
^j
as
"
xx

42 ; \*x^.\ ^

they had Certainly

25.

about
jujs,

you," Siirah

IK, 47.

In
;

some
Cx

words
5-

takes

"^
in ^
5X

t^ljj .r", ^-'

"
'

Siiuatu

'1-An'am

,^uA3^UJj ^

in Siiratu'1-Yiinus

; ^

^Ub! in

Siiratu'n-Naml;

Siiratu't-TaHa; c^U^ll

i^

^c

in Siiratu'sh-Shuara' 26. In

in Siiratu'l-Hashr. L^ljJi the \ is dropped and fill,"

I will "Certainly, Jiu7,

354

APPENDIX

A.

Mazhab
'Asim

of (sect) had
two

Imam

As

this qira'at. Imam Shafi'iprefer Bakr made and known Hafs. The

famous
or

Abu disciples, of 'Asim

as

of Hafs, qira'at is the of Nafl

one

rather

by Hafs,

valued

The used in India. qira'at universally of Madina is preferredin Arabia, and is highly writers. by most theological
cases

almost

In many difference 323 the

was
'

the

sense

is not

at

but all affected,

the

has Ibn

given

rise to

Shanabud, a not Quran, using a qira'at

A.H. and

disputes. In the year many resident of Baghdad, recited

familiar to his audience. had
to

He

severelypunished reading.'
In order
to

adopt a

more

familiar

show

the nature
a

of the form

changes
a

thus

made,

I shall
two

now

give in
of the is meant
seven

tabular

the various

readingsin

Surahs
of what

Quran.

They
the term

afford

sufficient illustra

tion

by

qira'at.
from Ravis, or disciples, of

Each whose known.

of the

Qarishad

two

testimonythe qira'at approved

The

by

their master also

is
two

three

Qaris of lesser

note

had

It occasionally each. happens that there is a disciples the two difference of opinion between followers of some Qari with regard to the reading their master particular of opinion, each preferred.In order to show this diversity

Ravi,

as

well

as

each

Qari,has
as

distinctive

which letter,

is

known technically both of the Ravis

ramz

the
as

'ramz'

When (j-"^" P^Jj^p'

agree of the It is not

master, the
of the of the

reading preferredby their Qari onlyis inserted on the margin

then necessary
to add

to the

Quran.
the
own

the ramiiz

Ravis, because

of qira'at of their

only by their evidence that the Qari is known. They never give an opinion the text, but only bear witness to the on
If,however,
the
ramz

it is

opinionof

their master.1

of

one

of

All that

critical Muslim

can

now

do

is

to

ascertain

the

'readings/

adopted by the Qaris ; there can is by the orthodox supposed to

be be

no

further

emendation

of the text,which

perfect.

'ILM-I-TAJWJD.

355

that accordingto his given,it signifies he gives is the one testimony the qira'at approved of by he is. If the two Ravis the Qari whose differ in disciple their evidence the ramz of to their master's as opinion, each contends each Ravi is given with the qira'at for as the one approved of by his master. In the tabular form I shall use the letter (ramzjby which each Qari and each Ravi is known, instead of continually in full ; but I must first give the letters the name repeating (ramuz) alluded to. In the followingtable the distinctive the
two

Ravis

is

letter will be of each The

inserted

under

the

name

of each

Qari and

Ravi.
seven

Qaris and
Ravi.

their

disciples ,): (^\j"\

"

Second

First Ravi.

Qiri.

.4

256
The thus three

APPENDIX

A.

Qaris
"

of lesser note

and

their

ore disciples

: distinguished

Second

Eavi.

First Eavi.

Qari.

j\ .1

.3

j".
In the

c_i; the first column contains the the

followingtable
there
are

words
the

of which

different

readings;

second,
who
;

symbolicletters (:^) of the Qaris and Ravis of the reading as given in the first column approve
includes under
Ravis the
not

the

third column
names

term

the (others) ^jSUSlj

given in the second; the the readingpreferred fourth column gives by the authorities in the third column. For example : represented
" ^~

of all Qaris and

**

~*

this it appears the and Khalaf-i-Kufi Kisa'i (j), From

Qaris Ya'qub (^),'Asim

(^),

approved of (fc-i),

the

reading

Malik
s

(c^U) ; whereas every other Qari approved of Malik 'Asa generalrule there are only two readings.' (vlJjJi)/
'
s

Siiratu'l-Fatihah." W^

'^

cUU

The

Suratu'l-Fatihah
it here
as

introduced

it

opening Surah of the first juz. I occupiessuch an important place in the Namaz.
is the

have

The

Sfiratu'n-Naba

is the first Surah

of the last

juz,or

Juz -i-' Am

'ILM-I-TAJWID.

357

Siiratu'n-NabA."

Ux! ^"
,

r*

to

U0

placed under
long vowel.
the end

the

."

that signifies with

the

*"

above

it is to be read
"-

as
/

It is in accordance where
a

the Rasmu'l-Khatt
come.

to write

not

at

of words

r***0

(')would

353

APPENDIX

A.

Si

f\

Ox

"

"

-Si

o.?

APPENDIX
THE LAW OF

B.
JIHAD.

subject of Jihdd, or sacred belong to the questionsconsidered

THE

war,

does

not

properly
; but

in this

book

the

method Muslims

in

which with

some

of

the
of

more

worthy explained (pp. 193"199) their

Isldm. learned further The
statements

deal

it is

enlightened Indian I have notice. already

towards orthodox his

attitude

of

Maulavi

Cherdgh 'All,in
the Law

work, the
the

Critical
I

Expositionof
have

of Jihdd,
shall
now

illustrate what
case,

there show

said. how
a

state briefly

and

then
it.

liberal-minded

Muslim There

writer
are

deals with
two

great divisions
law and
-

of
are

the

world

"

Ddru'lDaru'l-

Islam, where Harb,

but have Harb
where

Muslim
non

rule

supreme, supreme

and

Muslims
in

exercise
a

Muslims Strictly speaking,

as

Daru'1-Harb

authority. should fight ;

a

this is in most
laid

cases

difficult to under

do, the law doctors

which Ddru'l-

down

certain

conditions

becomes, for all practical purposes, a Daru'l-Isldm, live in peace. and so a placewhere Muslims can Speaking Daru'l-Isldm when the a country is regarded as generally, publicprayers, the Namaz, are said without let or hindrance,
and
are

the two

the 'Idu'1-Fitr and great feasts,

the

'ldu'1-Azhd,

openly celebrated.
There
are verses

in the

Quran which
been follow
who

and

but these have Christians,

"

Thus, the
God and

verse

They
the

speak kindly of Jews abrogatedby later ones. and the Jewish religion
of them

the Christian

and

whoever Sabeites, doeth what

:

believeth

in

the last with

day and
Lord

shall have is right,

come

their

reward
nor

their be

fear

shall not

upon

them,
been

shall

they

grieved"(S. ii. 59), is

359

said to have

360
"

APPENDIX

B.

desireth Whoso other religion than abrogated by any shall not be accepted from him, and in Isldm, that religion the next the lost" (S. iii. 79). world he shall be among So also, Dispute not, unless in kindly sort, with the Jews and Christians), with save people of the book (i.e., have dealt wrongfully with you" (S. xxix. 45), is such as of the sword," When the verse abrogatedby the famous sacred months are passed, kill those who join gods with God, wherever ye find them, arid besiegethem and lay wait for them with every kind of ambush; but, if they repent and observe and alms, then let prayer pay the obligatory them which incul (S.ix. 5). Other verses go their way of God cate the duty of Jihdd are : Fight for the cause 0 Believers ! what (S. ii. 245), and possessed you that, when it was said to you March forth on the way of God,' ! preferye the life of ? What heavily downwards ye sank this world ? to the next (S. ix. 38). The duty, being based clear texts of the Qurdn, is on
" " "
"

"

"

"

"

'

"

then books
"

farz
are

one,

that
on

is,one
the

incumbent

on

all.

The

law-

also clear

The

destruction be

although they
commentary

on

Hiddya we read, of the sword is incurred by the infidels, not the first aggressors." The Kifdya, a the Hiddya, is plainer still: Fighting point.
In the
"

against the
and do
do
not not

infidels who
pay

do

not

become
is

converts

to

Isldm

the

tax capitation

incumbent, though
the

they
"

first attack."

This

is

supported by
an

text,

Fight against them

all of

till strife be at
"

gion be
Turkish
"

it God's

(S. viii. 40).

it to

end, and the reli The Sair-i-Qabir, a

law-book,
that the
are

states

be

the

duty
are

of
never

the

Sultdn

to

see

Musalmdn

frontiers

lessened,
true

that the infidels believers The

are

urged

called upon to embrace to strive in the Jihdd."

must

Isldm, that

summons one

to Jihdd

be based

on

legalfounda

tion,and

is that the country in which leadingprinciple it takes place should be Ddru'1-Harb. This has led to much controversy. Some years ago, preachers of a Jihdd much trouble in India, and quietorderlyMusalmdns gave

362
The swered
"As
:
"

APPENDIX

B.

Mufti

of

Mecca, the

head

of the

Hanifi

sect, an

long

as

even

some

of the

observances peculiar

of Islam

in it,it is prevail

the

Daru'l-Islam."

The
"

Mufti
as

of the

Shdfi'i sect
even some

said:
of the

"

Yes,

long

as

peculiarobservances

of

Islam

in it,it prevail

is Daru'l-Islam."

The
"It

Mufti

of the Mdliki in the

become

said

"

is written does of the not

commentary
Daru'1-Harb

of
as

Dasold
soon or as

that

country of
into the

Islam
hands

it passes

but only when infidels,

all

most

of the

injunctions

of Islam

disappear therefrom."
all
from

They
abstain

call

India

Ddru'l-Islam, but
Jihdd
open

saying whether
stillleave it
an

is lawful

they carefully not. or Appa

rentlythey

question. The Calcutta Muhamrnaddn and Societyhas gone further, be lawfully stated that Jihdd can has definitely by no means in a Ddru'l-Isldm, which made they declare India to be. They support their positionby a reference to the Fatvd-iwhich states the conditions under which a Ddru'l'Alamgiri, Isldm becomes a Daru'1-Harb. They are
"

"(i.) When
ordinances
"

the

rule of
are

infidels is observed.
to contiguity

and openly exercised,

the

of IsUm

not

When (2.)
that
no

it is in such

country which
between

is Daru'l-

Harb and
"

city of Daru'Mslam
no a

intervenes

that

country

Daru'1-Harb.

(3.)That

Musalman

is found who

in the has

enjoyment accepted
the
same

of

religious
terms terms of
as

nor liberty,

Zimmi

(an infidel

the

permanent subjectionto Musalman

he

under rule) of Islam."1

enjoyedunder
The

the government

one

state, for question is,however, in an unsatisfactory well-known legalauthoritylays down the law thus :
"

These

fatvas

are

given

in Sir W.

W.

Hunter's

work, Our

Indian

Musal*

mans.

THE
"

LAW

OF

JIHAD

363
the

When

country

of
a

Islam

falls into

hands

of

the
re

it remains infidels, tain and

country of Islam, if the

governors their own
and

infidels

Muhammadan do not introduce

Muhammadan

judges,

regulations."Accordingto

In any case, the uncer India is Daru'1-Harb. theory, taintyof the law and the varying fatvas afford great oppor tunity to fanatics to give trouble to the rulingpower, and to peaceably-minded Muhammadans. This difficulty is,however, got rid of by the latest at tempt to deal with the subject. Maulavi Cherdgh 'AH 1

this

maintains
and

that all the

no

wars

of

Muhammad
can

were

defensive,
from

that
at

argument
all. This

for Jihdd

be

deduced and

the the

Quran
'Ulamd

is

simple, delightfully

if

and the learned professors in the Constantinople, in Cairo, would discard Abu great College of Al-Azhar and Hanifa his teaching, and cast their legal text away

of

books, it would,
and many
a

no

doubt, be
I

home.

have the

to blessing alreadyshown
a

many

land this

(p. 195)
so

writer's attitude
now

towards

canonical

law, and
"

need

fighting the first place, injunctionsin the Qurdn are, only for of them and none has any reference to making self-defence, war offensively.In the second place, they are transitory
:

quote only the

followingstatement
in

All the

in

their
on

nature.

The

Muhammadan allows

Common
unbelievers

Law
to

is be

wrong

this

attacked
Maulavi

without

point where it provocation."

'All next itself.

Cheragh
Jihad

deals

with

the

meaning
mean
"

of

the word

It is said

that
a
"

the

classical

ing of Jaliada and and that vigorously," and is a post-classical

that of

Jahada
the

is that
of

person
an fighting

laboured
"

meaning
one.

enemy

technical the

The
of and

the

poets before

time

classical age 2 is after Muhammad,

the

whose

death

foreignwords
this

crept in
and

language
Muhammaof the

be-

I regret to say that

highly cultured
He
was one

liberal-minded
men

ddn

gentleman
Muslim

died

last year. in India.

of the ablest

new

school
2

of Muslims

writers

call this "the

days of ignorance."

364
came more or

APPENDIX

B.

less corrupt.
are

It is maintained
to

that

Jahd,

Jihad, and
"

their derivatives of the

be rendered it would Arabic

accordingto
not
mean

the classical usage

term, when
which and the

in warfare," for fighting Kital

do

words

Hardb
occur

and

service.

Jahd

its derivatives
those

in pos

verses. thirty-six sibly refer to war,

Setting aside
the
rest
are occur

which be of

cannot two

said the which

to

kinds.
and
at

First, those

which in

in

Meccan
were

Surahs,
delivered
in

secondly
Madina. second
"

those

the

Surahs

Maulavi

class, which
is done

Cheragh 'All asserts that those are generally interpreted to

be used
in the
sense
"

the

mean

should fighting,"

of I

"

strenuous

as exertion,"

in the earlier Surahs.

admit," fully
"

he

says, the word

post-classical language of the Arabs, Jihdd was used to signify but it is warfare ; obviouslyimproper to apply the post-classical meaning of
"

that in the

tl

the used Jihad the word

word

when
a

it

occurs

in

the

Quran."

The

argument
word that and

is that
came

purely
use

conventional

meaning
of Muhammad, that
an

of the

into

after the time have

so

Canonical in the

Legists

affixed

Qurdn, and
of analysis Some

have

built up

meaning to the entirely wrong

on

system.
A careful made.
a

all the

texts

bearing

the

sub

jectis
down

but present great difficulties,

it is laid

of interpretation that those which seem principle be read in connection must to declare the duty of Jihad in which the permission or the call to with other passages "When two Thus: command fight is only conditional. conditional and the other general or absolute, ments, one found the same the conditional is to be on are subject,
as

and preferred, ditional." It is further

the

absolute

should

be

construed

as

con

stated

that

the

wars verses

of

Muhammad
to referring

were

defensive, and
"

the that, therefore, and

them
for

are

strictly temporary
circumstances
were

the

in their nature," transitory purely local. The ninth Surah

is

generallysupposed

to

have

been

given at

the

end

of the

TEE

LAW

OF

JIHAD

365

ninth

year

of

the

Hi

jrah, but
of the

Maulavi

Cheragh 'All, in
were

to Noldeke, one opposition of the day, considers that in the eighth year, while

greatest Qurdnic scholars

delivered

the

opening verses
was a

Muhammad

marching against
limited
a

Mecca,
time. tion
to

and

that, therefore, they have

not

and

local for all

and application, This the

is very law

general one but ingenious,

a

forming
it is in

rule

opposi striking
to

doctors,who
to

hold

them

be

and application,
were

whom

it matters

little
year.

general whether they

of

of

revealed The
next to

in the

eighth or
other
"

the ninth
recent

step
The

in this most

treatment
some

the

sub
in

jectis
the

substitute

for readings

of

the words

Quran.

their works

disposedof
"
"

of God, fightfor the cause He will not suffer to miscarry" (S. xlvii. 5),is reading,Kotelu l by the suggestionof another
verse,

Whoso

those
"

who
"those

are

killed
kill
or

"
"

for

the

word

in

the

text,

Kdtalu

fight." If this explanation is it must then be interpretedby other verses not accepted, in self-defence, such which mean fighting as, "Fight for of God againstthose who the cause fightagainstyou ; but of attacking them the injustice first (S. xl. not commit
who
"

6).

This
must

is the be

standard

text

to

which

all doubtful be

passages

brought,and however to do so, they must, according to Maulavi with it. in connection interpreted
In order

difficult it may

Cherdgh 'All,be
character
verse

still further

to prove
a

the defensive

of

the is

wars

of

Muhammad,
For "have

adopted.
been
verse

reading of another fought" YoJcdteluna,the

different
"
" "

words

"have the

fought"-"YoJcdtaltina
reads
"a not
"

are

that so substituted,

sanction has

is

fight,"but
have been

sanction

been

fought" (S. xxii. 40). adopted by the Qdris 'Amir and 'Asim of
1

given to those who given to those who The passive form is

Kufah
as

recorded

This

is the

reading adopted by
of Kufah.
are

the

Eavi 'Umr

Hafs,
also

who

has

recorded
this
"

the

of qira'at All the

or

'Asim

The

Qari Abu

supports
the

reading.
who

rest

of the Qdris

against it,and

support

text,

Those

kill

which fight,"

has, therefore, overwhelming authorityin its favour.

366 by
the

APPENDIX

B.

Hafs.

All

the
of

other

Qdris

retain this
from

the

active

form. is
to

In

Commentary
the first
verse

Jalalu'd-din,
descended is

very
heaven

verse

quoted

as

which there

authorise

Jihad,
"

so

that

good
it

authority
is
rest

for fair

YokdtMna
"

have

fought." Cheragh
and will
is
'

However,
All of does the it
not

only
his
case

to

say
a

that

Maulavi

on

disputed
had
from

reading,
this
verse

the
not

loss

support
much.
of best

he

thought

he

affect brief

Such Jihad. Musalmdns with of all

very

outline the

the

most

recent

work

on

It

is
to

undoubtedly adopt, although

of

position brings
ages, them and the

for

enlightened
into conflict the views

it

the

canonists and

preceding
of

with

commentators

theologians

all

various

sects.

INDEX
ABROGATION, 72-78
Ablutions, 253-257
313 Akhir-i-cha*r-Shamba, Bttrd

Wafjft, 313 writings of,

personal
ap

Barzakh, 228

Behd'ulla'h, 145, 146;

150; of,
death

'Alam, 307, 309, 310 A'Liwa,306, 310 'Ali, proclaimed Khalif, 91 ; death
92 ; character

of, 149;

pearance

of, 151

Bid'at, 19, 316 Books, sacred,

of attestation number of, 206 Qurdn to, 207 ; re
;

of, 92

; divine

right

of, 94

Muhammad's

opinion of,

96

Almsgiving(see Zaktlt)
'A mm,

of, 208 jection 226 Bridge (Sirdt),

CHEIST 99;

60

Anbiya"Ulul'l-'Azm, 209, 334 as intercessors, 200; Angels, 199; 2OI ; in charge Kira'mu'l-Ka'tibin,
of and

JESUS, accompanies Al-Mahdi, 216; a prophet, 209; sinless,

advent

second

of, 230

heaven

and

hell, 201
202;

Ha"rut and

Creeds, 165 DALALAT, 65

Darud,
262 and

Mdrtit,

Munkar

Nakir, 204 A'ra*f, 227 'Arafah, 315 163 Architecture,

A'sdr Kha"na, 315

Da'ru'l-Isla'm, 359 Darwishes, 118-120

Ddru'1-Harb

Du'a",257, 262, 267

Duties
of

Asa"r-i-Sharif, 315

religion, 251-252

Al-Ash'ari,179;
182, 236
'Ashur

doctrines

of, 181-

EZELIS, 145 FAITH, 165 Fasting (see Rozah)

260 Fiitihah,

Kha"na, 307

'A'shura, 311, 316

262 Attahiydt, Ayat, 66

Fit/rat, 251 GHUSL, 255 God, Wahha"bi conception of, 161 attributes of, 166-167, 172, 185
HADIS Haft

Azan, 259 BAB,

call

of, 135

; commencement

of in
con

mission

of, 137
;

; engages

troversy, 139
141 ; character

condemnation

of, (seeTradition)
;

of, 142 Bdbis, sect of, 133; growth of, 139; persecutionof, 141, 143-144 ; divi sions of, 144 ; doctrines of, 146149;

Sifdt,167 of,287 Hajj, 251 ; obligation

of, 288-298
288 Ha"ji, 291 Hajru'l-Aswad,

details

prospects of, 152

367

Bakar-'Id,321-326

368
Harf, 66 Hell,
divisions
and

INDEX

Khafi,
of, 232 non-Muslims
; relation

62

of

Khalif, Sultan of, 106 Khdss,

59

not, 104-105

power

Muslims

to, 241

'IfiADHIYAH, 96 'Ibdrat, 65

Khatib, 267

Khutbah,

'Id-gall, 314
'Idu'1-Fitr,316-320;
sermon

268-270, 319 Kinaydh, 64

on,

319

Kurratu'l-'ayn, 140
LAW,
of, finality
32 ; sacred
and

'idu'z-zuha, 296, 321-326;

on,

sermon

323 limitation

If tar, 282 its origin, Ijtihad, 23 ; 32 ; importance of,34 of, 41-46

secular,33, 39, 106

of,

Laylutu'1-Qadr, 2,
MAHDI-AL,

317

; full account

disappearance of, 99,

of, 99;

34

; ;

Ijma',its meaning,
law, 25
;

22-23

basis of

return

pretenders,
with, 134

IOI

authority of, 30

communication

'Ilm-i-Tajwid, 333-358 Imdm, as Legists (Lesser Imams), 25-28 ; authority of, 37 ; as Pon
tiffs

Majzub,
Makruh,

1 1

6, 118

252
73

Mansukh,

(Greater Imams),
;

appointed
95, 97 ;

by God, 95
character
names

immaculate,
;

Marsiyah, 307 Miracles, 217-219

Mirzd

of, 97
;
as

supreme,

98

of, 99

leader

in prayer,

Yahyd, 144 ; exiled 146; personalappearance

225 Safa and
60

to

Cyprus,
of, 151

95, 267, 337 Imdmat, Imdmites, Iman,

doctrine 99

Mizdn,

of, 97

Mounts

Marwah,

294,

298

Muawwal,
Mufassar,

165

Mu'azzin, 258
62

kinds of, 47-48 Inspiration, 66 Iqtizd,

Irkdn-i-din, 251 Ishdrat, 65 Islam, foundations

cracy,

Mufsid, 252 Muhammad,

an

words

and
1 8 ;

deeds

of, 15

ideal

Arab,
sin

of, inspiration
miracles

of, I, 38

theo

49-52; 218;

of, 216;
ascent

of,
an

39 ;

unprogressive, 40
100

night

of, 219;

Ismd'ilians,

intercessor, 229 Muharram,

ceremonies

Isnad, 82
Istidlal, 65 'Itikaf, 317 JABR!ANS,

preparation for, 306

of, 307-312

Mujassimians, 183 Mujdz, 64 Mujmal, 63 Mujtahid, 23,

Muhkam,
62

183, 234 Jihad, a farz duty, 360 ; Fatvds on, of, explanation 361-362 ; modern 363
Jinn, 205 KA'BAH, Kalam,
191 Kalimah

25, 33

Musjidu'l-Hardm, 291
Mustahab,
Mustarak,
252, 254, 264, 267
60

291

187;

disputes about,
;

189-

Mushabihites, 183 Mushkil, 63 Mushrik, 228

words, 66

creed, 165

Mutashdbih, 64

370 Tayammum, 256 Ta'ziyah, 307, 310

Tila~wat,333 Traditions, nature of, 21, 83-84
;

INDEX

WAHHABIISM,

origin of, 153-154;

of, 156; growth of, 155 ; decadence in India, of, 157; 156; basis

of, 16

collections

dogmas of, 158-160

Wahi, 47

; result

of, 162

classification of, 86-

87
'UaiK

abrogation of, 88
KHAYYAM, of,
124

Wdjib, 257 Wdqi'a Khdn,

Wazu,
252

307,

308

acter

youth of, 125; Ruba'iya't

of, 123 ; char

Witr, 264 ZAHIK,

61

133

'Umrah, "Urf, 33 'Urs, 314

Usul and

289

Zakat, 251, 283-287 Faru', 169]

Zamzam, 293, Zimmi, 272

297

CORKIGENDA.

Page
"

49,

footnote, for
"

"

Moulvies
"

"

read
"

"

Maulavis."

54, line 25, for

Hafs

read

Hafs." Saldt."

"

60,
124,

"

7, for 29,

"

Suldt

"

read
"

"

"

"

for "rights

read

"rites."

Printed

by BALLANTYNE,

HANSON

"

Co.

Edinburgh

and

London

THE

FAITH

OF

ISLAM

OPINIONS
"The
as one

OF

THE

PRESS
to the

importance

of

book

Council of the

of Dr. Tristram's does to the New

orations

of this kind is very great. It stands before the Judicial Committee Mr. Sell's account the will

Koran

of the

Testament.

system
more

of

traditional is

paralysing influence,
understand STANLEY LANE volume

authority, and deeply interesting, and

of the gradual fruitless resistance

Privy growth
to

its
to
"

help English
as a

readers

accurately the real difficulties of Islam in the Academy. POOLE gives

us more

State

religion."

about the doctrines and size that we are acquainted with in the English language. Mr. Sell's expositionof the principles of Islam is derived from and authentic and from with learned original sources long intercourse

"This

valuable

information

polityof

Islam

than

any

book

of moderate

students
appear
.

and
to
us

teachers Mr. is
no

of Musalman and

unanswerable,

"We His

trust

Sell's book

His deductions from these principles in agreement with the best authorities. will be widely read." Spectator.

law.
are

they

"

almost He draws compilation from other European authors. authorities, and gives us the result of his own entirelyfrom Muhamniadan observations and to the action as men societyof the great religion which upon he has set himself his task in a manner to study. Moreover, he has executed which the whole, very Its merits, upon great praise. special value lies in
. . .

' '

book

this

"

that

it

supplies materials
of Islam has
an
'

serviceable

for

comparative purposes."
"

St.

James'
"

Gazette. Sell's 'Faith the

Mr.
a

of and

religion which
us

immense

before

practicaland and clearly discussed, every

a

expositionof the tenets importance for Englishmen. speculativeideas of Muhammadanism

a

is

minute

and In
are

doctrines the
so

work

fairly
set

detail of observance
it will

and

doctrine
au

so

plainly
with

forth, that
ideas

diligent study of
"

place the reader

Review. valuable

quite
and

courant

the

of Moslem Sell has

"Mr.

theologians." Saturday supplied us with a very

what

enabling us to understand Quarterly Review.

"A
very

Muhammadanism

in India

interesting hand-book, really is." British

"

valuable

and

important

contribution

to

our

knowledge

of the

subject

of which
"

it treats."" book will be

Tablet.
a

This

valuable
an

whose concise Musalman "The from

at

occupation
a

calls for

aid to the politician to the missionary? as as well understanding of the principles of Islam ; while
It
as

it possesses

and

considerable amount of interest for the general reader. yet complete epitome of the religious system of Islam ; and
to

is

such

is invaluable

the
"

missionary, or
Madras Mail. best and

to

the

official whose

work

lies amongst

peoples."
work

the
same

the contains life of its founder time

examination its historical

of Islam,

as

system, and
we

apart
"

relations,that

know and

the

it is free from

and admirably prolixity

clear

of ; while readable."

Calcutta "It much have is

Review, July 1881.

a

that

of the past and good compendium is good in combination with much nourish
a

present facts of Islam, showing that is evil. It only remains

works
"

possibleto
an

faint

hope
and

that

the

publicationof

of this kind

may

effect upon work that

we a

moderate

enlightened Moslems."
a

Pioneer.

"This confess
compass,
as a

is characterised have
not
seen

by

considerable work
of

such

complete
work." done
go
"

any account

amount of thoroughness, and we gives, in anything like the same Muhammadan theology. We regard this

that

very

valuable Sell has

Bombay
to

Guardian.
to the

"Mr. book

well
over

give
very

world

the fruit of his researches.

who
"

The

does

not

the
a

usual

Muhammadans
"

will find it

Those volume." profitable

ground.

are

at

work

amongst
"
"

Lucknow Faith

Witness. of Islam.'

As

Mr.

STANLEY

' Sell has explained in his admirable work The on " in LANE Studies POOLE in a Mosque," p. 166.