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KSAVI/e. 


A   COMPREHENSIVE  COMMENTARY 


ON 


THE   QUEAN: 

COMPRISING    SALE'S    TRANSLATION 


AND 


PRELIMINARY    DISCOURSE, 

WITH    ADDITIONAL    NOTES    AND    EMENDATIONS 


TOGETHER   WITH 


^  Camplctjj  5ntJex  to  t!je  Etxi,  ^reliminarg  ©tscourae, 

anl5  0ote<5, 


By  the  Rev.  E.  M.  WHERRY,  M.A. 

VOL.  I. 
LONDON: 

JCeGAN     f*AUL,  JrETsTCH,   JrUBNER   Sf    Co.,    JjIMITED 

Paternoster  House,  pHARiNG  Cross  JIoad, 

1896. 

[All  rights  reserved.] 


PREFACE. 


In  presenting  to  the  public  the  first  volume  of  A  Com- 
prehensim  Comvientary  on  the-  Qurdn,  I  think  it  necessary 
to  make  a  brief  statement  as  to  the  reasons  which  have 
led  to  the  publication  of  this  work,  and  the  object  sought 
to  be  attained  thereby. 

The  idea  of  preparing  such  a  work  grew  out  of  the  wants 
which  I  felt  in  the  pursuit  of  my  own  study  of  the  Quran, 
and  in  the  work  of  a  missionary  among  Muslims.  The 
time  required  to  gather  up  the  results  of  the  labours  of 
various  writers  on  Islam ;  the  difficulty  of  preserving 
these  results  in  a  form  suitable  for  convenient  reference ; 
and  the  still  greater  difficulty  of  bringing  the  truth  thus 
acquired  to  bear  on  the  minds  of  Muslims,  owing  to  the 
absence  of  any  medium  whereby  the  proof-texts,  referred 
to  in  the  English  works  by  chapter  and  'cerse,  may  be  found 
in  the  original  copies  current  among  Muhanimadans, 
where  no  such  mode  of  reference  is  used  ;— all  these  sug- 
gested the  great  need  of  a  work  which  would  remove  in 
some  degree  at  least  these  obstacles  to  the  study  of  the 
Quran,  and  thus  promote  a  better  knowledge  of  Islam 
among  missionaries. 

It  will  thus  be  seen  that  I  have  not  laboured  simply  to 
make  a  book.     1  have  endeavoured  to  provide  for  a  felt 


vi  PREFACE. 

want  My  object  has  been  to  gather  up  in  a  few  volumes 
the  results  of  the  labours  of  those  who  have  endeavoured 
to  elucidate  the  text  of  the  Quran,  adding  the  results  of 
my  own  study.  It  is  in  this  sense  that  this  work  is  en- 
titled a  Comprehcnbive  Commentary.  Though  primarily 
intended  for  the  use  of  those  who,  like  myself,  are  engaged 
in  missionary  -vvork  among  Muhamraadans,  it  is  hoped 
that  it  will  render  valuable  service  to  others. 

The  plan  adopted  in  the  preparation  of  this  work  is  as 
follows : — 

I.  To  present  Sale's  translation  of  the  Quran  in  the 
form  of  the  Arabic  original,  indicating  the  Sipdra,  Siurat, 
JtiuqiX  of  the  Sipdra,  Ilnqu  of  tJie  Sdrat,  &c.,  as  Hiey  are  in 
the  best  Oriental  editions. 

II.  To  number  the  verses  as  they  are  in  the  Eoman 
Urdu  edition  of  Afaulvi  Abdul  Qadir's  translation.  This 
arrangement  will  be  of  special  benefit  to  missionaries  in 
India. 

III.  To  exhibit  in  the  notes  and  comments  the  views 
of  the  best  Muslim  commentators.  For  these  I  am  in- 
debted for  the  most  part  to  Sale,  the  TafBir-i-Raiifi,  the 
Ta/sir-i-UiiSiiaini,  the  Tafsir-i  Fatah- ar-JRahindn,  and  the 
notes  on  Abdul  Qddir's  Urdu  traiuslaHon  of  the  Quran. 
Sale's  notes  have  been  almost  entirely  drawn  (with  the 
aid  of  Maraccrs  work  in  Latin)  from  the  standard  writings 
of  Baidhdwi,  the  Jalalain,  and  Al  Zamakhsharl  I  have 
also  culled  much  from  some  of  the  best  European  writers 
on  Isldm,  a  list  of  whose  works  may  be  found  below. 

IV.  To  the  above  ia  prefixed  SaUs  Preliminary  Dis- 
course, with  additional  notes  and  emendations.  And 
the  lact  \olume  will  contain  a  complete  Index,  both  to 
the  Uxt  of,  and  the  notca  on,  the  Quran,  which  will  enable 
the  reader  to  acquaint  him.seU  with  the  teaching  of  the 


PREFACE.  vii 

Quran  on  any  particular  subject,  with  a  very  small  amount 
of  labour. 

In  regard  to  tHe  spelling  of  proper  names,  X  have 
invariably  Komanised  the  original  form  of  the  words, 
except  when  quoting  from  living  authors,  in  which  case 
I  have  felt  obliged  to  retain  the  spelling  peculiar  to  each 
writer. 

In  order  to  facilitate  the  study  of  individual  chapters, 
and  to  help  a  better  understanding  of  the  various  "  revela- 
tions," I  have  prefixed  to  each  chapter  a  brief  introduction, 
showing  the  circumstances  under  which  the  revelations 
were  made,  the  date  of  their  publication  by  Muhammad, 
and  also  giving  a  brief  analysis  of  each  chapter  as  to  its 
teaching. 

As  to  the  matter  of  the  notes,  the  reader  will  perceive 
occasional  repetition.  This  is  due  in  part  to  the  repe- 
titions of  the  text,  and  partly  in  order  to  call  special 
attention  to  certain  doctrines  of  the  Quran,  e.g.,  its  testi- 
mony to  the  genuineness  and  credibility  of  the  Christian 
Scriptures  current  in  the  days  of  Muhammad ;  the  evidence 
it  affords  to  its  own  character  as  a  fabrication ,  its  testi- 
mony to  the  imposture  of  the  Arabian  prophet,  in  his 
professing  to  attest  the  Former  Scriytures,  while  denying 
almost  every  cardinal  doctrine  of  the  same, — in  his  putting 
into  the  mouth  of  God  garbled  statements  as  to  Scripture 
history,  prophecy,  and  doctrine,  to  suit  the  purposes  of 
his  prophetic  pretensions, — aud  in  his  appealing  to  Divinity 
to  sanction  his  crimes  against  morality  and  decency. 

The  need  of  emphasising  facts  of  this  kind  has  grown 
out  of  the  attempt  of  certain  apologists  for  Islam  to  ignore 
these  unpleasant  truths,  and  to  exhibit  to  the  present 
generation  an  ideal  Muhammad,  no  less  unlike  the  prophet 
of  Arabia  than  the  Muhammad  of  Christian  bigotry  and 


viJI  PREFACE, 

niisreprftSGntation.     My  endeavour  has  been  to  show  what 
the  Viui-du  actually  teaches  on  these  subjects. 

On  the  other  hand,  I  have  endeavoured  to  remove, 
as  far  as  known  to  me,  the  inisappiehensions,  and  conse- 
quent niisropresentatioDs,  of  the  doctrines  of  the  Quran, 
popular  among  Chii'itiaas,  believing  that  every  such  error 
strengthens  the  prejudices  of  Muhamraadans,  and  thereby 
aids  the  cause  it  seeks  to  overthrow,  whilst  justifying 
similar  misrepresentation  from  the  Musb'm  side.  Every- 
where I  have  endeavoured  to  advance  the  cause  of  truth, 
to  show  just  wliat  the  Quran  teaches,  and  So  by  statiug 
fa^lrly  the  issues  of  the  controversy  with  Islam,  to  advance 
the  great  cause  of  bringing  its  votarifes  to  a  knowledge 
v'f  Him  to  whom  all  the  prophets  of  God  pointed  as  the 
Sou  of  (jod  and  the  Saviour  of  sinners. 

Kinally,  whilst  1  desire  to  express  my  obligations  to  all 
those,  now  living,  whose  writings  I  have  coiKulted  or  used 
in  the  preparation  of  this  volume,  1  wiah  specially  to 
make  thankful  acknowledgment  of  the  help  afforded  me 
by  Sir  William  Muir,  in  permitting  mo  to  make  use  of 
his  most  valuable  works  on  Muhajnmad  and  the  Quran  in 
the  preparati(m  of  this  work.  My  thauKs  are  also  due  to 
the  Jlev.  P.  M.  Zenker,  C.M.S.  mi&eionarv,  Agra,  for  much 
valuable  assistance  in  gathering  material  from  sources 
inaccessible  to  me. 

Without  further  preface,  and  earnestly  desiring  the 
blessing  of  Him  who  is  The  only  Sinlkss  Promiet  of 
IslAm,  and  tiie  only  Saviour  of  fallen  men,  I  commend 
thiB  volume  to  the  reader. 

£.  M.  W. 

Loduna,  Ihocmbtr  31,  iSSl. 


COiVTEJ^TS. 


VAOB 

Preface v 


Sale's  Prefaob 3 

SALE'S  PRELIMINARY  DISCOURSE. 

Sect. 
I. — Of  the  Arabs  before  Muhammad  ;  or,  as  t>iey  express 
it  in  the  Time  of  Icmoranct ;  their  History,  Keligion, 
Learning,  and  Customs   .        .        ,  .        .13 

IL — Of  the  State  of  Christianity,  particularly  of  the  Eastern 
Churches,  and  of  Judaism,  at  the  time  of  Muliam- 
mad'a  Appearance ;  and  of  the  Methods  taken  by 
him  for  the  Eetablishing  his  Beligion,  und  the  Cir- 
curastances  which  concurred  thereto        .  .61 

III, — Of  the  Qur^n  itself,  the  Pecuiiarities  of  that  Book  ;  the 
Manner  of  its  being  Written  And  Published,  and 
the  General  Design  of  it  .        .        .        .        .96 

IV.-^Of  the  DoctrineR  and  Positive  Precepts  of  the  Quran 

which  relate  to  Faith  and  Religious  Duties    .        ,     u6 

V. — Of  Certain  Negative  Precepts  in  the  Qurdn  .        .        .     r9i 

VI. — Of  the  Institutions  of  the  Quran  in  Civil  Affairs  ,     205 

VI  I.— Of  the  Months  commanded  by  the  Qui^i  to  bo  kept 
Sacred  ;  and  of  the  setting  apart  of  Friday  for  the 
especial  Service  of  God  .  ,  .  .  .  .  227 
VIII.  Of  the  Principal  Sects  among  the  Muhammadans  ;  and 
of  those  who  have  pretended  to  Prophecy  among 
the  Arabs  in  or  since  the  time  of  Muhammad         .     233 


THE  QURAN. 
Chap 

I.— Entitled  Siirat  ul  Fdtihat  (The  Preface)  .        .        .        .    287 

IL— Entitled  Siirat  ul  Bacjr  (The  Cow) ,        .        .        .        .     291 


LIST  OF  AUTHORS  AND  BOOKS  QUOTED  AND 
MADE  USE  OF  IN  THE  PREPARATION  OF 
THIS  VOLUME, 

Abdul  Qadir  Ibn  Wali  Ullah.     Translation  of  the  Qardn,  with 

Notes,  in  Urdu. 
Aknold,  John  Mubhleisen,  D.D.     Islam  :  Its  History,  Character, 

aud  Relation  to  Cbrislrianity.     Third  udition. 
BuBCKHARJDT,  J.  L.    Notes  OD  the  Bedouiiis  Aiid  Wahdhys.     2  vols, 

1831. 
Burton,  Captain.    Pilgrimage  to  Mecca. 
Brinckman,  Rev.  Arthur.    Notes  on  Isl^m. 
HioaiNS,  Godfrey,  Esq.    An.  Apology  for  tiie  Life  and  Char:\cter 

of  the  Ctlebrated  Prophet  of  Arabia. 
Hughes,  Rev.  T.  P.     Notes  on  Mahammadanism.    Second  edition. 

Also,  Preface  and  Introduction   to  the   Roman  Urdu  Qur&,n, 

Lodiana  edition. 
LAira,  Edward  William.    Selections  from  the  Quriin. 
MuiR,  Sir  William,  LL.D.    Life  of   Mahomet.     The  Testimony 

borne  by  the  Coran  to  the  Jewish  and  Christian  Soripturei?. 
NoELDEKE,  Th.     Origine  et  Cojupoiiifioue  J^urarum  Qurauic?,ruin 

ipsiusqne  Qurani.     Geachichte  des  Qorins. 
Palgrave,  W.  Gipford.     Central  and  Eastern  Arabia. 
Prideaux,  Humphrey,  D.D.    Life  of  Mahoxoet. 
Rod  WELL,  J.  M.     The  Koraxu     Second  edition,  1876. 
Sale,  George.     The  Koran,  with  PreliniiuaTy  Discourse  and  Notes 

on  the  Authority  of  Baidh^wi,  Jalaluddin,  Ai  Zamakhsbari,  &;c. 
SirjTH,  R.   BoswoRTH,  M.A.     Mohamia«d  and  Mohanuaedanisni. 

Second  edition. 
Sybd  Ahmad  Khan  Bahadur.     Essays  on  the  Life  of  Mohammed. 
The  Tafair-i-Raufi.  an  Urdd  Commentary  07i  the  Quran. 
The  Taf§ir-i-Fatah-ar-Rahmdn. 

The  Tafsir-i-Hussaini,  a  Persian  Commentary  on  tlie  Quriri. 
The  Notes  on  the  Roman  Urdu  Qurdn.     AUahabatl. edition,  1844. 
Wheeler,  Talboy3.    History  of  India,  vol.  iv.,  part  i 


NOTE. 


In  readiDg  the  Romanised  form  of  Arabic  proper  names,  the  reader 
should  pronounce — 


a        as        u 

in 

hut. 

d         , 

>         f^ 

» 

far. 

%         , 

,         1 

j» 

sin. 

i 

,          ce 

)t 

heed. 

0          , 

,          o 

)> 

home. 

n         , 

1          *•' 

M 

do. 

ft 

,             CO 

;» 

pool. 

at        , 

f         i 

» 

side. 

In  reading  the  fractional  sign  R  j[,  R  V>  ^^-t  ^  *^'^  niar<^in  to  the 
text  (if  the  Qun'in,  understand  by  the  figures  above  the  line  the  Ruqk 
of  the  SOrat  or  chapter,  and  by  the  figures  below  the  line  the  Mug^  of 
the  Sipdra.  The  terms  Ruba,  Nisf^  and  SuU  mark  the  fourth,  half, 
and  three-fourths  of  a  Sipdra. 


SALE'S  PREFACE    TO   THE  PRELIMINARY 
DISCOURSE  AND   TRANSLATION. 


I  IMAGINE  it  almost  needless  either  to  make  an  apology 
for  publishing  the  following  translation,  or  to  go  about  to 
prove  it  a  work  of  use  as  well  as  curiosity.  They  must 
have  a  mean  opinion  of  the  Christian  religion,  or  be  but 
ill  grounded  therein,  who  can  apprehend  any  danger  from 
so  manifest  a  forgery :  and  if  the  religious  and  civil  insti- 
tutions of  foreign  nations  are  worth  our  knowledge,  those 
of  Muhammad,-  the  lawgiver  of  the  Arabians,  and  founder 
of  an  empire  which  in  less  than  a  century  spread  itself 
over  a  greater  part  of  the  world  than  the  Romans  were 
ever  masters  of,  must  needs  be  so ;  whether  we  consider 
their  extensive  obtaining,  or  our  frequent  intercourse  with 
those  who  are  governed  thereby.  I  shall  not  here  inquire 
into  the  reasons  why  the  law  of  Muhammad  has  met  with 
so  unexampled  a  reception  in  the  world  (for  they  are 
greatly  deceived  who  imagine  it  to  have  been  propagated 
by  the  sword  alone),  or  by  what  means  it  came  to  be 
embraced  by  nations  which  never  felt  the  force  of  the 
Muhammadan  arms,  and  even  by  those  which  stripped 
the  Arabians  of  their  conquests,  and  put  an  end  to  the 
sovereignty  and  very  being  of  their  Khailfahs  ;  yet  it  seems 
as  if  there  was  something  more  than  what  is  vulgarly 
imagined  in  a  religion  which  has  marie  so  surprising  a 
progress.  But  whatever  use  an  impartial  version  of  the 
Quran  may  be  of  in  other  respects,  it  is  absolutely  neces- 
sary to  undeceive  those  who,  from  the  ignorant  or  unfair 


4  SALE'S  PREFACE. 

translations  which  have  appeared,  hq,ve  entertained  too 
favourable  an  opinion  of  the  original,  and  also  to  enable 
us  otieotually  to  expose  the  imposture ;  none  of  those  who 
have  hitherto  undertaken  that  provinoe,  not  excepting  Dr. 
Vrideaux  himself,  having  succeeded  to  the  satisfaction  of 
the  judicious,  for  want  of  being  complete  masters  of  the 
controversy.  The  writers  of  the  Komish  communion,  in 
T»articular,  are  so  far  from  having  done  any  service  in  their 
refutations  of  Muhammadism,  that  by  endeavouring  to 
defend  their  idolntry  and  other  superstitions,  they  have 
rather  contributed  to  the  increase  of  that  aversion  which 
the  Muhammadans  in  general  have  to  the  Christian  re- 
ligion, and  given  them  great  advantages  in  the  dispute. 
The  I^rotestants  alone  are  able  to  attack  the  Quran  with 
success;  and  for  them,  I  truso.  Providence  has  reserved 
the  glor^^  of  its  overthrow.  In  the  meantime,  if  I  might 
presume  to  lay  down  rules  to  be  observed  by  those  who 
attempt  the  conversion  of  the  Muhammadans,  they  should 
bo  the  same  which  the  learned  zmd  worthy  Bishop  Kidder^ 
has  prescribed  for  the  conversion  of  the  Jeww,  and  which 
may,  mutatis  mutaitd'U,  be  equally  applied  to  tlie  former, 
notwithstanding  the  despicable  opinion  that  writer,  for 
want  of  being  better  acquainted  with  them,  entertained 
of  those  people,  judging  them  scarce  fit  to  be  argued  with. 
The  iirst  of  these  rules  is.  To  avoid  compulsion,  which, 
though  it  be  not  in  our  power  to  employ  at  present,  I 
hope  will  not  be  made  use  of  when  it  is»  The  second  is, 
To  avoid  teaching  doctrines  against  common  sense;  the 
Muhammodanb  not  being  such  fools  (whatever  we  may 
lliink  of  them)  as  to  bo  gained  over  in  this  case.  The 
worshipping  of  hnages  and  the  doctrine  of  transubstantia- 
tion  are  great  stumbling-blocks  to  the  Muhammadans,  and 
the  Church  which  teacheth  them  is  very  unfit  to  bring 
tliose  people  over.  The  third  is.  To  avoid  weak  argu- 
ments ;   for  ihe  Muhammadans  arc  not  to  be  converted 


'  In  his  Drtnonatr.  of  the  Mesbias,  part  iii  chap.  2. 


SALE'S  PREFACE.  5 

with  these,  or  hard  words.  We  must  use  them  with 
humanity,  and  dispute  agaiiist  them  with  arguments  that, 
are  proper  and  cogent.  Tt  i«  certain  that  many  Christians 
who  have  written  against  them  have  been  v^iry  defective 
this  way:  many  have  used  arguments  that  have  no  force, 
and  advanced  propositions  that  are  void  of  truth.  This 
method  is  so  far  from  convincing,  that  it  rather  serves  to 
harden  them,  Tlie  Muhammadans  will  he  apt  to  conclude 
we  have  little  to  say  when  we  urge  them  M^ith  arguments 
that  are  trifling  or  untrue.  We  do  but  lose  ground  when 
we  do  this ;  and  instead  of  gaining  them,  we  expose  our- 
selves and  our  cause  also.  We  must  not  give  them  ill 
words  neither :  but  must  avoid  all  reproachful  language, 
all  that  IS  sarcastieal  and  biting  :  this  never  did  good  from 
pulpit  or  press.  The  softest  words  will  make  the  deepcv^t 
impression :  and  if  we  think  it  a  fault  in  them  to  give  ill 
language,  we  cannot  be  excused  when  we  imitate  them. 
The  fourth  rule  is,  N'ot  to  quit  any  article  of  the  Christian 
faith  to  gain  the  Muharnmadans.  It  is  a  fond  conceit  of 
the  Socinians  thac  we  shall  upon  their  principles  be  most 
like  to  prevail  upon  the  Muharnmadans :  it  is  not  true  in 
matter  of  fact.  We  must  not  give  up  any  article  to  gain 
them :  but  then  the  Church  of  Borne  ought  to  pait  with 
many  practices  and  some  doctrines.  We  are  not  to  design 
to  gain  the  Muharnmadans  over  to  a  system  of  dogma,  buti 
to  the  ancient  and  primitive  faith.  1  believe  nolx)dy  will 
deny  but  i:hat  the  rules  here  laid  down  are  just:  the  latter 
part  of  the  third,  which  alone  my  design  has  given  me 
occasion  to  practise,  I  think  so  reasonable,  that  I  have  not, 
in  speaking  of  Muhamuiad  or  his  Quran,  allowed  myself 
to  use  those  opprobrious  appellations,  and  unmannerly 
expressions,  which  seem  to  be  the  strongest  arguments  of 
several  who  have  wi-itten  against  them.  On  the  contrary, 
I  have  thought  myself  obliged  to  treat  both  with  comiuon 
decency  and  even  to  approve  such  particulars  as  seemed 
to  me  to  deserve  approbation ;  for  how  criminal  soever 
Muhammad  may  have  been  in  imposing  a  false  religion 


6  SALE'S  PREFACE. 

on  mankind,  the  praises  due  to  his  real  virtues  ought  not 
to  be  denied  him;  nor  can  I  do  otherwise  than  applaud 
the  candour  of  the  pious  and  learned  Spanhemius,  who, 
thouf^h  he  owr  ed  liim  to  have  been  a  wicked  impostor, 
yet  acknowledged  him  to  have  been  richly  furnislied  with 
natural  endowments,  beautiful  in  his  person,  of  a  subtle 
wit,  agreeable  behaviour,  showing  liberality  to  the  poor, 
couiteay  to  every  one,  fortitude  against  his  enemies,  and 
flbove  all  a  high  reverence  for  the  name  of  God;  severe 
against  the  perjured,  adulterers,  murderers,  slanderers, 
prodigals,  covetous,  false  witnesses,  &c.,  a  great  preacher 
of  patience,  charity,  mercy,  beneficence,  gratitude,  honour- 
ing of  parents  and  superiors,  and  a  frequent  celebrator  of 
ihe  divine  praises.^ 

Of  the  several  translations  of  the  Quran  now  e  tant, 
there  is  but  one  which  tolerably  represents  the  sense  of 
the  original ;  and  that  being  in  Latin,  a  new  version  be- 
came necessary,  at  least  to  an  English  reader.  What 
Bibliander  pubiished  for  a  Latin  translation  of  that  book 
deserves  not  the  name  of  a  translation;  the  unaccountable 
liberties  therein  taken,  and  the  numberless  fault  ,  both  of 
omission  and  commission,  leaving  scarce  any  resemblance 
of  the  original.  It  was  made  near  six  hundred  years  ago, 
beiiic  fmi.shed  in  1143,  by  Robeitus  Iletenensis,  an  Eng- 
lishman, with  the  assistance  of  Hermannus  Dalmata,  at 
th«  request  of  Peter,  Abbot  of  Clugny,  who  paid  them 
well  for  their  pains. 

From  tliis  Latin  vorsicn  was  taken  the  Italian  of  Andrea 
Arrivabtne..  notwitlistanding  the  pretences  in  his  dedica- 
tion of  its  being  done  immediately  from  the  Arabic  ;2 

'  Id  oertiuxi,  naturalibus  egi  pgi5  prodJgos,  avuroB,  falsos  testes,   Ac. 

dotiboB  instructurn  Muhwuriiadom.  Magnus  idem  patienHw,  charitatiB, 

forma  pnettanti,  ingenio  cjilide,  ino.  inisericordi«e    beneiicentiaB,  gratitu- 

ribus  faoeiia,  »c  pr»  se  ferentf.-ui  li-  diniB.hoxiorisinparentesacsuperiore* 

boraUtai*«Tn    in    tr^fno(«,    con.itattm  pncco,    ut    et    divinarum    laJidum. 

in  iiiiguia<«,  fortitudi&em  in  ho.^te^  Hist.   Eccles.,  sec.  vii.  c.  7,  lem.  5 

M  prw  Cii'tcriii   reven^ntiain  divini  and  7. 

nomlnd.— Severua  ftnt  in  perjuros,  '  His  words   are  :    Qucsto   Hbro, 

iidiilt«r(M,  hotnicidas,  ubtrectatoroa,  che  gi^  Havevo  a  cooiinxxno  utility 


SALE'S  PREFACE,  7 

wherefore  it  is  no  wonder  if  the  transcript  be  yet  more 
faulty  and  absurd  than  the  copy.^ 

About  the  end  of  the  fifteenth  century,  Johannes 
Andreas,  a  native  of  Xatiya  in  the  kingdom  of  Valencia, 
who  from  a  Muhammadan  doctor  became  a  Christian 
priest,  translated  not  only  the  Quran,  but  also  its  glosses, 
and  the  seven  books  of  the  Sonna,  out  of  Arabic  into  the 
Arragonian  tongue,  at  the  command  of  Martin  Garcia,^ 
Bishop  of  Barcelona  and  Inquisitor  of  Arragon.  Whether 
this  translation  were  ever  published  or  not  I  am  wholly 
ignorant ;  but  it  may  be  presumed  to  have  been  the  better 
done  for  being  the  work  of  one  bred  up  in  the  Muham- 
madan religion  and  learning ;  though  his  refutation  of 
that  religion,  which  has  had  several  editions,  gives  no 
great  idea  of  his  abilities. 

Some  years  within  the  last  century,  Andrew  du  Eyer, 
who  had  been  consul  of  the  French  nation  in  Egypt,  and 
was  tolerably  skilled  in  the  Turkish  and  Arabic  languages, 
took  the  pains  to  translate  the  Quran  into  his  own  tongue ; 
but  his  performance,  though  it  be  beyond  comparison 
preferable  to  that  of  Eetenensis,  is  far  from  being  a  just 
translation,  there  being  mistakes  in  every  page,  besides 
frequent  transpositions,  omissions,  and  additions,^  faults 
unpardonable  in  a  work  of  this  nature.  And  what  renders 
it  still  more  incomplete  is  the  want  of  Notes  to  explain  a 
vast  number  of  passages,  some  of  which  are  difficult,  and 
others  impossible  to  be  understood,  without  proper  expli- 
cations, were  they  translated  ever  so  exactly,  which  the 
author  is  ^0  sensible  of  that  he  often  refers  his  reader  to 
the  Arabic  commentators. 

The  English  version  is  no  other  than  a  translation  of 


di    molti    fatto    dal    proprio    testo  362;   Sel den.,  De  Success,  ad  Legps 

Arabo  tradurre  nella  nostia  volgar  Ebraeor.,  p.  9. 

lingua    Italiana,    &c.       And    after-         ^  J.  Andreas,  in  Prsef.  ad  Tractut. 

-wards  :  Questo  k  TAlcorano  di  Ma-  suum  de  Confutiione  Sectae  Maho- 

comeito,  il  quale,  ccmve  ho  gia  detto,  metanse. 

ho  fatto  dal  suo  idioma  tradurre,  &c,         ^  Vide  Windet.,  De  Vita  Functo- 

^  Vide  Jos.  Scalig.,  Epist.  361  et  rum  Statu,  sec.  ix. 


8  SALE'S  PREFACE. 

Du  Ryer's,  and  thai  a  very  bad  one  ;  for  Alexander  Ross, 
who  did  it,  being  utterly  unacquainted  with  the  i\j-abic, 
aud  no  great  master  of  the  French,  has  added  a  number 
of  fresh  mistakes  of  his  own  to  these  of  Du  Ryer,  not  to 
mention  the  meanness  of  his  language,  which  would  make 
a  better  book  ridiculous. 

In  1698  a  Latin  translation  of  the  Quran,  made  by 
Father  I^ewis  Marracci,  who  had  been  confessor  to  Pope 
Innocent  XL,  was  published  at  }*adua,  together  with  the 
original  text,  accompanied  by  explanatory  notes  and  a 
refutation.  This  translation  of  Marracci's,  generally 
speaking,  is  very  exact;  but  adheres  to  the  Arabic  idiom 
too  Uterally  to  be  easily  understood,  unless  I  am  much 
deceived,  by  those  who  are  liot  versed  in  the  Muhammadan 
learning .♦  The  notes  he  has  added  are  indeed  of  great 
use,  but  his  refutations,  which  swell  the  work  to  a  large 
volume,  are  of  little  or  none  at  all,  being  often  unsatis- 
factory, and  sometimes  impertinent.  The  work,  however, 
with  aU  itb  faults,  is  very  valuaVjie,  and  I  should  be  .guilty 
of  ingratitude  did  I  not  acknowledge  myself  much  obliged 
thereto ;  but  still,  being  in  Latin,  it  can  ba  of  no  use  to 
those  who  understand  not  that  tongue. 

Having  therefore  undertaken  a  new  translation,  1  have 
endcavouj-ed  to  do  the  original  impartial  justice,  not 
having,  to  the  best  of  my  knowledge,  represented  it,  in  any 
one  instance,  either  better  or  worse  than  it  really  is.  I 
have  thought  myself  obliged,  indeed,  in  a  piece  which 


♦  Of  Marracci's  translation  Savary  says,  "  Marracci,  that  learned 
monk,  who  spent  forty  years,  in  translating  and  refuting  the  Kordn, 
proceeded  on  the-  right  system.  He  divided  it  into  verses,  according 
to  the  ier.i ;  but,  neglectin.s;  the  precepts  of  a  great  master-  - 

*  Nee  verbnm  vnrbo,  curabis  red  lere,  fidu? 
Iiitcrpret,   i;c. — 

he  translated  it  literally.  He  has  not  expressed  the  i«ieiis  of  the 
Korfin,  but  travcHiicd  the  words  .>f  it  into  barharoua  liatin.  Y«t, 
thouj^h  rU  the  bnAuties  of  the  original  are  Ivst  in  this  tianslation,  it 
18  preferukxle  to  that  by  Du  Kyei."  E.  m  w! 


SALE'S  PREFACE,  9 

pretends  to  be  the  Word  of  God,  to  keep  somewhat 
scrupulously  dose  to  the  text,  by  whicli  means  the  lan- 
guage may,  in  some  places,  seem  to  express  the  Arabic 
a  little  too  literally  to  be  elegant  English:  but  this,  I 
hope,  has  not  happened  often ;  and  I  flatter  myself  that 
the  style  I  have  made  use  of  will  not  only  give  a  more 
genuine  idea  of  the  original  than  if  I  had  taken  more 
liberty  (which  would  have  been  much  more  for  my  ease), 
but  will  soon  become  familiar ;  for  we.  must  not  expect  to 
read  a  version  of  so  extraordinary  a  book  wiih  the  same 
ease  and  pleasure  as  a  modern  compositiun. 

In  the  Notes  my  view  has  been  briefly  to  explain  the 
text,  and  especially  the  difficult  and  obscure  passages, 
from  the  most  approved  commentators,  and  that  generally 
in  their  own  words,  for  whose  opinions  or  expressions, 
where  liable  to  censure,  I  am  not  answerable;  my  pro- 
vince being  only  fairly  to  represent  their  expositions,  and 
the  little  I  have  added  of  my  own,  or  from  European 
writers,  being  easily  discernible.  Where  I  met  with  any 
circumstance  which  1  imagined  might  be  curious  or  enter- 
taining, I  have  not  failed  to  produce  it. 

The  Preliminary  Discourse  will  acquaint  the  reader 
with  the  most  material  particulars  proper  to  be  known 
previously  to  the  entering  on  the  Quran  itself,  and  which 
could  not  so  conveniently  have  been  thrown  into  the 
Notes.  And  1  have  taken  care,  both  in  the  Preliminary 
Discourse  and  the  Notes,  constantly  to  quote  my  autho- 
rities and  the  writers  to  whom  I  have  been  beholden ;  but 
to  none  have  I  been  more  so  than  to  the  learned  Dr. 
Pocock,  whose  Specimen  HiMorifr  Arahum  is  the  most 
useful  and  accurate  work  that  has  been  hitherto  published 
concerning  the  antiquities  of  that  nation,  and  uught  to  be 
read  by  every  curious  inquirer  into  them. 

As  I  have  had  no  opportunity  of  consulting  public 
libraries,  the  manuscripts  of  whioh  I  have  made  use 
throughout  the  whole  work  have  been  such  as  I  had  in  my 
own  study,  except  only  the  Commentary  of  Al  Baidhdwi 


!o  SALE'S  PREFACE. 

and  the  Gospel  of  St.  Barnabas.  Tho  first  belongs  to  the 
library  of  the  Dutch  Church  in  Austin  Friars,  and  for  the 
use  ot  it  I  have  been  chiefly  indebted  to  the  Kev.  D 
Bolten,  one  of  the  ministers  of  that  church :  the  other  va^ 
very  obligingly  lent  me  by  the  Rev.  Dr.  Holme,  Eector 
of  Hedley  in  Hampshire  ;  and  I  take  this  opportunity 
of  returninc;  both  those  gentlemen  my  thanks  for  their 
favours.  The  merit  of  Al  Baidhawi's  commentary  will 
appear  from  the  frequent  quotations  I  have  made  thence ; 
but  of  tiie  Gospel  of  St.  Barnabas  (which  I  had  not  seen 
when  the  little  I  have  said  of  it  in  the  Preliminary  Dis- 
course,* and  the  extract  I  had  borrowed  from  M,  de  la 
Monnoye  and  M.  Toland,-  were  printed  off);  I  must  beg 
leave  to  give  some  further  account. 

The  book  is  a  moderate  quarto,  in  Spanish,  written  in  a 
very  legible  hand,  but  a  little  damaged  towards  the  latter 
end.  It  contains  two  hundred  and  twenty-two  chapters 
of  unequal  length,  and  four  hundred  and  twenty  pages ; 
and  is  said,  in  the  front,  to  be  translated  from  the  Italian 
by  an  Arragonian  Muslim  named  Mustafa  de  Aranda. 
There  is  a  |)reface  prefixed  to  it,  wherein  the  tliscoverer  of 
the  original  MS.,  who  was  a  Christian  monk,  called  Fra 
Marino,  tells  us  that  having  accidentally  met  with  a 
writitig  of  Irenaius  (among  others),  wherein  he  speaks 
against  St.  Paul,  alleging,  for  his  authority,  the  Gospel  of 
St.  Barnabas,  he  became  exceeding  desirous  to  find  this 
Gospel;  and  that  GoD,  of  his  mercy,  having  made  him 
very  intimate  with  Pope  Sixtus  V.,  one  day,  as  the^^  were 
together  in  that  Pope's  library,  hig  Holiness  fell  asleep, 
and  he,  to  employ  himself,  reaching  down  a  book  to  read, 
the  first  he  laid  his  hand  on  proved  to  be  the  very  Gospel 
he  wanted  :  overjoyed  at  the  discovery,  he  scrupled  not  to 
hide  his  prize  in  his  sleeve,  and  on  the  Pope's  awaking,  took 
leave  of  hmi,  carrying  with  him  that  celestial  treasure,  by 
reading  of  which  he  became  a  convert  to  Muhamraadism. 

'  Sec  iv,  p.  123.  «  Tn  not.  ad  cap.  3. 


SALE'S  PREFACE.  II 

This  Gospel  of  Barnabas  contains  a  complete  history  of 
Jesus  Christ  from  his  bicth  to  his  ascension ;  and  most 
of  the  circnrastances  in  the  four  real  Gospels  are  to  be 
found  therein,  but  many  of  them  turned,  and  some  artfully 
enough,  to  favour  the  Muhammadan  system.  From  the 
design  of  the  whole,  and  the  frequent  interpolations  of 
stories  and  passages  wherein  Muhammad  is  spoken  of  and 
foretold  by  name,  as  the  messenger  of  God,  and  the  great 
prophet;  who  was  to  perfect  the  dispensation  of  Jesus,  it 
appears  to  be  a  most  barefaced  forgery.  One  particular  I 
observe  therein  induces  me  to  believe  it  to  have  been 
dressed  up  by  a  renegade  Christian,  slightly  instructed  in 
his  new  religion,  and  not  educated  a  Muhammadan  (unless 
the  fault  be  imputed  to  the  Spanish,  or  perhaps  the  Italian 
translator,  and  not  to  the  original  compiler) ;  I  mean  the 
giving  to  Muhammad  the  title  of  Messiah,  and  that  not 
once  or  twice  only,  but  in  several  places ;  whereas  the  title 
of  the  Messiah,  or,  as  the  Arabs  write  it,  al  Masih,  i.e,, 
Christ,  is  appropriated  to  Jesus  in  the  Quran,  and  is  con- 
stantly applied  by  the  Muhammadans  to  liim,  and  never 
to  their  own  prophet.  The  passages  produced  from  the 
Italian  MS.  by  M  de  la  Monnoye  are  to  be  seen  in  this 
Spanish  version  almost  word  for  word. 

But  to  return  to  the  following  work.  Though  I  have 
freely  cejisured  the  former  translations  of  the  Quran,  I 
would  not  therefore  be  suspected  of  a  design  to  make  my 
own  pass  as  free  from  faults :  1  am  very  sensible  it  is  not ; 
and  I  make  no  doubt  that  the  few  who  are  able  to  discern 
them,  and  know  the  dilhenlty  of  the  undertaking,  will 
give  me  fair  quarter.  I  likewise  flatter  myself  that  they, 
and  all  considerate  persons,  will  excuse  the  delay  which 
has  happened  in  the  publication  of  this  work,  when  they 
are  informed  that  it  was  carried  on  at  leisure  timeiJ  only, 
and  araidst  the  necessary  avocations  of  a  troublesome 
profession. 


SALE'S  PRELIMIMRY  DISCOURSE. 


SECTION.   I. 

OF  THE  ARABS  BEFORE  MUHAMMAD  ;  OH,  Ab  THEY  EXPRESS  TT,  TN- 
THS  TIME  OF  IGNORANCE;  THEIR  HISTORY,*  RELIGION,  LEARN- 
ING, AND  CUSTOMS. 

The  Arabs,  and  the  country  they  inhabit,  which  them-  rhename 
selves  call  Jazirat  al  Arab,  or  the  Peninsula  of  the  '^*^'*" 
Arabians,  but  we  Arabia,  were  so  named  from  Araba,  a 
small  territory  in  the  province  of  Tahama ;  ^  to  which 
Yarab  the  son  of  Qahtan,  the  father  of  the  ancient  Arabs, 
gave  his  name,  and  where,  some  ages  after,  dwelt  Ismail 
the  son  of  Abraham  by  Hagar.  The  Christian  writers  for 
several  centuries  speak  of  them  under  the  appellation  of 
Saracens,  the  most  certain  derivation  of  which  word  is 
from  shark,  the  east,  where  the  descendants  of  Jootan,  the 


*  Whilst  legarding  this  Prclirainary  Discourse  as  a  most  masterly, 
ajid  on  the  whole  reliable,  piesentaiion  of  the  peculiai  iloctTines, 
rii-es,  ceremonies,  customs,  and  institutions  of  Islam,  we  recognise 
the  fact  that  more  ino<lfcrn  research  has  brought  to  light  many  things 
concerning  the  hLstory  of  the  ancient  Araba  which  greatly  modify 
the  statements  made  in  the  early  paragraphs  of  this  chaprer.  We 
therefore  refer  the  reader  to  the  most  valuable  works  of  M.  C.  de 
Perceval.  Hist,  des  Arabea^  a  masterly  digest  of  which  may  be  found 
in  the  Introduction  to  Muir's  Life  of  Mahomet^  chap.  iii. ;  also  to  the 
wori<s  of  Dr.  Sprengcr,  Biography  of  the  P>'ophctj  &c.  E.  X.  w. 

^  rocock,  Specitn.  Hist.  Arab.,  p.  33. 


M 


THE  PRELIMINARY  DISCOURSE. 


[sec.  I. 


Limi(n  of 
Arabia. 


Tho  pro- 

Tine*  nt 


Qahtcin  of  the  Arabs,  are  placed  by  Moses,^  and  in  which 
quarter  they  dwelt  in  respect  to  the  Jews.^ 

The  name  of  Arabia  (used  in  a  more  extensive  sense) 
sometimes  comprehends  all  that  large  tract  of  land  bounded 
by  the  river  Euphrates,  the  Persian  Gulf,  the  Sindian, 
Indian,  and  Ked  Seas,  aud  part  of  the  Mediterranean  : 
above  two- thirds  of  which  country,  that  is,  Arabia  properly 
so  called,  the  Arabs  have  possessed  almost  from  the  Flood; 
and  have  made  themselves  masters  of  the  rest,  either  by 
settlements  or  continual  incursions ;  for  whicTi  reason  the 
Turks  aad  Persi.ins  at  this  day  call  the  whole  Arabistan, 
or  the  country  of  the  Arabs. 

Rut  the  limits  of  Arabia,  in  its  more  usual  and  proper 
aense,  are  much  narrower,  as  reaching  no  farther  north- 
warrl  than  the  Isthmus,  which  runs  from  Aila  to  the  head 
of  the  Persian  G  ulf,  and  the  borders  of  the  territoiy  of 
Kdfa;  which  tract  of  land  the  Greeks  nearly  comprenended 
under  the  name  of  Arabia  the  Happy.  The  Eastern  geo- 
. graphers  make  Arabia  Petieea  to  belong  partly  to  Egypt, 
and  partly  to  Shdm  or  Syria,  and  the  Desert  Ar  bia  they 
call  the  Deserts  of  Syria.^ 

Proper  Arabia  is  by  the  Oriental  writers  generally 
divided  into  five  provinces,*  viz.,  Yaman,  Hijaz,  Tahama, 
Najd,  and  Yamdma ;  to  which  some  add  Balirain,  as  a 
sixth,  but  this  province  the  more  exact  make  part  of  Irak  ;* 
others  reduce  them  all  to  two,  Yaman  and  Hijaz.  the  last 
including  the  three  other  provinces  of  Tahdma,  Najd,  aud 
Yamama 

The  province  of  Yaman,  so  called  either  from  its  situa- 
tion to  the  right  hand,  or  south  of  the  temple  of  Makkah, 
or  else  from  the  happiness  and  verdure  of  its  soil,  extends 
itself  along  the  Indian  Ocean  from  Aden  to  Cape  Kasalgat; 
part  of  the  Ped  Sea  bounds  it  on  the  west  and  south  sides, 


^  G«n.  X.  30. 

-'  8ee  Pocork,  ^pecim.,  33,  34. 

'  Golius  ad  Altragan,  78,  70. 

*  Strabo  Mjrs  Arftbi*  Felix  vioa 


io  his  time  divided  into  five  king- 
dom*, 1    16,  p.  1 1 29. 
'  Gol.  ad  Alfrag»Q,  79. 


SEC.  I.]  THE  PREimiNARY  DISCOURSE.  15 

and  the-  province  of  Hijaz  on  the  norLh.^  Jt  is  subdivided 
into  several  lesser  provinces,  as  Hadramaut,  Shihr,  Oman, 
Kajran,  &c.,  of  which  Shihr  alone  produces  the  frankin- 
cense.* The  metropolis  of  Yaman  is  Sanaa,  a  very  ancient 
city,  in  former  times  called  Ozal,*  and  much  celebrated  for 
its  delightful  situation ;  but  the  prince  at  present  resides 
about  five  leagues  northward  from  thence,  at  a  place  no 
less  pleasant,  called  Hisn  al  Mawahib,  01  the  Castle  of 
Delights,^ 

This  country  has  been  famous  from  all  antiquity  for  the 
happiness  of  its  climate,  its  fertility  and  riches,*  which 
induced  Alexander  the  Great,  after  his  return  from  his 
Indian  expedition,  to  form  a,  design  of  conquering  it,  and 
fixing  there  his  royal  seat;  but  his  death,  wHich  happened 
f5oon  after,  prevented  the  execution  of  this  project.^  Yet, 
in  reality,  great  part  of  the  riches  which  the  ancients  ima- 
gined were  the  produce  of  Arabia,  came  really  from  the  so-caiied 
Indies  and  the  coasts  of  Africa ;  for  the  Egyptians,  who  produce 
had  engrossed  that  trade,  which  was  then  carried  on  by  from^india. 
way  of  the  Eed  Sea,  to  themselves,  industriously  con- 
cealed the  truth  of  the  matter,  and  kept  their  ports  shut 
to  prevent  foreigners  penetrating  into  those  countries,  or 
receiving  any  information  thence ;  and  this  precaution 
of  theirs  on  the  one  side,  and  the  deserts,  unpassable  to 
strangers,  on  the  other,  were  the  reason  why  Arabia  was 
so  little  known  to  the  Greeks  and  Eomans.  The  delight- 
fumess  and  plenty  of  Yaman  are  owing  to  its  mountains; 
for  all  that  part  which  lies  along  the  Eed  Sea  is  a  dry, 
barren  desert,  in  some  places  ten  or  twelve  leagues  over, 
but  in  return  bounded  by  those  mountains,  which  being 


*  "  Or  this  was  the  name  of  its  builder ;  see  Kamoos  "  (Lane). 

K.  M.  w. 


^  La  RcKiue,  Yovage  de  TArab.  ^  Vide  Diouj'o.  rerieges,,  v.  927, 

Heur.,  121.  &c. 

'  Gol.  ad  Aifragan,  79,  87.  ^  Stral^o,  1.  10,  p.  T132;   Arrian, 

2  Vo^ag^;  de  TArab.  Heur.,  232.  16 1. 


i6 


THE  PRELIMINARY  DISCOURSE. 


[sec.  I. 


TaauiJ. 


well  watered,  enjoy  an  almost  continual  spring,  and,  be- 
rrodueoof  sides  coffee,  the  peculiar  produce  of  this  country,  yield 
crreat  plenty  and  variety  of  fruits,  and  in  particular  excel- 
lent corn,  grapes,  and  spices.  There  ai-e  no  rivers  of  note 
in  this  country,  for  the  streams  which  at  certain  times  of 
the  year  descend  from  the  mountains,  seldom  reach  the 
sea,  being  for  the  most  part  drunk  up  and  lost  in  tbo 
burning  sands  of  that  coast. "^ 

The  soil  of  the  other  provinces  is  much  more  barren 
than  that  of  Yaman ;  the  gi'eater  pai't  of  their  territories 
bein*^  covered  with  dry  sands,  or  rising  into  rocks,  inter- 
spersed here  and  there  with  some  fruitful  spots,  which 
receive  their  greatest  advantages  from  their  water  and 
palm-trcx'^s. 

Tlie  province  of  Hijaz,  so  named  because  it  divides 
Majd  from  Tahama,  is  bounded  on  the  south  by  Yaman 
and  Tahsiraa,  on  the  west  by  the  Red  Sea,  on  the  north  by 
the  deserts  of  Syria,  and  on  the  east  by  the  })rovince  of 
Najd.''  This  province  is  famous  for  its  two 'chief  cities, 
Makkah  and  Mudina,  one  of  wliich  is  celebrated  for  its 
temple,  and  for  having  given  birth  to  Muhammad ;  and 
the  other  for  being  the  place  of  his  residence  for  the  last 
t(m  years  of  his  life,  and  of  his  interment. 

Makkah,  sometinjes  also  called  Bakkah,  which  words 
are  synonymous,  and  signify  a  place  of  great  concourse,  is 
certainly  one  of  the  most  ancient  cities  of  the  world :  it 
is  by  some  ^  thought  to  be  the  Mesa  of  the  Scripture,*  a 
name  not  unknown  to  the  Arabians,  and  supposed  to  be 
taken  from  one  of  Ismail's  sons.*^  Jt  is  seated  in  a  stony 
and  banen  valley,  surrounded  on  all  sides  with  mountains.*^ 
The  length  of  Makkah  from  south  to  north  is  about  two 
miles,  and  its  breadth  from  the  foat  of  the  mountain 


rho  HijaE 
its  bouiidu- 
ries. 


Makkah 
dtsctibcd. 


^  Voyage  dc  I'Arab.  Heur.,  12  r, 
12^  153- 

^  Vide  Gol.  ad  Alfrag..  98  ;  Abul- 
fedft,  Deaa-.  Arab.,  p.  5. 

•  R.  Saadi»H  in  vfcrsion.  Arab. 
Pentat.  Sefei  Juchasin.,  135  b. 


*  Gen.  X,  3a 

•*  GoL  ad  Alfrag,,  82  ;  Bee  Gen. 
xx\.  15. 

«  Gol.,  ibi  198.  See  Pitts'  Account 
of  the  Religion  and  Maaners  of  the 
Muhammadanti,  p.  yo. 


SEC.  I.]  THE  PRELIMINARY  DISCOURSE.  17 

Ajyad,  to  the  top  of  another  called  Koaikaan,  about  a 
mile.^  In  the  midst  of  this  space  stands  the  city,  built 
of  stone  cut  from  the  neighbouring  mountains.^  There 
being  no  springs  at  Makkah,^  at  least  none  but  what  are 
bitter  and  unfit  to  drink,*  except  only  the  well  Zamzam, 
the  water  of  which,  though  far  the  best,  yet  cannot  be 
drank  of  any  continuance,  being  brackish,*  and  causing 
eruptions  in  those  who  drink  plentifully  of  it,^  the  in- 
habitants are  obliged  to  use  rain-water,  which  they  catch 
in  cisterns.^  But  this  not  being  sufficient,  several 
attempts  were  made  to  bring  water  thither  from  other 
places  by  aqueducts;  and  particularly  about  Muham- 
mad's time,  Zubair,  one  of  the  principal  men  of  the  tribe 
of  Quraish,  endeavoured,  at  a  great  expense,  to  supply 
the  city  with  water  from  Mount  Arafat,  but  without 
success ;  yet  this  was  eflfected  not  many  years  ago,  being 
begun  at  the  charge  of  a  wife  of  Sulaiman  the  Turkish 
emperor.^  But  long  before  this  another  aqueduct  had 
been  made  from  a  spring  at  a  considerable  distance, 
wliich  was,  after  several  years'  labour,  nnished  by  the 
Khalifah  al  Muktadir,^ 

The  soil  about  Makkah  is  so  very  barren  as  to  produce 
no  fruits  but  what  are  common  in  the  deserts,  though  the 
prince  or  Sharif  has  a  garden  well  planted  at  his  castle 


*  Lane  adds  the  following  rote : — "  Sale  here  adds  '  being  brackish,' 
but  Burckliardt  says  the  water  of  the  Zemzem  '  is  heavy  to  the  taste, 
and  sometimes  in  its  colour  resembles  milk;  but,'  he  adds,  'it  is 
perfectly  sweet,  and  differs  very  much  from  that  of  the  brackish  wells 
dispersed  over  the  town.  When  first  drawn  up,  it  is  slightly  tepid, 
resembling  in  this  respect  many  other  fountains  of  the  Hejdz.' — 
Travels  in  Arabia^  P-  144-  I  have  also  drunk  the  water  of  Zemzem 
brought  in  a  china  bottle  to  Cairo,  and  found  it  perfectly  sweet." 

E.  M.  w. 

^  Sharif     al     Edn'si    apxid    Poc.         ^  Ibid,    and  Pitts,  ubi  supra,  p. 

Sf>ec.,  p.  122.  107. 

2  Ibid.  "  Gol.  ad  Alfragaii,  99. 

■*•  Hoi.  a«d  Alfragan,  99.  "  Ibid. 

*  Sharif  al  Edrfsi,  ubi  supra,  124.         ^  Sliarlf  al  Edr/.si^  iibi  snpia. 

B 


l8  THE  PRELIMINARY  DISCOURSE.  [sec.  i. 

of  Marbaa,  about  three  miles  westward  from  the  city, 
where  he  usually  resides.  Having  therefore  no  corn  or 
grain  of  their  own  growth,  tliey  are  obUged  to  fetch  it 
from  other  places ;  ^  and  Hash  am,  Muhammad's  great- 
grandfather, then  prince  of  his  tribe,  the  more  effectually 
to  supply  tbem  v.dth  provisions,  appointed  two  caravans 
to  set  out  yearly  for  that  purpose^  the  one  in  summer, 
and  the  other  in  winter:^  these  caravans  of  purveyors 
Howtha  are  mentioned  in  the  Quran*  The  provisions  brought  by 
Miikkiib      them  were  distributed  also  twice  a  year,  viz.,  in  the  month 


subaiat. 


of  Eajab,  and  at  the  arrival  of  the  pilgrims.  They  are 
supplied  with  dates  in  great  plenty  from  the  adjacent 
-  country,  and  with  grapes  from  Tayif,  about  sixty  miles  * 
distant,  very  few  growing  at  Makkah.  The  inhabitants  of 
this  city  are  generally  very  rich,  being  considerable  gainers 
by  the  prodigious  concourse  of  people  of  almost  all  nations 
at  the  yearly  pilgrimage,  at  which  time  there  is  a  great 
fair  or  mart  for  all  kinds  of  merchandise.  They  have 
also  great  numbers  of ' cattle,  and  particularly  of  camels: 
however,  the  poorer  sort  cannot  but  live  very  iiidiOereritly 
in  a  place  where  almost  every  necestiary  of  life  must  be 
purchased  with  money.  Notwithstanding  this  great  steri- 
lity near  Makkah,  yet  you  are  no  sooner  out  of  its  territory 
than  you  meet  on  all  sides  with  plenty  of  good  springs 
and  streams  of  running  watei^  with  a  great  many  gardens 
and  cultivated  lands,^ 

The  temple  of  Makkah  and  the  reputed  holiness  of  this 
territory,  will  be  treated  of  in  a  more  proper  place. 
Ma.ifnr.or        Madfua,  which   till  Muhammad's  retreat  tiiither  was 

\athmb. 

_  called  Yathrdb,  is  a  walled  city  about  half  as  big  as 
Alakkah,^  built  in  a  plain,  salt  in  many  places,  yet  tolerably 
fruitful,  particularly  in  dates,  but  more  especially  near 


*  Buickhardt  says  aeventy-two  miles.     Travels  in  Arabia,  p.  69. 

E.  M.  w. 


»  Sharif  al  Edrfsi,  ubi  supra.        3  Sharif  al  Edrisi,  nbi  supra,  125. 
Poc.  Spec,  p.  51.  ■»  Id.,  Vulg6  Geogr.  Nubiensis  5. 


SEC.  I  ]  THE  PRELIMINARY  DISCOURSE.  19 

the  raouii tains,  two  of  which,  Ohod  on  the  north,  and  Air 
on  the  south,  are  about  two  leagues  distant.  Here  lies 
Muharamad  interred^  in  a  magnificent  building,  covered 
with  a  cupola,  and  adjoining  to  the  east  side  of  the  great 
temple,  which  is  built  in  the  midst  of  the  city.^ 

The  province  of  Tahama  was  so  named  from  the  vehe-  Thepro- 
ment  heat  of  its  sandy  soil,  and  is  also  called  Gaur  from  Sama. 
its  low  situation;  it  is  bounded  on  the  west  by  the  Eed  Yamdn.a'* 
Sea,  and  on  the  other  sides  by  Hijdz  and  Yaman,  extending  ^'^""'^'^'^• 
almost  from  Makkah  to  Aden.^ 

The  province  of  Najd,  which,  word  signifies  a  rising 
country,  lies  between  those  of  Yamama,  Yaman,  and 
Hijaz,  and  is  bounded  on  the  east  by  Irak^ 

The  province  of  Yamama,  also  called  Arud  froin  its 
oblique  situation,  in  respect  of  Yaman,  is  surrounded  by 
the  provinces  of  Najd,  Tahama,  Bahrain,  Oman,  Shihr, 
Hadi-amaut,  and  Saba.  The  chief  city  is  Yamama,  which 
gives  name  to  the  province :  it  was  anciently  called  Jaw, 
and  is  particularly  famous  for  being  the  residence  of 
Muhammad's  competitor,  the  false  prophet  Musailama.^ 

The  Arabians,  the  inhabitants  of  this  spacious  country, 

''  Though  the  notion  of  Muham-  town,  which  is  eoniething  corrupted, 

liiacl's  being  buried  at   Makkah  has  by   putting   at  the   bottom   of   the 

baen  so  long  exploded,  yet  several  page,  Makkah.     The  Abbot  de  Ver- 

modeni    writers,    whether    through  tot,  in  his  History  of  the  Order  of 

ignorance  or  negligence  I  will   not  Malta    (vol     i.    p.    410,    ed.     8vo), 

determine,  have   fallen    into  it      I  seems     also     to    have    confounded 

shall  here  take  notice  only  of  two  ;  these  two  cities  together,  though  ho 

one  ib  Dr.  Smith,  who  having  lived  had  before  mentioned  Muhammad's 

same  i.ime  in  ''j^urkey,  s<#rnd  to  be  sepulchre  at  IMadina.     However,  he 

inexcnsabie  :  that  gentleman  in  h's  is  certainly  mistaken,  when  he  says 

Epistles   De   M(yribu»    ac    Institutis  that  one  point  of  the  religion,  both 

Turcariim,  no  less  tfjati  thrice  men-  ot   the  Christians  and  Muhamma- 

tions    the     iViuhanuijavians    visiting  dans,  v.'aa  to  visit,  at  least  once  in 

the  tomb  of  their  prophet  at  Makkah,  their  lives,  the  tomb  of  the  author 

and  once  his  being  born  &.1  Madina  of  their  respective  faith.     Whatever 

— the  reverse  of  which  is  true  (see  may  be  the  opinion  of  some  Chris- 

Epist.  I,  p.  22,  Epist.  2.  pp.  63,  64).  tians,  I  am  well  assured  the  Muham- 

Tlie  other  is   the  publisher  of  the  mjidans  think  themselves  under  no 

last  edition  of  Sir  J.  Mandeville's  manner  of  obligation  in  that  respect. 

Travels,  who  on  his  author's  saving  '  Gol.  ad  Alfragan,  97  ;  Abulfeda, 

iory  t™ly  (p.  50^  that  the  said  toinb  Descr.  Arab.,  p.  40, 

was  at  Metiione,  i.e.,  Madina,  under-  '  Gol.,  ubi  supra,  95- 

takes  to   correct  the   name   of    the  *  Ibid.,  94.             ^  Ibid.,  95. 


20  THE  PRELIMINARY  DISCOURSE,  [sec.  I. 

tko  ciaBses  wliicli  they  have  possessed  from  the  most  remote  antiquity, 

of  AHibifeus.  ^^^  distinguished  hy  their  own  writers  into  two  classes, 
viz.,  the  old  lost  Arabians,  and  the  present. 

Tlie  former  were  very  numerous,  and  divided  into 
several  tribes,  which  are  now  all  destroyed,  or  else  lost 
and  swallowed  up  among  the  other  tribes,  nor  are  any 
certain  memoirs  or  records  extant  concerning  them:^ 
though  tlie  memory  of  some  very  remarkable  events  and 
the  catastrophe  of  some  tribes  have  been  preserved  by 
tradition,  and  since  confirmed  by  the  authority  of  the 
Quran. 

iiio  ancient  The  most  famous  tribes  amongst  these  ancient  Arabians 
were  Ad,  Thamiid,  Tasm,  Jadis,  the  former  Jorham,  and 
Amalek. 

The  Aditeo.      The  tribe  of  Ad  were  descended  from  Ad,  the  son  of 

-    Aws,2  the  son  of  Aram,^  the  son  of  Sem,  the  son  of  INToah,* 

who,  after  the  confusion  of  tongues,  settled  in  al  Ahqaf,  or 

the  winding  sands  in  the  province  of  Hadramaut,  where 

his  posterity  greatly  multiplied.      Their  first  king  was 

Shaddd  the  son  of  Ad,  of  whom  the  Eastern  writers  deliver 

many  fabulous  things,  particularly  that  he  finished  the 

magnificent  city  his  father  had  begun,  wherein  he  built  a 

fine  palace,  adorned  with  delicious  gardens,  io  embellish 

which  he  spared  neither  cost  nor  labour,  proposing  thereby 

to  create  in  his  subjects  a  superstitious  veneration  of  him- 

^   self  as  a  god.*    This  garden  or  paradise  was  called  the 

The  flranton  garden  of  Iram,  and  is  mentioned  in  the  Quran,-'*  and  often 

alluded  to  by  the  Oriental  writers.     The  city,  they  tell  us, 

is  still  standing  in  the  deserts  of  Aden,  being  preserved 


♦  This  }>jpBealogy  is  given  on  the  authority  of  Muslim  tradition, 
or  rather  of  Muslua  adaptation  of  Jewif:h  tradition  to  gratify  Arab 
pride.    As  to  its  utter  worth lessness,  see  note  on  p.  24.      e.  m.  tt. 


*  Alhufarae,  p.  159.  son  of  Ham  ;  but  the  other  is  the 

-  Or  Uz.     ijoM.  X.  22,  23.  received  opinion.    See  D'Ht'rbeI.,51, 

'   Vide  C^iu'an,  c.  89,  v.  6.     Som  i  '*  Vide  Eand.,  .19S 

make  Ad  the  son  ot  Amalek,  tbo  ^  Cap.  89. 


I 


SEC.  I.]  THE  PRELIMINARY  DISCOURSE.  21 

by  Providence  as  a  monument  of  divine  justice,  though  it 
"be  invisible,  unless  very  rarely,  when  God  permits  it  to  be 
seen,  a  favour  one  Colabah  pretended  to  have  received  in 
the  reign  of  the  Khalifah  Muawiyah,  who  sending  for  him 
to  know  the  truth  of  the  matter,  Colabah  related  his  whole 
adventure  :  that  as  he  was  seeking  a  camel  he  had  lost, 
he  found  himself  on  a  sudden  at  the  gates  of  this  city,  and 
entering  it,  saw  not  one  inhabitant,  at  which,  being  terri- 
fied, he  stayed  no  longer  than  to  take  with  him  some  fine 
stones  which  he  showed  the  Khalifah.^  * 

The  descendants  of  Ad  in  process  of  time  falling  from  Destruction 
the  worship  of  the  true  God  into  idolatry,  God  sent  the  lutes, 
prophet  Hiid  (who  is  generally  agreed  to  be  Heber  ^  f)  to 
preach  to  and  reclaim  them.  But  they  refusing  to  acK:now- 
ledge  his  mission,  or  to  obey  him,  God  sent  a  hot  and 
suffocating  wind,  which  blew  seven  nights  and  eight  days 
together,  and  entering  at  their  nostrils  passed  through 
their  bodies,^  and  destroyed  them  all,  a  very  few  only 
excepted,  who  had  believed  in  Hiid  and  retired  with  him 
to  another  place.*  That  prophet  afterwards  returned  into 
Hadramaut,  and  was  buried  near  Hasiq,  where  there  is  a 
small  town  now  standing  called  Qabr  Hiid,  or  the  sepul- 
chre of  Hud.  Before  the  Adites  were  thus  severely 
punished,  God,  to  humble  them  and  incline  them  to 
hearken  to  the  preaching  of  his  prophet,  afflicted  them 
with  a  drought  for  four  years,  so  that   all  their  cattle 


•  For  a  full  account  of  his  adventure,  see  Lane's  translation  of  the 
Thousand  and  One  Nights.  E.  M.  w. 

i  I  can  find  no  authoriiy  for  this  "  general  beHef,"  excepting  that 
of  Muslim  conjecture.  The  guesses  of  D'Herbelot  and  Bochart  seem 
to  be  inspired  by  Muslim  tradition,  which  has  been  shown  to  be  for 
the  most  part,  so  far  as  genealogy  is  concerned,  a  forgery.  Muir 
suggests  that  Hud  may  have  been  a  Jewish  emissary  or  Christian, 
evangelist     Life  of  Mohamet,  Introd.,  p.  139.  e.  m.  w. 

^  D'Herbei.,  51.  to  have  been  a  great  prophet.     Seder 

*  The  Jews  acknowledge   Heber     Olam.,  p.  2.  *  Al  Baidhawi. 

*  Poc.  Spec,  p.  35,  &c. 


22  THE  PRELIMINARY  DISCOURSE.  [sEC.  I. 

The  utter  perfshed,  and  themselves  were  very  near  it;  upon  which 
^'****''  ihey  sent  Lnqman  (different  from  one  of  the  same  name 
who  lived  in  David's  time)  with  sixty  others  to  Makkah 
to  bejT  rain,  which  they  not  obtaining,  Liiqman  with  some 
of  his  company  stayed  at  Makkah,  and  thereby  escaped 
destruction,  giving  rise  to  a  tribe  called  the  latter  Ad, 
who  were  afterward  clianged  into  monkeys.^ 

Some  commentators  on  the  Quran  ^  tell  us  the??e  old 
AdJtes  were  of  prodigious  stature,  the  largest  l^eing  lOO 
cnbits  high,  and  the  least  60 ;  which  extraordinary  size 
they  pretend  to  prove  by  the  testimony  of  the  Quran. ^ 
The  tribe  of  The  tribe  of  Thamiid  were  the  posterity  of  Thamiid  the 
son  of  Jath?r  *  the  sou  of  Aram,  who  falling  into  idolatry, 
.  the  prophet  Salih  was  sent  to  bring  them  back  to  the 
worship  of  tlie  true  God.  This  prophet  lived  between  the 
time  of  Hud  and  of  Abraham,  and  therefore  cannot  be  the 
same  with  the  patriarch  Salih,  as  M.  d'Herbelot  imagines.^ 
The  learned  Bochart  with  more  probability  takes  him  to 
be  Phaleg.®  A  small  number  of  the  people  of  Thamud 
hearkened  to  the  remonstrances  of  Salih,  but  the  rest 
requiring,  as  a  proof  of  his  mission,  that  lie  should  cause  u 
ehe-carael  big  with  young  to  come  out  of  a  rock  in  their 
presence,  he  accordingly  obtained  it  of  God,  and  the  camel 
was  immediat-ely  delivered  of  a  young  one  ready  weaned ; 
but  they,  instead  of  believing,  cut  the  hamstrings  of  the 
camel  and  killed  her;  at  which  -ict  of  impiety  GoD,  being 
Destruction  highly  displcascd,  three  days  alter  struck  them  dead  in 
tnudite*.  their  houses  by  an  earthquake  and  a  terrible  noise  from 
heaven,  ^vhich,  some  ^  say,  was  the  voice  of  Gabriel  the 
archangel  crying  aloud,  "  Die,  all  of  you."  Salih,  with 
those  who  were  reformed  by  him,  were  saved  from  this 
destruction ;  the  prophet  going  into  Palestine,  and  from 
thence  to  Makkah,®  where  he  ended  his  days. 

J  Poc.  Spec,  p.  36.  *  D'Herbel.,  Bibl.  Orient..  740. 

Jal.iluddin  et  Zd,makhshari  **  Boch&rt,  Georg.  B»a 

*  Qiirin,  c.  7,  v.  70.  '  See  DIIerheL,  366. 

'  Or  Gether,  vide  Gen.  jil.  aj.  ^  ibn  Shohuab. 


SEC.  I.]  THE  PRELIMINARY  DISCOURSE.  23 

This  tribe  first  dwelt  in  Yaraari,^  "but  "being  expelled 
thence  by  Himyar  the  son  of  Saba,  they  settled  in  the 
territory  of  Ilajr  in  the  province  of  Hijaz,  where  their 
habitations  cut  out  of  the  rocks,  mentioned  in  the  Quran,^  Rock-cut 
are  still  to  be  seen,  and  also  the  crack  of  the  rock  ^%ence  tiiexL^uii- 
Ihe  camel  issued,  whirl:,  as  an  eyewitness^  hath declai'ed,  ^ 
is  sixty  cubits  wide.    These  houses  of  the  Thamuclites  being 
of  tlie  ordinary  proportion,  are  used  as  an  argument  to 
convince  those  of  a  mistake  who  make  this  people  io  have 
been  of  a  gigantic  stature. 

The  tragical  destructions  of  these  two  potent  tribes  are 
often  insisted  on  in  the  Quran  as  instances  of  God's  judg- 
ment on  obstinate  unbelievers. 

The  tribe  of  Tasm  were  the  posterity  of  Lud  the  son  The  tribe  of 

Tasm 

of  Sem,  and  Jadis  of  the  descendants  of  Jathar.^  These 
two  tribes  dwelt  promiscuously  together  under  the  govern- 
ment of  Tasm,  till  a  certain  tyrant  made  a  law  that  no 
maid  of  the  tribe  of  Jadis  should  marry  unless  first  de- 
flowered by  him;  ®  whicli  the  Jadisians  not  enduring,  formed 
a  conspiracy,  and  inviting  the  king  and  chiefs  of  Tasm  to 
an  ehtertainment,  privately  hid  their  swords  in  the  sand, 
and  in  the  midst  of  their  mirth  fell  on  them  and  slew 
them  all,  and  extirpated  the  greatest  part  of  that  tribe ; 
however,  the  few  who  escaped  obtaining  aid  of  the  king 
of  Yaman,  then  (as  is  said)  Dhu  Habshan  Ibii  A.qran,J 
assaulted  the  Jadis  and  utterly  destroyed  them,  there  being 
scarce  any  niention  made  from  that  time  of  either  of  these 
tribes.^ 

The  former  tribe  of  Jorham  (whose  ancestor  some  pre-  -meJor 
tend  was  one  of  the  eight  persons  saved  in  the  ark  with  ^""^^*'^- 
Xoah.  according  to  a  Muhammadan  tradition  ^)  was  con- 

1  Poc,  spec,  p.  57.  called    "  culliage,"    or     "  cullage," 

^  Quijin,  c.  15.  V.  82.  having  been  established  by  K.  Ewen, 

8  Abu  Mu:sa  aJ  A.shari.  and  abolished  by  Malcolm  III.    See 

*  Vide  Poc.  Spec.  p.  37.  Bayle's  Diet.  Art.  Sixte  IV.  Rem. 

5  Abiilfeda.  H. 

**  A  like  custom  is  said  to  have  ''  Poc.  Spec,  p.  60. 

been  in  some  manors  in  England,  ^  Ibid.,  p.  37,  &c. 

and  also  in  Scotland,  where  it  was  ^  Ibid.,  p  38. 


24  THE  PRELIMINARY  DISCOURSE,  [sec.  I. 

temporary  Mith  Ad,  and  utterly  pcerished.^     The  tribe  of 

Amalek  were  descended  from  Amalek  the  son  of  Eliphaz 

the  son  of  Esau,^  though  some  of  the  Oriental  authors  say 

Amalek  was  the  son  of  Ham  the  son  of  Is  oiih,^  and  others 

the  eon  of  Azd  the  son  of  Sem.*     Tlie  posterity  of  this 

person  rendered  themselves  very  powerful,^  and  before  the 

ThoAtnaie-  time  of  Joseph  conquered  the  Lower  Egypt  under  their 

que? Lowe-  king  Walid,  the  first  who  took  the  name  of  Piiaraoh,  as 

^^^^'        the  Eastern  writers  tell  us  ;  ®  seeming  by  these  Amalekites 

to  mean  the  same  people  which  the  Egyptian  histories  call 

Phoenician  shepherds/     But  after  they  had  possessed  the 

throne  of  Eg^'pt  for  some  descents,  they  were  expelled 

by  the  natives,  and  at  length  totally  destroyed  by  the 

Israelites.^ 

Origin  of         The  present  Arabians,  according  to  their  own  historians, 

Axuw?'*°''  are  sprung   from   two   stocks,  Qahtdii,*  the   same  with 

Joctan  the  son  of  Eber,^  and  Adnan,  descended  in  a  direct 

line  from  Ismail  the  son  of  Abraham  and  Hagar;  the 

posterity  of  the  former  they  call  al  .Vrab  al  Ariba,^**  i.e., 

the  genuine  or  pure  Arabs,  and  those  of  the  latter  al  Arab 

al  Mustariba,  i.c^  naturalised  or  insititious  Arabs,  though 


*  Muir,  in  his  Life  of  Mahomet  (Iiitrod.,  p.  cl.),  proves  con- 
clusively that  this  identification  of  the  Arab  Qahtdn  with  tho 
Joctan  of  Scripture  is  an  extravagant  fiction,  and  shows  that  the 
age  of  Qahtdn  must  be  fixed  at  a  period  somewhere  between  800 
and  500  B.C.  He  says:  "The  identificHtion  (alluded  to  above)  iij 
one  of  those  extravagant  fictions  which  the  followers  of  Islam,  in 
their  zeal  to  accommodate  Arab  lejzend  to  Jewish  scripture,  has  made 
in  defiance  of  the'  most  violent  improbability,  and  the  grossest 
anachronismai"  e.  m.  w 

'  Ibn  Shohimh.  "  R.  Sa,ad.  in  vers.  Arab.  Pentat. 

'  Gen.  xxxvi.  12.  Gen.  x.   25.       Some   writers  make 

"  Vide  D'Herbelot,  p.  1 10,  Qahtdn  a  descendant  of  Ismail,  but 

*  Ibn  Shohnah.  against  the  current  of  Oriental  his- 

*  Vide  Numb,  xxiv.  20.  toriana.     See  Poo.  Sjiec,  p.  39. 

*  Mirat  Cai'n?it.  ^^  An   eypressiou  homothing  like 
'  Vide  Jo«€ph.  cont.  Apion.,  1.  i.      that  of  St.  Paul,  who  calLs  himself 

*  Vide  Exod.  xvii.  18,  Ac;  I  "an  Hubr.°w  of  tho  Hebrews" 
Sam.  XV.  2,  kc. ;  ibid.,  xxvii.  8,  9  ;    (Pliil.  iii.  5). 

!  Chron.  iv.  43. 


SEC.  I.]  THE  PRELIMINARY  DISCOURSE.  25 


r 

W      SK 

H'    some  reckon  the  ancient  lost  tribes  to  have  been  the  only 
pure  Arabians,  and  therefore  call  the  posterity  of  Qahtan 
also  Mutariba,  which  word  likewise  signifies  insititious 
Arabs,  though  in  a  nearer  degree   than   Mustariba,  the 
descendants  of  Ismail  being  the  more  distant  graff. 
K         The  posterity  of  Ismail  have  no  claim  to  be  admitted  Their  pos- 
"     as  pure  Arabs,  their  ancestor  being  by  origin  and  language  no"ciaim'to 
an  Hebrew ;  but  having  made  an  alliance  with  the  Jor-  ArS^ 
hamites,  by  marrying  a  daughter  of  Mudad,  and  accus- 
tomed himself  to  their  manner  of  living  and  language,  his 
descendants  became  blended  with  them  into  one  nation. 
The   uncertainty   of   the   descents   between   Ismail   and 
Adndn  id  the  reason  why  toey  seldom  trace  their  genea- 
logies higher  than  the  h/^ter,  whom  chey  acknowledge  as 
father  of  their  tribes,  the  descents  from  liim  downwards 
being  pretty  certain  and  uncontroverted.^  * 

The  genealogy  of  these  tribes  being  of  great  use  to 
ilhistrate  the  Arabian  history,  I  have  taken  the  pains  to 


*  On  this  subject  we  give  the  following  extract  from  Muir's  Life 
of  Mahometj  "vol.  i.  p.  cvii.  : — 

"  The  first  peopling  of  Arabia  is  a  subject  on  which  we  may  in 
vaia  look  for  any  light  from  the  traditions  of  Arabia  itself.  Tradi- 
tion, indeed,  gives  us  the  genealogies  of  the  Himyar  kings  and  the 
links  of  the  great  Coreishite  line  of  descent.  But  the  latter  do  not 
ascend  much  beyond  the  Christian  era,  and  the  former  only  five  or 
six  centuries  further  ;  the  earlier  names  of  the  Himyar  dynasty  were 
probably  derived  from  bare  inscriptions  ;  and  of  the  Coreish  we  have 
hardly  aaything  but  a  naked  ancestral  tree,  till  within  two  or  three 
centuries  of  Mahomet. 

"  Beyond  these  periods  Mahometan  tradition  is  entirely  worthless. 
It  is  not  origirial,  but  taken  at  second  hand  from  the  Jews,  Mahomet 
having  claimed  to  be  of  the  seed  of  Ishmael.  The  Jewish  Rabbins 
who  were  gained  over  to  his  cause  endeavoured  to  confirm  the  claim 
from  the  genealogies  of  the  Old  Testament-  and  of  "Rabbinical  tra- 
ditions." Muir's  Introduction  to  his  Life  of  Mahomet  is  the  standard 
work,  in  the  Enghsh  language,  on  all  that  pertains  to  early  Arabian 
history.  e.  m.  w. 

^  Poo.  Spec,  p.  40. 


26  THE  PRELIMINARY  DISCOURSE.  [sec.  i. 

form  a  genealogical  table  from  their  most  approved  authors, 
to  wliicli  T  refer  the  curious.   . 
Tho  Besides  these  tribes'  of  Arabs  ruentioned  by  their  owii 

cu»bites.  authors,  who  were  all  descended  from  the  race  of  Sem, 
others  of  them  were  the  posterity  of  Ham  by  his  son 
Cush,  which  name  is  in  Scripture  constantly  given  to  the 
Arabs  and  their  country,  though  our  version  renders  it 
Ethiopia ;  but,  strictly  speaking,  the-  Cushites  did  not 
inhabit  Arabia  ])roperly  so  called,  but  the  banks  of  the 
Euphrates  and  the  Persian  Gulf,  whither  they  came  from 
Chuzestan  or  Susiana,  the  original  settlement  of  their 
father^  They  might  probably  mix  themselves  in  process 
of  time  with  the  Arabs  of  the  other  race,  but  the  Eastern 
writers  take  little  or  no  notice  of  tliem. 

Tlie  Arabians  were  for  some  centuries  under  the  govern- 
ment of  the  descendants  of  Qahtan;  Yarab,  one  of  his 
sons,   founding   the    kingdom    of   A^'amau,   and   Jorham, 
another  of  them,  that  of  HijaiJ. 
Tiia  HimyAr      The  oroviuce  of  Yaman,  or  the  better  part  of  it,  par- 
aman.        ticulariy    the    provinces   of   Saba   and   iladramaut,   was 
governed  by  princes  of  the  tribe  of  Himyar,  though  at 
length  the  kingdom  was  translated  to  the  descendants  of 
Qahlan,  his  brother,  who  yet  retained  the  title  of  Kine  of 
Himyar,  and  had  all  of  them  the  general  title  of  Tubba, 
which  signifies  successor,  and  was  affected  to  this  race  of 
princes  as  that  of  Csesar  was  to  the  Eoman  emperors,  and 
Khali  tall  to  the  successors  of   Muhammad.     There  were 
several  lesser  j-irinces  who  reigned  in  other  parts  of  Yaman, 
and  were  mostly,  if  not  altogether,  subject  to  the  king  of 
Himyax*,  whom  tliey  called  the  great  king,  but  of  these 
history  has  recorded  nothing  remarkable  or  that  may  be 
depended  upon.^ 
Th«  inucda-      The  first  great  calamity  that  befell  the  tribes  settled  in 
Anioi.         Yaman  was  the  inundation  of  Aram,  which  happened  8oon 
after  the  time  of  Alexander  the  Great,  and  is  famous  in 

^   Vide  Hyde,  IUst   Rel.  vet.  Pera.,  p.  37,  &c. 
^  Poo.  Spec.,  pp.  65,  66. 


SEC.  I.]  THE  PRELIMINARY  DISCOURSE.  37 

the  Arabian  history.*  lN"o  less  than  eight  tribes  were 
forced  to  abandon  their  dwellings  upon  this  occasion,  some 
of  which  gave  rise  to  the  two  kingdoms  of  Ghassan  and 
Hira.  And  this  was  probably  the  time  of  the  migration 
of  those  tribes  or  colonies  which  were  led  into  Mesopo-  ^ 
tamia  by  three  chiefs,  Baqr,  Mudar,  and  Eabia,  from  whom 
the  three  piovinces  of  that  country  are  still  named  Diyar  / 
Baqr,  Diyar  Mudar,  and  Di)/  ar  Kabia.^  Abd-as-Shams,  sur- 
named  Saba,  having  built  the  city  from  him  called  Saba, 
and  afterwards  Marib,  made  a  vast  mound,  or  dam,*  to 
serve  as  a  basin  or  reservoir  to  receive  the  water  which 
came  down  from  the  mountains,  not  only  for  the  use  of 
the  inhabitants,  and  watering  their  lands,  but  also  to 
keen  the  country  they  had  subjected  in  greater  awe  by 
being  masters  of  the  water.  This  building  stood  like  a 
mountain  above  their  city,  and  was  by  them  esteemed  so 
strong  that  they  were  in  no  apprehension  of  its  ever 
failing  The  water  rose  to  the  height  of  almost  twenty 
fathoms,  and  was  kept  in  on  every  side  by  a  work  so  solid, 
that  many  of  the  inhabitants  had  their  houses  built  upon 
it.  Every  family  had  a  certain  portion  of  this  water, 
distributed  by  aqueducts.  But  at  length  God,  being 
highly  displeased  at  their  great  pride  and  insolence,  and 
resolving  to  liumbie  and  disperse  them,-[-  sent  a  mighty 
flood,  which  broke  down  the  mound  by  night  while  the 
inhabitants  were  asleep,  and  carried  away  the  whole  city, 
with  the  neighbouring  towns  and  people.'^ 


*  This  event  did  not  occur  till  about  the  beginning  of  tlie  second 
century  of  the  Christian  era.  See  Muir'a  Life  of  Mahoinety  vol.  i., 
Introd.,  p.  clvii.,  and  authorities  cited  there,  E.  M.  w. 

t  This  immigration  was  probably  due  chiefly  to  "  the  drying  up  of 
the  Yemen  commerce,  and  stoppage  of  the  carrying  trade,"  owing 
to  the  Romans  having  opened  up  cumrneTcial  intercourse  between 
India  and  Egypt  by  way  of  the  Red  Sea,  Muir's  Introd.,  Life  of 
Mahomet,  p.  cxxxvii.  e.  m.  w. 

^  Vide  GoL  ad  Alfrag.,  p.  232.  ^  Poc  Spec,  p.  57. 

"  G-eogr.  Nubiens,  p.  52. 


28  THE  PRELIMINARY  DISCOURSE.  [sEC.  I. 

Ethicpiiin  The  tribes  wliicli  remained  in  Yaman  after  this  terrible 
Yamau.  dovastation  stni  continued  under  the  obedience  of  the 
former  princes,  till  about  seventy  years  before  Muham- 
mad, when  the  king  of  Ethiopia  sent  over  forces  to  assist 
the  Christians  of  Yaman  against  the  cruel  persecution  of 
their  king,  Dhu  Kuwas,  a  bigoted  Jew,  whom  they  drove 
to  that  extremity  that  he  forced  his  horse  into  the  sea, 
and  so  lost  his  life  and  crown,i  after  which  the  country 
was  governed  by  four  Ethiopian  princes  successively,  till 
Salif,  the  son  of  Dhu  Yazan,  of  the  tribe  of  Himyar, 
obtaining  succours  from  Khusrii  Anushirwan,  king  of 
Persia,  which  had  been  denied  him  by  the  emperor 
Heraclius,  recovered  the  throne  and  drove  out  the 
Ethiopians,  but  was  himself  slain  by  some  of  them 
Persian  who  wcrc  left  behind.  The  Persians  appointed  the 
eaubiished.  succecdiug  priuces  till  Yaman  fell  into  the  hands  of 
Muhammad,  to  v/hom  Bazau,  or  rather  Badhan,  the  last 
of  them,  submitted,  and  embraced  this  new  religion.^ 

This  kingdom  of  the  Himyarites  is  said  to  have  lasted 
2020  years,^  or,  as  others  say,  above  3000,*  the  length  of 
the  reign  of  each  prince  being  very  uncertain. 

It  has  been  already  observed  that  two  kingdoms  were 

founded  by  those  who  left  their  country  on  occasion  of 

- .  the  inundation  of  Aram :  they  weie  both  out  of  the  proper 

limits   of   Arabia.     One   of  them  was   the   kingdom   of 

Thoking-     Ghassdu.     The  founders  of  this  kingdom   were   of  the 

ohwiBAn      tribe  of  Azd,  who,  Settling  in  Syria  Damascena  near  a 

water  called  Ghassan,  thence  took  their  name,  and  drove 

out  the  Dajaamian  Arabs  of  the  tribe  of  Stilih,  who  before 

possessed   the   country ;  ^    where   they  maintained  their 

kingdom  400  years,  as  others  say  600,  or,  as  Abulfeda 

more  exactly  computes,  616.     Five  of  these  princes  were 

named  Harith,  which  the  Greeks  write  Aretas:  and  v)ne 

*  See  Prideaux's  Life  of  Mabo-  *  Al  Januabi  ami  Vhiued  I'ui- 
met,  p.  bi.  Yusef. 

•  Pf>c.  Spec,  pp.  63,  64.  ^  Foe.  Spec,  p.  70. 
'  AbnlfciU. 


founded. 


SEC.  I.]  THE  PRELIMINARY  DISCOURSE.  99 

of  them  it  was  whose  governor  ordered  the  gates  of 
Damascus  to  be  watched  to  take  St.  Paul.^  This  tribe 
were  Chnstians,*  their  last  king  being  Jabalah  the  son 
of  al  Ayham,  who,  on  the  Arabs*  successes  in  Syria 
professed  Muhammadism  under  the  Khalifah  Omar;  but 
receiving  a  disgust  from  him,  returned  to  his  former  faith, 
and  retired  to  Constantinople.^ 

Tiie  other  kingdom  was  that  of  ITira,  which  was  founded  The  king- 
by  Malik,  of  the  descendants  of  Qahlan^  in  Chaldea  or 
Irak ;  but  after  three  descents  the  throne  came  by  marriage 
to  the  Lakhmians,  called  also  the  Mundars  (the  genera] 
nar  le  of  those  princes),  who  preserved  their  dominion,  not- 
withstanding some  small  interruption  by  the  Persians,  till 
the  Khalifat  of  Abu  Baqr,  when  al  Mundar  al  Maghnir, 
the  last  of  them,  lost  his  life  and  crown  by  the  arms  of 
Khalid  Ibn  al  Waiid.  This  kingdom  lasted  622  years 
eight  months.*  Its  princes  were  under  the  protection  of 
the  kings  of  Persia,  whose  lieutenants  they  were  over  the 
Arabs  of  Irak,  as  the  kings  of  Ghassan  were  for  the  Eonian 
emperors  over  those  of  Syria.^ 

Jorham  the  son  of  Qahtan  rei;;^ned  in  Hijaz,  where  his  .lorhamites 

,  .T,      ,  .  /.    T  M       1      ,  of theHijiia. 

posterity  kept  the  throne  tiU  the  time  01  Ismail ;  but  on 

his  marrying  the  daughter  of  Mudad,  by  whom  he  had 

twelve  sons,  Qidar,  one  of  them,  had  the  crown  resigned 

to  him  by  his  uncles  the  Jorhamites,^  though  others  say 

the  descendants  of  Ismail  expelled  that  trihe^  who  retir-  They  are  ex- 

ing  to  Jobainah,  were,  after  various  fortune,  at  last  all  Enaiiy  de- 

destroyed  by  an  inundation.'^ 


*  This  "was  true  only  of  the  last  kings  of  the  tribe,  the  converBion 
having  probably  taken  place  through  political  influence  about  the 
ruddle  of  the  fourth  century  of  our  era.  Muir's  Introd.,  Life  of 
Mahomet,  p.  cUxxv.  e.  m.  w. 

1  2  Cor.  xi.  32  ;  Acts  ix.  24.  '  IbJd.  and  Procop.  in  Pers.  apud 

2  Vide  Ockley's  History  of   the     Photium.,  p.  71,  &c. 
Saracens,  vol.  i.  p.  174.  ^  Poc.  Spec,  p.  45. 

^  Poo.  Spec,  p.  65.  '  Ibid.,  p.  79. 

^  Ibid.,  p.  74. 


30  THE  PRELIMINARY  DISCOURSE.  [sEC.  I. 

Of  the  kings  of  Himyar,  Hira,  Ghassiu,  and  Jorham, 
Dr.  Pocock  bas  given  us  catalogues  tolerably  exact,  to 
which  I  refer  the  curious/ 
The  phyiar-  AftcF  the  expiilsion  of  the  Jorhamites,  the  government 
menSIfhe  of  Hijaz  secHis  not  to  have  continued  for  many  centuries 
in  the  hands  of  one  prince,  but  to  have  been  divided 
among  the  heads  of  tribes,  almost  in  the  same  manner  as 
the  Arabs  of  the  desert  are  governed  at  this  day.  At 
Makkah  an  aristocracy  prevailed,  where  the  chief  manage- 
ment of  affairs  till  the  time  of  Muhammad  was  in  the 
tribe  of  Quraish,  especially  after  they  had  gotten  the 
custody  of  the  Kaabah  fi,»m  the  tribe  of  Khuzdah.2 

Besides  the  kingdoms  which  have  been  taken  notice  of, 
there  were  some  other  tribes  wbich  in  latter  times  had 
princes  of  their  own,  and  formed  states  of  le-sser  note, 
particularly  the  tiibe  of  Kinda  ;^  but  as  I  am  not  writing 
a  just  history  of  the  Arabs,  and  an  account  of  them  would 
be  of  no  great  use  to  my  present  purpose,  I  shall  waive 
any  further  mention  of  them. 
The  govern-  After  the  time  of  Muhammad,  Arabia  was  for  about 
Sra^ftiAh'e  three  centuries  under  the  KhaHfahs  his  successors.  But  in 
hilfnf^^^*  the  year  325  of  the  Hijra,  great  part  of  that  country  was 
in  the  hands  of  the  Karmatians,*  a  new  sect  who  had 
comijiitted  great  outrages  and  disorders  even  in  Makkah, 
and  to  whom  the  KhaHfahs  w^ere  obliged  to  pay  tribute,  that 
the  pilgrimage  thither  might  be  performed :  of  this  sect  I 
may  have  occasion  to  speak  in  another  place.  Afterwards 
Yaman  was  governed  by  the  house  of  Thabatiba,  descended 
from  Ali,  the  son-in-law  of  Muhammad,  whose  sovereignty 
in  Arabia  some  place  so  high  as  the  time  of  Charlemagne. 
However,  it  was  the  posterity  of  Ali,  or  pretenders  to  be 
such,  who  reigned  in  Yaman  and  Egypt  so  early  as  the 
tenth  century.  The  present  reigning  family  in  Yaman  is 
probably  that  of  Ayub,  a  branch  of  which  reigned  there  in 

I  Poc.  Spec.,  p.  55  eed.  3  Vide  Poc  Spec,  p.  79,  &c. 

•  Vide  ibid.,  p.  41,  and  PrideauxB         *  Vide  Ebuacin.  in  Vita  al  Rfi,dL 
Life  of  Mahomet,  p.  2. 


I 


SEC.l.]  THE  PRELIMINARY  DISCOURSE.  31 

the  thirteenth  centuiy;  and  took  the  title  of  Khalffah  and 
Imam,  which  they  still  retain.^  *  They  are  not  possessed 
of  the  whole  province  of  Yamau,^  there  being  several  other 
independent  kingdoms  there,  particularly  that  of  Fartakh. 
The  crown  of  Faman  descends  not  regularly  from  father 
to  SOP;  but  tlie  prince  of  the  blood  royal  who  is  most  in 
favour  with  the  great  ones,  or  has  the  strongest  interest, 
generally  succeeds.^ 

The  governors  of  Makkah  and  Madina,  who  bave  alwaj^  The  gover- 
been  of  the  race  of  Muhammad,  also  threw  off  their  sub-  Makklhand 
jection  to  the  Khalifahs,  since  which  time  four  principal  de'^nJent, 
families,  all  descended  from  Hassan  the  son  of  Ali,  have 
reigned  there  under  the  title   of  Sharff,  which  signifies 
'noble,  as  they  reckon  themselves  to  be  on  account  of  their 
descent.     These  are  Banu  Qadir,  Banu  Musa  Thani,  Banu 
Hasham,  and  Banu  Xitada:**  which  last  family  now  is, 
or  lately  was  in  the  throne  of  Makkah,  where  they  have 
reigned  above  500  years.f    The  reigning  family  at  Madina 


*  Tliere  is  no  one  family  now  ruling  over  the  whole  of  Yaman.  At 
present  the  Turks  have  at  least  nomiual  dominion  in  the  northern 
part  to  about  17"  30'  north  latitude.  lu  Southern  Yaraan  there  is  no 
paramount  sovereign,  the  Zaidi  family  having  been  deposed  from  the 
throne  of  Sanaa  some  years  ago.  The  Sultdn  of  G^.ara,  in  Lower 
tiatid,  who  is  recognised  as  a  sort  of  hierarch  in  those  regions,  exer 
cises  considerable  authority  under  the  title  of  Afij%.  He  is  gaid 
to  pronounce  judgment  by  fire  oraeals.  His  principal  rival  is  the 
Sulti^ln  of  Mai,r,  in  the  district  of  AWan,  but  he  has  thus  far  been 
able  to  maintain  his  position  as  the  most  respected  judge  in  Southern 
Yaman.  In  addition  to  these  there  is  the  so-called  six-finger  dynajrly 
(said  to  have  twelve  fingers  and  twelve  toes)  o-f  the  Osm^ni  rulers  in 
the  region  near  Aden,  who  are  subsidised  by  the  Engliisli.  These 
are  also  rivals  of  the  Aflfi.  e.  m.  w. 

+  The  present  Grand  Sharif  of  Makkah  is  Abdal  Muttalib,  who 
was  deposed  in  1858  by  the  Sultdn  of  Turkey,  and  kept  at  Constan- 
tinople as  a  stiite  prisoner  for  more  than  twenty  year^.  His  successoi* 
in  office  was  assassinated  at  Jidda  in  1880  by  a  fanatic,  because,  as 


'  Voyage  de  TArab.  Heur.,  p.  255.  *  TbiJ.,  p.  254. 

«  Ibid.,  pp.  153,  273.  *  Ibid.,  p.  143. 


32  THE  PRELIMINARY  DISCOURSE.  [sect. 

are  the  Banu  Hashara,  who  also  reigned  at  Makkah  before 
those  of  Kitada.^ 
Theniiereof  The  kinss  of  Yanian,  as  well  as  tho  princes  of  Makkah 
peAdSit  ^'and  Madina,  are  absolutely  independent^  and  not  at  all 
subject  to  the  Turk,  as  some  late  authors  have  imag-ined^  * 
These  princes  often  making  cruel  wars  among  themselves, 
gave  an  opportunity  to  Selim  I.  a„d  his  son  Sulaiman,  to 
make  themselves  masters  of  the  coasts  of  Arabia  on  the 
Ecd  Sea,  and  of  part  of  Yaman,  by  means  of  a  fleet  built 
at  Sues :  but  their  successors  have  not  been  able  to  main- 
tain their  conquests ;  for,  except  the  port  of  Jidda,  where 

is  believed  by  some,  he  rofused  to  recognise  the  Sultan  of  Turkey  as 
the  Khalifah  (caliph  or  v^icegerent  of  Muhammad).  Strange  to  say, 
the  Suhdn  reinstated  th^  exiled  Grand  Sharif.  He  is  said  to  be  a 
mortal  enemy  of  the  English.  Yet  he  does  not  appear  to  be  populni' 
in  Arabia,  as  an  unsuccessful  attempt  wa.-?  made  on  his  life  soon 
after  his  arrival  at  Makkah.  E.  M.  w. 

*•  The  deleat  of  the  Wahdhis  by  Ibrahim  Pdsha  in  1818  brought 
a  considerable  jjortion  of  Arabia,  comprising  about  two  hundred 
thousand  square  miles,  under  Turkish  suzerainiy.  The  rule  of  the 
Turk,  however,  is  for  tlie  most  part  merely  nominal,  and  this  becomes 
more  so  each  year  as  the  power  of  the  Ottoman  empire  decreases. 
So  far,  however,  as  recognised,  it  extends  over  almost  the  whole  of 
Hij-l-z,  with  Makkah,  Madina,  and  Jidda,  under  semi-independent 
rulero,  the  northern  part  of  Yaman,  and  about  half  of  Ahra  (with 
Palgrave's  Hoflioof)  on  the  east  coast.  Madina  is  subject  to  tbt. 
Grand  Sharif  of  Makkah. 

A  German  traveller  (Von  Moltzau)  tells  us  that  Arabia,  especially 
South-Western  Arabia,  is  honeycombed  by  numerous  sects,  notably 
by  that  of  the  "Hidden  Imdm."  The  Wahabis  too  are  stirring 
again,  and  the  powerful  chief  of  Northern  Hij4z,  with  his  hordes  of 
Bedouins,  is  quite  ready  to  throw  off  the  Ottoman  yoke,  light  as  it 
is.  It  therefore  appears  that  while  tlie  Turk  possesses  considerably 
more  authority  in  Arabia  than  he  formerly  did,  according  to  our 
autlior,  there  is  every  reason  to  believe  it  to  be  for  the  most  part 
nominal,  and  that  even  this  tenure  is  likely  to  be  of  short  duration. 
(I  am  indebted  for  most  of  the  information  in  this  noie  and  the  two 
preceding  to  the  research  of  the  Rev.  P.  M.  Zenker,  (TM.S.,  Agra.) 

E.  M.  w. 

»  Voyagedol'Ariib  Heur.,p.  145.         '  Vid«   D'Herbel.,  Bibl.  Orient., 
''  Ibid,  pp.  143,  14S.  p.  477- 


SEC.  I.]  THE  PRELIMINARY  DISCOURSE.  33 

they  have  a  Pasha  whose  authority  is  very  small,  they 
possess  nothing  considerable  in  Arabia.^  * 

Thus  have  the  Arabs  preserved  their  liberty,  of  which  Antian 
few  nations  can  produce  so  ancient  monuments,  with  very  served  in  au 
little  interruption,  from  the  very  Deluge*  for  though  very 
great  armies  have  been  sent  against  them,  all  attempts  to 
subdue  them  were  unsuccessful.    The  Assyrian  or  Median 
empires  never  got  footing  afilong  them.^      The  Persian 
monarchs,  though   they  were   their   friends,  and  go  far 
respected  by  tliem  as  to  have  an  annual  present  of  frank- 
incense,^ yet  could  never  make  them  tributary  ;*  and  were 
so  far  from  being  their  masters,  that  Cambyses,  on  his 
expedition  against  Egypt,  was  obliged  to  ask  their  leave 
to  pass  througl)  their  territories;^  and  when  Alexander 
had  subdued  that  mighty  empire,  yet  the  Arabians  had 
so  little  apprehension  of  him,  that  they  alone,  of  all  the 
neighbouring  nations,  sent  no  ambassadors  to  him,  either 
first  or  last ;  which,  with  a  desire  of  possessing  so  rich  a 
country,  made  him  form  a  design  against  it,  and  had  he 
not  died  before  he  could  put  it  in  execution,^  this  people 
might  possibly  have  convinced  liim  that  he  was  not  invin- 
cible :  and  I  do  not  find  that  any  of  his  successors,  eitlier 
in  Asia  or  Egypt,  ever  niacie  any  attempt  against  them.'' 
The  Eomans  never  conquered  any  part  of  xirabia  properly 
so  called ;  the  most  they  did  was  to  make  some  tribes  in 
Syria  tributary  to  them,  as  Pompey  did  one  commanded 
by   Sarapsicerauius    or   iShams'alkerdm,   who   reigned   at 
Hems  or  Emesa;^  but  none  of  the  Eomans,  or  any  other 
nations  that  we  know  of,  ever  penetrated  so  far  into  Arabia 
as  ^lius  Gallus  under  Augustus  Caesar;'-^  yet  he  was  so 
far  from  subduing  it,  as  some  authore  pretend,^^  that  he 

*  See  note  above, 

^    Voy.  de  TAxab.  Heur.,  p.  14s.  "^  Vide  Diodor.  Sic,  ubi  supra. 

*  Diodor.  Sic,  1.  2,  p.  1 31.  ^  Strabo,  1.  16,  p.  1092. 

'  Ht^rodot.,  1.  3,  c.  97,  8  Diou  Cassius,  1.  55,  p.  m.  516. 

^  Idem  ib.  c.  91.  Diodor.,  nbi  Bup.  ^^  Huet,   Hist,    du   Commerce    et 

^  Herodot.,  1.  3,  c.  8  and  98.  de  la  Navigation  des  Ancieos,   c. 

°  Strabo,  1.  16,  pp.  1076,  1 132.  50. 

G 


34  THE  PRELIMINARY  DISCOURSE.  [sec   I. 

\i'a3  soon  obliged  to  reiuiu  without  etVectiiig  auyUuug  con- 
sidfrable,  huviiig  lost  the  best  pait  of  his  army  by  sickness 
nnd  other  accidents.^  This  ill  success  probably  di^-oomaged 
the  Romans  from  attacking  thorn  a]>yinore;  for  Trajan, 
not  with  standi  noj  the  flat  Leiies  oi  the  historian?!  and  orators 
of  his  time,  and  the  medals  struck  by  him,,  did  not  subdue 
the  Arabs;  the  province  of  Arabia,  whicli  it  is  said  he 
added  to  the  Koman  empire,  scarce  reaching  farther  than 
Arabia  Tetraia,  or  the  very  skirts  of  the  country.  And  we 
are  told  by  one  author,^  that  this  prince,  marching  against 
the  Agaiens  who,  had  revolted,  met  with  such  a  reception 
that  he  was  obliged  to  return  without  domg  anything. 
T>)o  reiigiou  The  religion  of  the  Arabs  before  Muhamniad,  wlach  they 
i^tnTo  ^Ul.  **  call  the  state  of  ignorance,  in  opposition  to  the  knowledge  of 
God's  true  wotb-hip  revealed  io  them  by  their  prophet,  was 
chtefly  fj:ix;'6S  idolatry;  the  Sabjan  religion  having  almost 
overrun  the  wliole  nation,  thoush  there  were  also  .threat 
numbers  of  Christiaus,  Jews,  and  Magians  among  them. 
Th«  bai.i&n  1  shall  not  here  transcribe  what  Dr.  Prideaux*  has  written 
sirif)S'.  *"  of  the  original  of  the  Sabian  religion;  but  instead  thereof 
insert  a  brief  account  of  the  tenets  and  worship  of  that 
sect.  They  do  nut  only  believe  one  God,  but  produce 
many  stiong  arguments  for  his  unity,  though  they  also 
pay  an  adoration  to  the  stars,  ov  the  angels  and  intelli- 
gences which  they  suj'pose  reside  in  them,  and  govern 
the  world  under  the  Su[)reme  Deity.  I'hey  endeavour  to 
perfocc  tliemselves  in  the  four  intellectual  virtues,  and 
believe  the  souls  of  wicked  men  will  be  punished  for  nine 
thousand  ages,  bat  will  afterwards  be  received  to  mercy. 
They  are  obliged  to  pray  three  times^  a  day;  the  first,  half 
an  hour  or  less  betore  sunrise,  ordering  it  so  that  they 
may,  just  as  the  sun  rises,  iinish  eight  adorations,  each 
Containing  three  prostrations  :*  the  second  prayer  they 

'^  See  the  wholt   expedition   de-  *  Some  say  tsuvon.     Sue   D'Her- 

scritK-d  ui  large  by  Strubo,  I.  l6,  p.  >k lot,  p.  726,  aud  Hyde,  Deikl.  Vet. 

1126,  ilf.  PfeiS.,  p.   izt. 

*  Xiphiliii.,  epic,  *  Other-'  say  they  use  tio  inciir- 

'  Otniiect.  of  the  Hist  of  tiic  Old  vatiojti  yv  prodttauons  at  all ;  vide 

and  New  Test.,  p.  1,  bk.  3.  llyji,  ibid. 


SEC,  i.j  THE  PRELIMINARY  DISCOURSE.  35 

eud  at  noon,  when  the  sua  begin,s  to  decline,  in  sayina 
wiiioh  they  perform  five  such  adorations  as  the  former : 
and  the  same  they  do  the  third  timtj,  ending  just  as  the 
sun  sets.  They  fast  tiiree  times  a  year,  the  first  time 
thirty  days,  the  next  nine  days,  and  the  last  seven.  Thev 
ofler  many  sacrifices,  but  eat  no  part  of  them,  burning 
them  an.  They  abstain  from  beans,  garlic,  and  some  other 
•pii^ije  and  vegetables..-'  As  to  the  Sabian  Qibla,  or  part 
to  -v/hich  they  turn  their  faces  inpraying,  authors  greatly 
differ;  out  will  have  it  to  he  the  north,^  another  the  south, 
a  third  Makkalt,  and  a  fourth  the  star  to  which  they  pay 
their  devotions:^  and  perhaps  there  may  be  some  variety 
in  their  practice  in  this  respect.  They  go  on  pilgiimage 
to  a  place  near  the  city  of  liarran  in  Mesopotamia,  where 
great  numbers  of  them  dwell,  and  they  have  also  a  great 
jespect  for  the  temple  of  ^lakkah,  and  the  pyramids  of 
Egypl;^  fancying  these  hist  to  be  the  sepulchres  of  iSerh,  aod 
of  Enoch  and  Sabi  his  two  sons,  whom  they  look  on  as  the 
first  propagators  of  their  religion,  at  these  structures  they 
sacrifice  a  cock  and  a  black  calf,  and  offer  up  incense.*  Be- 
bides  tile  Book  of  Psalms,  the  only  true  S(;ripture  they  read, 
they  have  ctlier  books  which  theyesteeui  equally  sacred,  par- 
ticularly one  1  n  the  Chaldean  tongne  w  hich  they  call  the  Book 
of  Seth,  and  which  is  full  of  moral  discourses.  This  sect  say 
they  took  the  name  of  Sabian  froin  the  above  mentioned  Sabi, 
though  it  seems  rather  to  be  derived  from  H2)i,  Saha,^<)T  the 
hod  vf  heaven,  which  they  worship.^  Travellers  coiLimonly 
call  t  hei.u  (JhrJstia])S  oi  St.  John  the  Baptist,  whose  disciples 
also  they  pretend  to  be,  using  a  kind  of  baptism,  which  is 
tite  greatest  mark  they  bear  of  Christianity.  This  is  ow^  of 
the  religions  tht;  practice  of  which  Muhaniinad  t(,*lerated  (on 

'   A.bviifai,ig,    .hi^t     Dyuaat ,    p.  astronomer,   and  hiniaelf  a,  Sabian, 

281,  kn.  wrote  a  treatise  m  Syr«ac  conc^^nixnij 

'   Idem  ibid.  ihe  «;loctrines,  rites,  and  ovrenionies 

^  H^de.  ubi  vStipra,  p.  124,  &c.  of  this  sect ;  from  which,  ii  it  couW 

*  1)  Iferbelot,  ubi  eupra.  be  reccve*"eid,  we  might  evpect  much 

*  -Soe Greaves  PyrairJiIcg.jppo,/.  bcUer  iaforuifiiion  than  any  taken 

*  Vidt)  Foe.  Spf^'C,  p.  138.  from    the     .^isbiun    vtriters;    vide 
^  Thabit   Ibn  K-xirrah,   a,  iiiiTioaa  Abuilarag.  ubi  supra. 


36  THE  PRELIMINARY  DISCOURSE.  [sec.  i- 

paying  tribute),  and  the  professors  of  it  are  often  included  iu 
that  expression  of  the  Quran,  "  those  to  whom  the  Scrip- 
tures have  been  given/'  or  literally,  the  people  of  the  hook* 
tV^Jud  aur-  "^^^  idolatry  of  the  Arabs  then,  as  Sabians,  chiefly  con- 
worship.  gisted  in  worshipping  the  fixed  stars  and  planets,  arid  the 
-angels  and  tlieir  images,  wJiich  they  honoured  as  interior 
deities,  and  whose  intercession  they  begged,  as  their 
mediators  with  God.  For  the  Arabs  acknowledged  one 
supreme  God,  the  Creator  and  Lord  of  the  universe,  whom 
they  called  Allah  Taclla,  the  most  high  OoD;  and  their 
otlier  deities,  who  were  subordinate  to  him,  they  called 
simply,  al  Ilahat,  i.e.,  the  goddesses ;  which  words  the 
Grecians  not  understanding,  and  it  being  their  constant 
custom  to  resolve  tlie  religion  of  every  other  nation  into 
their  own,  and  find  out  gods  of  theirs  to  match  the  others', 
they  pretend  that  the  Arabs  worshipped  only  two  deities, 
Orotalt  and  Alilat,  as  those  names  are  corruptly  written, 
whom  they  will  have  to  be  the  same  with  Bacchua  and 
Urania;  pitching  on  the  former  as  one  of  the  greatest  of 
their  own  gods,  and  educated  in  Arabia,  and  on  the  other 
because  of  the  veneration  shown  by  the  Arabs  to  the  stars> 
knowiSi  ed  ^^'^^t  they  acknowledged  one  supreme  God,  appears,  to 
^^osiipnmo  omit  other  proof,  from  their  usual  form  of  addressing 
themselves  to  him,  wliich  was  this,  "  I  dedicate  myself  to 
tliy  service,  O  God  !  Thou  hast  no  (companion,  except 
thy  companion  of  whom  thou  art  absolute  master,  and  of 
whatever  is  his."^  So  that  they  supposed  the  idols  not  to 
be  sm  juris,  tiiough  they  offered  sacrifices  and  other  ofler- 
infTR  to  tliem,  as  well  as  to  God,  who  was  also  often  put 
oft'  witli  llie  least  portion,  as  Muhammad  upbraids  them. 
Thus  when  they  plaiited  fruit-trees  or  sowed  a  field,  they 
divided  it  by  a  line  into  two  parts,  setting  one  apart  for 


*  For  a  better  accounl  of  tbese  Sabiana,  nee  note  on  chap.  iL 
V.  6r.  E.  M.  w. 


1  Vide  Herudot.,  1.  3,  c.  8;  Arriau,  pp.  lOi,  162  ;  and  Strabo,  L  i6. 
^  Al  Shahi'istaut 


SEC.  I.]  THE  PRELIMINARY  DISCOURSE,  37 

their  idols,  and  the  other  for  God  ;  if  any  of  the  fruits 
happened  to  fall  from  the  idol'a  part  into  God's,  they  made 
restitution ;  but  if  from  God's  part  into  the  idol's,  they 
made  no  restitution.  So  when  they  watered  the  idol's 
grounds,  if  the  water  broke  over  the  channels  made  for 
that  purpose,  and  ran  on  God's  part,  they  dammed'it  lip 
again ;  but  if  the  contrary,  they  let  it  run  on,  saying,  they 
wanted  what  was  God's,  but  he  wanted  nothing.^  In  the 
same  manner,  if  the  oflViing  designed  for  GoD  happened 
to  be  better  than  that  designed  for  the  idol,  they  made  an 
exchange,  but  not  otherwise.^   . 

It  was  from  this  gross  idolatry,  or  the  worship  of  inferior  Miahammad 
deities,  or  companions  of  God,  as  the  Arabs  continue  to  pnmiiiTe 
call  them,  that   Mnhammad   reclaimed  his  countrymen,  thSm. 
establishing  the  sole  worship  of  the  trueGoD  among  them ; 
so  that  how  much  soever  the  Muhammadans  are  to  blame 
in  other  points,  they  are  far  from  being  idolaters,*  as  some 
ignorant  writers  have  pretended. 

The  worship  of  the  stars  the  Arabs  might  easily  be  led  orijrin  of 
into,  from  their  observing  the  changes  of  weather  to  happen  worship. 
at  the  rising  and  setting  of  certain  of  them,^  which  after 
a  long  course  of  experience  induced  them  to  ascribe  a 
divine  power  to  those  stars,  and  to  think  themselves  in- 
debted to  them  for  their  rains,  a  very  great  benefit  and 
refreshment  to  their  parched  country;  this  superstition 
the  Quran  particular^  takes  notice  of.* 


*  So  far  as  the  Qurin  and  the  religion  of  Muhammad  are  con- 
cerned, a  charge  of  idolatry  would  be  a  sign  of  ignorance.  But 
when  we  take  into  account  the  reverence  of  Muslims  for  the  Black 
Stone  at  Makkah,  their  worship  of  Waha  or  saints,  and  notably  of 
Hasan  and  Husain,  the  charge  is  just.  However,  when  this  incon- 
sistency of  Muslims  is  made  to  appear  as  an  argument  against  Islam, 
it  is  us  absurd  as  the  attempt  of  Muslims  to  estabhsh  the  charge  of 
idolatry  against  Christiaus  by  pointing  to  Homan  Catholic  image- 
worship.  E.  M.  w. 

^  Nodhtn  al  dorr.  ^  Vide  post. 

2  Al  Baidhiiwi.  *  Vide  Toe.  Spec,  p.  163.. 


38 


THE  PRELIMINARY  DISCOURSE. 


[seC  I. 


The  temple 
of  Bait 
Chuuiddn  at 
bauaa. 


Different 
stars  wor- 
st lipped  by 
diHarent 
tnbes. 


s 


Antrelt  01- 

gods  wor- 
wliipped  an 
intereeMors, 


The  aiKiient  Arabians  and  Indians,  between  which  two 
nations  was  a  great  conformity  of  religions,  had  seven 
Cfciebrated  ieinples,  dedicated  to  the  seven  planets;  one 
of  which  in  particular ,  called  Bait  Ghumdan,  was  built  in 
Sanaa,  the  metropolis  of  Yaman,  by  l.>ahaq,  to  the  honour 
of  al  Zuharah  or  the  planet  Venus,  and  was  demolished  by 
the  Klialifah  Oclinian  :^  by  whose  murder  was  fulliUcd  the 
prophetical  inscription  set,  as  is  reported,  over  this  temple, 
viz., ''  Ghumdan,  he  who  destroyeth  thee  shall  )je  slsia."*'^ 
The  temple  of  Makkah  is  also  said  to  have  been  consecrated 
to  Zuhal,  or  Saturn/^ 

Tliough  these  deities  were  generally  reverenced  by  the 
wh('le  nation,  yet  each  tribe  chose  some  one  as  the  more 
peculiar  object  of  thei»'  worship. 

Thus  as  to  the  stars  and  planets,  the  tribe  of  Himyar 
chietly  woi*shJpped  the  suu;  Misam,"*  al  Dabarih,  or  tho 
Bull's-eye;'  Lakhna  and  Jodam,  al  Mushtari,  or  Jupiter; 
Tay,  Suhailj^r  Canon  us  ;  Qais,  Sinus,  or  the  Dog-star ; 
and  Asad,  Atarid.  or  Mei-cury.^  Among  the  worshippers 
of  Siiius,  one  Ahn  Qabsha  wn?  very  fnmous  ;  some  will 
have  him  to  be  the  same  with  Wahah,  Muhammad's  gniud- 
father  by  the  mother,  but  others  say  he  was  of  the  tribo 
of  Xhuziiali,  This  mar  used  bis  utmost  eudeavours  to 
persuade  the  Qmaiiih  to  leave  their  images  and  worhhip 
this  ^tar;  for  which  reason  Muhammad,  who  endeavoured 
also  to  make  them  leave  their  images,  m^os  by  tbera  nick- 
named the  v«5on  of  Abu  Qabsha.^  The  vvoi^hip  of  this  st>ar 
is  paiticularly  hinted  at  in  the  QTirari.'' 

Of  the  angeJs  or  intelligences  which  they  worsliipped, 
the  t^Juran**  makes  mention  only  of  three,  which  were  wor- 
siapped  under  female  names  ;^  al  Lat,  al  U?:za,  and  iVJinah. 
These  were  by  them  called  goddesses,  and  the  daughters 


'  Shubi-lstunl.  ^  Ai  J&nu^bL 

*  Shahristani 

*  This  name  geema  to  b-^  cor- 
rupted, there  b^ing  noeuch  among 
the  \vab  tribes.    l*oo.  Si*ec.,  p.  ijO. 


'  Abulf.irag,  p.  i6o. 
"  Puc.  Sfcc,  p   132. 
7  Cap.  53,  V.I. 
"  Ibid.,  V8.  19-28. 
•  Ibid. 


I 


SEC.  l]        the  preltminary  discourse.  39 

of  God;  an  appellation,  they  gave  not  only  to  the  angels, 
but  also  ta  their  images,  which  they  either  Lelieved  to  be 
inspired'  with  life  by  GoD,  or  else  to  become  tlie  tabernacles 
of  the  angels,  and  to  be  animated  by  them  ;  and  they  gave 
them,  divine  worsliip,  because  they  imagined  they  inter- 
ceded for  them  with  GoD. 

AI  Lilt  was  the  idol  of  the  t?ibe  of  Thakif  who  dwelt  at  Tfceidoi 
Tayif,  and  had  a  temple  consecrated  to  her  in  a  place  ** 
called  Nakhla.  This  idol  al  Mughnirah  destroyed  by 
Muhammad  s  order,  who  sent  him  and  AbU  Solian  on  that 
commission  in  the  ninth  year  of  the  Hijra>  Tb<i  inhabi- 
tants of  Tayif,  especially  the  women,  bitterly  lamented 
the  lo^s  of  this  their  deity,  which  they  were  so  fond  of, 
that  they  begged  of  Muhammad,  as  a  condition  of  p^eace, 
that  it  might  not  be  destroyed,  for  three  years,  and  not 
obtaiuing  that,  asked  only  a  month's  respite ;  but  he 
absolutely  denied  it.'*^  There  are  several  derivations  of 
this  word,  which  the  curious  may  learn  from  Dr.  I'ocock  ;  ^ 
it  seems  most  probably  to  be  derived  from  the  same  root 
with  Allah,  to  which  it  may  be  a  feminine,  and  will  then 
signify  the  yoddess. 

Al  IJzza,  as  some  affirm,  was  the  idol  of  the  tril«3s  of  Theidoi 
Qnraisli  and  Kinanah,*  and  part  of  the  tribe  of  Salim ;  ^  V 
otliers^  tell  us  it  was  a  tree  called  the  Egyptian  thorn,  or 
acacia,  Vvorshipped  by  the  tribe  of  Ghathin,  hrst  consecrated 
by  one  iJhalim,  who  built  a  chapel  over  it,  called  Boss, 
so  contrived  as  to  give  a  sound  w^hen  any  person  e:itered. 
Khalid  Ibn  Walid  being  sent  by  Muhammad  in  the  eiglith 
year  of  the  Hijra  to  destroy  tbis  idol,  demolished  ihe 
chapel,  and  cutting  down  this  tree  or  image,  burnt  it : 
he  also  slew  the  priestess,  who  ran  out  with  her  hair 
dishevelled,  and  her  hands  on  her  head  as  a  suppliant.     Yet 

^    Dr.    Prideaux     urientiouB     this  btrunients  ot   war.     Sf-t-  bib  lafe  of 

expeditiou,    but    namf^ft    only    Abu  Mahomet,  {>.  98. 

Sofian,  and  mistaking  the  name  of  '^  Abulfeda,  Vit.  Muham.,  p.  127. 

Ihe   idol    for    an   appellative,    snp-  ^  Poc.  SiJtc. .  p.  90. 

poses  be  went  onij'   to  diaarni   the  ^   A.1  Jaiibari,  d,pud  «und.,  p.  91. 

Tayifiana  of  their  weapons  and  in-  ^  Al  Shah.,  ib.     "  .-.vl  Eirauz.,  ib. 


40  THE  PRELIMINARY  DISCOURSE.  [sec.  i. 

the  author  who  relates  this,  in  another  place  says,  the 
chapel  was  pulled  down,  and  Dhalim  himself  killed  by- 
one  Zuhair,  because  he  consecrated  this  chapel  with  design 
to  draw  the  pilgrims  thither  from  Makkah,  and  lessen  the 
reputation  of  the  Kaahah.  The  name  of  this  deity  is 
derived  from  the  root  azza,  and  signifies  the  most  mighty. 
The  idol  Mindli  was  the  object  of  worship  of  the  tribes  of  Hu- 

'^^^^        dhail  and  Khuzaah/  who  dwelt  between  Makkali  and  Ma- 
dina,  and,  as  some  say ,2  of  the  tribes  of  Aws.  Khazraj,  and 
Thakif  also.     This  idol  was  a  large  stone,^  demolished  by 
one  Saad,  in  the  eighth  year  of  the  Ilijra,  a  year  so  fatal 
to  the  idols  of  Arabia.      The  name  seems  derived  from 
mayia,  to  fiow,  from  the  flowing  of  the  blood  of  the  victims 
sacrificed  to  the  deity ;  whence  the  valley  of  Mi'na,^  near 
ATakkah,  had  also  its  name,  where  the  pilgrims  ut  this  day 
slay  tlieir  sacrifices.^ 
sawl  ^^'^'      Before  we  proceed  to  the  other  idols,  let  us  take  notice 
Yftffinith.     of  Bve  more,  which  with  the  former  three  are  all  the 
waer.  Qutdn   mentious   by  name,  and   they  are  Wadd,  Sawa, 

Yaghuth,  Yaiiq,  and  Nasr,  These  are  said  to  have  been 
antediluvian  idols,  which  Noah  preached  against,  and 
were  afterwards  taken  by  the  Arabs  for  gods,  having  been 
men  of  great  merit  and  piety  in  their  time,  v/hose  statues 
they  reverenced  at  iirst  with  a  civil  honour  only,  which  in 
process  of  time  becamo heightened  to  a  divine  worship.® 

Wadd  was  supposed  to  be  the  heaven,  and  was  wor- 
shipped under  the  form  of  a  man  by  the  tribe  of  QaJb  in 
Daumat  al  Jandal.'^ 

Sawtl  was  adored  under  the  shape  of  a  woman  by  the 
tribe  of  Hamadan,  or,  as  others^  write,  of  Hudhaii  in 
Eohat.  This  idol  lying  under  water  for  some  time  after 
the  Deluge,  was  at  length,  it  is  said,  discovered  by  the 
devil,  and  was  worshipped  by  those  of  lludhail,  who 
instituted  pilgrimages  to  it.® 

"^  Al  Jaubari.  Tcrsic. ;  vide  Hyde,    De  liel.  Vet. 

*  AJ  Shahriatiini,  Abulfeda,  i^c.  Pers.,  p.  133, 

*  Al  Baidhiiwi,  al  Zamakh«hari.  "*   A\  JauhftrJ,  al  Shahristfinf. 

*  Poc.  Siwc,  p.  91,  &c.       ''  Ibid.  '  Idem,  al  Firauziibudi,  and  Sa- 
'  Qurau,  c.  71,  v.  22;  Coimueiit.  (iu'ddin.                   "  AJ  Firauzab. 


SEC.  I.]  THE  PRELIMINARY  DISCOURSE.  41 

Yaghiith  was  an  idol  in  the  shape  of  a  lion,  and  was 
the  deity  of  the  tribe  of  Madhaj  and  others  who  dwelt  iu 
Yaman.^  Its  name  seems  to  be  derived  from  ghatha, 
which  signifies  to  lielp. 

Yaiiq  was  worsliipped  by  the  tribe  of  Murad,  or,  accord- 
ing to  others,  by  that  of  Hamadan,-  under  the  figure  of  a 
horse.  It  is  said  he  was  a  man  of  great  piety,  and  his 
death  much  regretted;  whereupon  the  devil  appeared  to 
his  friends  in  a  human  form,  and  undertaking  to  repre- 
sent him  to  the  life,  persuaded  them,  by  way  of  comfort, 
to  place  his  effigies  in  their  temples,  that  they  might  have 
it  in  view  when  at  their  devotions.  This  was  done,  and 
seven  others  of  extraordinary  merit  had  the  same  honours 
shown  them,  till  at  length  their  posterity  made  idols  of 
them  in  earnest,^  The  name  Yaiiq  probably  comes  from 
the  verb  dqa,  to  prevent  or  averts 

NaS'f  was  a  deity  adored  by  the  tribe  of  Himyar,  or  at 
DhuT  Khalaah  in  their  territories,  under  the  image  of  an 
eagle,  which  the  name  signifies. 

There  are,  or  were,  two  statues  at  Bamiyan,  a  city  of 
Ciibul  in  the  Indies,  fifty  cubits  high,  which  some  writers 
suppose  to  be  the  same  with  Yaghiith  and  Yiiiiq,  or  else 
with  Minah  and  al  Lat;  and  they  also  speak  of  a  third 
standing  near  the  others,  but  something  less,  in  the  shape 
of  an  old  woman,  called  Nasram  or  Nasr.  These  statues 
were  hollow  within,  for  the  secret  giving  of  oracles  ;^  but 
they  seem  to  have  been  different  from  the  Arabian  idols. 
There  was  also  an  idol  at  Siimenat  in  the  Indies,  called 
lidt  or  al  Lat,*  whose  statue  was  fifty  fathoms  high,  of  a 


*  Somndth  is  the  name  of  the  idol,  and  is  applied  to  the  god 
Mahadev.  This  idol  may  have  been  called  Ldt  or  ul  Zdthy  the 
Mnalim  plunderer,  Mahmiid,  and  his  followers,  but  that  it  was  ever 
60  called  by  the  Hindus  is  a  mistake.  E.  M.  w. 


^  ShahrisUni.  *  Poc.  Spec,  p.  94. 

*  Al  Jauhari.  '  See  Hyde,  De  Kel.  Vet.  Pers.,  p. 

3  Al  Firauzab.  .  132. 


43 


THE  PRELIMINARY  DISCOURSE. 


[sec.  I. 


Tho  worship 

and  other 
idols  of  the 


The  idoila 
Aa&t  and 
NaflMh  of 
Bof*  an! 


siuglf  btohe.  and  pjaced  in  the  midst  of  a  temple  supported 
by  fifty-six  pUlars  of  massy  gold:  tliis  idol  Mahmiid  Ibn 
Sabaqta^hln,  wko  conqviered  that  part  of  India,  broke  to 
pieces  with  his  owq  haods.^ 

Besides  tJtie  idols  wc  have  mentioned,  the  Arabs  also 
worshippeti  gre.it  numbers  of  others,  which  would  take  up 
too  much  tmifc  to  have  distinct  accounts  given  of  them ; 
and  not  being  named  in  tho  Quran,  are  not  so  much  to 
our  present  purpose :  for  besides  that  every  liousekeeper 
nad  his  household  god  or  ^rods,  which  ho  last  took  leave 
of  and  fost  saluted  at  his  going  abroad  and  returning  horue,^ 
there  Were  no  less  tho.n  360  idols,^  equalling  in  number 
tlie  days  of  their  year,  in  and  about  the  Kaabah  of  Makkah  : 
the  chief  of  whom  was  Hohal  *  brought  from  Belka  in 
Syria  into  Arabia  by  Amm  Ibn  Luhai,  pretending  it 
would  procm-e  them  rain  when  they  wanted  it.^  It  was 
the  statue  of  a  man,  made  of  agate,  which  having  by  some 
accident  lost  a  hand,  the  Q.uraish  repaired  it  with  one  of 
gold :  he  held  in  his  hand  seven  arrows  without  heads  or 
feathers,  sucii  as  the  Arabs  use  in  divination.^  This  idol 
iS  6uppc)sed  to  have  been  the  same  with  the  image  of 
Abraham,^  found  and  destroyed  by  Muhammad  in  the 
Kaabah,  on  Ixis  entering  it,  in  the  eighth  year  of  the  Hijra, 
when  he  took  Makkah,^aud  surrounded  wilha  ureat  number 
of  angtls  an*!  prophels,  as  mferior  deities ;  among  whom,  as 
sojue  say,  was  Ismail,  with  divining  arrows  in  his  hand  also.* 

Asuf  and  Nailah,  the  former  the  image  of  a  man,  tho. 
latter  of  a  woman,  were  also  two  idols  brought  with  Hobnl 
from  ^Syria,  and  placed  the  on<^  on  Mount  Safa,  and  the 
other  on  Mount  Marwa.*     They  tell  us  Asaf  was  the  son 


*'  Safd  and  M«nva  "ure  two  slightly  elevated  spot*>  adjacent  to 
the  'I'emple  of  Mekk4jh."-'-Za;/^s  Kuran,  p.  33.  K  M.  w. 


1  U'llerbelot, 


Bibl.     Uiitoit.,    p. 


«  A I  Mu<lAtrRf. 

'  Al  Janna)>. 

♦  Abulfed.  Sh^hrist.,  &.c. 


'  Poc,  Spw!    p.  95. 

«  Safiu'ddiu. 

'  P<)c.  .Sptc,  p.  97. 

«  Abulfoda. 

*  Ibn  al  Asbir.,  al  Jaunab.,  oia 


SEC.  I.]  THE  PRELIM!:NARy  DISCOURSE.  43 

of  Amru,  and  Nailah.  the  daughter  of  Saiial,  both  of  the 
tribe  of  Jorham,  who  coram itting  whoredoni  together  in 
the  Kaabah,  were  by  God  converted  into  stone,'  d.iu\  after- 
wards worshipped  by  t]te  Quraith,  and  so  mnch  reverenced 
by  them,  that  though  this  supersmtion  was  condemned  by 
Muhammad,  yet  he  was  forced  to  allow  them  to  visit  Ihose 
mountains  as  nionnriients  of  divine  justice,^ 

I  shall  mention  but  one  idol  moie  oC  this  nation,  and  The  dousrii- 
that  was  a  lump  of  dough  worshipped  by  the  tril^e  of  the  ti;ibe  oi 
Banifa,  who  used  it  with  moi'e  respe(!t  than  the  Papists 
do  theirs,  presuming  not  to  eat  it  till  they  were  compelled 
to  it  by  fainino/' 

Several  of  their  idols,  as  Mfntih  in  parti c alar,  were  no  origin  01 

.  stone-woi*- 

more  than  large  ruti^  atones,  the  worship  of  which  tiie  ship, 
posterity  of  Ismail  first  uitroduced;  for  as  they  multiplied, 
and  the  territory  of  Makkah  tjrew  too  strait  for  tliem.  great 
numbeib  were  obliged  to  seek  new  abodes;  and  on  such 
migratio.ns  it  was  usual  for  them  to  take  with  thtm 
some  of  the  stones  of  tliat  reputed  holy  land,  and  set  them 
up  in  the  places  where  they  iixed ;  and  these  stones  they 
at  rifSD  oidy  conipas4>ed  oat  of  devotion,  as  they  had 
accustome<l  to  do  the  Kaabah.  But  this  at  last  ended  in 
rank  idolatry,  the  Istardlites  forgetting  the  religion  left 
them  by  their  father  so  far  as  to  pay  divine  worship  to 
any  fine  stone  they  met  wi th.^ 

Bonie  of  the  pa^an  .Arabs  bejieved  neither  a  creation  Arab  belief 

,  '~''.         ,  ■     M        •  1  ■    •  -in  a  future 

past,  nor  a  resurrection  to  come,  attributing  the  CJngm  of  ufe. 
thing?  to  namrH,  and  their  dissolution;  to  age.  Others 
believed  both,  among  wiiom  were  those  who,  v/hen  they 
died,  kad  their  camel  tied  by  their  sepulchre,  and  so  left, 
without  meat  or  drink,  to  perish,  and  accompany  them  to 
the  other  world,  lest  they  siioul.d  be  obliged,  at  the  resur- 
rection, to  go  on  foot,  which  was  reckoned  very  scandalous.* 


*  3Poc.  Spec,  p.  98.  *  AlMusfcatraf,  al  Jauui.bi. 

'  Quran,  c.  2    v.   159.  *  Abulfarag,  p.  i6o. 

'  AI  Mustatiaf,  al  J&ubari. 


44  T'f^^  PRELIMINARY  DISCOURSE.  [sec.  i. 

Some  believed  a  metempsychosii^,  and  that  of  the  blood 
near  the  dead  person's  brain  was  formed  a  bird  named 
Hamah,  which  once  iti  a  hundred  years  visited  the  sepul- 
chre; though  others  say  this  bird  was  animated  by  the 
soul  of  him  that  is  unjustly  slain,  and  continually  cries, 
Is'pini  iBqunifi.e.,  "give  me  to  drink" — meaning  of  the 
muj'derer's  blood — till  his  death  be  revenged,  and  then 
it  flies  away.  This  was  forbidden  by  the  Quran  to  be 
believed.^ 

1  might  here  mention  several  superstitious  rites  and 
customs  of  the  ancient  Arabs,  some  of  which  were 
abolished  and  others  retained  by  Muhammad;  but  I 
apprehend  it  will  be  more  conveuieut  to  take  notice  of 
them  hereafter  occasionally,  as  the  negative  or  positive 
precepts  of  the  Quran,  forbidding  or  allowing  such  prac- 
tices, shall  be  considered. 

Let  us  now  turn  our  view  frotn .  the  idolatrous  Arabs, 

to  those  among  them  wlio  had  embraced  more  rational 

religions. 

TheMngiau      The  Persians  had,  by  their  vicinity  and  frequent  inter- 

ad'optild  by  courso  with  the  Arabians,  introduced  the  Magian  religion 

'"*      " '  among  some  of  their  tribes,  particularly  that  of  Tamlm,^  a 

long  time  before  Muhammad,  who  was  so  far  from  being 

unacquainted  with  that  religion,  that  he  borrowed  many 

of  his  own  institutions  from  it,  as  will  be  observed  in  the 

progress  of  this  work.     I  refer  those  who  are  desirous  to 

have  some  notion  of  Magism  to  Dr.  Hyde's  curious  account 

of  it,""^  a  succinct  abridgment  of  which  may  be  read  with 

mucli  pleasure  in  another  learned  performance.* 

jvirtaism  In-      The  Jcws,  who  lied  in  great  numbers  into  Arabia  from 

arc-.uitoi    the  fearful  destmiction.  of  their  country  by  the  Komans, 

necSiT'   made  proselytes  of  several  tribes,  those  of   Kindnah,  al 

Harith  Ibn  Kaabah,  and  Kindah^  in  particular,  and  in 

»  Vide  Poc.  Spec.,  p.  135.  Hist,  of  the  Old  and  New  Test., 

2  Al  Mustatraf.  part  i.  boQk  4. 

3  In  hi«  Hist.  Relig.  Vet  Pers.  »  Al  Mustatraf. 
*  Dr.  Frideatix's  Connect,  of  the 


SEC.  I.]  THn  PRELIMINARY  DISCOURSE.  45 

time  became  very  powerful,  and  possessed  of  several  towns 
and  fortresses  there.  But  the  Jewish  religion  was  not 
unknown  to  the  Arabs,  at  least  above  a  century  before. 
Abu  Qarib  Asad,  taken  notice  of  in  the  Quran/  who  was 
king  of  Yaman,  about  700  years  before  Muhammad  *  is 
said  to  have  introduced  Judaism  among  the  idolatrous 
Himyarites.  Some  of  his  successors  also  omLi-aced  the 
same  religion,  one  of  whom,  Yusaf,  surnamed  Dhu  Nuwas,^ 
was  remarkable  for  his  zeal  and  terrible  persecution  of 
all  who  would  not  turn  Jews,  putting  them  to  death  by 
various  tortures,  the  most  common  of  which  was  throwing 
them  into  a  glowing  pit  of  fire,  whence  he  had  the  oppro- 
brious appellation  of  the  Lord  of  the  Pit,  This  persecu- 
tion is  also  mentioned  in  the  Quran.* 

Christianity  had  likewise  made  a  very  great  progress  Christianity 
among  this  nation  before  Muhammad.  Whether  St.  Paul  "^ 
preached  in  any  part  of  Arabia,  properly  so  called,*  is 
uncertaiu;  but  the  persecutions  and  disorders  wliich  hap- 
pened in  the  Eastern  Church  soon  after  the  beginning  of  the 
third  century,  obliged  great  numbers  of  Christians  to  seek 
for  shelter  in  that  country  of  liberty,  who,  being  for  the  most 
part  of  the  Jacobite  communion,  that  sect  generally  pre- 
vailed among  the  Arabs.^  The  principal  tribes  that  em- 
braced Christianity  were  Himyar,  Ghassdn,  Eabia,  Taghlab, 
Eahra,  Tuniikh,^  part  of  the  tribes  of  Tay  and  Kudaa,  the 
inhabitants  of  Xajran,  and  the  Arabs  of  Hira.'  As  to  the 
two  last,  it  may  be  observed  that  those  of  Najran  became 
Ciiristians  in  the  time  of  Dhu  jSTuwas,**  and  very  probably, 


*  Here.is  another  instance  of  the  error  into  wliich  the  waiters  of  last 
century  were  led  by  Muslim  authors.  This  Abii'  Qarib  Asad  flourished 
about  the  beginning  of  i\\&  third  century  of  our  era,  and  hence  about 
four  hundred  years  before  Muhammad.  See  Introd.  Muir's  IJ/e  of 
Mahomet,  vol.  i.  p.  olvi.  e  m.  w. 

^  Ghap.  50.  *  Abulfarao,  p.  149.. 

2  See  before,  p   28,  and  Barouii,         ®  Al  Mustatraf. 
Anual.  ad  sec.  vi.  "^  Vide  Poc.  Spec  ,  p.  137. 

^  (^hap.  85,  vv.  4,  5.  *  Ai  Jann^bi,  apud  Poc.  Spec,  p. 

*  See  Galat.  i  17.  63. 


46  THE  PRELIMINARY  m^SCQURSE.  [SEC.  r. 

if  the  story  b<3  true,  were  some  ol:  those  who  weie  cor«- 
vetted  on  the  following  occasion,  which  happened  about 
that  time,  or  not  long  before.  'Tbe  Jews  of  Iljmyaj 
challenged  .some  neighbouring  Christians  to  a  public  dis- 
putation,, which  was  held  eiub  d.i&  for  thite  days  before  the 
kinw  .^nd  his  nobility  and  all 'the  people^  Uie  disputants 
being  Gregeutius,  bishop  of  Tophra  (which  I  take  to  be 
Dhafac)  for  tf'.e  Chriiiiiang,  and  lierbanus  i'ov  tho  Jews. 
On  the  llurd  day,  Eerbanus,to  end  the  dispute,  demanded 
thai  Jesus  of  Nazareth.  iC  he  were  really  diving,  and  m 
heaven,  and  could  liear  the  prayers  ol'  his  worsliippefs, 
should  appear  iTom  heaven  in  their  sight,  acd  they  would 
then  holievfc  in  him:  the  Jews  crying  out  with  one  voice, 
•'Show  us  your  (.'hrist  alas!  and  we  "will  become  Chris- 
tians." Whereupon,  after  a  terrible  storm  of  thnnder  and 
lighmirig,  Jesus  Christ  appeared  in  the  air,  surrounded 
with  rays  of  glory,  walking  on  4  ]>urple  cloud  havicifij  a 
sword  in  his  hand,  and  an  inestimable  diadem  on  his  head, 
and  spake  these  words  over  the  heads  of  the  assembly 
"  i3ehold  I  appear  to  you  in  your  sight,  I,  who  was  cru- 
cified by  your  fathers."  After  which  the  cloud  received 
him  from  their  sight.  The  Chrislianrf  ericd  out, "  A'^rk 
deeson"  i.e.,  "  Lord,  have  mercy  upon  us  ;  "  but  the  Jews 
Were  :Htricken  blind,  and  recovered  not  till  they  were  all 
baptv/ed.^  * 

Th^  Christians  at  Hira  received  a  great  aooession  by 
several  tribes,  who  tied  thither  for  refuge  from  the  persecu- 
tion of  Dhu  Nil  was.  Al  Numiin,  surnamed  Abu  Kabus, 
king  of  Hira.  who  was  slaiu  a  few  months  before  jMu- 
hainniail's  birth,  profetiaed  himself  a  Christia  on  the 
following  occation.     This  pniice,  in  a  drunken  fit,  ordered 


*  We  rat'  but  wrnder  at.  the  .\pparent  crcdalily  wliich  couW  aHrrnt 
o  story  like  thia  as  auythiug  inorvj  tliau  a  fubrication.  The  wiiole 
ttocouTit  of  the  pert-ecwriou  of  Christfani*  by  Dhu  Nuw^sshov^e  that 
''hri^tianUy  Lad  heen  intruducfcd  betore  his  tirite  k,.  m.  w. 

Viile  Grb«^entii  dbput.  cuoi  Herbaao  Juu«£o 


..SEC.  I.]  THE  PRELIMINARY  DISCOURSE.  47 

two   of   his   intimate    companions,   "who    overcome   v/ith 
liquor  had  lallen  aeleop,  to  be  buried  alive.       \^''hen  he 
came  to  himself;  he  was  extremely  ooncftined  at  what  he 
had  done,  and   to  expiate   his  crime,  not  only  raised  a 
monument  to  the  memory' of  his  friends,  but  set  apart  two 
days, one  of  which  he  called  the  unfortunate,  and  the  other 
the  fortunate  'iay;  making  it  a  perjjetual  rule  to  himself, 
that  whoever  met  him  on  the  formej'  dav  should  be  slain, 
and  his  blocd  sprinkled  on  the  mcnunieni.  but  he  that  met 
him  on.  the  otlieT  day  should  be  dismissed  la  safety,  with 
magniiicent  gifts.     On  one  of  these  uniortunate  days  thei« 
came  before  him  accidentally  an  Arab  of  the  tribe  of  Tay, 
who  had  once  enr^ttained  this  kin^  ^^lien  faliiiued  with 
hiiriting  and   separated  fiom  bis  attendants'.     The  king, 
who  could  neither  discliurge  him  contrary  to  the  order  of 
tJie  day.  nor  put  him  to  death,  agniust  the  laws  of  hospi- 
tality, which  the  Arabian:?  religioueiy  observe,  proposed,  ;is 
an  expedient,  to  give  chc  unhappy  man  a  yeai's  respite, 
and  to  send  him  home  with  rich  gifts  for  the  support  of 
his  family,  on  condition  that  he  found  a  suiety  for  his 
returning  at  t.he  year's  end  to  suffer  death.     One  of  the 
prince's  court,  out  of  compassion,  oftered  himself  as  liin 
surety,  and  the  Arab  was  discharged.     Wlieii  rue  last  day 
of  the  terni  <ame,  nnd  no  news  of  the  Aiab,  the  king,  not 
at  all  displeased  to  save  his  host's  life,  ordered  the  surety 
to  prepaie  hira.self  to  die.     Thosje  who  were  by  represented 
to  thf5  king  that  the  day  was  not  yet  expired.,  and  there- 
fore he  ought  to  It.ave  patience  t.Ul  the  evening;  but  ii\  tjie 
middle  ol'  ttseir  diac^mrse  the  Arab  appealed.     Th.e  kniL', 
admirino  the  man  s  srenerosiiv,  i.(i  olierinfj  himself  1.0  cer- 
tain  death,  which  he  might  have  avoided  by  letting  his 
surety   sutler,   asked  him    what   his   motive  was  for   so 
doing?  to  which  he  answered,  that  he  had  been  taught  to 
act  in  that  manner  by  the  religioji  he  professed ;  and  al  Num^ti, 
Numaii  demanding  what  religion  that  was,  he  replied,  the  sSI  "con- 
Christian.      Wliereupon   the  king  desirin;>   to  have  thi^cSSw° 
doctrines  of  Christianiiy  explained  to  him,  was  baptize*!,  ■'""'^' 


48  THE  PRELIMINARY  DISCOURSE.  [sec.  i. 

he  and  Lis  subjects ;  and  not  only  pardoned  the  man  and 
liis  surety,  but  abolished  his  barbarous  custom.^  This 
prince,  however,  was  not  the  first  king  of  Hira  who  em^ 
braced  Christianity;  al  Mundar,  his  grandfather,  having 
also  professed  the  same  faith,  and  built  large  churches 
in  his  capital.^ 
Thcoxtetih       Since  Christianity  had   made   so   jrreat  a  progress  in 

of  the  Chris-    ...  "  *'.  ,  ,111.-, 

tjAD  Church  Arabia,  we  may  consequently  suppose  they  had  bishops 
in  several  parts,  for  the  more  orderly  governing  of  the 
churches.  A  bishop  of  Dhafar  has  been  already  named, 
and  we  are  told  that  Najran  was  ^Iso  a  bisliop's  see.^  The 
Jacobites  (of  which  sect.  w(^  have  observed  the  Arabs  gene- 
rally wera)  had  two  bishops  of  the  Arabs  subject  to  their 
Mafrian,*  or  metropolitan  of  the  East;  one  was  called  thef 
bishop  of  the  Arabs  absolutely,  whose  sc^at  was  for  the 
rrj'»st  part  at  Akala,  wliich  some  others  make  the  same 
with  Kiifa,*  others  a  different  town  near  Baghdad.^  The 
other  had  the  title  of  bishop  of  the  Scenite  Arabs,  of  the 
tribe  of  Thaalab  in  Hira,  or  Hirta,  as  the  Syrians  call  it, 
whose  seat  was  in  that  city.  The  Xestorians  had  but  one 
bishop,  who  presided  over  both  these  dioceses  of  Hira  and 
Akula,  and  was  immediately  subject  to  their  patriarch.® 
Free  Thesc  wcrc  the  principal  relisjions  which  obtained  among 

Hiirt  zendi-  the  ancient  Arabs ;  but  as  freedom  of  thought  was  the 
tue  wirairf).  natural  consequence  of  their  poutical  liberty  and  inde- 
pendence, some  of  them  fell  intb  other  different  opinions. 
The  Quraish,  in  particular,  were  infected  with  Zendicism,^ 
an  error  supposed  to  liave  very  near  affinity  with  that  of 
the  Sadducees  among  the  Jews,  and,  perhaps,  not  greatly 


l^iie  says  "the  Copts  call  their  metropolitan  Matran." — KurdUj 
p.  39,  note.  E.  M.  w. 


'   Al   Maidilni    and  Ahmad  Ibn         "  Abulfeda  in  Descr.  Iracse. 
"Yusaf,  apiul  J*oc.  Spec,  p.  72  *  Vide   Ass-jmani,  Bibl.  Orient., 

-  AbulfoJa,  apvid  eund.,  p.  74.  torn.  2,  iu  Dissert,  de  Monophyaitis, 

'  SufiU  ddlu,  apud  Poc.  Spec,  p.  and  p.  245. 
137-  '  Al  Muatatrai,  a])ud  Poc.  Spec, 

*  ABulfarag  in  Chron.  Syriac,  MS.  p.  136. 


SIC.  I.]  THE  PRELIMINARY  DISCOURSE.  49 

different  from  Deism  ;  for  there  were  several  of  that  tribe, 
even  before  the  time  of  Muhammad,  who  worshipped  one 
God  and  were  free  from  idolatry,^  and  yet  embraced  none 
of  the  other  religions  of  the  country. 

The  Arabians  before  Muhammad  were,  as  they  yet  are,  two  classes 
divided  into  two  sorts— those  who  dwell  in  cities  and  previous  to 
towns,  and  those  who  dwell  in  tents.  The  former  lived  °^*  " 
by  tillage,  the  cultivation  of  palm-trees,  breeding  and 
feeding  of  cattle,  and  the  exercise  of  all  sorts  of  trades,^ 
particularly  merchandising,^  wherein  they  were  very  emi- 
nent, even  in  the  time  of  Jacob.  The  tribe  of  Quraish 
were  much  addicted  to  commerce,  and  Muhammad,  in  his 
younger  years,  was  brought  up  to  the  same  business ;  it 
being  customary  for  the  Arabians  to  exercise  the  same 
trade  that  their  parents  did.*  The  Arabs  who  dwelt  in 
tents  employed  themselves  in  pasturage,  and  sometimes, 
in  pillaging  of  passengers ;  they  lived  chiefly  on  the  milk 
and  flesh  of  camels  ;  they  often  changed  their  habitations, 
as  the  convenience  of  water  and  of  pasture  for  their  cattle 
invited  them,  staying  in  a  place  no  longer  than  that  la&ted, 
and  then  removing  in  search  of  other.*  They  generally 
wintered  in  Irak  and  the  confines  of  Syria.  This  way  of 
life  is  what  the  greater  part  of  Ismail's  posterity  have 
used,  as  more  agreeable  to  the  temper  and  way  of  life  of 
their  father ;  and  is  so  well  described  by  a  late  author,^ 
that  I  cannot  do  better  than  refer  the  reader  to  his  account 
of  thenu 

The  Arabic  language  is  undoubtedly  one  of  the  most  The  dialects 
ancient  in  the  W6rld,  and  arose  soon  after,  if  not  at,  the  ^^age.  ''^ 
confusion  of  Babel.    There  were  several  dialects  of  it,  very 
different  from  each  other  :  the  most  remarkable  were  that 
spoken  by  the  tribes  of  Himyar  and  the  other  genuine  Arabs, 

1  Vide  Reland,  De  Relig.  Moham.,         ^  3ee  Pridoanx's  Life  of  Mahomet, 
p.  270  ;   and  Millium   de  Moham-     p.  6. 

medismo  ante  Mohani.,  p.  311.  ^  Strabo,  1.  16,  p.  11 29. 

2  Tbeae  seem  to  be  the  same  whom         ^  Idem  ibid.,  p.  1084. 

M.  La  Roque  calls  Moors,  Voj.-dans        ^  La  Roque«  Voy.  dans  la  Pales- 
la  Palestine,  p.  1 10.  tine.  p.  109,  &c. 

D 


50  THE  PRELIMINARY  DISCOURSE.  [sec.  i. 

and  that  of  the  Quraish.  The  Himyaritic  seoms  to  have 
approached  nearer  to  the  purity  of  the  Syiiac  than  the 
dialect  of  any  other  tribe ;  for  the  Arabs  acknowledge 
their  father  Yarab  to  have  been  the  first  whose  tongue 
deviated  from  the  Syriac  (which  was  his  mother  tongue, 
and  is  almost  generally  acknowledged  by  the  Asiatics  to 
be  the  most  ancient)  to  the  Arabic.  The  dialect  of  the 
Quraish  is  usually  termed  the  pure  Arabic,  or,  as  the 
Quran,  which  is  written  in  this  dialect,  calls  it,  the  per- 
spicuous and  clear  Arabic;  perhaps,  says  Dr.  Pocock, 
because  Ismail,  their  father,  brought  the  Arabic  ho  had 
learned  of  the  Jorhamites  nea^^er  to  the  original  Hebrew. 
But  the  politeness  and  elegance  of  the  dialect  of  the 
Quraish  is  rather  to  be  attributed  to  their  having  the 
custody  of  the  Kaabah.  and  dwelling  in  Makkah,  the  centre 
of  Arabia,  as  well  more  remote  from  intercourse  witli 
foreigners,  who  might  corrupt  their  language,  as  frequented 
by  the  Arabs  from  the  country  all  around,  not  only  on 
a  religious  account,  but  also  for  the  composing  of  their 
differences,  from  whose  discourse  and  verses  they  took 
whatever  words  or  phrases  they  judged  more  pure  and 
elegant;  by  which  means  the  beauties  of  the  whole 
tongue  became  transfused  into  this  dialect.  The  Arabians 
are  full  of  the  commendations  of  their  language,  and  not 
altogether  without  reason ;  for  it  claims  the  preference  of 
most  others  in  many  respects,  as  being  very  harmonious 
and  expressive,  and  withal  so  copious,  that  they  say  ne 
man  without  inspiration  can  be  perfect  master  of  it  in  its 
utmost  extent ;  and  yet  they  tell  us,  at  the  same  time, 
that  the  greatest  part  of  it  has  been  lost ;  which  will  not 
be  thought  strange  if  we  consider  how  late  the  art  of 
Ti.oartr.f  writing  was  practised  among  them.  For  though  it  was 
Anibiaf  kuown  to  Job,^  their  countryman,  and  also  to  the  Him- 
yaxites  (who  used  a  perplexed  character  called  al  Musnad, 
wherein  the  letters  were  not  distinctly  separate,  and  which. 
was   neither  publicly   taught,   nor   suflert^d   to   be   used 

^  Job  xix.  23,  24. 


SEC.  I.]  THE  PRELIMINARY  DISCOURSE.  51 

without  permission  first  obtaine<J),  many  centuries  before 
Mubammad,  as  appears  from  some  ancient  monuments, 
said  to  be  remaining  in  their  character;  yet  the  other 
Arabs,  and  those  of  Makkah  in  particular,  ^ve^e,  for  many 
ages,  perfectly  ignovant  of  it,  unless  such  of  tbem  as  were 
Jews  or  Christians.1  Muramir  Ibn  Murra  of  Anbar,  a 
city  of  Irak,  who  lived  not  many  years  before  Muhammad, 
was  the  inventor  of  the  Arabic  character,  which  Bashar 
the  Kind]  an  is  said  to  have  learned  from  those  of  Anbar, 
and  to  have  introduced  at  Makkah  but  a  little  Vv^hile  be- 
fore the  institution  of  Muhammadism.  These  letters  of 
Muramir  were  different  from  the  Himyaritic ;  and  though 
they  were  very  rude,  Ymiig  either  the  same  with  oj  very 
much  like  the  Cufic,^  which  character  is  still  foun<i  in 
inscriptions  and  some  ancient  books,  yet  they  were  those 
which  the  Arabs  used  for  many  years,  the  Quran  itself 
being  at  first  written  therein ;  for  the  beautiful  character 
they  now  use  wsls  first  formed  from  the  Cufic  by  Ibn 
MiikLih,  Wazi'r  (or  Visir)  to  thci  Khalifahs  al  Muktadir,  al 
Quhir,  iiud  al  liadi,  who  lived  about  three  hundred  years 
after  Muhammad,  and  was  brought  to  ,i;real  perfection  by 
All  Ibn  Bawab,^  who  flourished  in  the  following  century, 
and  whose  name  is  yet  famous  among  them  on  that 
accouuL;  yet  it  is  said,  the  person  who  coniploted  it,  and 
reduced  it  to  its  present  form,  was  Yaqut  al  Mustasami, 
secretary  to  al  Mustasam,  the  last  of  the  Khalifahs  of  the 
family  of  Abbas,  for  which  reason  he  was  surnamed  al 
KJbatt-ai,  or  the  Scribe. 

The   accomplishments    tbe   Arabs   valued    themselves  Arabaccom- 
cliiefiy  on  were  :  i.  Eloquence,  and  a  perfect  skill  in  their  and  learn- 
own  tongue  ;  2.  Expertness  in  the  use  of  arms  and  horse- 

^  Sqe  Pri Jeaux's  Life  of  Maho-  of   this  character  to  Ibn  Muklah's 

met,  pp.  29,  30  brother,  Abdallab  al  Hassan,  and 

2  A  specimen  of  the  Cufic  charac-  the  perfecting  of  it  to  Ibn  Amid.al 

ter  may  be  seen  in  Sir  J.  Chardui's  K^tib,  after  it  had  been  reduced  to 

Travels,  vol.  iii.  p.  119.  near  the  present  form  by  Abd'alha- 

*  Ibn  Khaliqiin.     Yet  others  at-  inul.    Vide  D'Herbel.,  Bibl.  Orieiit., 

tribute  the  honour  of  the  invention  pp.  590,  1.08,  and  194. 


52  THE  PRELIMINARY  DISCOURSE.  [sec.  i. 

monship;  and  3.  Hospitality.^  The  first  they  exercised 
themselves  in  by  comp6sing  of  orations  and  poemg.  Their 
orations  were  of  two  sorts,  metrical  or  prosaic,  the  ono 
being  compared  to  pearls  strung,  and  the  other  ta  loose 
one^.  They  endeavoured  to  excel  in  both,  and  whoever 
was  able,  in  an  assembly,  to  persuade  the  people  to  a  great 
enterprise  or  dissuade  them  from  a  dangerous  one,  or  gave 
them  other  wholesome  advice,  was  honoured  with  the 
title  of  Khatib,  or  orator,  which  is  now  given  to  the 
stylo  of  Muhammadan  preachers.  They  pursued  a  method  very 
poetry.  different  from  that  of  the  Greek  and  Eoman  orators  ;  their 
sentences  being  like  loose  gems,  without  connection,  so 
that  this  sort  of  composition  struck  the  audience  chiefly 
by  the  fulness  of  the  periods,  the  elegance  of  the  expres- 
sion, and  the  acuteness  of  the  proverbial  sayings ;  and  so 
persuaded  were  they  of  their  excelling  in  this  way,  that 
they  would  not  allow  any  nation  to  understand  the  art  of 
speaking  in  public  except  themselves  and  the  Persians, 
which  last  were  reckoned  much  inferior  in  that  respect 
to  the  Arj,bians.*  Poetry  was  in  so  great  esteem  among 
them,  that  it  was  a  great  accomplishment,  and  a  proof 
of  ingenious  extraction,  to  be  able  to  express  one*s  self 
in  verse  with  ease  and  elegance  on  any  extraordinary 
occurrence;  and  even  iu  their  commoti  discourse  they 
made  frequent  applications  to  celebrated  passages  of  their 
famous  poets.  In  their  poems  were  preserved  the  dis- 
tinction of  descents,  the  rights  of  tribes,  the  memory  of 
great  actions,  and  the  propriety  of  their  language ;  for 
which  reasons  an  excellent  poet  reflected  an  honour  on 
his  tribe,  so  that  as  soon  as  any  one  began  to  be  admired 
Honour  for  his  pcrformaices  of  this  kind  in  a  tribe,  the  other 
«Q  po«u  tribes  sent  publicly  to  congratulate  them  on  the  occasion 
and  themselves  made  entei*tainments,  at  which  the  women 
assisted,  dressed  in  their  nuptial  ornaments,  singing  tothe 
sound  of  timbrels  the  liappiness  of  their  tribe,  who  had 


^  Poc.  Orat.  ante  CAriQ«n  Tograi,  p.  lo.  *  Poc.  Spec.,  p.  i6i. 


SEC.  I.J  THE  PRBLJMJ NARY  DISCOURSE.  53. 

now  one  to  protect  their  lionour,  to  preserve  their  genealo- 
gies and  the  purity  of  tLeir  language,  and  to  transmit  their 
actions  to  posterity  ;  ^  for  this  was  all  performed  by  their 
poems,  to  which  they  were  solfely  obliged  for  their  know- 
le<ige  and  instructions,  rdoral  and  economical,  and  to  which 
they  had  recourse,  as  to  an  oracle,  in  all  doubts  and  diffcr- 
ences.2     No  wonder,  then,  that  a  public  congratuhttion 
was  made  on  this  account,  which  honour  they  yet  were  so 
far  from  making  cheap,  that  tliey  never  did  it  but  on  one 
of  these  three  occasions,  which  were  reckoned  great  points 
of  felicity,  viz.,  on  the  birth  of  a  boy,  the  rise  of  a  poet, 
and  the  fall  of  a  foal  of  generous  breed.     To  keep  up  an  poetic  con- 
emulation  among  their  poets,  the  tribes  had,  once  a  year,  a  f^frVt 
general  assembly  at  Okatz,^  a  place  famous  on  this  (account, 
and  where  they  kept  a  weekly  mart  or  fair,  which  was 
held  on  our  Sunday,*     Thi^  annual  meeting  lasted  a  whole 
month,  during  which  time  they  employed  themselves,  not 
only  iti'  trading,  but  in  repeating  their  poetical  composi- 
tions, contending  and  vieing  with  each  other  for  the  prize  ; 
whence  the  place,  it  is  said,  took  its  name.^     The  poems 
that  were  judged  to  excel  were  laid  up  in  their  kings' 
treasuries,  as  were  the  seven  celebrated   poems,  thence 
called  al  Muallaqat,  rather  tlian  from  their  being  hung 
up  on  the  Kaabah,  which  honour  they  also  had  by  public 
order,  being  written  on  Egyptian  silk  and  in  letters  of 
gold ;    for  which  reason  they  had  also  the  name  of  al 
Mudhahabat,  or  the  golden  verses.^ 

The  fair  and  assembly  at  Okatz  were  suppressed  by  This  fair 
Muhammad,  in  whose  time,  and  for  some   years   after,  by^i^'lSam- 
poetry  seems  to  have  been  in  some  degree  neglected  by  ^^  ' 
the  Arabs,  who  were  then  employed  in  their  conquests ; 
which  being  completed,  and  themselves  at  peace,  not  only 


1  Ibn   Rashik,  apud  Poc.   Spec,  *  Gec^r.  Nub.,  p.  51. 

p.  160.  5  Poc  Spec,  p.  159. 

^  Poc  Orat.  prsefjx.  Cann.  Tograi,  *  Ibid.,  and  p.  381.     Et  in  calce 

ubi  supra.  Not^ir.  in  Carmen  Tograi,  p.  233. 

'  Idem,  Speq.,  p.  159. 


54  THE  PRELIMINARY  DISCOURSE.  [SFX.  i. 

this  study  was  revived.^  but  almost  all  sorts  of  learning 
wero  eucouragGd  and  greatly  improved  by  them.  This 
interruption,  however,  occasioned  the  loss  of  most  of  their 
ancient  pieces  of  poetry,  which  were  then  chiefly  pre- 
served by  memory ;  tlie  use  of  writing  being  rare  among 
them  in  their  time  of  ignorance.^  Though  the  Arai;s 
were  so  early  acquainted  with  poetry,  they  did  noi  at  first 
use  to  write  poems  of  a  just  length,  but  only  expressed 
themselves  in  verse  occasionally ;  nor  was  their  prosody 
digested  into  rules,  till  some  time  after  Muhammad ;  ^ 
for  this  was  done,  as  it  is  said,  by  ai  Khali'l  Ahmad  al 
Farahldi,  who  lived  in  the  reign  of  the  Khallfah  Hariin 
al  Raslifd.* 
Araboques-  The  exercise  of  arms  and  horseniaush-i-p  they  were  in  a 
iQif/tary  manner  obliged  to  practise  and  encourage,  by  reason  of 
"**'"'  the  independence  of  their  triples,  whose  frequent  jarrings 
made  wars  almost  continual ;  and  they  chiefly  ended  their 
disputes  in  tield  battles,  it  being  a  usual  saying  among 
them  that  God  had  bestowed  four  peculiar  things  en  the 
Arabs — that  their  turbans  should  be  to  them  instead  of 
diadems,  their  tents  instead  of  walls  and  houses,  their 
swords  instead  of  entrenchments,  and  their  poems  instead 
of  written  laws.^ 
Their  honpi-  Hoppitality  was  so  habitual  to  them,  and  so  much 
ubwiiiiy.  esteemed,  that  the  examples  of  this  kind  among  them 
exceed  whatever  can  be  produced  from  other  nations. 
Hatim,  of  the  tribe  of  Tay,^  and  Hasan,  of  that  of  Fizarah,^ 
were  particularly  famous  on   this  account :  and  the  con- 

^  Jaliiluddi'n  al  Soyij.,  apud  I'oc.  some  who  passed  by  not  understand- 

Spfec,  p.  159,  &c.  ing  him,  imagined  be  was  uttering 

^  Ibid.,  p.  160.  a  oharm  to  hinder  the  rise  of  the 

•  Ibid.,  161.     Al  Safadi  eonfirrns  river,  and  pushed  him  into  the  water, 

th)8   by    a  story   of   a   graauinarian  where  he  lost  hie  life. 

naiued  Abu  Jaafar,  who  sitting  by  '    ''  Vide  Clericum  de  Prosed.  Arab., 

the  Mikyas  or  Nilomet<>r  in   Egypt,  p.  2. 

in  a  year  when  thft  Nile  did  not  rise  *•  Pocock,  in  calce  Notar.  ad  C5ar- 

to  its  usual  height,  80  that  a  famine  men  Tograi. 

was   apprehended,   and   dividing  a  "  Vide  Gentii  Notas  in  Gulihtan 

piece  of  poetry  into  its  parts  or  feet,  Sht  ikh  Sadi,  p.  486,  &c. 

to  examine  them  by  the  ruJei*  of  art,  '  Poo.  Spec,  p.  48. 


SFC.  I.]  THE  PRELIMINARY  DISCOURSE.  55 

trary  vice  was  so  much  in  contempt,  that  a  certain  poet 
upbraids  the  inhabitants  of  W^sat,  as  with  the  greatest 
reproach,  that  none  of  their  men  had  the  heart  to  give 
nor  their  women  to  deny,^ 

Nor  were  the  x^rabs  less  prepense  to  liberality  after  the 
coming  of  JVluhammad  than  their  ancestors  had  been.  I 
could  produce  many  remarkable  instances  of  this  com- 
mendable qnality  among,  them,^  but  shall  content  myself 
with  the  following.  Three  men  were  disputing  in  the  court 
of  the  Kaabah  which  was  the  most  liberal  person  among 
the  Arabs.  One  gave  the  preference  to  Abdallah,  the  son 
of  Jaafar,  the  uncle  of  Muhammad ;  another  to  Qais  Ibn 
Saad  Ibn  Obadah  ;  and  the  third  gave  it  to  Arabah,  of  the 
tribe  of  Aws.  After  much  debate,  one  that  was  present, 
to  end  the  dispute,  proposed  that  each  of  them  should  go 
tc  his  friend  and  ask  his  assistfince,  that  they  might  see 
what  every  onQ  gave,  and  form  a  juagment  accordingly. 
This  was  agreed  to ;  and  Abdallah's  friend,  going  to  him, 
founil  him.  with  his  foot  in  the  stirrup,  just  mounting  his 
camel  for  a  journey,  and  thus  accosted  him:  "  Son  of  the 
apostle  of  God,  I  am  traveUmg  and  in  necessity."  Upon 
which  Abdallah  alighted,  and  bade  him  take  the  camel 
with  all  that  was  upon  her,  but  desired  him  not  to  part  with 
a  svvoixl  which  happened  to  be  fixed  to  the  saddle,  because 
it  had  belonged  to  AH,  the  son  of  Abutalib.  So  he  took 
the  camel,  and  found  on  her  some  vests  of  silk  and  4000 
pieces  of  gold;  but  the  thing  of  greatest  value  was  the 
sword.  The  second  went  to  Qais  Ibn  Saad,  whose  servant 
told  him  that  his  master  WfiS  asleep,  and  desired  to  know 
his  business.  The  friend  answered  that  he  came  to  ask 
Qais's  assistance,  being  m  want  on  the  road.  Whereupon 
thp  servant  Said  that  he  had  rather  supply  his  necessity 
than  wake  his  master,  and  gave  him  a  jjurse  of  7000  pieces 
of  gold,  assuring  him  that  it  was  all  the  money  then  in 


^  Ibn  al  Hubairah,  apud  Poc,  in.     belot's  Bib].  Orient.,  particularly  in 
N.>t.  ad  Carnsfcu  Tograi,  p.  107.  t!ie  articles  of  Hasan  the  son  of  Ali, 

■  Several  niu>  be  found  in  D'Her      Maan  Fadlia.1,  and  ibn  Yahya. 


56  THE  PRELIMINARY  DISCOURSE.  {sec.  I. 

the  house.  He  also  directed  him  to  go  to  those  who  had 
the  charge  of  the  camels,  with  a  certain  token,  and  take  a 
camel  and  a  slave  and  return  home  with  them.  When 
Qais  awoke,  and  his  servant  informed  him  of  what  he  had 
done,  he  gave  him  his  freedom,  and  asked  him  why  he  did 
not  call  him,  "  For,"  says  he,  "  I  would  have  given  him 
more."  The  third  man  went  to  Ardbah,  and  met  him 
coming  out  of  his  house  in  order  to  go  to  prayers,  and 
leaning  on  two  slaves,  because  his  eyesight  failed- hira. 
The  friend  no  sooner  made  known  his  case,  but  Arabah 
let  go  the  slaves,  and  clapping  his  hands  tog6ther,  loudly 
lamented  his  misfortune  in  having  no  money,  but  desired 
him  to  take  the  two  slaves,  which  the  man  refused  to  do, 
till  Arabah  protested  that  if  he  would  not  accept  of  them  he 
gave  them  their  liberty,  and  leaving  the  slaves,  groped  his 
way  along  by  the  wall.  On  the  return  of  the  adventurers, 
judgment  was  unanimous,  and  with  great  justice,  given  by 
all  who  were  present,  that  Arabah  was  the  most  generous 
of  the  three. 

Nor  were  thes'e  the  only  good  qualities  of  the  Arabs; 
they  are  commended  by  the  ancients  for  being  most  exact 
to  their  words  ^  and  respectful  to  their  kindred.'^  And 
they  have  always  been  celebrated  for  their  quickness  of 
apprehension  and  penetration,  and  the  vivacity  of  their 
wit,  especially  those  of  the  desert.^ 
*"»«*'  ,  As  the  Arabs  have  their  excellencea,  so  have  they,  like 

defect*  and  other  natious,  their  defects  and  vices.  Their  own  writers 
acknowledge  that  they  have  a  natural  disposition  to  war, 
bloodshed,  cruelty,*  and  rapine,  being  so  much  addicted 


♦  On  the  authority  of  Lane  I  give  the  following  from  Bnrckhafdt's 
N0U9  on  thi  Bedouins  and  Wahhabys,  vol.  i,  p.  185  : — "The  Turk  i» 
cruel,  tlie  Arab  of  a  more  kind  tamper ;  he  pities  and  supports  the 
wretched,  and  never  forgets  the  generosity  shown  to  liim  even  by  an 
enemy.     Not  accustoniod  to  the  saiiguinary  scenes  that  harden  and 

'  Herodot.,  1.  3,  c.  8.  3  Vide  D'Herbel.,    Bibl.  Orient., 

'  Strabo,  1,  16,  p.  1129.  p.  121. 


SEC.  I.]  THE  PRELTMINtARY  DISCOURSE.  57 

t(»  bear  malice  tJiat  they  scarce  ever  forget  an  old  grudge  ; 
whicli  vindictive  temper  some  physicians  say  is  occasioned 
by  their  frec[uently  feeding  on  camels'  flesh  *  (the  ordinary 
diet  of  the  Arabs  of  the  desert,  who  are  therefore  observed 
to  bs/ most  inclined  to  these  vices),  that  creature  being 
most  malicious  and  tenacious  of  anger,^  which  account 
suggests  a  good  reason  for  a  distinction  of  meats. 

The  frequent  robberies  committed  by  these  people  on  strange 
merchants  and  travellers  have  rendered  the  name  of  an  JiJif^ng. 
Arab  almost  infamous  in  Europe ;  this  th^y  are  sensible  ^^"^^^  ^" 
of,  and.  endeavour  to  excuse  themselves  by  alleging  the 
hard  usage  of  their  father  Ismail,  who,  being  turned  out  of 
doors  by  Abraham,  had  the  open  plains  and  deserts  given 
him  by  God  for  his  patrimony,  with  permission,  to  take 
whatever  he  could  find  there;  and  on  this  account  they 
think  they  may,  with  a  safe  conscience,  indemnify  them- 
selves as  well  as  they  can,  not  only  on  the  posterity  of 
Isaac,  but  also  on  everybody  else,  always  supposing  a  sort 
of  kindred  between  themselves  and  those  they  plunder. 
And  in  relating  their  adventures  of  this  kind,  they  think 
it  sufficient  to  change  the  expression,  and  instead  of  "  I 
robbed  a  man  of  such  or  such  a  thing,"  to  say  "  I  gained 
it."  2  "We  must  not,  however,  imagine  that  they  are  the 
less  honest  for  this  among  themselves,  or  towards  those 


corrupt  an  Osmanly's  heart,  the  Bedouin  learns  at  an  early  period  of 
hfe  to  abstain  and  to  sujffer,  and  to  know  from  experience  the  healing 
power  of  pity  and  cousolation." — Kurdn,  p.  48,  note.  e.  m.  w. 

*  This,  again,  according  to  Burckhardt,  is  a  mistake,  for  he  sa\8 
that  the  slaughter  of  a  camel  rarely  happens,  (See  his  Notes  on  the 
Bedouins  and  Wahhabys^  vol.  i.  p.  63  ;  Lane's  Kurdn,  p.  48.)  But 
the  testimony  of  tradition  to  the  fact  that  the  Quraish,  during  their 
expedition  against  Muhammad  which  resulted  in  the  battle  of  Badr, 
slaughtered  nine  camels  daily,  would  seem  to  indicate  that,  what- 
ever miodcm  custom  may  he,  the  Arabs  of  Muham^aad's  time  itidulged 
very  freely  in  camels'  flesh.  e.  m.  w. 


^  VidePoc.  Spec,  p.  87;  Bochart,         ^  Voyage  dans  la  Palest.,  p.  220, 
Hierozoic,  1.  2,  c.  I.  &c. 


58  THE  PRELIMINARY  DISCOURSE.  [sec.  I. 

H'hom  tliey  receive  as  fiiends ;  on  the  contrary,  the  strictest 
probity  is  observed  in  their  caihp,  where  everything  is 
open  and  nothing  ever  known  to  be  stolon.*  ^ 
Th«  sciences  The  scieiices  the  Arabians  chietly  cultivated  before 
previous  to  Muhanunadism  were  three — that  of  their  genealogies  and 
*  history,  such  a  knowledge  of  the  stars  as  to  foretell  the 
changes  of  weath5.^r,  and  the  interpretation  of  dreams.^ 
They  used  to  value  themselves  excessively  on  account 
of  the  nobility  of  their  families,  and  so  many  disputes 
happened  on  that  occasion,  that  it  is  no  wonder  if  they 
took  great  pains  in  settlin^jr  their  descents.  What  know- 
ledge they  had  of  the  stars  was  gatheied  from  long  experi- 
ence, and  not  from  any  regulai  study  or  astronom.ical  rules.' 
The  Arabians,  as  the  India-ns  also  did,  chiefly  applied 
themselves  to  observe  the  fixed  stars,  contrary  to  other 
nations,  whoso  observations  were  almost  confined  to  tlie 


*  That  this  statement  i.-i  incorrtot  is  evident  from  the  following 
remnrka  in  Burckbardtfi  Notes,  on  tha  Brdouins/ind  Wahhabys,  vol,  i. 
PP-  ^57)  ^5^  :— "The  Arabs  may  be  styled  a  nation  of  robbers^  whose 
pnncipal  occupation  is  plund*'.]-,  the  constant  subject  of  their  thouj^hts. 
Bui  we  must  not  attach  to  this  practice  Uie  same  notions  of  crimi- 
nality that  we  entertain  respecting  higbwayijion,  housebreakers,  and 
thieves  in  Europe.  The  Arabian  robber  coneiders  his  profession  aa 
honourable,  and  the  term  haramnj  (robber)  is  one  of  tiie  roost  flatter- 
ing titles  that  co»ild  >)e  conferred  on  a  youthful  hero.  The  Arab 
robs  his  enemies,  his  friends,  and  his  neighbours,  provided  that  they 
are  not  actually  in  his  own  tent,  where  their  property  is  sacred.  To 
rob  in  the  camp  or  anioug 'friendly  tribes  ia  not  reckoned  creditable 
to  a  man,  yet  no  stain  remains  upon  him  ibr  such  an  actiun,  which, 
in  fact,  is  of  daily  occurrence.  But  the  AraD  chiefly  luifterj  himself 
on  robbing  his  enemies,  and  on  bringing  away  by  stealth  what  he 
could  not  have  taken  by  open  for«;e,  Tiie  Bt'douins  have  red«fi»4 
robbery  in  all  its  b'anches  to  a  complete  .'ind  regnJar  syst«iUi,  which 
i»ffera  many  interesting  details." 

For  the!«p  cletaik  the  reader  is  refciTed  to  the  excellent  work  from 
which  the  .ibove  is  quoted,  Lane's  Kurdn,  note  to  p.  49.      e.  m.  w. 

i  Voyage  dans  la  Palesi,  p.  213,  '^  Al  ShahriHt-ini,  apud  Poc.  Orat., 
&C.  ubi  »up.,  p.  9,  and  Spec,  p.  1O4. 

■•*  Atjult'arag,  p.  l6l. 


S£C.  I.]  THE  PRELIMINARY  DISCOURSE.  59 

planets,  and  they  foretold  their  effects  from  tlieii*  influences, 
not  their  nature ;  and  hence,  as  has  been  said,  arose  the 
difference  of  the  idolatry  of  the  Greeks  and  Chaldeans, 
■who  chiefly  worshipped  the  planets,  and  that  of  the  Indians, 
who  worshipped  the  fixed  stars.  The  stars  or  asterisms 
they  most  usually  foretold  the  weather  by  were  those  they 
called  Anwa,  or  the  houses  of  the  moon.  These  are  twenty- 
eight  in  number,  and  divide  the  zodiac  into  as  many  parts, 
through  one  of  which  the  moon  passes  ever}',  night  ;^  as 
some  of  them  set  in  the  morning,  others  rise  opposite  to 
them,  which  happens  every  thirteenth  night;  and  from 
their  rising  and  setting,  the  Arabs,  by  long  experience, 
observed  what  changes  happened  in  the  air,  and  at  leugth, 
as  has  been  said,  came  to  ascribe  divine  power  to  them ; 
saying  that  their  rain  was  from  such  or  such  a  star ;  which 
expressiou  Muhammad  condemned,  and  alxsolutely  forbade 
them  to  use  it  in  the  old.  sense,  unless  they  meant  no 
more  by  it  than  that  God  had  so  ordered  the  seasons, 
that  when  the  niGon  was  in  such  or  such  a  mansion  or 
house,  or  at  the  rising  or  setting  of  such  and  sucli  a  star, 
it  should  rain  or  be  windy,  hot  or  cold/- 

The  old  Arabians,  therefore,  seem  to  have  made .  no 
further  progress  in  astronomy,  which  science  they  after- 
wards cultivated  with  so  much  success  and  ajiplause,* 


*  K.  Bos^'ortli  Smith,  in  his  Lectures  on  Muhatiwutd  and  Mu- 
hammadanimi^  p.  216,  makes  the  t'ollowmg  !!<Uitt'jueiit  on  this 
subject:  — 

"  Durmg  the  dark  period  of  European  history,  the  Arahs  for  five 
hundred  yt^urs  held  up  the  torch  of  learning  to  hunianity.  It  was 
the  Arabs  who  then  'called  the  Muses  from  their  ancient  seats  ;' 
who  collected  and  translated  the  writiiij»s  of  tlie  Greek  masters ;  who 
understood  the  geometry  of  ApoUonius,  and  wieided  the  weapons 
found  in  the  Ic^cal  armoury  of  Aristotle.  It  was  the  Arabs  who 
developt'J  the  sciences  of  agriculture  and  astronomy,  and  created 
those   of    algebra  and  chemistry  ;    who  adorned  their  cities  with 


^  Vide  Hyde  in  not.  ad  Tabulas  stellar  fixar,  Ulugh  Beigh,  p.  5. 
*  Vide  Poc,  Spec,  p.  1O3.  &,c. 


6o  THE  PRELmiNARY  DISCOCRSE  [sEC.  1 

ihaii  to  observe  the  influence  of  the  stars  on  the  weather 
and  to  give  them  names;  and  this  it  was  obvious  for  thein 
to  do,  by  reason  of  their  pastoral  w^ay  of  life,  lying  night 
and  day  in  the  open  plains.  The  names  they  imposed  on 
the  stars  generally  alluded  to  cattle  and  flocks,  and  they 
were  so  nice  in  distinguishing  them,  that  no  language  has 
so  many  names  of  stars  and  asterisms  as  tjie  Arabic ;  for 
though  they  have  since  borrowed  the  names  of  several 
constellations  from  th6  Greeks,  yet  the  far  greater  part  are 
of  their  own  growtli,  and  much  more  ancient,  particularly 
those  of  the  more  conspicuous  stars,  dispersed  in  several 
constellations,  and  those  of  the  lesser  constellations  which 
are  contained  within  the  greater,  and  were  not  observed 
or  named  by  the  Greeks.^ 

Thus  have  T  given  the  most  succinct  aceotmt  T  have  been 
able  of  the  state  of  the  ancient  Arabians  before  Muham- 
mad, or,  to  use  their  expression,  in  the  time  of  ignorance. 
I  shall  now  proceed  briefly  to  consider  the  state  of  religion 
in  the  East,  and  of  the  two  great  empires  which  divided 
that  part  of  the  world  between  them  at  the  time  of  Mu- 
hammad's setting  up  for  a  prophet,  and  what  were  the 
conducive  circumstances  and  accidents  th^t  favoured  his 
success. 

colleges  and  libraries,  as  well  as  with  mosquM  and  palaces;  who 
supplied  Europe  with  a  school  of  philosophers  from  Cordova,  and  a 
Bchool  of  physicians  from  Salerno." 

This  expresses  the  opinion  of  a  numerous  class  of  modem  writers 
on  ri?l,'lm.  But,  whilst  according  to  the  Arabs  all  pnuse  for  what 
they  did  towards  the  preservation  and  advancement  of  learning 
during  the  dark  ages,  we  cannot  see  that  astronomy,  as  a  science,  owes 
much  to  Arab  genius.  As  in  regard  to  philosophical  learning  and 
medical  science,  so  in  regard  to  astronomy,  it  may  be  fitirly  said 
that  the  Muslims  did  not  improve  on  their  Greek  masters.  They 
never  succeeded  in  ele\'ating  it  out  of  tlie  region  of  astrology. 

On  this  fjuestion,  see  Arnold's  Isldm  and  Christianity,  pp.  233-236. 

E.  M.  W. 


^  Vido  Hyde,  ubi  sup.,  p.  4. 


(    6i    ) 


SECTION   II. 

or  THE  STATE  OF  CHRISTIANITY,  PARTICDLARLY  OF  THE  EASTEEN 
CHURCHES,  AND  OF  JUDAISM,  AT  THE  TIME  OF  MUHAMMAD's 
APPEARANCE  ;  AND  OP  THE  METHODS  TAKEN  BY  HIM  FOR  THE 
ESTABLISHING  HIS  RELIGION,  AND  THE  CIRCUMSTANCES  WHICH 
CONCURRED  THERETO. 

If  we  look  into  the  ecclesiastical  historians  even  from  the  The  decune 
third  century,  we  shall  find  the  Christian  world  to  have  gion  in  the 
then  had  a  very  different  aspect  from  what  some  authors 
have  represented;  and  so  far  from  being  endued  with 
active  graces,  zeal,  and  devotion,  and  established  within 
itself  with  purity  of  doctrine,  union,  and  firm  profession 
of  the  faith,^  that  on  the  contrary,  what  by  the  ambition 
of  the  clergy,  and  what  by  drawi^^g  the  abtrusest  niceties 
into  controversy,  and  dividing  and  subdividing  about  them 
into  endless  schisms  and  contentious,  they  had  so  de- 
stroyed that  peace;  love>  and  charity  from  among  them 
which  the  Gospel  was  given  to  promote,  and  instead 
thereof  continually  provoked  each  other  to  that  malice, 
rancour,  and  every  evil  work,  that  they  had  lost  the 
whole  substance  of  their  religion,  while  they  thus  eagerly 
contended  for  their  own  ima<?inations  conceTninj:^  it,  and 
in  a  manner  quite  drove  Christianity  out  of  the  world  by 
those  very  controversies  in  which  they  disputed  with  each 
other  about  it.'^  In  these  dark  ages  it  was  that  most  of 
those  superstitions  and  corruptions  we  now  justly  abhor 


^  Ricaut's  State  of  the  Ottoman         ^  Prideaux's  Preface  to  his  Life  of 
Empire,  p.  187,  Mahomet. 


62  THE  PFELIMINARY  DISCOURSE.  [SEC.  il. 

in  the  Church  of  Rome  were  not  only  broached  but 
established^  which  pave  great  advantages  to  the  propa- 
gation of  Muhammatlism.  The  worship  of  saints  and 
images,  in  particular,  was  then  arrived  at  such  a  scanda- 
lous pitch  that  it  even  surpassed  whatever  is  now  practised 
among  the  Romanists.^ 
controYer-        After  the   Nicene   Council,   the  Eastern  Church  was 

AH:A  ill  Ihd 

R.mtern       engaged  in  perpetual  controversies,  and  torn  to  pieces  by 
;«i.dcorrnp-  the  disDutes  of  1 16  Ariaus,  Sabellians,  Nestorians,  and 

ti"U  of  the  ^  .  ,  . 

'•Jergy.  Eutychiaus,  the  heresies  of  the  two  last  of  which  have 
been  shown  to  have  consisted  more  in  the  words  and  form 
of  expression  than  in  the  doctrines  themselves,'-'  and 
were  rather  the  pretences  than  real  motives  of  those  fre- 
(4uent  councils  to  and  from  which  the  contentious  prelates 
were  continually  riding  post,  that  they  might  bring  every- 
thing to  their  own  will  and  pleasure.^  And  to  support 
themselves  by  dependants  and  bribery,  the  clergy  in  any 
credit  at  court  undertook  the  protection  of  some  officer  in 
tlie  army,  under  the  colour  of  which  justice  was  publicly 
sold  and  all  corruption  encouraged. 

In  the  Western  Church  Damasu^  and  Ursicinus  carried 
their  contests  at  Rome  for  the  episcopal  seat  so  high,  that 
tliey  came  to  open  violence  and  murder,  which  Viventius, 
the  governor,  not  being  able  to  suppress,  he  retired  into 
the  country,  ana  left  them  to  themselves,  till  Damasus 
])revailed.  It  is  said  that  on  this  occabion,  in  the  church 
of  Sicininus,  there  were  no  less  than  one  hundred  and 
thirty-seven  found  killed  in  one  day.  A-nd  no  wonder 
they  were  so  fond  of  these  seats,  when  they  became  by 
that  moans  enriched  by  the  presents  of  matrons,  and  went 
abroad  in  their  chariots  and  sedans  in  groat  state,  feasting 
sumptuously  even  beyond  the  luxury  of  princes,  quite 


*  Vide  La  Vie  de  Mahommed,  '  Ammian  Marcel lin.,  1,  2 1 ,  Vide 

par  BoiilainvillifTs.  p.  219,  ^,c.  etiani  Euseb,,  Hiat.  Eccles.,  1.  8,  c.  I. 

'  Vide  Siiuoix,  ilist.   Crlt.   de  la  Sozom.,  1.    i,  c.  14,  &c.      Hilar,  et 

Crdance,  &c.,   d^ti  Nationi;  du  Le-  Sulpic.    Sever,    in   Hi^t.    Saor.,   p, 

vaut.  112,  &c. 


SEC.  TL]  THE  PRFLIMINARY  DISCOURSE.  63 

contrary  to  the  way  of  living  of  tlie  coimtry  prelates, 
who  alone  seemed  to  have  some  temperance  and  modesty 
left.i 

These  dissensions  were  greatly  owing  to  the  emperors,  Eviim- 
and   particularly   to  Constantius,  who,  confounding   theKonmr. " 
pure  and  simple  Christian  religion  with   anile  supersti-  tKhurdu 
tions,  and  perpiexiug  it  with  intricate  questions,  instead 
of  reconciling  difierent  opinions,  excited  many  disputes, 
which  he  fomented  as  they  proceeded  with  infinite  alter- 
cations.2     This  grew  worse  in  the  time  of  Justinian,  who, 
not   to    be   behind   the    bishops   of   the   fifth   and  sixth 
centuries  in  zeal,  thought  it  no  crime  to  condemn  to  death 
a  man  of  a  different  persuasion  from  his  own.-^ 

This  corruption  of  doctrine  and  morals  in  the  princes 
and  clergy  was  necessarily  followed  by  a  general  depravity 
of  the  people;*  those  of  all  conditions  making  it  their 
sole  business  to  get  monej^  by  any  means,  and  then  to 
squander  it  away  when  they  liad  got  it  in  luxury  and 
debauchery.^ 

But,  to  be  more  particular  •  as  to  the  nation  w^e  are  now  Arabia 
writing  of,  Arabia  was  of  old  famous  for  heresies,*^  which  hiresy. " 
might  be  in  some  measure  attributed  to  the  liberty  and 
independency  of  the  tribes.  Some  of  the  Christians  of 
that  nation  believed  the  soul  died  with  the  body,  and  was 
to  be  raised  again  with  it  at  the  last  day :  ^  these  Origen  is 
said  to  have  convinced.*  Among  the  Arabs  it  was  that  the 
heresies  of  Ebion,  Beryilus,  and  the  Nazarseans,^  and  also 
that  of  the  Collyridians,  were  broached,  or  at  least  pro- 
pagated ;  the  latter  introduced  the  Virgin  Mary  for  God, 
or  worshipped  her  as  such,  offering  her  a  sort  of  twisted 
cake  called  colly riSy  whence  the  sect  had  its  name.^^ 

^  Ammiari.  Marcellin. ,  lib.  27.  ^  Vide  Boulainvil.,  Vie de  Mahom., 

^  Idem,  1.  21.  ubi  sup. 

^  Procop.  in  Anecd.,  p.  60.  ^  Vide  Sozom en.,  Hist.  Eocles.,  1.  I, 

*  See  an  instance  of  the  wicked-  c.  16,  17.     Sulpic.  Sever.,  ubi  supra. 

neas   of   the   Christian   army,   even  ^   fiuseb.,  Hist.  Eccles.,  1.  6,  c.  33. 

when  they  were  under  the  terror  of  *  Idem  ibid.,  c,  37. 

tha   Saracena,  in  Ockley's  Hist,  of  '  Epiphan.de  Hseres.,!.  2;  H&r.  40. 

the  Sarac,  vol.  L  p.  239.  ^^  Idem  ibid,,  I.  j;  Haeres.,  75,  79. 


64  THE  PRELIMINARY  DISCOURSE.  [sec.  it. 

Marioiatry       This  Jiotioii  of  the  divinity  of  fche  Vi]'gin  Mary  was  also 

trine  of  the  believcd  by  some  at  the  Couucil  of  Kice,  who  said  there 

™"^       were  two  gods  besides  tbe  Falher,  viz.,  Christ  and  the 

Virgin  Mary,  and  were  thence  named  Mariamites.^    Others 

imagined  her  to  be  exempt  from  humanity  and  deified; 

which  goes  but  little  beyond  the  Popish  superstition  in 

calling  her  the  complement  of  the  Trinity,  as  if  it  were 

imperfect  without  her.     This  foolish  imagination  is  justly 

condemned  in  the  Quran  ^  as  idolatrous,  and  gave  a  handle 

to  Muhammad  to  attack  the  Trinity  itself  * 

Arabia  re-         Other  sccts  there  were  of  many  denominations  within 

heretics.      the  bordcrs  of  Arabia,  which  took  refuge  there  from  the 

proscriptions   of    the   imperial  edicts,   several  of  whose 

notions  Muhammad  incorporated  with  his  religion,  as  may 

be  observed  hereafter. 

The  power       Though  the  Jews  were  an  inconsiderable  and  despised 

In  Arabia,    pcoplc  in  Other  parts  of  the  world,  yet  in  Arabia,  whither 

ina<i's"4S-  many  of  them  (led  from  the  destruction  of  Jerusalem,  they 

tnent  of  '  «    i  i     j     m  3  •  t  • 

them.  grew  very  powerful,  several  tribes  and  pnnces  embracing 
their  religion ;  which  made  Muhammad  at  first  show  great 
regard  to  them,  adopting  many  of  their  opinions,  doctrines, 
and  customs,  thereby  to  draw  them,  if  possible,  into  his 
interest.  But  that  people,  agreeably  to  their  wonted  ob- 
stinacy, were  so  far  from  being  his  proselytes,  that  they 
were  some  of  the  bitterest  enemies  he  had,  wajrincr  con- 
tinual  war  with  him,  so  that  their  reduction  cost  him 
infinite  trouble  and  danger,  and  at  last  bis  life.  This 
aversion  of  theirs  created  at  length  as  great  a  one  in  him 
to  them,  so  that  he  used  them,  for  the  latter  part  of  his 
life,  much  woi-se  than  he  did  the  Christians,  and  fre- 
quently exclaims  against  them  in  his  Quran.  His  followers 
to  this  day  observe  the  same  difference  between  them  and 


*  A.  careful  study  of  the  Qurdii  will  show  that  this  is  the  only 
conception  of  a  Trinity  which  fouud  a  place  in  Muhammad's  mind. 

E.  M<  w. 

^  Klmacin.  Eutych.  '  Cap.  5,  v.  77. 


SEC.  n.|  THE  PRELIMINARY  DISCOURSE.  65 

the  Christians:,  treating  the  former  as  the  most  aDject  and 
coiit<uriptibIe  people  on  earth. 

It  has  been  observed  by  a  great  politician,'  that  it  is  laUm  sue- 
impossibio  a  person  should  make  himsejt  a  prince  and  religion"* 
found  a  state  without  opportunities.     If  the  distracted  Skai^we^k 
state  of  religion  favoured  the  designs  of  Muhammad  on  S PeS* 
that  side,  the  weakness  of  the  Eoman  and  Persian  mon- 
archies  might   flatter   him  with    no   less   hopes   in  any 
attempt    on   those   once    formidable    empires,   either    of 
which,  had  they  been  in  their  full  vigour,  must  have 
crushed   Muhammadism   in  its  birth ;    whevaas   nothing 
nourished  it  more  tha^.  the  success  the  Arabians  met  with 
in  tlieir  enterprises  against  those  powers,  which  success 
they  failed  not  to  attribute  to  their  new  religion  and  the 
divine  assistance  thereof. 

The  Konian  empire  declined  apace  after  Constantine,  oecimdof 
whose  successors  were  for  the  generality  remarkable  for  empii«. 
theii  ill  qualities,  especially  cowardice  and  cruelty.  By 
Muhammad's  time,  the  western  half  of  the  empire  was 
overrun  by  the  Goths,  and  the  eastern  so  reduced  by  the 
Huns  on  the  one  side  and  the  Persians  on  the  other,  that 
it  was  not  in  a  capacity  of  stemming  the  violence  of  a 
powerful  invasion.  The  Emperor  Maurice  paid  tribute  to  , 
the  EJbagan  or  king  of  the  Huns;  and  after  Phocas  had 
murdered  his  master,  such  lamentable  havoc  there  was 
nrraong  the  soldiers,  that  when  Heraclius  came,  not  above 
seven  years  after,  to  muster  the  army,  there  were  only 
two  soldiers  left  alive  of  all  those  who  had  borne  arms 
when  Phocas  first  v^surped  the  empire.  And  though  Herac- 
lius was  a  prince  of  admirable  courage  and  conduct,  and 
had  done  what  possibly  could  be  done  to  restore  the  dis- 
cipline of  the  army,  and  had  had  great  success  against 
the  Persians,  so  as  to  drive  them  not  only  out  of  his  own 
domiuions,  but  even  out  of  part  of  their  oy/n;  yet  still  the 
very  vitals  of  the  empire  see] nod  to  be  mortally  woUnded, 


^  MHchiavolH,  Princ,  c.  6.  p.  19. 

E 


66  I  HE  PRHriMlNARY  DISCOURSE.  [sEa  fi. 

tUat  there  could  no  time  have  happened  m-ore  fatal  to -the 
fcUipire  or  more  favourable  to  the  enterprises  of  thtj  Arabs, 
who  .^eem  in  have  been  raise<l  up  on  purpose  by  God 
i4»  \h^  a  scourge  to  the  Chnstian  Church  for  not  living 
answerably  to  that  most  holy  religion  which  they  had 

Tiie  jzererai  luxury  and  degeneracy  of  uianuers  into 
which  the  Orei'ians  were  sunk  also  contributed  not  a  little 
to  fhe  enervauncr  tlieir  forces,  which  were  still  further 
drained  Dy  those  twt)  great  destroyers,  mona<.'hism  and 
persecution. 

The  I'eisiaus  had  also  been  in  a  declining  condition  for 
some  lime  before  Muhaminad,  occasioned  chielly  by  their 
intestine  broils  and  dissensions,  great  part  of  which  arose 
from  the  devilish  doctrines  of  Manes  aud  Mazdak;  The 
opinions  of  the  former  nre  toleiiibly  well  known  :  the 
latter  lived  in  the  reisrn  of  Khusrd  Kobad,  and  pretended 
himself  a  prophet  sent  from  GOD  to  preach  a  community 
nf  women  and  possessions,  since  all  men  were  brothers 
and  descended  from  the  game  common  parents.  This  lue 
imagined  would  put  an  end  to  all  feuds  and  quarrels 
amon;^'  men.  which  generally  arose  on  account  of  one  of 
the  two.  Kobad  himself  embraced  ihe  opinions  of  this 
impostor,  to  whom  he  gave  leave,  according  to  his  new 
doctrine, to  lie  with  the  queen  his  wife;  which  permission 
xinushirwiiu,  his  soji,  witli  much  difficulty  prevailed  on 
Mazdak  not  to  make  use  of.  These  sects  had  certainly 
l)een  the  immediate  ruin  of  the  Persian  empire,  had  not 
Annshirwan,  as  soon  as  he  succeeded  his  father,  put  Maz- 
dak to  death  with  all  iiis  followers,  and  the  Manicheans 
also,  restoring  the  ancieat  Magian  religion."^ 

In  the  reign  of  this  prince,  deservedly  surnamed  the 
Just,  Muhammad  was  born.  He  was  the  last  king  of 
Persia  who  deserved   the  throne,  which  after  him  was 


^   L>f;kley  8  Hist,  of  the  Saracens,  vol.  i.  p.  19,  &c. 
'  Vide  Poc.  Spec,  p.  70. 


stc-  iT.j  THE  PRELIMINARY  DISCOURSE.  67 

alraost  perpetually  contended  for,  till  subverted  by  L.he 
Arabs.  His  son  Hormuz  lost  the  love  of  his  subjects  by 
his  excessive  cruelty:  having  had  his  eyes  put  out  by  his 
wife's  brothers,  he  was  obliged  to  resign  the  crown  to  his 
son  Kliusrd  I'arviz,  *ivho  at  the  'nstigation  of  Bahram 
Chubini  had  rebelled  against  him,  and  was  afterwards 
strangled.  Parviz  was  so^m  obliged  to  quit  the  throne  to 
>"5ahrain.  but  obtaining  succours  of  the  Greek  emperor 
Maurice,  he  recovered  the  crown ;  yet  towards  the  latter 
end  of  a  long  reign  he  grew  so  tyrannical  and  hateful  to 
his  subjects,  that  they  held  private  correspondence  witli 
the  Arabs,  and  he  was  at  length  deposed,  imprisoned,  and 
slain  by  his  son  Shiruyah.^  After  Parviz  no  less  than  six 
princes  possessed  the  throne  m  less  than  six  years.  These  Decline  of 
domestic  broils  effectually  urouglit  ruin  upon  the  Persians  ;  empire. 
for  tljongh  they  did  rather  by  the  weakness  of  the  Greeks 
than  their  own  farce  ravage  Syria  and  sack  Jerusalem 
and  Damascus  under  Khusrii  Parviz,  and,  while  the  Arabs 
were  divided  and  in<iopendent,  had  some  power  in  the 
province  of  Yaman,  wliere  they  set  up  the  four  last  kings 
before  Muhammad;  yet,  when  attacked  by  the  Greeks 
under  Heraclius,  they  not  only  lost  their  new  conquests, 
but  part  of  their  own  dominions ;  and  no  sooner  were  the 
Arabs  united  by  Mulianunadism,  than  they  beat  them  in 
every  battle,  and  in  a  few  years  tota'^y  subdued  them. 

As  tliese  empires  were  weak  and  declining,  so  Arabia,  Thepomicid 
at  Muhammad's  setting  up,  v^^as  strong  and  flourishing ;  irS ^con- 
having  been  peopled  at  the  expense  of  the  Grecian  empire,  under  mu- 
whence  the  violent  proceedings  of  the  domineering  sects   *'"'" 
forced  many  to  seek  refuge  in  a  free  country,  as  Arabia 
then  was,  wh-ere  they  who  could  not  enjoy  tranquillity  and 
their  conscience  at  home  found  a  secure   retreat.      The 
Arabians  w^ere  not   only  a  populous  nation,  but   una**- 
quamted  with  the  luxury  and  delicacies  of  the  Greeks 
and  Persians,  and  inured  to  hardsljips  of  all  sorts,  living 

^  Vide  Teixeir^,  Relaciomis  de  los  Reyes  de  Persia,  p.  195,  &c. 


68  TflE  PRELIMINARY  DISCOURSE.         [sec.  il 

in  a  most  parsimonious  manner,  seldom  eating  any  flesh, 
drinking  no  wine,  and  sitting  on  tlie  ground.  Their  poli- 
tical government  was  also  such  as  favoured  the  designs 
of  Muhammad ,  for  the  division  and  independency  of  their 
tribes  were  so  necetisary  to  the  first  propagation  of  liis 
religion  and  the  foundation  of  his  power,  that  it  would 
have  been  scarce  possible  for  him  to  have  efl'ected  either 
had  the  Arabs  been  united  in  one  society.  But  when 
they  had  embrace<l  his  religion,  the  consequent  union  of 
their  tribes  was  no  less  necessary  and  conducive  to  their 
future  conquests  and  grandeur. 

This  pcsture  of  public  affairs  in  the  Eastern  world,  both 
as  to  its  religious  and  political  state,  it  is  more  than  pro- 
bable Muhammad  was  well  acquainted  with,  he  having 
had  sufficient  opportunities  of  informing  himself  in  those 
particulars  in  bis  travels  as  a  merchant  in  his  younger 
years;  and  though  it  is  not  to  be  supposed  his  views  at 
first  were  so  extensive  as  afterwards,  when  they  were 
enlarged  by  his  good  fortune,  yet  he  might  reasonably 
promise  liimself  success  in  his  first  attempts  from  thence. 
As  he  was  a  man  of  extraordinary  parts  and  address, 
he  knew  how  to  make  the  best  of  every  incident,  and 
turn  what  niiglit  seem  dangerous  to  another  to  his  own 
advantage. 
Milium-  Muhammad  came   into  the  world  under  some   disad- 

nmiuro,  '  vantagos,  which  he  soon  surmounted.  His  father,  Abdallah, 
wid  fortune,  was  a  youuger  son  ^  of  Abd  al  Mutallib,  und  dying  very 
youug  and  in  his  father's  lifetime,  left  his  widow  and  in- 
fant son  in  very  mean  circumstances,  his  whole  substance 
cuiisisting  but  of  five  camels  and  one  Etliiopian  she-slave.* 
Abd  al  Mutallib  was  therefore  obliged  to  take  care  of  his 
grandchild  Muhammad,  which  he  not  only  did  during  his 


'  He  was  not  his  eldest  son,  aA  Dr.  M.  de  ]?oulaitivilliers  (Vie  de  Ma- 

PridatkviA  tells  us,  whosfe  reflections  hommed,  p.  182,  &c.)  sujiposea  j  for 

built  mi  thflt  foundatioTi  must  neces-  Hamza    aud   al    Abb<b    weru    both 

warily  fail  (.sec  hii  Life  of  Mahomet,  younger  than' Abdal  I  alj. 
l>.  9)  ;  nor  yet  hi*  youii^tai  son,  as        *  Abulfeda,  Vit.  Moha/n.,  p.  2. 


SEC.  IT.]  THE  PRELIMINARY  DISCOURSE.  69 

life,  but  at  his  death  enjoined  his  eldest  son,  Aha  Talib, 
who  was  brother  to  Abdallah  by  the  same  mother,  to 
provide  for  him  for  the  future ;  which  he  very  affection- 
ately did,  and  instructed  him  in  the  business  of  a  mer- 
chant, which  he  ollowed ;  and  to  that  end  he  took  him  with 
him  into  Syria  when  he  was  but  thirteen,  and  afterward 
recommended  him  to  Khadijah,  a  noble  and  iicli  widow, 
for  her  factor,  in  whose  service  he  behaved  himself  so  well, 
that  by  making  him  her  husband  she  soon  raised  him  to 
an  equality  with  the  richest  in  Makkah., 

After  he  be^'au  by  this  advantageous  match  to  live  at  He  forms 
ms  ease  it  was  that  he  formed  a  scheme  or  establismncr  of  reforming 

...  ,  !•./%  1.  %      t,he  religion 

a  new  religion,  or,  as  he  expressed  it,  of  replanting  the  of  his 
only  true  and  ancient  one,  professed  by  Adam,  Noah,  men.  ^^ 
Abraham,  Moses,  Jesus,  and  all  the  prophets,^  by  destroy- 
ing the  gross  idolatry  into  which  the  generality  of  his 
countrymeu  had  fallen,  and  weeding  out  the  corruptions 
and  superstitions  which  the;  latter  Jews  and  Christians 
had,  as  he  thought,  introduced  inta  their  religion,  and 
reducing  it  to  its  original  purity,  which  consisted  chiefly 
in  the  worship  of  one  only  God. 

VVliether  tliis  was  the  effect  of  enthusiasm,  or  only  a  opinions  as 
design  to  raise  himself  to  the  >supreme  government  of  his  motivo.-,  of 

•f         •t'»  Til  •  mi        i    ,  •     Muh.iiuiu.id 

country,  1  wiii  not  pretend  to  determme.  The  latter  is 
the  general  o})inion  of  Christian  writers,  who  agree  that 
ambition  and  the  desire  of  satisfying  his  sensuality  were 
the  motives  of  his  undertakirig.  It  may  be  so,  yet  his  first 
views,  perhaps,  were  not  so  interested.  H  is  original  design 
of  bringing  the  pagan  Arabs  to  the  knowledge  of  the  true 
God.  \vds  certainly  noble,  and  highly  to  be  commended; 
for  I  cannot  possibly  subscribe  to  the  assertion  of  a  late 
learned  writfer,"^  that  he  made  that  nation  exchange  their 
idolatry  for  another  religion  altogether  as  bad.  Muham- 
mad was  no  doulit  fully  satip^fied  in  his  oonscience  of  the 
truth  of  his  gi-and  point,  the  unity  of  God,  which  was  what 

^  See  Quran,  c  2  '■'  J'rideaux's  Life  of  Mahomet,  p.  76, 


yo  JHF.  PRFLIMISARY  DTSCOURSE  [sec.  ii. 

he  chiefly  aitenried  to  ;  all  Lis  ether  doctrines  and  institn- 
tioniE  being  raUier  accidental  and  unavoidable  thaa  prc- 
iiRhoidon  nieditated  and  designed.  Since,  then,  Muha-mmad  was 
.f  th^*^t7  cerfcainlv  himself  persuaded  of  his  grand  article  of  faith, 
wiiich,  in  his  opinion,  was  violated  by  all  the  rest  of  the 
world,  not  only  by  the  i(i«;laters,  bnt  by  the  Christians,  aa 
well  those  who  ri;:'-htly  worshipp-^-d  Jesus  as  GoD,  as  those 
who  superstitiousiy  adored  the  Virgin  Mary  saints,  and 
nnages ;  and  aiso  by  the  Jews,  who  are  accused  in  the 
w^uran  of  taking  Ezra  for  che  son  of  God,  ■  4t  is  easy  to 
conceive  that  he  mi^rht  think  it  a  ineriloi^ious  work  to 
rescue  the  woald  from  such  ignorance  and  superstition; 
iiud  by  degrees,  with  the  help  of  a  warm  imagination, 
which  an  Arob  seldom  wants,"-  to  suppose  himself  destined 
by  Providence  for  the  effecting  that  great  reformation. 
And  this  fancy  of  his  might  take  still  deeper  root  in  his 
mind  during  tlie  solitude  he  thereupon  affe-.^ted,  usually 
retiring  for  a  month  in  the  year  to  a  cave  in  Mount  liira, 
Dear  Makkah.  One  thing  which  may  be  probably  urged 
a'.,'ainst  the  enthusiasm  of  this  prophet  ojt"  the  Arabs  is 
tiie  wise  conduct  an<l  great  prudence  he  al)  along  showed 
in  pursuing  his  design,  which  se(?m  inconsistent  witli  the 
wild  notions  of  a  hot-brained  religionist.  But  though  all 
enthusiasts  or  madmen  do  not  buhave  with  tlie  same 
gravity  and  ciicumspection  that  he  did,  yet  he  will  not  be 
the  first  instance,  by  eevei-al,  of  a  person  who  has  been  out 
of  the  way  only  quoa,d  hor,  an-l  m  all  other  respects  acted 
with  ihe  greatest  decency  and  precaution,* 

The  terrible  destruction  of  the  Eastern  Churches,  once 
ao  glorious  and  flourishing,  by  the  sudden  spreading  of 
Muhammadism,  and  the  great  successes  of  its  professors 
against  the  Christians,  necessarily  inspire  a  horror  of  that 


*  For  a  most  able  and  satifefactory  exjx'^ition  of  the  character  of 
Muhammad,  we  refer  the  n-ader  to  Muir's  Life  of  Mahoimt^  vol.  iv, 
chap,  xxxvii.  k.  if.  w. 

^  Quran,  c   lo.  v.  37  '  Sc  Uasauli  of  Enthusiasiu,  p.  148. 


SFX. n.}  THE  PRELIMINARY  DISCOURSE.  71 

religion,  iit  those  to  whom   it  has  been  ^q  fatal;  and  no 
wonder.if  they  endeavour  to  set  the  character  of  its  foui.der 
and:  its  doctrines  in  the  most  infamous  light.     Bnt  the 
damage  done  by  Muhammad  to  Christiardty  seems  to  have 
been  ratlier  ov/ing  to  his  ignorance  thjii  malice ;  for  his  Ho  was 
^^reat.  misfortune  was  his  not  having  a  competent  know-  tuepujx 
ledge  of   the  real  and   pure   doctrines  of  the  Christian  the  chris 
religion,  wliieh  was  in  his  time  so  aboiuinably  corrupted,  gior" 
that  it  is  not  surprising  if  he  v/ent  too  far,  and  resolved  to 
abolish  what  he  might  thiidv  incapable  of  reformation. 

It  is  scarce  to  be  doubted  but  that  Muhammad  had  a  His  natural  1 
violent  desire  of  being  rf^ckoued  an  extraoirdinai-y  person,  inaamed  by 
\^hich  he  could  attain  to  by  no  means  more  effectually 
than  by  pretending  to  be  a  messenger  sent  from  GoD  to 
inform  mankind  of  his  will  This  might  be  at  first  his 
Tttmost  ambition;  and  had  his  fellow-citizens  treated  him 
less  injuriously,  and  not  obliged  lum  by  their  persecution^, 
to  seek  refuge  elsewhere,  and  to  take  up  arms  against 
them  in  his  own  defence,  he  had  perha]>s  continued  a 
private  pei  sun,  and  contented  himself  witli  tlie  veneration 
and  respect  due  to  his  prophetical  office ;  but  being  once 
■got  at  tlje  hetid  of  a  little  army,  a.nd  encoui-acrod  by 
success,  it  i«;  no  wonder  if  he  raised  his  thoughts  to 
attempt  what  had  never  before  entered  into  ids  imagi- 
nation. 

That  Muhammad  was,  as  the  Arabs  are  by  complexion/  niseonau- 
a  great  iover  of  women,  we  ai-e  a^5ured  by  his  own  con- diitrfue  of 
fession  ;  and  tie  is  constantly  upbraideu  with  it  by  the  JcJo?dSice" 
conU'oversial  writers,   who  fail   not  to  urge  the  number  n^oramy  o;' 
of   women  with  whom  he  had  to   do,    as  a   demonstra-  ^''  *^""^' 
tivf-  aigiiment  or  hi^  sensuality,  which  they   think  suffi- 
ciently pi'oves  him  to  have  be^n  a  wicked  man,  and  con- 
sequently an  impostor.     But  it  must  l>e  considered  that 
polygamy,  though  it  be  foibidden  by  tiie  Christian  reli- 
gion, was  in  Muhammad's  time  frequently  practised  in 

^  Auititiiau  Maioell.,  L  14,  c.  4. 


72 


THE  PRELIMINARY  DISCOURSE.  fSEc.  71. 


Arabia  and  olhtr  7»firts  of  ttie  East,  and  was  not  counted 
an  immorality,  nor  was  a  man  worge  esteeme<l  on  tliafc 
account;  for  winch  reason  Muhammad  permitted  the 
plurality  of  wives,  with  certain  limitations,  among  his 
own  followers,  who  argue  for  the  lawfulness  of  it  from 
several  reasons,  and  particularly  from  the  examj)le3  of 
persons  allowed  on  all  hands  to  have  been  (rood  men, 
some  of  whom  have  been  honoured  with  the  divine 
correspondence.  The  several  laws  relating  to  marriages 
and  divorces,  and  the  j>eculiar  privileges  granted  to  Mu- 
hammad in  his  Quran,  were  almost  all  taken  by  him  fiom 
the  Jewish  decisions,  as  will  appear  hereafter;  a  ad  there- 
fore he  might  think  those  institutions  the  more  just  and 
reasonable,  as  he  found  them  practised  or  approved  by 
the  professors  of  a  religion  which  was  confessedly  of 
divine  origiual. 

But  whatever  were  his  motives,  Muhammad  had  cer- 
tainly the  personal  qualifications  which  were  necessriry  to 
accomplish  his  undertaking.  The  Muhamniadau  authors 
are  excessive  in  their  commendations  of  him,  and  speak 
much  of  his  religioub  and  moral  virtues;  an  his  piety, 
Veracity,  justice,  liberality,  clemency,  humility  and  absti- 
nence. His  charity  in  particular,  they  say,  was  so  con- 
spicuous, that  he  had  seldom  any  money  in  his  house, 
keeping  no  more  for  his  own  use  than  was  just  sufficient 
to  maintain  his  family ;  a,ud  he  frequently  spartid  even 
some  part  of  his  own  provisions  to  supply  the  neccpsitiea 
of  the  poor  ;  so  that  before  the  year's  end  he  had  generally 
little  or  nothing  left.'  "God,"  says  al  Bokhari,  "otfercd 
him  the  keys  of  tlio  trea.suies  of  the  earth,  but  he  would 
not  accept  them."  Though  the  eulogies  of  these  writers 
are  justly  to  be  suspected  of  partiality,  yet  thus  much,  1 
think,  may  be  inferred  from  thence,  that  for  an  Arab  who 
had  been  educated  in  Paganism,  and  had  but  a  very  im- 
perfect knowledge  of  his  duty,  he  was  a  man  of  at  least 


^  Vide  Alnilfeda  Vit.  Mohatn.,  p.  144,  <'io. 


EC.  ir.]  THE  PRELIMINARY  DISCOURSE,  73 

tolerable  morals,  and  not  sucli  lonstor  of  wickedness  as 
he  is  usually  represented.  And  indeed  ir  is  scarce  possible 
to  conceive  that  a  wretch  of  so  profligate  a  character 
shonld  ever  ha.ve  succeeded  in  an  enterprise  of  this 
nature;  a  lirtlf^  hypocrisy  and  saving  of  appearances,  at 
least,  must  have' been  absolutely  necessary;  and  the  sin- 
cerity of  his  intentions  is  what  X  pretend  not  to  inquire 
into. 

ITe  ha<l  indisputably  a  very  piercing  and  sagacious  wit,  Hisintenec- 
and  was  thoroughly  versed  in  all  the  arts  of  insinuation.^  and Savity 
The    Eastern    historians   describe   him   to   have   been    a,"^""*""^'' 
man  of   aii  excellent  judgment   and   a  happy  memory ; 
and  these  natural  parts  were  improved  by  a  great  ex-" 
perieiice  and  knowledge  of  men,  and  the  observations  he 
had  rr)ude  in  his  travels.     They  say  he  was  a  person  of 
few  words,  of  an  equal,  cheerful , temper,  pleasant. and 
familiar  in  conversation,  of  Inoffensive  behaviour  towards 
his  friends,  and  of  great  condescension  towards  his  in- 
feriors.^.    To  all  which  were  joined-  a  comely  agreeable 
perfion  and  a  polite  address ;  accomplishments  of  no  small 
service  in  preventing  those  in  his  favour  whom  he-atteni})- 
ted  to  persuade. 

As  to  acojnired  learning,  it  is  confessed  he  had  nonemsi^o- 
at  all;  having  had  no  other  education  than  what  was  StSJ^aud 
customary  in  his  tribe,  who  neglected,  and  perhaps  de-inade"iit 
spised,  what  we  call  literature,  esteeming  no  language  in 
couiparison"  with   their  own,  their  skill  in  which   they 
gained  by  u.^e  and  not  by  books,  and  contenting  them- 
selves with  improving  their  private  experience  by  com- 
mitting to  memory  such  passages  of  their  poets  as  they 
judged  might  be  of  use  to  th^m  in  Hfe.     This  defect  was 
so  far  from  being  prejudicial  or  putting  a  stop  to  his  de- 
sign, that  he  made  the  greatest  use  of  it;  insisting  that  the 
writings  which  he  produced  as  revelations  from  GoD  could 
not  possibly  be  a  forgery  Orf  his  own,  because  it  was  not 

^  Vide  PriJ.  Life  of  Mahomet,  p.  105.  -  Vide  Abulfeda,  iibi  supra. 


74  THE  PRELIMINARY  DISCOURSE.  iSEC.  ii 

conceivable  that  a  person  Tvho  could  neither  write  nor 

read  should  be  able  to  compose  a  book  of  such  excellent 

doctrine  aiid  in  so  elygant  ,i  style,  and  thereby  obviating 

an  objection  ihat  iniglit  have  carried  a  great  deal  oi'  weight.^ 

And  for  this  reason  his  foiiowers,  instead  of  being  ashanied 

of  their  master's  ignorance,  glory  in  it,  as  an  evident  proot 

of  his  divine  naission.  and  scruple  not  to  call  him  (as  he  is 

indeed  called  m  the  Quran  itself  -)  the  "illiteiate  prophet," 

Hb  scheme       'I'ho  scheme  of  religion  which  Muhammad  framea,  and 

aurati(.iiof  the  design  and  artiuJ  contrivance  of  tnose  vvi'itten  revcta- 

tions  (as  he  preteuaecl  them  to  be;  which  compose  his 

Qunin,  shall  be  the  subject  of  tlic  following  sections  :  1 

shall  therefore  in  the  remainder  of  this  relate,  as  briefly 

as  possible,  the  steps  he  took  towai-ds  thy  efiiecting  of 

his  enterprise,  and  the  accidents  which  coAicurred  to  his 

success  therein. 

He  begins        Bcfi>re  hc  made  anv  attempt  abroad,  he  lightly  iudcjed 
■wiih  the        ,1     ,   .  ff        .  •        .      I       •      -1        1  ^  . 

cor.vorbiou    that  it  was  necessary  tor  him  to  bcgni  by  tlie  convfersiou 

houscwa.  of  -ilia  own  housel^olrl.  Baving  therefore  retii*ftd  with  his 
family,  as  he  had.  done  several  times  before,  to  the  above- 
mentioned  cave  in  Mount  Hira,  he  there  opened  the  seciet 
of  his  mission  to  his  wife  Khadijah,  and  acquainted  her 
that  the  Angel  Gabriel  had  just  before  appeared  to  him, 
and  toJd  him  that  he  was  appointed  the  ap^jstie  of  God  r 
he  also  repeated  to  her  a  pnssage  '^  which  he  pretended  had 
been  revealed  to  him  by  the  miriistry  of  the  arigel,  with 
chose  other  circumstances  oi  his  first  appearance  which 
are  related  by  the  Muhaminadan  writers.  Khadijah  re- 
ceived the  news  with  great  joy,^  swearing  by  him  in 
who3e  hands  her  soul  was  that  slie  tinisted  he  would 
lie  the  prophet  of  his  nation,  and  immediately  commu- 
nicated what  she  had  heStrd  to  her  cousin,  Waraqa  Ibn 

'  JSe.3  Qiiriii.  li.  29,  V.  47.     Prid.         *  1  do  not  remeraber  to  have  t^zA 

Life  t>f  Mahuiuet.  y.  28,  ftc.  in  any  Eastern  autlior  that  Khadijah 

'  Cha{*.  7.  ever  rej-cted  her  husV)ancr's  pretences 

^  Thig  passage  is  generally  agreed  as  dtlusionB,  or  suspected  bim  of  any 

to  be  the  first  tiv«   verses  of  the  96tli  imposture.     Yet  see  Prideaux'a  Life 

chapter.  of  Mahqnjet,  p.  Il,  &c. 


SEC.  ii.J  THE  PRFIJS/IINARY  DISCCjURSE.  75 

ISIaufal.  uho,  being  a  Chiistian,  could  wrixo  in  the  Hebrew 
ubaraeter,  and  was  lolerably  well  versed  in  the  Sftrrptures  :  ^ 
and  lie  as  readily  carr-e  into  lier  opiuicii,  assuring  her  tiiat; 
the  same  augel  who  had  formerly  appeajf^d  uiiio  Mose^ 
^as  Qow  sent  to  Muiiamniad.'  This  fiist  overture  the 
pi'oplifct  made  in  the  month  of  Pamadhan,  in  the  fortieth 
year  of  his  yge.  which  ig  therefore  usunlly  calle^ii  the  year 
of  his  mission. 

Encouraged  by  so  good  a  beginning,  he  resolved  to  pro-  secret 
reed,  and  try  for  some  time  what  he  couj-i  do  by  private  vll'Ig*" 
persuasioif,   not    daring   to   hazard    the   whole    atJ'air    by 
exposinsf  it  too  suddenly  to  the  public.     He  soon  made 
proselytes    of   thosf?   under  his   own   roof,   viz.]   his   wife 
Khadijali    Ids   servant    Zaid    Ibn    llarith    (to   whom    he 
gave  his   freedom  ^   on    that  occasion,  winch  afterwards 
became   a   rule   to   his   followers*),  and  his  cousjn  and 
pupil  Ali,  the  son  of  Aba  Talib,  fbou^;h  then  very  yonng; 
but  this  last,  mstkinsj  no  account  of  the  other  two,  used  to 
style  himself  the  '•  first  of  believers."     The  next  person 
Muhammad   applied   to  was  Abdallah  ibn  Abi  "Kuhdfa, 
sui-named  Abu  Eaqr,  n  man  of  great  rmtliority  ymong  the 
Quraish,  and  one  wiiose  niterest  he  well  icnew  w(uild  be 
of  <Treat  service  to  him,  as  it  soon  appeared  ;  for  Abu  Baqr  Gaiiia other 
being"  ^^aineid  over,  prevailed  also  on  Othraun  Ibn  Affan,  froni his 
Abd  al  Kulinuin  Ibn  Awf.  Saad  Ibn  Abi  Wakkas,  Al  Zubair 


*  Lane  calls  aUention  to  the  fact  ihat  ''  the  conversion  of  a  jjersoa 
after  he  has  liecn  made  a  slave  dues  not  entitle  him  to,  airl  seldoju 
obtahis  for  liiin,  Ids  Ir'^edoni."  The  '*  foJlowers "  of  Mubanimad 
referred  to  in  the  text  prubaLly  designates  only  thooe  who  were  his 
oonrenrporariei^.  Certainly  the  "  rule  '  is  not  observed  by  tlie  holders 
of  hlavus,  bJack  and  w Kite,  in  Turkey,  Egypt,  and  ether  legioj  .<  undei 
Wuijlim  govern  inei;c.  JE.  u..  w. 


^  Vide  Poc.  Spec,  p.  157.  ^  i?'or  he  wa-i  his  purchased  s;ave, 

^  Vnde  Abulfeda.  Vit.  Moham.,  p.  as  Abulfodi  expre.s?;!y  tells  us,  and 

16,  V. here  thf  leaiped  translator  huH  not   hh    c.ouRm-gcni;au,    as    M.   de 

mistaken  tUe  me.iiiinij  of  this  pas-  Boulaiavillferjs  asc-terta  (Vie  de  ATah. 

bag ;.  p.  273). 


(lootrine. 


76  THE  PRELIMINARY  DISCOURSE  [sec.  it 

Ibn  al  Awam;  and  Talha  Ibn  Obaidullalj,  all  principal 
men  in  Makkah,  to  follow  liis  example.  These  men  weie 
the  six  chief  companions,  who,  with  a  few  more,  were  con- 
Atthtjeivi  verted  in  the  space  of  three  years,  at  the  end  of  which 
yeaaT«  Muhammad,  haviufT,  as  he  hoped,  a  snfficient  interest  to 
cKims  S[r '  support  him,  mide  his  mission  no  lunger  a  secret,  but 
gave  out  that  God  had  commanded  liim  to  admonish  his 
near  relations  ;  ^  and  in  order  to  do  it  witb  more  conveni- 
ence and  prospect  of  success,  he  directed  Ali  to  prepare 
an  entertainment,  and  invite  tlie  sons  and  descendants 
of  Ah6  al  Mutallib,  intending  then  to  open  his  mind  to 
them.  This  was  done,  and  about  forty  of  tliem  came  ;  but 
Abu  J^hab,  one  of  his  uncles,  making  the  company  break 
up  before  Muhammad  had  an  opportunity  of  speaking, 
obliged  him  to  give  them  a  second  invitation  the  next  day; 
and  wlien  tlicy  were  come,  he  made  them  the  following 
.speecli  :  "  1  know  i\n  man  in  all  Arabia  who  can  offer  his 
kindred  a  more  excellent  tljing  than  1  now  do  you.  I 
offer  you  happiness  both  in  this  life  and  in  that  which 
is  to  come.  God  Almigliiy  hath  commanded  me  to  call 
you  unto  him  ;  who  therefore  among  you  will  be  assisting 
to  me  heroin,  and  become  my  brother  and  my  Vicegerent  ? " 
Hi8  reia-  All  of  them  hesitating  and  declining  the  matter,  Ali  at 
hu"r?ph?  length  rose  up  and  declai-ed  that  he  would  be  his  assistant, 
*^  "^*''  and  vehemently  threatened  ♦  tnose  who  should  oppose  him. 
Muhammad  upon  this  embraced  Ali  with  great  demonstra- 
tions of  affecHon,  and  desired  ali  who  were  present  to 
hearken  to  and  obey  him  as  his  deputy,  at  which  the 


♦  The  atatemeut  thnt  Ali  'W<^heineatly  threatened  those  who  should 
oppose"  Muhamiuad  w  a  mistake,  which,  says  Lane  {Kurdny  p.  62), 
*'  origii^uted  with  Gagnier,  who,  in  his  edition  of  Abu-1-Fida's  Lrfe  oj 
Alnhainniedy  has  given  the  original  word.9  of  this  spRecli  with  )»ereral 
frroPH,  and  thus  rendered  them — '  IJgomet  ita  faciam  ;  ego  ipse  dent^a 
illio  excutiam,  aculos  ernam,  ventrem  dissecabo,  crura  mutilabo,  &;r.'' 
(p.  19)."  JS.  M.  w. 

*  Qiirkn,  c.  74.    Bee'  tb«  notes  thereon. 


SEC.  II.]  THE  PRELIMINARY  DISCOURSE.    .  77 

company  broke  out  into  great  laughter,  telling  Abii  Talib 
that  ho  must  now  pay  obedience  to  his  son. 

This  repulse,  however,  was  so  far  from  discouraging  opposition 
Muhammad,  tliat  he  began  to  preach  in  public  to  the  S'^relcu. 
people,  who  heard  him  with  some  patience,  till  he  came  "^^' 
to  uphraiii  them  with   th.3  idolatry,  obstinacy,  and  per- 
verseness  of  themselves  and  their  fathers,  which  so  highly 
provoked  them  tliat  they  declared  themselves  his  enemies, 
and  would  soon  have  procui'ed  his  ruin  had  he  not  been  pro- 
tected by  Abu  Talib.     The  chief  of  the  Quraish  warndy 
solicited  this  person  to  desert  his  nephew,  making  frequent 
remonstrances  against  the  innovations  he  was  attempting, 
which  proving  ineffectual,  they  at  length  threatened  him 
with  an  open  rupture  if  he  did  not  prevail  on  Muhammad 
to  desist.     At  this  Abu  Talib  was  so  far  moved  that  be 
earnestly  dissuaded  his  nephew  from  pursuing  the  affair 
any  further,  representing   the  great  danger  he  and  his 
friends  must  otherwise  run.     But  Muhammad  was  not 
to  be  intimidated,  telling  his  uncle  plainly  "that  if  they 
set  the  snn  against  him  on  his  right  band  and  the  moon 
on  his  left,  he  would  not  leave  his  enterprise;  "  and  Abu  jTeispro 
Talib,  seeing  him  so  firmly  resolved  to  proceed,  used  no  AbuXdifb. 
ftirther  arguments,  but  promised  to  stand  by  liim  against 
all  his  enemies.^ 

The  Quraish,  finding  they  could  prevail  neither  by  fair  First  emi- 
words  nor  menaces,  tried  what  they  could  do  by  force  and  AbySija. 
ill-treatment,  using  Muhammad's  followers  so  very  injuri- 
ously that  it  was  not  safe  for  them  to  continue  at  Makkah 
any  longer ;  wdiereupon  Muhammad  gave  leave  to  such 
of  them  as  had  not  friends  to  protect  them  to  seek  for 
refuge  elsewhere.  And  accordingly,  "in  the  fifth  year  of 
the  prophet's  mission,  sixteen  of  them,  four  of  whom  were 
women,  fled  into  Ethiopia ;  and  among  them  Othman  Ibn 
Affan  and  his  wife  liakiah,  Muhammad's  daughter.  This 
was  the  first  flight;  but  afterwards  several  others  followed 

^  Abulfeda,  ubi  supra. 


78 


THE  PRELIMINARY  DISCOURSE.  [sEC  n 


Conversion 
aud  umar 


SocU!  oslrn 
Ciain  uf  the 


The  league 

the  Hashi- 

mitea 

broken. 


them,  retiring  one  after  another,  to  the  number  of  eighty- 
three  men  and  eighteen  women,  besides  children.^  These 
lefiigees  were  kindly  received  by  the  Najashi,-  or  king  of 
Ethiopia,  who  refused  to  deliver  them  up  to  those  whom 
the  Qaraisli  sent  to  demand  them,  and,  as  the  Arab  writers 
unanimously  attest,  even  professed  the  Muhammadan  reli- 
gion. 

In  the  sixth  year  of  his  mission^  Muhammad  had  the 
pleasure  of  seeing  liis  patty  strengthened  by  the  con- 
version of  his  uncle  Hamza,  a  man  of  great  valour  and 
merit,  and  of  Omar  Ibn  al  Khattdb,  a  person  highly 
esteemed,  and  once  a  violent  opposer  of  the  prophet.  -As 
persecution  generally  advances  rather  thaii  obstinicts  the 
spreading  of  a  religion,  Islam  made  so  great  a  progress 
among  the  Arab  tribes,  that  thf-  QuraiaU,  to  suppress  it 
ert'ectnally,  if  poesible,  in  the  seventh  year  of  Muhammad's 
niis.sion;^  m.ade  a  solemn  league  or  covenant  against  the 
Hashimites  and  the  family  06  al  Alutallib,  engaging 
themselves  to  contract  rbo  marriages  with  any  of  them, 
and  to  have  no  communication  with  them  ;  and  to  give  it 
the  greater  sanction,  reduced  it  iato  writing,  and  laid  it 
up  in  the  Kaabali.  Upon  this  the  tribe  bccaiiK;  divided  into 
two  faction.?,  ai>d  the  famdy  of  Hdshim  all  repdired  to 
Abu  Tdlib,  as  their  head,  except  only  Abd  al  Uzza,  sur- 
named  Abu  Lahab,  who,  out  of  his.  inv^eterate  hatred  to 
his  nephew  and  his  doctrine,  went  over  to  the  opposite 
party,  whose  chief  was  Abii  Sofian  Ibn  Harb.  of  the  family 
of  Ommeya. 

The  families  continued  thu.s  at  variance  for  three  yeai-s  ; 
but  iji  the  tenth  year  of  his  missiiui,  Muhammad  told  his 
uncle  Abu  Talib  that  (lod  liad  manifestly  showed  his  dieap^ 
probation  of  the  league  which  the  Quraish  had  made  against 
them,  by  sending  a  worm  to  eat  out  every  word  of  the 


'    Idem,  Ibn  Shohnah.  every  kini;  of  this  country.     S«e  hii 

^  Dr.  Prideaux  e(toins  to  take  this  Life  of  Mahoiuet,  p.  55. 

■wonJ   for  ;v  projier   nume,  but  it  is  ^  j>,i,  fcjhnhnah^ 

only   the   titl«   the   Aiabes   give    \.v  *  AJ  JatinAbi 


5Er.  Ji.]  THE  PRELnaSARY  DISCOURSE.  79 

iristrunifeiit  except  the  name  of  God.  Of  tbis  .atxident 
Muhammad  had  probably  some  private  notice ;  for  Abu 
Talib  went  immediately  to  the  Quraish  and  acquainted. 
them  with  ii;  offering,  ii  it  proved  false,  to  deliver  bis 
irephew  up  to  them ;  but  in  case  it  were  true,  he  insisted 
tliat  they  ought  to  lay  aside  their  animosity,  and  annul 
the  league  ther  had  made  against  the  Hash imi tea.  To 
this  they  acquiesced,  and  going  to  inspect  the  writing,  to 
their  great  astonishment  found  it  to  be  as  Abu  Talib  had 
said,  and  the  league  was  thereupon  declared  void. 

In  the  same  year  Abu  Talib  died,  at  the  age  of  above  Death  of 
teurscore ;    and  it  is   the   general    opuuon    that  .:he   uied  and  Khadi- 
an  infidel,  though  others  say  tiiat  when  he  was  at  the^** 
point  of   death    he  embraced   Muhammadism,   and   pro- 
duce some  passages  out  of  his  poetical  compoditions  bo 
confirm  their  assertion.    About  a  month,  o)-,  as  some  write, 
three  day^  af>er  tJie  death  of  ihis  great  benefactor  and 
patron,  Muhammad   had   the  additii)ual   mortification   to 
lose  his  wile  .Kharlijali,  who  had  so  generously  made  his 
fortune^    i'or  which  reason  this  year  is  called  the  year  of 
mournrag.^ 

On  the  death  of  these  two  persons  the  Quraish  began  Renewed  • 
to  be  more  ti-ouble^ome  than  ever  to  their  prophet,  and 
especially   some   who   ha.:l   formerly   been    his   intimate 
friends;  insomuch  that  he  found  himself  obliged  to  seek  geeks  refuge 
for  shelter  elsewhere,  and  first  pitched  upon  Tayif,  about  j" rejected! 
sixty  miles  east  from  Makkah,  for  the  place  of  his  retreat. 
Thibher  therefore  lie  weni,  accompanied  by  his  servant 
Zaid  and  applied  himself  to  two  of  the  chief  of  the  tribe 
of  Thakif,  who  were  the  inhabitants  of  that  place;  but 
they  received  them  very"  coldly.    However,  he  stayed  there 
a  month ,  and  some  of  the  more  considerate  and  better 
sort  of  men  treated  him  with  a  little  reaspecX:   but  the 
slaves  and  inferior  people  at  length  rose  against  him,  and 
bringing  him  to  the  wall  of  the  city,  obliged  bin*  to  depart 

^  Abuifeda,  j..  28.    Ibn  Shohaah. 


diria 


80  THE  PREIJMINAKY  DISCOURSE.  [SECll. 

and  return  to  Makkah,  where  he  put  himself  uuder  the  pro- 
tection of  al  Mutam  Ibn  Adi.^ 
Makes  con  This  repulsc  greatly  discouraged  Ids  followers :  however, 
meaof  S-  Muhammad  was  not  wanting  to  himself,  but  boldly  con- 
tinued to  preach  to  the  public  assHmblies  at  the  pilgrimage, 
and  gained  several  proselytes,  and  among  them  six  of  the 
inhabitants  of  Yathrab  of  the  Jewish  tribe  of  Khazraj, 
who  on  their  return  home  failed  not  to  speak  much  in 
commendation  of  their  new  religion,  and  exhorted  their 
fellow-citizens  to  embrace  the  same. 
Nxgaiiwr-  In  the  twelfth  year  of  his  mission  it  was  that  Muham- 
luktajfto  mad  gave  out  that  he  had  made  his  night  journey  from 
aDdTheA^vMi.  Makkah  to  Jerusalem  and  thence  to  heaven,^  so  much 
spoken  of  by  all  that  writ(i  of  Jiim.  Dr.  Prideaux^  thinks 
he  invented  it  either  to  answer  the  expectations  of  those 
who  demanded  some  miracle  as  a  proof  of  his  mission, 
or  else,  by  pretending  to  have  conversed  with  God,  to 
establish  tbe  authority  of  whatever  he  should  think  fit 
to  leave  behind  by  way  of  oral  tradition,  and  make  his 
sayings  to  serve  the  same  purpose  as  the  oral  law  of  the 
Jews.  But  I  do  not  find  that  Muhammad  himself  ever 
expected  so  great  a  regard  should  be  paid  to  his  sayings 
as  his  followers  have  since  done;  and  seeing  he  all  along 
disclaimed  any  power  of  performing  miracles,  it  seems 
rather  to  have  been  a  fetch  of  policy  to  raise  his  reputa- 
tion, by  pretending  to  have  actually  conversed  with  GoD 
in  heaven,  as  Moses  had  heretofore  done  in  the  mount,  and 
to  have  received  several  institutions  immediately  from 
him,  whereas  before  he  contented  himself  with  persuading 
that  he  had  all  by  the  ministry  of  Gabriel. 
Thin  device  Ho\vover,  this  story  seemed  so  absurd  and  incredible, 
^S't^'*  that  several  of  his  followers  left  him  upon  it,  and  it  had 
probably  ruined  the  whole  design,  had  not  Abu  Baqr 
vouched  lor  his  veracity,  and  declared  that  if  Muhammad 


^  IbD  Shohnah.  '  See  the  notes  on  the  1 7th  rliapter  of  the  Qur^n. 

*  Life  of  Mahomet,  pp.  41,  5),  Au. 


SEC.  11.]  THE  PRELIMINARY  DISCOURSE  81 

affirmed  it  to  be  true,  lie  verily  believed  the  whole. 
This  happy  incident  not  only  retrieved  the  prophet's 
credit,  but  increased  it  to  such  a  degree,  that  he  was 
secure  of  being  able  to  make  his  disciples  swallow  what- 
ever he  pleased  to  inipose  on  them  for  tlie  future.  And  I 
am  apt  to  think  this  fiction,  notwithstanding  its  es;trava- 
gance,  was  one  of  the  most  artful  contrivances  Muhammad 
ever  put  in  practice,  and  what  chiefly  contributed  to  the 
raising  of  his  reputation  to  that  great  height  to  which  it 
afterwards  arrived. 

In  this  year,  called  by  the  Muhammadans  the  accepted  The  first 
year,  twelve  men  of  Yathral)  or  Madina,  of  whom  ten  were  AqaS' 
<jf  the  tribe  of  Kliazraj,  and  the  other  two  of  that  of  Aws, 
came  to  Makkah,  and  took  an  oath  of  fidelity  to  Muhammad 
at  al  Aqabah,  a  hill  on  the  north  of  that  city.  This  oath 
was  called  the  women's  oath,  not  that  any  women  were 
present  at  this  time,  but  because  a  man  was  not  thereby 
obliged  to  take  up  arms  in  defence  of  Muhammad  or  his 
religion ;  it  being  the  same  oath  that  was  afterwards 
exacted  of  the  women,  the  form  of  which  wq  have  in  the 
Quran,!  and  is  to  this  effect,  viz. :  "  That  they  should 
renounce  all  idolatry ;  that  they  should  not  steal,  nor 
commit  fornication,  nor  kill  their  children  (as  the  i)agan 
Arabs  used  to  do  when  they  apprehended  they  should  nor, 
be  able  to  maintain  them^),  nor  forge  calumnies;  and  that 
they  should  obey  the  prophet  in  all  things  that  were 
reasonable."  When  they  had  solemnly  engaged  to  do  all 
this,  Muhammad  sent  one  of  his  disciples,  named  Musab 
Ibn  Omair,  home  with  them,  to  instruct  them  more  fully 
ia  the  grounds  and  ceremonies  of  his  new  religion. 

Musab,  beinf;  arrived  at  Madina,  by  the  assistance  of  Missionai^ 

■,  '      'I  success  at 

those  who  had  been  formerly  converted,  gained  several  Madina. 
pposolytes,  particularly  Osaid  Ibn  Hudaira,  a  chief  man 
of  the  city,  and  Saad  Ibn  Muadii,  prince  of  the  tribe  of 
Aws:  Muhammadism  spreading  so  fast,  that  there  was 


'  Cap.  60,  V.  12.  '''  Vide  Quran,  c.  6,  v.  151 

F 


82 


THE  PRELIMINARY  DISCOURSE. 


[££C.  n. 


Tlie  secotK 
pledge  of 


iMlicTi  thus 
far  pruf>a. 
gattid  by 
pervubion. 


scarce  a  house  wherein  there  were  not  some  who  had 
embraced  it. 

The  uext  year,  being  the  tiiirteenth  of  Muhammad's  mis- 
sion, Musab  returned  to  Makkah,  accompanied  by  seventv- 
three  men  and  two  womtm  oi'  Madi'na,  who  had  professed 
Islam,  besides  some  others  who  were  as  yet  unbelievtis. 
On  their  arrival,  Ihey  immediately  sent  to  Muhammad, 
and  offered  him  their  assistance,  of  which  he  was  now  in 
great  need,  for  his  adversaries  were  by  this  rime  grown  so 
powerful  in  Makkah,  thnt  he  could  not  stay  there  much 
longer  without  imtniaent  danger.  Wherefore  he  accepted 
their  proposal,  and  met  them  one  night,  by  appointment, 
at  al  Aqabah  above  mentioned,  attended  by  his  uncle  al 
Abbas,  whO;  thougli  he  was  not  then  a  believer  wished 
his  nephew  well,  and  made  a  speech  to  those  of  Madina, 
wherein  he  told  them,  that  as  Muhammad  was  obliged  to 
quit  his  native  city  and  seek  an  asylum  elsewhere,  and 
they  luid  offered  him  their  protection,  they  would  do  well 
not  to  deceive  him  ;  and  that  if  they  were  not  firmly 
resolved  to  d-efend  and  not  betray  him,  they  had  better 
declare  their  minds,  and  let  him  provide  for  his  safety  m 
some  other  manner.  Upon  their  protesting  their  sincerity, 
Muhammad  .swore  to  be  faithful  to  them,  on  condition 
that  they  should  protect  him  against  all  iusults  as  heartily 
as  they  would  their  own  wives  and  families.  They  then 
asked  him  what  recompense  they  were  to  expect  if  they 
should  happoTi  to  ]ye  killed  in  his  quarrel;  he  answered, 
rurailise.  Whereupon  they  pledged  tlieir  faith  to  him, 
and  so  returned  home,^  after  Muhammad  had  chosen 
twelve  out  of  their  number,  who  were  to  have  the  same 
authority  among  them  as  the  twelve  apostles  of  Christ 
had  among  his  disciples.^ 

Tlitherto  Muhammad  had  propagated  his  religion  by 
fair  means,  so  that  the  whole  success  of  his  enterprise, 
before  his  flight  to  Madina,  must  be  attributed  to  per- 


^  AbuJfeda,  Vit.  Moham.,  p.  40.  kc. 


'  Ibn  IsiiiUc. 


SEC.  II.]  THE  PRELIMINARY  DISCOURSE.  83 

suasion  only,  and  not  to  compulsion.  For  before  this 
second  oath  of  fealty  or  inauguration  at  al  Aqal^ah  he  had 
no  permission  to  use  any  force  at  all ;  and  in  several 
places  of  the  Quran,  which  hc^  pretended  were  revealed 
during  his  stay  at  Makkah,  he  declares  his  business  was 
oaly  to  preach  and  admonish  ;  that  he  had  jio  authority 
to  compel  any  person  to  embrace  his  religion :  and  that 
whether  people  believed  or  not  was  none  of  Lis  concern, 
but  belonged  solely  unto  GOD.  And  he  was  so  far  from 
allowing  his  followers  do  use  force,  that  he  exnortea  them 
to  bear  patiently  those  injuries  which  were  oriered  them 
on-account  of  their  faith :  and  when  per-^ecutei  himself, 
chose  rather  to  quit  the  place  «jf  his  birth  und  retire 
'to  Mauina.  than  to  make  any  resistance.  But  this  great  Mdbam- 
pasfeiv^ness  and  moderation  seems  entirely  owing  to  his  Sodsration 
want  of  power,  and  the  great  superiority  of  his  opposers  for  hS'iesi-  ""^ 
the  first  twelve  vears  of  his  mission  ;  for  no  sooner  was  he  "*"*" 
enabled,  by  the  assistance  of  those  of  Madma.  to  make 
head  against  his  enemies,  than  he  cravp  out  that  God  had 
allowed  him  and  his  followers  to  defend  themselves  against 
the  infidels  ;  and  at  length,  a&  his  forces  increased,  he  pre- 
tended to  have  the  divine  leave  even  to  attack  them,  and 
to  destroy  idolatry,  and  set  up  the  true  faith  by  the  sword ; 
finding  by  experience  that  his  designs  would  otherwise 
proceed  very  si  owl}-,  if  they  were  not  utterly  overthrown, 
and  knowing,  on  the  other  hand,  that  innovators,  wher 
they  depend  solely  on  their  own  strength,  and  can  compel, 
seldom  run  any  risk  ;  from  whence  the  politician  observes 
it  follows,  that  ail  the  armed  prophets  have  succeeded, 
and  the  unarmed  ones  have  failed.*     Moses,  Cyrus,  The- 


*  N"..i  sentiment  could  be  further  from  the  truth  than  this.  -Tesua 
and  Budub.T,  bave  mors  followers  tbin  any  other  "  pmpiie-ts  "  to-day. 
Even  leldm  b^s  not  depended  on  the  sword  for  ail  its  suci-esses, 
e.'j.,  the  conversion  of  multitudes  of  Titrtars,  Hin-Jn?,  Africans,  kc. 
Judaism  •was  xiever  a  religion  of  tbe  s'word,  and  Ohrisi iitnity  ba;* ever 
prospered  amidst  the  hres  of  persecution,  and  in  spite  of  tbe  swoid. 
But  see  next  paiagraph.  £    m.  av. 


H4 


7 HE  PRELIMINARY  DISCOURSE.         [SEC.  II 


He  author- 
ises the  eii- 
I'crcerDent 
of  hu  doc- 
trines by 
the  swcrd. 


The  Bword 
declares 
l&laui  to  be 
of  biiinau 
origin. 


Chriftianity 
compared 
with  It 


sens,  anil  Eomulus  would  not  have  been  able  to  estab- 
lish the  observance  of  their  institution-s  for  any  length  of 
time  had  tliey  not  been  armed.^  The  ftrst  passage  of  the 
Quran  wliich  gave  Muhunmiad  the  permission  of  defend- 
ing himself  by  arms  is  said  to  have  been  that  in  the 
twenty-second  chapttjr;  after  which  a  great  number  to 
the  same  purpose  were  revealed. 

That  Muhammad  had  a  right  to  take  up  arms  for  his 
own  defence  against  his  unjust  persecutors  niay  perhaps 
be  allowed;  but  whether  he  ought  afterwards  to  have 
made  use  of  that  means  for  the  establishing  of  his 
religion  is  a  question  I  will  not  here  determine.  How  far 
the  secular  power  may  or  ought  to  interpose  in  aftairs  of 
this  nature,  mankind  are  not  agreed.  The  method  of 
converting  by  the  sword  gives  no  very  favourable  idea  of 
the  faith  which  is  so  propagated,  and  is  disallowed  by 
everybody  in  those  of  another  religion,  tliough  the  same 
persons  are  willing  to  admit  of  it  for  the  advancement  of 
their  own.  supposing  that  though  a  false  religion  ought 
not  to  be  established  by  authority,  yet  a  true  one  may; 
and  accordingly  force  is  almost  as  constantly  employed  in 
these  cases  by  those  who  have  the  power  in  their  hands, 
as  it  is  constantly  complained  of  by  those  who  suiter  the 
violence.  It  is  certainly  one  of  the  most  convincing 
proofs  that  Muhammadism  was  no  other  than  a  human 
invention  tliat  it  owed  its  progress  and  establishment 
almost  entirely  to  the  sword  ;  and  it  is  one  of  the  strongest 
demonstratjons  of  the  divine  original  of  Christianity  that 
it  prevailed  against  all  the  force  and  powers  of  the  world 
by  the  more  dint  of  its  own  truth,  after  having  stood  the 
assaults  of  all  manner  of  persecutions,  as  well  as  other 
oppositiousi,  for  300  years  together,  and  at  length  rnatle 
the  Koman  emperors  themselves  submit  thereto  ;2  after 
which  time,  indeed,  this  proof  seems  to  fail,  Christiajiity 


'  MachiAvclli,  Trine,  c.  6. 
^  See  Prideaux's  Letter  to  tba  I)t;it>ts,  p.  226,  Sec 


SEC.  11. J  THE  PRELIMINARY  DISCOURSE.  85 

being  then  established  and  Paganism  abolished  by  public 
authority,  which  has  had  great  influence  in  the  propagation 
of  the  one  and  destruction  of  the  other  ever  since.^  But  to 
return. 

Muliammad  having  provided  for  the  security  of  his  com-  Emigration 
panions  as  well  as  his  own  by  the  league  offensive  and  toM^nT 
defensive   which  he   had   now  coocluded  with  those  of 
Madina,  directed  them  to  repair  thither,  which  they  accord- 
ingly did ;   but  himself  with  Abu   Baqr  and  Ali  stayed 
behind,  ha-ving  not  yet  received  the  divine  permission, 
as  he  pretended,  to  leave  Makkah.     The  Quraiah,  fearing  consequent 
the  consequence  of  this  n«w  alliance,  began  to  think  it  afBuntTtiie 
absolutely  necessary  to  prevent  Muhammad's  escape  to  ^^'"*    ' 
Madina,  and  having  hold  a  council  thereon,  after  several 
milder  expedients  had  been  rejected,  they  came  to  a  reso- They  con- 

1       •  1  1         1  •»    1        1  -n     1  1  T      I  .spire  against 

lution  that  he  should  be  killed;  and  agreed  that  a  man  Muhammad, 
should  be  chotier)  out  of  every  tribe  for  the  execuitiou  of 
this  design,  and  that  each  man  should  have  a  blow  at  him 
with  his  sword,  that  the  guilt  of  his  blood  might  fall 
equally  on  all  the  tribes,  to  whose  united  power  the 
Hashimites  were  much  inferior,  and  therefore  durst  not 
attempt  to  revenge  their  kinsman's  death.* 


*  A  dcputAfion  was  sent  at  this  time  to  Muhammad,  but  it-  object 
was  not  to  assassinate  him.  ThiB  has  been  satisfactorily  established 
by  Muir  in  his  Lije  of  Mahomet,  vol.  ii.  chap.  vi.  p.  251.  He  says. 
"  What  was  the  decision  as  to  their  future  course  of  action  (i.e.,,  of 
the  Coiejsh),  what  the  ijbject  even  of  the  present  deputation,  ifc  is 
impossible,  amid  the  hostile  and  marvellous  tales  of  tradition,  to 
conclude.  There  is  little  reason  \o  believe  that  it  was  assassi'iatiou, 
alihouyh  the  traditionjsts  assert  that  this  was  determined  upon  at  the 
instigation  of  Abu  Jahl,  supported  by  the  de\'il,  who,  in  the  person 
of  an  old  man  from  Najd,  shrouded  in  a  mantle,  joined  the  council. 
Mahomet  himself,  speaking  in  the  Corau  of  the  designs  of  his 
enemies,  refers  to  ^hcm  in  these  indecisive  terms — ^  And  call  to  miud 
when  the  unbelievers  plotkd  ugoinst  tliee,  that  they  mif/ht  detmn  thee^or 
slay  thee,  or  expd  ihe,e;  yea,  they  plotted,  hut  God  plotted-  likewise,  and 

*  See  Bayle's  Diet.  Histj  Art.  Mahomet,  Rem.  O. 


86  THE  PRELIMINARY  DISCOURSE,  [SEC.  ii. 

This  conspiracy  was  scarce  foiTQCci  when  by  some  means 
or  other  it  came  to  Muhammad's  kiiowledge,  and  he  gave 
out  that  it  was  revealed  to  him  by  the  Angel  Gabriel,  who 
had  now  ordere*!  him  to  retire  to  Madina.  Wliereupon,  to 
amuse  his  enemies,  lie  directed  Ali  to  lie  down  in  his  placo 
and  wrap  himself  up  in  liis  green  cloak,  which  he  did,  and 
Muhammad  escaped  miraculously,  as  they  pi'etend,^  to  Abu 
haur's  house,  unpercei'ved  by  the  conspirators,  who  ha^i 
alreaily  assembled  at  the  prophet's  door.  They  in  the 
ineantime,  looking  through  the  crevice  and  seeing  Ali, 
whom  they  took  to  be  Muhammad  himself,  asleep,  con- 
tinued watching  there  till  morning,  when  Ali  arosti,,  and 
they  found  themselves  deceived. 
iMunammad  Froiu  Abu  Baqr's  house  Muhammad  and  he  went  to 
iiadinl  *"  a  cave  in  Mount  Thiir,  u;  the  south-east  *  of  Makkuh, 
accompanied  only  by  A  mar  Ibn  Fuhairah,  Abu  Eaqr's 
servant,  and  Abdailah  Ibn  Oraikat,  an  idolater,  whom 
they  had  hired  for  a  guide.  In  this  cave  they  lay  hid 
three  days  to  avoid  the  searcli  of  their  enemies,  which 
they  very  narrowly  escaped,  and  not  without  the  assist- 
ance of  more  miracles  than  one;  for  some  say  that  the 
Quraish  were  struck  vrith  blindness,  so  that  they  could 
not  find  the  cave  ;  others,  that  after  Muliammad  and  his 
companions  were  got  in,  two  pigeons  laid  their  eggs  at  the 
entrance,  and  a  spider  covered  the  mouth  of  tlie  cave  with 


God  is  the  best  of  plotters'  (Suva  viii.  ver.  30).  Assuredly  hid  a&saHsina- 
tion  been  the  senteuce,  and  its  uiiine<iiate  execution  (as  pret«i<lo.cl  by 
tradition)  ordered  by  the  council,  Mubomet  would  have  iihiicated 
the  fact  hx  cleiier  language  than  theso  alternative  expressions.  A 
reiiolution  so  fatal  would  mique.Htionably  have  been  dwelt  on  at 
length,  botlx  in  the  Corai?  and  tratUtiona.  and  produced  •»?  a  justi- 
fication (for  such,  iudee  t,  ii.  would  have  been)  of  all  subsequent 
huatiUties."  e.  m.  w. 

*  Burckhardt  says  "tioutii  "  [Travel*  in  ArabiOy  p.  176).     3v  Lane 
in  Kurun^  p.  74.  E.  M.  w. 

'  Sec  the  notes  to  chap.  S  and  36. 


SEC.  il.j  THE  PREUMiKARY  DISCOURSE.  87 

her  web,^  wiiich  made  them  look  no  further.^  *  Abu  r>ac[T, 
seeing  the  prophet  in  such  immineut  danger,  became  very 
sorrowful,  whereupon  Muhammad  comforted  him  witli 
these  words,  recorded  in  the  Quran  :  ^  "Be  not  grieved,  for- 
God  is  with  us."  Their  enemies  being  retired,  they  left 
the  cave  and  set  out  for  Madina  by  a  by-road,  and  having 
fortunately,  or,  as  the  Muhammadans  tell  us,  miraculously, 
escaped  some  who  were  sent  to  pursue  them,  aiTived  safely 
at  tliat  city,  whither  Ali  followed  tliem  in  three  days,  after 
he  had  settled  some  affairs  at  Makkali.*  f 

The  first  thing  Muhammad  did  after  his  arrival  atnebuiidsa 
Madina  waB  to  buihi  a  temple  for  his  religious  worship,  MSa.*^ 
ind  a  house  for  himself,  which  lie  did  on  a  parcel  of 
ground  which  liad  before  served  to  put  camels  in,  or,  as 
others  tell  us,  for  a  burying-ground,  and  belonged  to  Sahal 
and  Sohail  the  sons  of  Amrn.  who  were  orphans.^  This 
action  Dr.  Prideaux  exclaims  against,  representing  it  as  a 
flagrant  instance  of  injustice,  for  that,  says  he,  he  violently 


*  "  Thti  A'erses  in  Sura  viii.  30,  abv.ut  God  plotting  so  as  to  deceive 
the  Meccans,  and  in  Sura  ix.  40,  abont  God  assif^trnu  the  two  refugees 
in  the  cave,  have  probably  given  lUe  to  these  tales.'*  Muir'a  Life  of 
jMahomet,  vol.  ii.  p.  257,  note.  e.  m.  w. 

+  "  It  is  the  geneiul  opiidon  of  our  chronologers  that  the  first  day 
of  the  Muslim  era  of  'the  Flight'  (or,  more  properly,  M.he  Eiiiigra- 
tion')  was  Friday  the  i6th  of  July  a.d.  622.  .  Thi>-  era  does  not 
commence  front  the  day  on  which  the  proph  dt;parted  from  Mekkeh 
(as  ia  supposed  by  most  of  our  uutliors  who  have  mentioned  this 
subject),  but  from  the  first  day  of  the  moon  or  month  of  Moharram 
precodiug  that  event.  .  .  .  The  flight  itself  .  .  .  commenced  on  the 
22d  of  September." — Lane  in  '-^Kurmi,''  p.  75.  K.  M.  w. 


^  It  is    observable  that  the  Jews  before  the  Mosi;  High  Goi-', who  called 

have    a    like    tradition    concerning  a  spider  to  weave  a  web  for  my  sake 

David,  when  he  fiod  from  Saul  into  in  the  moath  of  the  cave." 
the   cave;    and  the  Targum   para-         ^  Ai   Baidhawl   m    Qur^Cn,    c.    9, 

phrases  these  words  of  the  second  Vide  ID'Hevbelo.    Bibl.  Oiient.,  p. 

verse  of  Psalm  Ivii.,  which  was?  com-  445. 
posed  OTi   ctccasJoii  ot   that   deliver-         '  Cap.  9,  v.  40. 
ance:   "I  vill  pray  before  the  Most         ^  AbuUe<ia,  Vit.  ]V!oh.,p.  50,  &c. 

High  *^>'jr)  that  periformeth  all  things  Ebn  Shohnah. 
for  me,  in  thj.s  liiauner  ;  I  will  pray        *  Abulfeda,  ib.  pp.  52,  53. 


88  THE  PRELIMINARY  DISCOURSE.  [sec.  il. 

dispossessed  these  poor  orphans,  the  sons  of  an  inferior 
anilicer  (wliom  the  aiitlior  he  quotes^  calls  a  carpenter)  of 
this  grvjuiid,  and  so  founded  the  first  fabric  of  his  worship 
with  the  like  wickedness  as  he  did  his  religion.^  But  to 
say  nothing  of  the  improbability  that  Muhammad  should 
act  in  so  impolitic  a  manner  at  his  first-coming,  the 
Muhammadan  writers  set  this  affair  in  a  quite  different 
light ;  one  tells  us  that  he  treated  with  the  lads  about  the 
price  of  the  ground,  but  they  desired  he  would  accept  it  as 
a  present ;  ^  however,  as  historians  of  good  credit  assure  us, 
he  actually  bought  it,^  and  the  money  was  paid  by  Abu 
Baqr.^  Besides,had  Muhammad  accepted  it  as  a  present,  the 
orphans  were  in  circumstances  sufficient  to  have  afforded  it ; 
for  they  were  of  a  very  good  family,  of  the  tribe  of  Najjar, 
one  of  the  most  illustrious  among  the  Arabs,  and  not  the 
sons  of  a  Carpenter,  as  I>r.  Prideaux's  author  writes,  wlio 
took  the  word  Najjai,  which  signifies  a  carpenter,  for  an 
appellative,  whereas  it  is  a  proper  name>' 
Makes  pre-       Muhammad  being  securely  settled  at  Madfna,  and  able 

(latorj'  raids  a  •  j 

..n  the  cars-  not  onlv  to  defend   himself   afjainst  the  insults  of  his 

.acs  of  tbo  .      ^  ° 

^Miraish  enemics,  but  to  ittack  them,  began  to  send  out  small 
parties  to  make  reprisals  on  the  Quraish ;  the  first  party 
consisting  of  no  more  than  nine  men,  who  intercepted 
and  plundered  a  caravan  belonging  to  that  tribe,  and  in 
the  action  took  two  prisoners.  But  what  established  his 
nffairs  very  much,  and  was  the  foundation  on  which  he 
built  all  his  succeeding  gieatness,  was  the  gaining  of  the 
battle  of  Badr,  which  was  fought  in  the  second  year  of  the 
Hijra,  and  is  so  famous  in  the  Muhammadan  history.^  Aa 
my  design  is  not  to  write  the  life  of  Muhammad,  but  only 
to  describe  the  manner  in  which  he  carried  on  his  enter- 
prise, I  shall  not  enter  into  any  detail  of  his  subsequent 

*  Disjmtiitio    Chmtiani    contra         ^  Almifl.!  Ibn  Yusaf. 
Saracen.,  cup.  4.  ''  Vide  (Jnijnier,  not.  in  Abutfed. 

'""  rri(leftu.v'&  Lift;  of  Mahomot,  p.     de  Vit.  Mnli.,'j>ji.  52,  53. 
58.  ^  Set   tbf)    notes   011    the  Qnr^n, 

'  A\  Bokhari  in  Sonra.  cLap.  j,  v.  13. 

*  Al  Jaunubi. 


SEC.  ir]  THE  PRELIMINARY  DISCOURSE.  Sg 

battles  and  expeditions,  which  amounted  to  a  considerable 
number.  Some  reckon  no  less  than  twenty-seven  expedi- 
tions wherein  Muhammad  was  personally  present,  in  nine  of 
which  he  gave  battle,  besides  several  other  expeditions  in 
which  he  was  not  present ;  ^  some  of  them,  however,  wilJ  be 
necessarily  taken  notice  of  in  explaining  several  passages 
of  the  Quran.  His  forces  he  maintained  partly  \)y  the 
contributions  of  his  followers  for  this  purpose,  which  he 
called  by  the  name  of  Zakdt  or  ahnii,  and  the  paying  of 
which  he  very  artfully  made  one  main  article  of  his 
religion ;  and  partly  by  ordering  a  fifth  part  of  the  plunder 
to  be  brought  into  the  public  treasury  for  tliiit  purpose,  in 
which  matter  he  likewise  pretended  to  act  by  the  divine 
direction. 

In  a  few  years,  by  the  success  of  his  arms  (notwithstand-  He  goes  to 
ing  he  .sometimes  came  off  by  the  worst),  he  considerably  buVis^not 
raised  his  credit  and  power.     In  the  sixth  year  of  the  eutJr*'^  '** 
Hijra  he  set  out  with   1400  men  to  visit  the  temple  of 
Makkah  not  with  any  intent  of  committing  hostilities,  but 
in  a  peaceable  manner.     H<)wever,  when  he  came  to  al 
Hudaibiya,  which    is   situate    partly  within   and   partly 
without  the  sacred  terjilory,  the  Qviraish  sent  to  let  him 
know  that  they  would  uot  permit  him  to  enter  Makkali, 
tin  less  he  forced  his  way,  whereupon  he  called  his  troops 
about  him,  and  they  all  took  a  solemn  oath  of  fealty  or 
homnge  to  him,  and  he  resolved  to  attack  the  city;  but 
those  of  Makkah  sending  Aran  Ibji  Masud,  prince  of  the 
til  be  of  Thakif,  as  their  ambassador   to  dtiswo  peace,  a 
truce  was  concluded  between  them  for  ten  years,  by  which  Thetej) 
any  person  was  allowed  to  enter  into  league  either  with 
Muhammad  or  with  the  Quraish,  as  he  thought  fit. 

It  may  not   be  improper,  to  show   the   inconceivable  Mu^jim 
veneration  and  respect  the  Muhammadans  by  this  tunc  of  tiie»i- 
had  fua*  their  prophet,  to  mention  the  account  whicii  the^'"^ 
above-mentioned   ambassador   gave   the  Quraish,  at   his 

1  Vide.Atsrflfeda,  Vit.  Moh.,  p.  158. 


90  THE  PRELIMINARY  DISCOURSE.  [.TEC.  U. 

return,  of  tlieir  behavioul:'.  He  said  Le  liad  been  at  the 
cc'iirts  both  of  the  Roman  emperor  and  of  the  liing  of 
Persia,  and  never  saw  any  prince  so  highly  respected  by 
Ids  subjects  as  Muhammad  was  by  his  companions ,  for 
whenever  he  made  the  abhition,  in  order  to  say  his  prayers, 
they  ran  and  catched  the  water  that  he  had  used ;  and 
whenever  he  spit,  they  immediately  licked  it  up,  and 
gathered  up  every  hair  that  fell  from  him  with  great 
superstition.^  * 
Hesondrt  In  tlifs  Seventh  year  of  the  Hijra,  Muliammad  began  to 

immo^  think  of  propagating  his  religion  beyond  the  bounds  of 
prm(^'ito  Arabia,  and  sent  niessengers  to  the  neighbouring  princes 
I'l'iiu'*^''  with  letters  to  invite  them  to  Muhammadism.  Nor  was 
this  project  without  some  success.  Khusi-u  Parviz,  tlien 
king  of  Persia,  received  his  letter  with  great  disdain,  and 
tore  it  in  a  passion,  sending  away  the  messenger  very 
abruptly,  which  wlien  Muliammad  heard,  he  said,  "God 
shall  tear  his  kingdom."  And  soon  after-  a  messenger 
came  to  Muhammad  from  Badhan,  king  of  Ya7nau,  who 
was  a  dependent  on  tlie  Persians,^  to  acquaint  him  that  ho 
had  received  orders  to  send  him  to  Khusni.  Muhammad 
put  oif  his  answer  till  the  next  morning,  and  then  told  the 
messenger  it  had  been  revealed  to  iiim  that  night  that 
Khu.yu  v/as  slain  by  his  sou  Shiruyih  adding  that  he  was 
v/ell  assured  his  new  religion  ajid  empire  should  rise  to  as 
great  a  height  as  that  of  Khusni,  and  theretore  bid  him 
advise  Ids  master  to  embrace  Muhammadism.  The  mes- 
senger being  returned,  Badhan  in  a  few  days  received  a 
letter  from  Sliiruyili  informing  him  of  his  father's  death, 
and  ordei'ing  him  to  give  tlie  propliet  no  further  disturb- 


These  Ktatemeats  ore  manifest  fabrications  of  9  Liter  period. 
Miiir  sftvs.  ''Tliere  is  no  :T.a(:oB  to  believe  that  there  was  any  such 
K)>j(ct  worship  of  Mahomet  during  hie  Ufeiime." — Life  of  Mahont^t, 
Vol.  iv.  p.  30,  B.  M.  w. 


1  Abulfeda,  Vit.  Moh.,  r^.  85.  '  S.  e  >jefort,  p.  28. 


SEC.  I).]  THE  PRELIMINARY  DISCOURSE.  91 

ance;  whereupon  Badhan  and  the  Persians  with  him  turned 
Muhamraadans.^  * 

The  emperor  Heraclius,  as  the  Arabian  historians  assure 
us,  received  Muhammad's  letter  with  great  respect,  layinj^ 
it  on  his  piIlo\v,  and  dismissed  the  bearer  honourably. 
And  some  pretend  that  he  would  have  professed  this  new 
i'aith  had  he  not  been  afraid  of  losing  his  crown.^t 

Muhiiujiiiad  wrote  to  the  same  effect  to  the  king  of 
Ethioi^ia,  though  he  had  been  converted  before,  accordin}> 
to  the  Arab  writer; .  and  to  Mukaukas,  governor  of  Egypt, 
who  gave  the  messenger  a  very  favourable,  reception,  and 
sent  several  valuable  presents  to  Muhammad,  and  among  Muksuicas' 

1  -I  pi'i  -y     -^r  on  jTesent-s  to 

the  rest  two  gins,  one  of  which,  named  Mary,*  became  a  Muhanmmu 
great  favourite  with  him.     He  also  sent  letters  of  the  like 
purport  to  several  Arpb  princes,  particularly  one  to  al 

Harith  Ibn  Abi  Shamir,'*  kino  of  Ghassan.  who  returning 

for  answer  thai  he  would  go  to  Muhammad  himself,  the 
prophet  vSP.id,  '■'  May  his  kingdom  perish ; "  another  to 
llaudha  Ibn  Ali,  king  of  Yamama,  who  was  a  Chris- 
tian,, and  having  some  time  before  professed  Islam,  had 
lately  returned  to  his  former  faith ;  this  prijjce  sent  back 
a  yQi'j  rough  answer,  upon  which  Muhammad  cursing 
him,  he  died   soon  after;  and  a  third  to  al  Muudar  Ibn 


*  Tiiia  whole  story  of  the  conversion  of  Badbin,  with  all  its  mira- 
culous surroundings,  is  a  ckar  fabrication.  The  only  element  of 
truth  alk'Wable  13  that  Badh4u,  taking  advantage  of  a  revolution  in 
Persia,  threw  ofF  his  allegiance  to  that  power,  and,  finding  Muham- 
mad the  leader  of  a  powerful  and  growing  faction  in  Arabia,  was 
glad  to  gain  his  support  by  signifying  his  allegiance  to  him. 

E,  31.  w. 

t  This  absurd  pretension  of  the  traditionists  is  described  in  full 
in  iluir d  Life  of  Mahoraet.  vol.  iv.  chap.  20.  E.  M.  w. 


^  Abnlfeda,  Vit.  Moh.,  p.,  92,  &.c.  or  Miriam,  wherea-?  this  is  written 

^  Al  Jannal)].  Mariya. 

*  It  i3,  however  a  different  natne         *  This  prince  is  oioitled   in   Dr. 

from  that  of  the  Virgin  Mary,  whioh  Pocock's  list  of  the  kings  of  Ghassau, 

the  OrientaJd  slwaye  writt  Maiyain  Spec,  p.  77. 


93  THE  PRELIMINARY  DISCOURSE.         [sec.  ir. 

Sdwa,  kini:  of  Bahrain,  who  embraced  Muharomadism,  an<l 
all  tlie  Arabs  of  that  country  folJowed  his  example.^  * 
The  eighth  year  of  the  Hijra  was  a  vci y  fortunate  year 
KhiHiriand   |;o  Muhammad.     Ill  the  begininng  of  it  Khalid  ibri  al 
verted    '     Wah'd  and  Ainru  Ibn  al  As,  both  excellent  soldiers,  the 
first  of  whom  afterwards  conquered  Syria  and  other  coun- 
tries, and  the  latter  Egypt,  became  proselytes  of  Muliam- 
TheezpeUi-  madism.      And   soon  after  the  prophet  sent  3000  men 
Syl\a°        against  the  Grecian  forces  to  revenge  the  death  of  one  of 
his  ambassadors,  who  being  sent  to  the  governor  of  Bosra 
on   the  same  errand  as   those  who  went  to  the  above- 
mentioned  princes,  was  slain  by  an  Arab  of  the  tribe  of 
**-     G  fiassau  at  Miita,  a  town  in  the  territdry  of  Balka  in  Syria, 
about  three  days'  journey  eastward  from  Jerusalem,  near 
which  town  they  encountered.     The  Grecians  Ixdng  vastly 
superior  in  number  (for,  including  the  auxiliury  Arabs, 
they  had  an  army  of  ioo,ocX)  men),  the  Muhammadans 
were  repulsed  in  the  first  attack,  and  lost  successively 
three  of  their  generals,  viz.,  Zaid  Ibn  Harith,  Muham- 
mad's freedman,  Jaafar,  the  son  of  Abu  Talib,  and  Abdal- 
"^  lah  Ibn  Bawaha;  but  Khalid  Ibn  al  Walid,  succe^^diiig 
to   the   cojnmand,  overthrew   the   Greeks  with   a   great 
slaughtei,  and  brought  away  abundance  of  rich  spoil ;^t 
on  occasion,  of  which  action  Muhammad  gave  him  the 


*  For  a  fuU  and  reliable  account  pt'.the  matters  treated  in  this 
paragraph,  see  Mnir's  Life  of  Mahomet^  vol.  iy.  cliap.  20,  already 
referred  to  above.  e.  m.  w. 

t  "Some  accounts  pretend  that  Khaled  rallied  the  amiv,  and 
I'ither  turned  the  day  again.^t  the  Romans  or  made  it  a  drawn 
battle.  But  besides  that  the  brevity  of  all  the  accounts  is  proof 
enougli  of  a  revt^rse,  the  reception  of  the  army  on  its  return  to 
Medina  adniils  of  only  one  c(»nclusion,  viz.,  :i  complete,  ignoifilnious, 
and  unretrieved  discomfiture.  —Muir's  Liffi  of  Mahomet^  vol.  iv.  p. 
100,  note,  B.  M.  vv. 


"•  Al>ulfe<lft  ubi  sup.,  fw  94.  itc.  *  Idain  ib,,  pp.  99,  100,  &c. 


r 


SEC.  II.]  TUB  PRELIMINARY  DISCOURSE.  93 

honourable   title  of   Saif  miu  suyiif  Allali,  One  of  the 
Swords  of/GoDJ 

In  this  year  also  Muhammad  took  the  city  of  Makkah,  The  truce 
the  inhabitants  whereof  had  broken  the  truce  concluded  people  of 
on  t"W^o  years  before.     For  the  tribe  of  Baqr,  who  were  broken.' 
confederates  of  the  Quraish,  attacking  those  of  Khuzaah, 
Adio  were  allies  of  Muhammad,  killed  several  of  them, 
being  supported  in  the  action  by  a  party  of  the  Quraish 
themselves.     The  consequence  of  this  violation  was  soon 
apprehended,  and  Abu  Sufian  himself  made  a  journey  to 
Madina  on  purpose  to  heal  the  breach  and  renew  the 
truce,^  but  in  vain,  for  Muhammad,  glad  of  this  oppor- 
tunity, refused  to  see  him ;  whereupon  he  applied  to  Abu 
Baqr  and  Ali,  but  they  giving  him  no  answer,  he  was 
obliged  to  return  to  Makkah  as  he  came. 

Muhammad  immediately  gave  orders  for  preparations  to 
be  made,  that  he  might  surprise  the  people  of  Makkah  whild 
they  were  unprovided  to  receive  him.  In  a  little  time  he 
began  his  march  thither,  and  by  the  time  he  came  near  the 
city  his  forces  were  increast<l  to  io,000  men.  Those  of 
Makkah  being  not  in  a  condition  to  defend  themselves  Muharnmad 
against  so  formidable  an  army,  surrendered  at  discretion,  M&kkS. 
and  Abu  Sufian  saved  his  life  by  turning  Muhammadan. 
About  twenty-eight  of  the  idolaters  were  killed  by  a  party 
under  the  command  of  Khalid;  but  this  happened  con- 
trary to  MuhaLurnad's  orders,  who,  when  he  entered  the 
town,  pardoned  all  the  Quraish  on  their  submission, 
except  only  six  men  and  four  women,  who  were  more 
obnoxious  than  ordinary  (some  of  them  having  aposta- 
tised), and  were  solemnly  proscribed  by  the  prophet 
himself;  but  of  these  ho  more  than  three  men  and  one 
woman  were  put  to  death,  the  rest  obtaining  pardon  on 


^  Al  Bokhiiri  in  Soiina.  pretence   of   Muhamnmcl's.    as    Dr. 

"  Thia  circumstance  is  a  plainproof  PrideauK  insinuate^.     Lifeof  Maho- 

that  the  Quraish  h;id  actually  brokeu  luet,  p.  94. 
the  truce,  anti  that  it  was  not  a  mere 


•94  THE  PRELIMINARY  DISCOURSE.  [sec.  ii. 

their  embracing  Muliammadism,  and  one  of  tlie  women 
■makhiLj  her  escape.^ 

The  remainder  of  this  year  Muhammad  employed  in 
destroying  the  idols  in  and  round  about  Makkah,  sending 
several  of  his  generals  on  expeditions  for  that  purpose, 
and  to  invite  the  Arabs  to  Islam :  wherein  it  is  no  wonder 
if  they  n6w  met  with  success. 
Many  tribes  The  uoxt  yeat,  being  the  ninth  of  the  Ilijra,  the  Mu- 
liamniadans  call  ''  the  year  of  embassies/'  for  the  Arabs 
had  been  hitherto  expecting  the  issue  of  the  war  between 
Muhammad  and  the  Quraish ;  but  so  soon  as  that  tribe — 
the  principal  ol  the  whole  nation,  and  the  genuine  de- 
scendants of  Ismail,  whose  prerogatives  none  ottered  to 
dispute — had  submitted,  they  were  satished  that  it  was 
not  in  their  powf-r  to  oppose  Muhammad,  and  therefore 
began  to  come  in  to  him  in  great  numbers,  and  to  send 
embassies  to  make  their  submissions  to  him,  both  to 
Makkah,  wViile  he  stayed  there,  and  also  to  Madina,  whither 
he  returned  this  year.2  Among  the  rest,  live  kings  of 
the  tribe  of  Himyar  professed  Muhammadism,  and  sent 
ambassadors  to  notify  the  same.^^ 
Airjw»pedi.  In  the  tenth  year  Ali  was  sent  into  Yaman  to  propagate 
ySja?!.  the  Muhammadan  faith  there,  and  as  it  is  said,  converted 
the  whole  tribe  of  Hamdan  in  one  day,*  Their  example 
was  quickly  followed  by  all  the  inhabitants  of  that  pro- 
vince, except  only  those  of  Najran,  who,  being  Chiistians, 
chose  rather  to  pay  tribute.* 
Arabia  Thus  was   Muhammadism    established    and    idolatry 

laUm."  rooted  out,  even  in  Muhammad's  lifetime  (for  he  died 
the  next  year),  throughout  all  Arabia,  except  only 
Yamama,  where  Musailama,  who  set  up  also  for  a  pro- 


♦  The  arguments  used  to  persuade  the  Yamaiiites  were  the  pworda 
of  his  Muslim  followers.  e.  m.  w. 


1  Vide  Abulfftda,ubi  sup., c  51,  52  '  Abnlfeda,  ubi  sup.,  p.  128. 

■*  Vide  Gagnier,  not  ud  Abuifed»,        *  Ibid.,  p.  129. 
p.  121. 


SEC.  fi.]  THE  PRELmh\ARY  DISCOURSE.  95 

phet  as  Muhammad's  competitor,  had  a  great  party,  ai-d 
was  not  reduced  till  the  Khalifat  of  Abu  Baqr.  And  the 
Arabs  being  then  united  in  one  faitli  and  under  one 
prince,  found  themselves  in  a  condition  of  making  those 
conquests  which  extended  the  Muhammadan  faith  over 
so  great  a  part  of  the  world. 


(    96    ) 


SECTION    III. 

OF  THE  QURAN  ITSELF,  THE  PECaLIARITIES  OF  THAT  BOOK  ;  THE 
MANNER  OF  ITS  BEING  WRITTEN  AND  PUBLISHED,  AND  THB 
GENERAL    DESIGN   OF   IT. 

The  word  Quran,  derived  from  the  verb  qaraa,  to  read, 
sigDifies  properly  ia  Arabic  "the  reading,"  or  rather 
"  that  which  ought  to  be  read  ;"  by  which  name  the  Mii- 
hammadans  denote  not  only  the  entire  book  or  volume  of 
the  Quran,  but  also  any  particular  chapter  or  section  of 
it ;  just  as  the  Jews  call  either  the  whole  Scripture  or  any 
part  of  it  by  the  name  of  Karah  or  Mikra,i  words  of  the 
same  origin  and  import ;  which  observation  seems  to  over- 
throw the  opinion  of  some  learned  Arabians,  who  would 
have  the  Quran  so  named  because  it  is  a  collection  of  the 
loose  chapters  or  sheets  which  compose  it— the  verb  haraa 
signifying  also  to  [father  or  collect ;  ^  and  may  also,  by  tbe 
way,  serve  as  an  answer  to  those  who  object  ^  that  tbe 
Quran  must  be  a  book  forged  at  once,  and  could  not 
possibly  be  revealed  by  parcels  at  ditferent  times  during 
the  course  of  several  years,  as  the  Muliammadans  affirn), 
because  the  Quran  is  often  mentioned  and  called  by  that 
name  in  the  very  book  itself.  It  may  not  be  amiss  to 
observe,  that  the  syllable  ^/  in  the  word  Alqurdn  is  only 
the  Arabic  article,  signifying  the,  and  therefore  ought  to 
be  omitted  when  the  English  article  is  prefixed. 

^  This  name  was  at. first  given  to  ^  VideErpen.not.ad  Hist.  Joseph., 

the  Pentateuch  only,  Nehem.    viii,  p.  3. 

Vide  Simuu.   Hist.  Crit.  du  Vieux  **  Marrac.  de  Alcor.,  p.  41. 
Teat.,  1.  I,  c.  9. 


SEC.  in.]        THE  PRELIMINARY  DISCOURSE.  97 

Besides  this  peculiar  name,  the  Quran  is  also  honoured  othemamcE 
with  several  appellations  common  to  other  books  of  Scrip-  tSe  oLrau. 
ture :  as,  al  Furqdn,  from  the  verb  faraqa,  to  divide  or 
distinguish;  not,  as  the  Muhammadan  doctors  say,  be- 
cause those  books  are  divided  into  chapters  or  sections, 
or  distinguish  between  good  and  evil,  but  in  the  same 
rotion  that  the  Jews  use  the  word  FereJc  or  Pirka,  from 
the  same  root,  to  denote  a  section  or  portion  of  Scripture.^ 
It  is  also  called  al  Mushdf,  the  volume,  and  al  Kitdh,  the 
Book,  by  way  of  eminence,  which  answers  to  the  Biblia  of 
the  Greeks ;  and  al  Bhikr,  the  admonition,  which  name  is 
also  given  to  the  Pentateuch  and  Gospels. 

The  Quran  is  divided  into  114  larger  portions  of  vefy  DmBions  of 
unequal  length,  which  we  call  chapters,  but  the  Arabians  *  '"  "' 
SiJbwar,  in  the  singular  Sura,  a  word  rarely  used  on  any 
other  occasion,  and  properly  signifying  a  row,  order,  or 
regular  series,  as  a  couxse  of  bricks  in  building  or  a  rank 
of  soldiers  in  an  army ;  and  is  the  same  in  use  and  import 
with  the  SiXra  or  Tora  of  the  Jews,  who  also  call  the 
fifty-three  sections  of  the  Pentateuch  Seddrim,  a  word  of 
the  saine  signification.^ 

These  chapters  are  not  in  the  manuscript  copies  dis-  Titles  of  the 
tinguished  by  their  numerical  order,  though  for  the  reader's  ^  *^' 
ease  they  are  numbered  in  this  edition,  but  by  particular 
titles,  which  (except  that  of  the  first,  which  is  the  initial 
chapter,  or  introduction  to  the  rest,  and  by  tlie  old  Latin 
translator  not  numbered  among  the  chapters)  are  taken 
sometimes  from  a  particular  matter  treated  of  or  person 
mentioned  therein,  but  usually  from  the  first  word  of 
note,  exactly  in  the  same  manner  as  the  Jews  have  named 
their  Seddrim  ;  though  the  words  from  which  some  chap- 
ters are  denominated  be  very  far  distant,  towards  the 
middle,  or  perhaps  th6  end  of  the  chapter,  which  seems 

^  Vide  Gol.  in  append,  ad  Gram.  ^  Vide  GoL,  ubi.  ^up.,  177.     Each 

Arab.   Eypen.,   175.     A  chapter  or  of  the  six  grand   divisions   of   the 

subdivision  of  the  Massictoth  of  the  Mishna  is  alsu  called  Seder.     Mai- 

Mishna  ia  also  called  Perek.     Mai-  mon,,  ubi  sup.,  p.  55. 
toon,,  Praef.  in  Sedei  Zeraini,  p.  57. 


98  THE  PRLLIMINARV  DISCOURSE.        [sec.  ill 

ridiculous.  fUit  the  occasion  of  tlji.s  seems  1(»  hnve  heeu, 
that  the  vei'se  ^»r  paosage  wherein  such  woi-d.  occurs  was, 
in  point  of  lirne.  revea.ed  fiiul  conirnitted  to  wriiiricr  before 
the  piher  veists  of  the  same  chapter  which  prect-de  it  in 
order:  and  the.  till e  being  i>iven  to  the  chapter  before  it 
was  completed  or  the  passages  reduced  t^»  theii-  pies^nt 
order,  the  verse  i'rom  whence  such  title  vv;i.s  takf^ri  did  not 
always  hajipeu  to  le^in  the  chapter.  Some  chnpters  have 
two  or  more  titles,  occasioned  by  the  dittereuce  of  the  copies. 
Some  of  the  chapters  having  been  revealed  at  Makkah 
and  others  at  Madi'na,  the  noting  this  diiference  makes  a 
part  of  the  title;  but  the  reader  will  observe  chat  several 
of  the  chapters  are  said  to  have  been  revealed  partly  at, 
Makkah  and  partly  at  Madi'na  ;  aiid  as  to  others,  it  is  yet 
a  dispute  amon^  the  coninientators  to  which  place  of  the 
two  tliey  belong. 
The  verses  Everv  cha])ter  is  sul idi vided  into  smaller  portions,  of  very 
chapters,  uuequal  length  also,  which  we  customarily  call  verses ;  but 
the  Arabic  woi'd  is  AycU,  the  same  with  the  Hebrew  Ototh, 
audsignities  signs  orwonders;  such  as  are  the  secrets  of  God, 
his  attributes,  works,  judgments,  and  ordinances,  delivered 
in  those  verses;  many  of  which  have  their  particular  titles 
also,  imposed  in  t}ie  same  manner  as  ihose  of  the  chapters. 
Kotwithstaiiding  this  subdivision  is  cumnion  {\nd  well 
known,  yet  I  have  never  yet  seeTi  any  manuscript  wlierein 
the  verses  aie  actually  numbered  ;  though  in  some  copies 
the  number  oi'  vei'ses  in  each  chapter  is  set  down,  after  tJie 
title,  which  we  ha\e  therefore  added  in  tlie  table  of  the 
chapters  And  the  Mahammadans  seem  to  have  some 
scruple  in  makhig  an  actual  distinction  in  their  copies, 
because  the  chief  disagreement  between  their  .several 
editions  of  the  Quran  consists  in  the  division  and  number 
of  the  verses  and  for  this  reeson  1  have  not  taken  upon 
me  to  make  any  such  division. 


♦  In  this  edition  the  vfr.^es  are  numbered  according  to  tlie  divi- 
sion ol"  Shaikh  Abdul  Qadir  of  De'hi.  so  H6  to  corvesyond  with  those 
of  the  Roman  Urdu  editiou  published  at  Lodiaiia,  1876.    e.m.  w. 


Si:c.  rii.'J         THE  PRKUMIMARY  DlSCOUR^n.  9^ 

Havjiit'  mentioTifod  the  diflerfcrir  t?uitions  of  ih^  (c^>urari.  jr  n^t  seven 
may  not  Le  amiss  h^^rc  to  acq\jair:t  the   reader  that  there  ;ditV'r- '.: 
are  seven   principal   editiciib,  if  I  may  so  call  rhf^m,  or  ^'^  ""'"'" 
ancient  c<^pifcs  of  that  hook,  two  of  which  were  publisiied 
and  used  at  Madina,  a  third  at  Makkah,  a  fourth  ai  Ki'ifa, 
a  fifth  at  Basra,  a  sixth  in  Syria,  and  a  se^'enth  called  ihe 
common  or  vu1,^ar  edition.     Of  these  editions,  the  first,  of 
MadiJta,  makes  ihe  whole  number  of  tiie  verses  6vDOO  :  the  xmnb-ro/ 
bHCond  and  Hftli.  6214^  .  the  third.  62 IQ  ;  the  fourth.  6236  :  -w'on^s.&c 
the  sixth,  6226;  and  the  last,  6225.     But  they  are  all 
said  to  coniain  the  same  number  of  wori.=;,  namely.  775639,' 
and  the  same  nnmber  of  ietteis,  viz.,  323,015  '/^*  for  the 
Mnbammadans  have  in  this  also  imitated  the  Jews,  that 
they  have  superitiiiously  numbered  the  very  words  and 
letters  of  their  law;  n&y,  tfjey  have  taken  the  pains  to 
compute  (liuw  exacLiy  I  kriuvv  noij  the  number  of  times 
each  particular  letter  of  the  alphabet  is  contained  in  u\t 
Imuran.  ^ 

Besides  these  unequal  divisions  of  chapter  and  verse,  other 
i/he  Mnhammadans  have  also  divided  their  Quran  intc  tht'S'^rln*^ 
sixiy  equal  portions,  whicJi  they  cail  Ahzdb  in  the  singular 
Hizb,  each  subdivided  into  four  equal  parts;  which  is  also 
an  imitation  of  the  dtws.  who  have  an  ancient  division  of 
theii'  Mishna  into  sixty  portions  called  Massfctctk  :  ^  but 
the  Quran  ib  more  usiiaky  divided  info  thirty  sections 
only,  named  Ajzd,  from  the  singiilar  Juti,  each  of  twice  the 
length  of  the  former,  and  in  the  like  raMuner  subdivided 
into  four  parts.  'I  lie^c  divisions  are  tor  the  use  of  the 
readers  of    ihe  Qumn  in    the   roya!   tempit-s,  01    m  the 


*  Hughes  in  hi.s  jntrodncHcn  -f-o  the  Roman  Urdu  Quran,  makes 
the  number  of  veiseb  to  be  6616  ;  of  words,  77,934  ;  and  of  letters, 
323.(71  E.  M.  w 

'  Oi- as  oUifcrirecUcii  I'hem.  99,464  ^  Vidf,  Relanri.  De  Kelisf.  Moh., 

Re! and  ,  De  Rei  Moh    p,  25  p.  25. 

*  Op  according- to  another  compu-  *  V^dt  CoJ .  uhi  i^'P  ,  p  1741 
(aXion  33<J.ii3.^  Ibid,  Vide  'iol  .  Maimor,  .  Prtef  in  Seder  Zcaaire  p. 
ubi.sup.,  p  17a     "D'Herbelot    Bibi  57. 

Orient,  p.  87. 


loo  THE  PRELIMINARY  DISCOURSE.        [sec.  lir. 

adjoining  chapels  where  the  emperors  and  great  men  are 
interred.  There  are  thirty  of  these  readers  belonging  to 
every  chapel,  and  each  reads  his  section  every  day,  so  that 
the  whole  Quran  is  read  over  once  a  day.^  I  have  seen 
several  copies  divided  in  this  manner,  and  bound  up  in  as 
many  volumes  ;  and  have  thought  it  proper  to  mark  these 
divisions  in  the  margin  of  this  translation  by  numeral 
letters.* 
The  Bis.  Next  after  the  title,  at  the  head  of  every  chapter,  except 

^  '  only  the  ninth,  is  prefixed  the  following  solemn  form,  by 
the  Muhammadans  called  the  Bisniillah,  *'  In  the  name 
of  the  most  merciful  God  ; "  which  form  they  constantly 
place  at  the  beginning  of  all  their  books  and  writings  in 
general,  as  a  peculiar  mark  or  distinguishing  characteristic 
of  their  religion,  it  being  counted  a  sort  of  impiety  to  omit 
it.  The  Jews  for  the  same  purpose  make  use  of  the  form, 
**  In  the  name  of  the  Lord,"  oi:,  "  In  the  name  of  the  great 
God  ; "  and  the  Eastern  Christians  that  of,  "  In  the  name 
of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost." 
But  I  am  apt  to  believe  Muhammad  really  took  this  form, 
as  he  did  many  other  things,  from  the  Persian  Magi,  who 
used  to  begin  their  books  in  these  words,  Bandm  Yazddn 
hakhshaishghar  ddddr;  that  is,  "  In  the  name  of  the  most 
merciful,  just  GoD."  ^ 

This  auspioatory  form,  and  also  the  titles  of  the  chap- 
ters, are  by  the  generality  of  the  doctors  and  commentators 
believed  to  be  of  divine  original,  no  less  than  the  text 
itself  ;  but  the  more  moderate  are  of  opinion  they  are  only 
human  additions,  and  not  the  very  word  of  God. 
The  letters  There  are  twenty-nine  chapters  of  the  Quran,  which 
have  this  peculiarity,  that  they  begin  with  certain  letters 


*  In  this  edition  these  parts  are  called  sipdras,  from  two  Persian 
words  :  <i,  thirty,  and  ^ra^  parts  ;  and  they  are  indicated  as  Jirst 
iipdra,  second  sipdra,  &c.  E.  M.  w. 

1  Vide  Smitl^,  De  Moribua  et  In-  »  Hyde,  His.  Rel.  Vet.  Pers.,  p. 
stit.  Turcar.,  p.  58.  14. 


SEC.  III.]        THE  PRELIMINARY  DISCOURSE.  lOi 

of  the  alphabet,  some  with  a  single  one,  others  with  more. 
These  letters  the  Muhammadans  believe  to  be  the  peculiar 
marks  of  the  Quran,  and  to  conceal  several  profound 
mysteries,  the  certain  understanding  of  which,  the  more 
intelligent  confess,  has  not  been  communicated  to  any 
mortal,  their  prophet  only  excepted.  Notwithstanding 
which,  some  will  take  the  liberty  of  guessing  at  their  mean- 
ing by  that  species  of  Cabbala  called  by  the  Jews  Notari- 
kon,^  and  suppose  the  letters  to  stand  for  as  many  words 
expressing  the  names  and  attributes  of  God,  his  works, 
ordinances,  and  decrees;  and  therefore  these  mysterious 
letters,  as  well  as  the  verses  themselves,  seem  in  the  Quran 
to  be  called  signs.  Others  explain  the  intent  of  these  letters 
from  their  nature  or  organ,  or  else  from  their  value  in  num- 
bers, according  to  another  species  of  the  Jewish  Cabbala 
called  Geniatria;^  the  uncertainty  of  which  conjectures 
sufficiently  appears  from  their  disagreement.  Thus,  for 
example,  five  chapters,  one  of  which  is  the  second,  begin 
with  these  letters,  A»L.M.,  which  some  imagine  to  stand 
for  Allah  latif  majid,  "  God  is  gracious  and  to  be  glori- 
fied ; "  or,  Ana  li  minni,  *'  To  me  and  from  me,"  viz.,  be- 
longs all  perfection  and  proceeds  all  good;  or  else  for 
Ana  Allah  dlafn,  ''  I  am  the  most  wise  God,"  taking  the 
first  letter  to  mark  the  beginning  of  the  first  word,  the 
second  the  middle  of  the  second  word,  and  the  third  the 
last  of  the  third  word;  or  for  " Allahy  Gabriel,  Muham- 
mad'' the  author,  revealer,  and  preacher  of  the  Quran. 
Others  say  that  as  the  letter  A  belongs  to  the  lower  part 
of  the  throat,  the  first  of  the  organs  of  speech ;  L  to  the 
palate,  the  middle  organ ;  and  M  to  the  lips,  which  are 
the  last  organs ;  so  these  letters  signify  that  GoD  is  the 
beginning,  middle,  and  end,  or  ought  to  be  praised  in  the 
beginning,  middle,  and  end  of  all  our  words  and  actions : 
or,  as  the  total  value  of  those  three  letters  in  numbers  is 


^  Vide  Buxtorf,  l^exicon  Rabbin. 
^  Vide  Ibid.     See  also  Schickardi  Bechinat  happerushim,  p.  62,  &c. 


102  THE  PRELIMINARY  DISCOURSE.         [sec   HI 

seveDt7-one,  they  signify  that  in  the  spaoe  of  so  many 
years,  tlie  religion  pieached  in  the  Quran  should  he  fully 
established.  The  couJHt  ture  of  a  learned  Christian  ^  is,  at 
least,  as  certain  as  any  of  the  former,  who  supposes  those 
letters  were  set  there  by  the  amanuensis,  for  Aihar  li 
MiiJmmmad,  i.e.,  "  at  the  command  ui  Muhammad,"  as  the 
live  letters  prefixed  to  the  nineteenth  chapter  seem  to  be 
t  here  written  by  a  Jewish  scribe  for  koh  yaas,  i.e.,  "  Thus 
he  commanded."  * 
The  Ian-  The  Quiau  is  universally  allowed  to  be  written  with  the 

SuiSi!'^  ^'utmost  elegance  and  purity  of  language,  in  the  dialect  of 
the  tribe  of  Quraish,  the  most  noble  and  polite  of  all  the 
Arabians,  but  with  some  mixture,  though  very  rarely,  of 
other  dialects.  It  is  coni'essedly  the  staudai-d  ci  tlie  Arabic 
tongue  and  as  the  more  orthodox  believe,  and  are  taught  by 
the  book  itself,  inimitable  by  any  human  pen  (though  some 
sectaries  have  been  of  another  opinion).-  and  therefore 
insisfed  on  as  a  permanent  miracle,  greater  than  that  of 
raising'  I  he  dead,^  and  alone  sufficient  to  convince  the 
world  of  its  divine  original, 
it*  elegance  And  to  this  miracle  did  Muhammad  himself  chiefly 
eiatmed  to  appeal  fof  the  confirmation  of  his  mission,  publicly  chal- 
cuiolis!*  ^''-Tiging  the  most  eloquent  men  in  Arabia,  which  was  at 
that  time  stocked  with  thousands  whose  sole  study  and 
ambition  it  was  to  excel  in  elegance  of  otyle  and  composi- 
tion,* to  produce  even  a  single  chapter  that  might  be  com- 


♦  See  Kod well's  Koran^  p.  17,  note.  Rodwell  conjectlires  that 
they  may  Jiave  \Hieii  tiit;  iaitial  letters  or  luarka  of  the  perKons  to 
whom  the  manuscripts  of  the  respective  Siiraf*  belonged  irom  which 
Zaid  ConipileJ  the  present  text.  £.  m.  w. 


^  tiottuB    in    Append,    ad    (;!ram,  rate  performatice  by  extinguishing 

Erp.,  p.  1S2.  -  See  pobt.  all  true  learning,     b'or  though  they 

'"*  Ahitjed  Abd'alhaliiu,  apud  Mar-  were  destitute  of  what  we  calllearn- 

racc.  df  A^c,  j).  43.  ing,  yet  they  were  far  from  being 

*  A   noUc  writer  therefore    mis-  ig^uorant,  or  unable  to  compowe  ele- 

tHkt»   the   question    when    he    says  gautly   in   their   own  tongue       See 

the4«  Kawtern  religionirits  leave  tlieir  Li-rd  Shaftesbury's  Characteriatics, 

Mcred  writ  the  sole  standaid  of  lire-  vol.  iii.  p  235. 


iEC.  rii.j        THE  PRBLJMJNARY  DISCOURSE  103 

paved  with  it  ^  *  I  will  mention  but:  one  instance  out  of 
several,  to  show  that  this  book  was  realiy  adrniifed  tor  the 
beauty  ot  its  composure  by  those  wno  must  be  allowed 
to  have  been  conrpetent  judges.  A  poem  ot"  L'lbid  Ibn 
liabia,  one  of  the  g]-eatest  wits  in  Arabia  m  Muliaminad's 
time,  beiiiy  tixed  up  on  the  gate  of  the  temple  of  IMakkah, 
an  honour  allowed  to  none  but  the  in6st  eslfienied  per- 
formances none  of  the  other  poets  durst  ofier  anythiug  <)i' 
their  own  in  competiti»jn  with  it.  But  the  second  chapter 
of  the  Qurin  lioing  fixed  up  by  it  =0011  after.  libfd  himself 
(then  an  idolater),  on  reading  the  tirst  versea  only,  was 
struck  with  admiration,  and  immediately  professed  the 
reliofion  taua-lit  thereby,  declaiini!-  that  such  words  could 
proceed  f^-om  an  inspired  person  only.  This  Labid.  was 
aftervvards  of  great  service  to  Mnliummad  in  writing 
answers  to  the  satires  and  invectives  thai  were  made  on 
him  a]id  his  religion  by  the  infidels,  and  particularly  by 
Amri  al  Qais,"  prince  of  the  tribe  of  Asad,^  and  author  of 
owi  of  those  Seven  famous  poems  called  al  JMuallaqat.^i* 

The  style  of  ihe  (^>nran  is  generally  beautiful  and  fluent,  The  style 
especially  where  it  imitates  the  pi'ophetic  manner  and  aitk.l!!'"'^ 


*■  /Vriiold  (Isluw  and  (Jhriduonity  \j.  i^z^)  hai>  pointed  out  that, 
while  th(j  l)eaut,y  of  the  Quran  v^as  Rckuowledged  by  sume  of 
Muhaminad'.s  contempori^rie?;,  yet  there  i.s  proof  from  the  Quran 
itstilf  that  this  was  rather  the  exception  iLan  the  rule,  e.g.^  chap. 
viii.  31,  uho  chap.  ;jixi.  5.  E.  M.  W. 

t   This  Amri  al  Qais  dieil  in  A.d    540,  on  his  return  from  Con 
stantinoptft.     See   Muirs  Life  uf  Mahomet,  vol.  i.  p.   c(!xxii.     Thi.-: 
Avas  jubt  iliirty  years  before  MiiKarnniad  was  born-! 

I.  can  find  no  authority  for  th^.  Btatement  thai  LflMil,  the  satirist 
of  tlie  Bani  Amir,  rendered  Mtihammad  aiiy  assibiance  of  a  poetic 
order.  If  a  convert  at  all.  be  must  have  bf  come  such  very  shortly 
Cietore  Muhammad's  death.  See  Midr's  I,ife  of  Maliomd^  vol.  iv. 
p-  226.  H.  M.  w. 


'  Al   (rluiziUi.    apud    Poc    S}j?e.,        ^  D'Herbel.  Bibl.  Orient.,  p.  512. 

191.     See  Qujun,  c-    '7    v    90^  an  J  itc 
also  c.  2.  p.  3,  V,  2j.  and  c   1 1    v.  J4,         3  p^^t;  Spec,  (j  Bo 
*c.  4  S(ie  ouprj,  p.  53 


I04  THE  PRELIMINARY  DISCOURSE.        [SEC.  III. 

Scripture  phrRses.  It  is  concise  and  often  obscure,  adorned 
with  bold  figures  after  the  Eastern  taste,  enlivened  with 
florid  and  sententious  expressions,  and  in  many  places, 
especially  where  the  majesty  and  attributes  of  God  are 
described,  sublime  and  magnificent ;  of  which  the  reader 
cannot  but  observe  several  instances,  tliough  he  must  not 
imagine  the  translation  comes  up  to  the  original,  notwith- 
stnnding  my  endeavours  to  do  it  justice. 

Though  it  be  written  in  prose,  yet  the  sentences  gene- 
rally conclude  in  a  long  continued  rhyme,  for  the  sake 
of  which  the  sense  is  often  interrupted,  and  unnecessary 
repetitions  too  frequently  made,  which  appear  still  more 
•ridiculous  m  a  translation,  where  the  ornament,  such  as  it 
is,  for  whose  sake  they  were  made,  cannot  be  perceived. 
However,  the  Arabians  are  so  mightily  delighted  with 
this  jinirling,  that  they  employ  it  in  their  most  elaborate 
compositions,  which  they  also  embellish  with  frequent  pas- 
sages of,  and  allusions  to,  the  Quran,  so  that  it  is  next  to 
impossible  to  understand  them  without  being  well  versed 
in  this  book. 

It  is  probable  the  harmony  of  expression  which  the 
Arabians  find  in  the  Quran  might  contribute  noc  a  little 
to  make  tliem  leiish  the  doctrine  therein  taught,  and  give 
an  efficacy  to  arguments  which,  had  they  been  nakedly 
proposed  without  this  rhetorical  dress,  might  not  have  so 
easily  prevailed.  Very  extraordinary  effects  are  related  of 
the  power  of  words  well  chosen  and  artfully  placed,  which 
are  no  less  powerful  either  to  ravish  or  amaze  than  music 
itself:  wherefore  as  much  has  been  ascribed  bv  the  best 
orators  to  this  part  of  rhetoric  ^s  to  any  other.^  Ho  must 
have  a  very  bad  ear  who  is  n«t  uncommonly  moved  with 
the  very  cadence  of  a  well-turaed  sentence ;  and  Muham- 
mad seems  not  to  have  been  ignorant  of  the  enthusiitstic 
operation  of  rhetoric  o_n  the  minds  of  men ;  for  which 
reason  he  has  not  only  employed  his  utmost  skill  in  these 

^  See  Caaaubon,  of  Enthusiasm,  c.  4. 


SEC.  III.]        THE  PRELIMINARY  DISCOURSE.  105 

his  pretended  revelations,  to  preserve  tliat  dignity  and 
sublimity  of  style  which  might  seem  not  unworthy  of  the 
majesty  of  that  Being  whom  he  gave  out  to  be  the  Author 
of  them,  and  to  imitate  the  prophetic  manner  of  the  Old 
Testament ;  but  he  has  not  neglected  even  the  other  arts 
of  oratory,  wherein  he  succeeded  so  well,  and  so  strangely 
captivated  the  minds  of  his  audience,  that  several  of  his 
opponents  thought  it  the  ejffect  of  witchcraft  and  enchant- 
ment, as  he  sometimes  complains.^ 

"  The  general  design  of  the  Quran  '*  (to  use  the  words  Design  of 
of  a  very  learned  person)  "  seems  to  be  this :  to  unite  the  ^^^  ^'^  " 
professors  of  the  three  different  religions  then  followed  in 
the  populous  country  of  Arabia,  who  for  the  most  part 
lived  promiscuously,  and  wandered  without  guides,  the 
far  greater  number  being  idolaters,  and  the  rest  Je  \v's  and 
Christians,  mostly  of  erroneous  and  heterodox  belief,  in 
the  knowledge  and  worship  of  one  -eternal,  invisible  God, 
by  whose  power  all  things  were  made,  a;nd  those  which 
are  not,  may  be,  the  supreme  Governor,  tFudge,  and  abso- 
lute Lord  of  the  creation ;  established  under  the  sanction 
of  certain  laws,  and  the  outward  signs  of  certain  cere- 
monies, partly  of  ancient  and  partly  of  novel  institution, 
and  enforced  by  setting  before  them  rewards  and  punibh- 
ments,  both  temporal  and  eternal;  and  to  bring  them  all 
to  the  obedience  of  Muhammad,  as  the  prophet  and 
ambassador  of  God,  who  after  the  repeated  admonitions, 
promises,  and  threats  of  former  ages,  was  at  last  to  estab- 
lish and  propagate  God's  religion  on  earth  by  force  of 
arms,  and  to  be  acknowledged  chief  pontiff  in  spiritual 
matters,  as  well  as  supreme  prince  in  temporal."  ^ 

The  great  doctrine,  then,  of  the  Quran  is  the  unity  of  The  do^- 
GoD;  to  restore  which  point  Muhammad  pretended  was  the  Qunin 
the  chief  end  of  his  mission  ;  it  being  laid  down  by  him  reiig-ion'^ 
as  a  fundamental  truth  that  there  never  was  nor  ever  can  fatioa''  " 


^  Qtir^B^  jC.  15,  V.  6  ;   c.  21,  V.  3,       ^  Goliu8.  in  appen.  ad  Gram.  Erp., 
&c.  .  p.  176. 


io6  THE  PRELIMINARY  DiSCGURSE.        [SEC  Jri, 

be  moie  than  one  true  orT>iodox  religion.  Foi'thoiigli  ihfi 
parti culaj  laws  or  cereirLonies  arn  only  tempoi?iiy.  and 
subject  to  alleratiorj  according  to  the  divine  direction, 
yet  the  substance  of  it  being  eternal  truth,  is  noi  liable 
10  change,  but  coudnues  immutt^bly  the  same.  And  he 
tau^^hl  that  whenever  thi^i  religion  became  neglecte  or 
corrupted  in  essentials,  God  had  the  goodness  to  re- inform 
and  re-admonisli  muukind  thereof  by  several  proplnits, 
of  wboiii  .Mo.seB  and  .Tesus  were  the  most,  dieting mshed, 
till  the  appearance  of  MuHanmiad,  \vho  ia  their  seal,  no 
other  being  to  be  expected  after  him.  And  the  more 
otfeotually  to  eng^age  people  to  hearken  to  him  jjreat  part 
of  the  Qnran  is  emph)yed  in  relating  examples  of  dx'eadful 
punish nieuts  formerly  iullicted  by  God  on  tli<;se  who 
rejected  and  abused  his  messengers ;  several  of  which 
Stories,  or  some  circumstances  of  them,  nre  taken  from 
Thea:.e       the  Old  and  JSlew  Testament,  but  many  more  from  the 

mnde  ('I  111 

Old  Testa-  apocryplial  books  and  traditions  of  the  Jews  and  Chris- 
utrintii*  tians  OT  those  ages,  set  up  in  the  Quran  as  truths  n\ 
opposition  to  the  Scriptures,  which  the  Jews  and  Christians 
are  charged  w  ith  having  altered  ;  and  I  am  apt  to  believp 
that  few  or  none  of  the  relations  or  circumstances  i-n 
the  Qurau  were  invented  by  Muhammad,  as  is  genei*ally 
supposed,  ii  being  easy  to  trace  the  greatest  part  of  them 
much  higher,  as  the  rest  might  be,  were  more  of  those 
boctks  extaju,  and  it  was  worth  wiiilo  to  make  the 
mquijy. 

The  other  part  of  the  ()uran  is  taken  np  in  giving 
necessary  Ihws  and  directions,  in  frecjuent  adraoidtions 
to  moral  and  divine  virtues,  and  a)>ove  all  to  the  worship- 
ping and  reverencing  of  the  only  true  (roi),  and  resigna- 
tion Lo  his  will  J  among  which  are  many  excellent  things 
intermixed  not  unworrhy  even  a  Christinu's  perusal. 
The  use  .i^>ut  bcside.s  theso,  tliere  are  a  gieat  number  of  passages 

made  of  th*        ,    .    ,  .  ,  1         >     .  •       ,  • 

Cufin  by  wincli  are  occasional,  and  i elate  to  particular  emergencies 
incmar-  For  whencver  nnything  happened  which  perplexed  iind 
^'"^^'        gravelled  Muhninmud,  and  which  he  could  not  otherwise 


Si-c.  III.]         THE  PRELaflNARY  DISCOURSE.  107 

get  over,  he  had  coiistaut  recourse  to  a  new  revelniion,  as 
an  infallible  expedient  in  all  nice  cases  ;  and  lie  found 
the  success  of  this  method  answer  his  expectation.  It 
was  certainly  an  admirable  and  politic  contrivance  of  his 
to  bring  down  the  whole  (^)m'an  at  once  to  the  lowest 
heaven  only,  and  not  to  the  f'ar-th,  as  a  bungling  prophet 
would  probably  have  done;  fur  if  the  whole  had  been 
published  at  once,  innumerable  objections  might  have 
been  made,  which  it  would  have  been  very  hard,  if  not 
impossible,  for  him  to  solve;  but  as  he  pretended  to  have 
received  it  by  parcels,  as  God  saw  proper  that  they  should 
be  published  for  the  conversion  and  instruction  of  the 
people,  he  had  a  sure  way  to  answer  all  emergencies,  and 
to  extrictde  himst^lf  with  honour  from  any  difficulty  whicii 
might  occur.  If  any  objection  be  hence  made  to  that 
eternity  of  the  Qunin  which  the  Muhammadans  are 
taught  to  believe,  they  easily  answer  it  by  their  doctrine 
of  absolute  predeotination,  according  to  which  all  the 
accidents  for  the  sake  of  which  these  occasional  passages 
were  revealed  were  pre<letermined  by  God  from  all 
eternity. 

That  Muhammad  was  really  the  autiior  and  chief  con-  Muhammad 
triver  of  the  Quran  is  beyond  dispute,  though  it  be  highly  ©f  the 
probable  that  he  had  no  small  assistance  iti  his  design  ^"'  " 
from  others,  as   his  countrymen  failed  not  to  object  to 
him.^    However,  they  differed  so  much  in  their  conjcictures 
as  to  the  particular  persons  who  gave  him  such  assistance,- 
that  they  were  not  able,  it  seems,  to  ])rove  the  charge, 
Muhammad,   it   is   to   be   presumed,   having   taken    his 
measures  too  well  to  be  discovered.     Dr.  Prideaux^haa 
given  the  most  probable  account  of  thi,-^  matter,  though 
chiefly  from  Christian  writers,  who  generally  mix  such 
ridiculous  fables  with  what  they  deliver,  that  tJiey  deserve 
not  much  credit. 


^  Yide  Quran,  c.  16,  v,  105,  and  c  25,  v.  5." 
'  See  the  notes  011  those  passages.  ^  Life  of  Mahomet,  p.  31,  &c. 


io8  THE  PRELIMLXARY  DISCOURSJ^.        [SEC.  iii. 

However  it  be,  the  Muhaminadans  absolutely  deny  the 
Qurda  was  composed  by  their  prophet  himself,  or  any 
other  for  him,  it  being  their  general  and  orthodox  belief 
that  it  is  of  divine  original ;  nay,  that  it  is  eternal  and 
uncreated,  remaining,  as  some  express  it,  in  the  very 
essence  of  GoD;  that  the  first  transcript  has  been  from 
everlasting  by  God's  throne,  written  on  a  table  of  vast 
bigness,  called  the  Preserved  Table,  in  which  are  also 
recorded  the  divine  decrees  past  and  future ;  that  a  copy 
from  this  table,  in  one  volume  on  paper,  was  by  the 
ministiy  of  the  Angel  Gabriel  sent  down  to  the  lowest 
heaven,  in  the  month  of  Kamadhan,  on  the  night  of  power  ;^ 
from  whence  Gabriel  revealed  it  to  Muhammad  by  parcels, 
some  at  Makkah,  and  some  at  Madiua,  at  different  times, 
during  the  space  of  twenty-three  years,  as  the  exigency 
of  affairs  required ;  giving  him,  however,  the  consolation 
to  chow  him  the  whole  (which  they  tell  us  was  bound  in 
silk,  and  adorned  with  gold  and  precious  stones  of  para- 
dise) once  a  year ;  but  in  the  last  year  of  his  life  he  had 
the  favour  to  see  it  twice.  They  say  that  few  chapters 
were  delivered  entire,  the  most  part  being  revealed  piece- 
meal, and  written  down  from  time  to  time  by  the  prophet's 
amanuenses  in  such  or  such  a  pai*fc  of  such  or  such  a 
chapter  till  they  were  completed,  according  to  the  direc- 
tions of  the  angel.^  The  first  parcel  that  was  revealed  is 
generally  agreed  to  have  been  the  first  five  verses  of  the 
ninety-sixth  chapter.^ 

After  the  new  revealed  passages  had  been  from  the 
prophet's  mouth  taken  down  in  writing  by  his  scribe,  they 
were  published  to  his  followers,  several  of  whom  took 
copies  for  their  private  use,  but  the  far  greater  number 
got  them  by  heart.    The  originals  when  returned  were  put 

*  Vide   Quran,    o.   97,  and   note  Law  was  given  to  Moses  by  parcsels. 

ibid.  "Vide  Millium.  de  Mohammedismo 

'  Therefore  it  is  a  mistake  of  Dr.  ante  Moham.,  p.  365. 

Pridoaux  to  say  it  was  brought  him  ^  Not  the  whole  chapter,  as  Goliug 

chapter  by  chapter.     Life  of  iNFaho-  says.    Append,  ad  Gr.  Erp.,  p.  108, 
met,  p.  6.    The  Jews  also  say  the 


SEC.  III.]        THE  PRELIMINARY  DISCOURSE.  109 

promiscuously  into  a  chest,*  observing  no  order  of  time, 
for  which  reason  it  is  uncertain  when  many  passages  were 
revealed. 

When  Muhammad  died,  he  left  his  revelations  in  the  coiier 

into    .  c 

same  disorder  I  have  mentioned,  and  not  digested  into  voiu.i.e  by 

^  Abii  Baqr. 

the  method,  such  as  it  la,  which  we  now  find  them  in. 
This  was  the  work  of  his  successor,  Abu  Baqr,  who  con- 
sidering that  a  great  number  of  passages  were  committed 
to  the  memory  of  Muhammad's  followers,  many  of  whom 
were  slain  in  their  wars,  ordered  the  w^hole  to  be  collected, 
not  only  from  the  palm-leaves  and  skins  on  which  the;y 
had  been  written,  and  which  were  kept  between  two 
boards  or  covers,  but  also  from  the  mouths  of  such  as  had 
gotten  them  by  heart.  And  this  transcript  when  com- 
pleted he  committed  to  the  custody  of  Hafsa  the  daughter 
of  Omar,  one  of  the  prophet's  widows.^ 

Erom  this  relation  it  is  generally  imagined  that  Abu 
Baqr  was  really  the  compiler  of  the  Quran ;  though  for 
aught  appears  to  the  contrary,  Muhammad  left  the  chap- 
ters complete  as  we  now  have  them,  excepting  such  pas- 
sages as  his  successor  might  add  or  correct  from  those 
who  had  gotten  them  by  heart ;  what  Abu  Baqr  did  6lse 
being  perhaps  n6  more  than  to  range  the  chapters  in  their 
present  order,  which,  he  seems  to  have  done  without  any 
r^ard  to  time,  having  generally  placed  the  longest  first. 

However,  in  the  thirtieth  year  of  the  Hijra,  Othman  othm^n's 
being  then  Khalifah,  and  observing  the  great  disagreement  ^'^®^^^"* 
in  the  copies  of  the  Quran  in  the  several  provinces  of  the 
empire — those  of  Irak,  for  example,  following  the  reading 
of  Abu  Musa  al  Ashari,  and  the  Syrians  that  of  Maqdad 
Ibn  Aswad — he,  by  advice  of  the  companions,  ordered  a 
great  number  of  copies  to  be  transcribed  froln  that  of  Abu 


*  Muir  says,  "  This  statement  does  not  seem  to  be  borne  out  by 
any  good  authority." — Introduction,  Life  of  MaltorrUtj  p.  4, 

E.  M.  w. 

^  Elmacin.  in  Vita  Abu  Beer,  Abulfeda. 


r;\riou?t 


no  THE  PPELIMl'NARY  DISCOURSE         [sec  in. 

Baqi',  in  Hafsa's  care»  audt'r  the  inspficUoii  ot  Zaid  l^bii 
Thdbit,  Abdallab  Ibn  Zobair,  Said  1  bn  al  As,  and  Abd- 
Alralmian  Ibu  al  lUrith,  the  Mal?hzumiLe ,  whom  he 
(lirecu-il,  that  wherever  they  disagreed  about  any  word, 
they  should  writo  it  in  the  dialect  of  the  Quraish,  in  which 
it  was  at  first  delivered.^  The?^'  copies  when  made  were 
dispersed  iu  the  several  provinces  of  the  empire,  and  the 
old  ones  burnt  and  suppressed.  Thougli  many  things  in 
Hafsa's  copy  were  corrected  by  the  above-mentioned  super- 
\'isors,  yet  some  few  various  readings  still  occur,  the  most 
material  of  which  will  be  taken  notice  of  in  their  proper 
places. 

The  want  of  vowels  '  in  tlie  Arabic  character  made 
rjw'tlF-V  Muqris,  or  readers  whose  peculiar  study  and  profession  it 
»ri8i..ii«ii.    ^^^^  ^  ^^^  ^y^^  Quran  with  its  proper  vowels,  absolutely 

necessary.     But  these,  differing  in  their  manner  of  reading, 
occasioned  still  further  variations  in  the  copies  of  the 
C^urau,  a?  they  ave  now  wriLteu  with  the  vowels.  an<l 
herein  con^jist  much  the  greater  part  of  the  various  read- 
ings throughout  the  book.     'J'he  readers  whose  authority 
the  commentators  chiefly  allege,  in  admitting  lhf>se  various 
readings,  ave  seven  in  numben 
rh.».iyfftri..e      l^iere  being  si>me  passages  in"  the  Quran  which  are  con-- 
i,f^nbiuif.»      t^radictory,  the  M  iihammadan  doctors  obviate  any  objection 
from  thence  by  the  doctrine  of  abrogatiori ;  for  they  say 
that  Gop  in  the  Qiiridn  cbmmSDded  several  things  whiclt 
Were  foi'  good  reasons  afterwards  revuked  and  abrogated. 
AMoi;«i«d         Passages  abrogated  are  distinguished  into  three  kinds: 
pa«i«f',«6      ^j^g  Pjj^j.  yyj^pp^  ^\^^  letter  and  the  sense  are  both  abrogated  ; 

the  second,  where  the  letter  Ouly  is  ubi'ogated.  but  the 
sense  renudns  ;  and  the  third  where  the  sense  is  abrogated, 
though  the  letter  remains. 

^   Abwl1*'UH,    ill    V'itis    Abu    Ijcci-  1bn  Asaro   &ornamed  ;il  Laithi,  an«l 

and  Oihn>ah  orlitis  t«i  Aim  ai  Aswi^H  si  Dili  — tiH, 

*  T(ie  «.haTacicr3  or  marks  of  tbti  three  oi  wiioni  were  doctot'sof  Hivsra, 

Arabic   vowel?  were    roi   used  til!  and  immediutelv  s>;cceedfd  the  com- 

beverai    ^e;ps     aAldv   .  Muhammad.  pHnioMs.  SfeeD'Herbel..Bibl.Oiilt.nt.. 

Somfr  ascrtb^.  tlip  ln\fcMtion  o\  IIhmti  p.  87. 
to  N'ahya  fbn  Yamir,  come  to  N<\fir 


SEC.  III.]        THE  PRELIMINARY  D/SCC L'iti'S  rji 

Of  fhft  first  kiufl  were  several  verst^s  which,  by  the 
tradition  of  ]VJalik:  Ibti  Ans..  wec-e  in  th«  prophet's  lifetime 
read  in  the  chapter  of  HfcpeiiXanoej  but  are  not  now  oxtsuit, 
one  of  which,  being  nil  he  remembered  of  them,  was  the 
following:  "'If  a  son  of  Adam  had  two  rivers  of  gold,  he 
would  covet  yet  ti  third  :  and  if  he  had  three  he  M'ould 
covet  yet  a  fourth  (tx>  be  added)  uiitc  them  neither  shall 
the  belly  of  a  son  oi  Adam  be  Pihed  Imt  wirh  dust.  God 
will  turn  unto  hiiii  who  shall  repent''  Another  instance 
of  thi?  kind  we  have  from  tlie  trail ition  of  Ahdallah  Ibn 
Masiid,  who  reported  that  the  prophet  gave  him  a  verse 
to  read  which  he  wrvta  dowii ;  but  the  neAt  mornin;^. 
looking  ill  hi.s  book,  ho  found  it  was  vanished,  and  the  leaf 
blank :  this  he  acquainted  M'lhammad  with,  who  assured 
him  th$  veise  was  revoked  the  same  night. 

Of  the  second  kind  is  a  verse  called  the  verse  of  Ston- 
irig,  v/hich,  according  to  the  tradition  of  Omar,  afterwards 
.ih.ilirah,  was  extant  while  Muhammad  was  living,  though 
it  be  not  Jiow  to  be  found.  The  words  are  these  :  "  Ablior 
not  your  parents,  for  this  would  be  ingratitude  in  you. 
If  a  man  and  woman  of  reputation  commit  adultery,  ye 
shall  stone  them  both;  it  is  a  punishment  ordained  by 
God  ;  ^or  God  is  mighty  and  wise." 

Of  the  last  kind  are  observed  seveictl  verses  in  sixty- 
fhajee  different  cliapterSj  to  the  number  of  225  ;  such  as 
the  precepts  of  turjiing  in  prayer  to  Jerusalem,  fasting 
after  the  old  custom,  forbearance  towards  idolater^,  avoid- 
ing the  ignorant,  and  the  like.^  The  passages  of  this  sort 
have  been  carefully  collected  by  several  writers  and  are 
most  of  them  remarked  in  their  proper  places. 

Though  it  is  the  belief  of  the  Sonnites  or  ortliodox  that  The  Quran 
the  Quran  is  uncreated  and  eternal,  subsisting  in  the  very  beLtlnuu" 
essence  of  God,  and  Muhammad  himself  is  said  to  have 
pronounced  him  an  infidel  who  asserted  the  contrary,   yet 


Abu  Hasheoi  llebatallah.  apud  Marracc.  de  Alc.^  p.  42. 
*  Apud  Poc.  Sp€c.j  p.  220. 


113  THE  PRELIMINARY  DISCOURSE.        [sec.  ni. 

several  have  been  of  a  different  opinion  ;  particularly  the 
sect  of  the  Mutazalites,^  and  the  followers  of  Isa  Ibn 
Subaih  Abu  Miisa,  surnamed  al  Muzdar,  who  stuck  not 
to  accuse  those  who  held  the  Qurdn  to  be  uncreated  of 
infidelity,  as  asserters  of  two  eternal  beings.^ 

This  point  was  controverted  with  so  much  heat  that  it 

occasioned  many  calamities  under  some  of  the  Khalffahs 

of  the  family  of  Abbas,  al  Mamiin  *  making  a  public  edict 

declaring  the  Quran  to  be  created,  w^hich  was  confirmed 

by  his  successors   al  Mutasim  *  and   al  Wathik,^  who 

whipped,  imprisoned,  and  put  to  death  those  of  the  contrary 

opinion.     But  at  length  al  Mutawakkil,^  who  succeeded 

al  Wathik,  put  an  end  to  these  persecutions  by  revoking 

the  former  edicts,  releasing  those  that  were  imprisoned 

on  that  account,  and  leavicg  every  man  at  liberty  as  to 

his  belief  in  this  point.*^ 

Al  Ghazdii's      Al   Ghazali  seems  to   have  tolerably  reconciled  both 

tuthe'^"    opinions,  saying  that  the  Quran  is  read  and  pronounced 

^"''*°        with  the  tongue,  written  in  books,  and  kept  in  memory  ; 

and  is  yet  eternal,  subsisting  in  God's  essence,  and  not 

possible  to  be  separated  thence  by  any  transmission  into 

men's  memories  or  the  leaves  of  books ;  ^  by  which  he 

seems  to  mean  no  more  than  that  the  original  idea  of  the 

Quran  only  is  really  in  God,  and  consequently  co-essential 

and  co-eternal  with  him>.but  that  the  copies  are  created 

and  the  work  of  man. 

Opinion  of       The  opinion  of  al  Jahidh,  chief  of  a  sect  bearjng  his 

aijohidh.    jj^mc,   touchiug   thc   Qurdn,   is  too    remarkable    to    be 


1  See  post,  Seot.  VIII.  ordained    thee    the    Qurdn, "      He 

■  Vide  Poc.  Spec,  p.  219,  &c.  went  still  further  to  allow  that  what 

•  Anno  Hij.,  218.  Abulfaiag,  p.  was  ordained  waa  created,  and  yet 
245,  V,  etiam  Ehnacin.  in  Vita  al  he  denied  it  thence  followed  that 
Alamftn.  the  Qurj'm  was  created.     Abulfarag, 

*  In  the  time  of  al  Mutasim,  a  p.  253. 

doctor  named  Abu   Hanin  Ibn  al  '  Tbid.,  p.  257. 

Baqa   found   out   a  distinction    to  '  Anno  Hij.,  p.  242. 

screen  himself,  by  affirming  that  the  '   AL  ilfarag,  p.  262. 

(^iirdn  was  ordained,  because  it  ia  '  Al  Ghazali,  in  prof.  fid. 
said   in  that   book,t  '  And  I   have 


SEC.  HI.]         THE  PRELIMINARY  DISCOURSE.  113 

omitted:  he  used  to  say  it  was  a  bodv,  which  might 
sometimes  be  turned  into  a  man,^  and  sometimes  into  a 
beast;  2  which  seems  to  agree  with  the  notion  of  those 
who  assert  the  Quran  to  have  two  faces,  one  of  a  man, 
the  other  of  a  beast ;  *  thereby,  as  I  conceive,  intimating 
the  double  interpretation  it  will  admit  of,  according  to 
the  letter  or  the  spirit. 

As  some  have  held  the  Quran  to  be  created,  so  there  Heretical 
have  not  been  wanting  those  who  have  asserted  that  there 
is  nothing  miraculous  in  that  book  in  respect  to  style  or 
composition,  excepting  only  the  prophetical  relations  of 
things  past,  and  predictions  of  things  to  come ;  and 
that  had  God  left  men  to  their  natural  liberty,  and  not 
restrained  them  in  that  particular,  the  Arabians  could 
have  composed  soiaething  not  only  equal  but  superior  to 
the  Quran  in  eloquence,  method,  and  purity  of  language. 
This  was  another  opinion  of  the  Mutazilites,  and  in  par- 
ticular of  al  Muzdar,  above  mentioned,  and  al  Kudham.* 

The  Quran  being  the  Muhammadans*  rule  of  faith  and  Musih.i 
practice,  it  is  no  wonder  its  expositors  and  commentators  ISS.  ^^ 
are  so  very  numerous.     And  it  may  not  be  amiss  to  take 
notice  of  the  rules  they  observe  in  expounding  it. 

One  of  the  most  learned  commentators  ^  distinguishes 
the  contents  of  the  Qurdn  into  allegorical  and  literal.-  The 
former  comprehends  the  more  obscure,  parabolical,  and 
enigmatical  passages,  and  such  as  are  repealed  or  abro- 


1  The  KhaJifah    al   Walid     Ibn  person?     Behold,  I  am  that  rebel- 

Yazid,  who  was  the  eleventh  of  the  lious,  perverse  person.     When  thoti 

raoe  of  Ommeya,  and  is  looked  on  appearest  befort^  thy  Lokd  on  the 

by  the  Mahammadans  as  a  repro-  day   of  resurrection,  say,  O  LoRi>, 

bate  and  ont  of  no  religion,  seems  al  Vi'^alid  has  torn  me  thus."     Iba 

to    have   treated    this    book    as   a  Bhohnah.  v.  Poc.  Spec,  p.  223. 
rational  creature  ;  for,  dipping  into         "  Poc.  Spec,  p.  222. 
It  one  day,  the  first  words  he  met         ^  Herbelot,  p.  87. 
with  were  thest':  "  Every  rebellious,         *  Abulfeda,  Shahri&tani,  itc,  apiid 

perverse  person  shall  not  prosper."  Poc,   Spec,  p.  22Z,  et  Marracc,  L'o 

Whereupon  he  stuck  it  on  a  lance,  Qur.,  p.  44. 

and  shot  it  to  pieces  wtfch  arrows,         *  Al  Zamakhahari.    Vide  Quran, 

repeating  these  vyrses  :  "Dost  thou  c,  3,  v.  7,  note, 
rebuke    every    rebellious,    perverse 

H 


tlbtlA 


114  THE  PRELIMINARY  DISC0VB2E.        [sF.C  in 

gated  :  the  latter  those  which  are  plain,  perspicuous,  liahle 
tu  DC'  doubt,  and  in  full  force. 

To  explain  these  se%erally  in  a  right  manner,  it  i? 
necessary  from  tradition  and  study  to  know  the  tinif; 
wuen  each  passage  was  revealed,  its  circumstances,  state, 
and  history,  and  the  reasons  or  particular  emergencies  for 
the  .sake  of  which  it  was  revealed  ; '  or.  more  explicitly, 
hether  the  passage  was  revealed  at  Makkah  or  at  Madma; 
whether  it  be  al>rogated,  or  does  ii  self  abrogate  any  other 
passage ;  whether  it  be  antici])nied  in  order  of  time  or 
postponed ;  whether  it  be  distinct  from  the  context  or 
depends  thereon;  wiiether  it  be  jjarticular  or  general; 
and,  lastly,  whether  it  be  implicit  by  intention  or  explicit 
in  words.* 
.NLii-um  By  what  has  been  said  the  reader  may  easily  believe 

r'rTht '*■**'  this  hook  is  in  the  greatest  reverence  and  esteem  among 
'^"  '*"  the  Muhammadans.  They  dare  not  so  much  as  touch  it 
without  being  firet  wasiied  or  legally  purified;*  which, 
lest  they  should  do  by  inadvertence,  they  write  these 
words  on  the  cover  or  label,  "  Let  none  touch  it  but  they 
who  are  clean."  They  lea".  it  with  great  care  and  respect, 
never  holding  it  below  their  girdles.  They  swear  by  it, 
consult  it  in  their  veif^htv  occasions,*  carrv  it  with  them 
to  war,  write  sentences  of  it  on  their  banners,  adorn  it 
with  gold  and  precious  stones,  and  knowingly  suffer  it  not 
to  be  in  the  possession  of  any  of  a  different  persuasion. 
Trai.hiii.  The  Muhammadans,  far  from  thinking  the  Qurtin  to  Ije 

profaned  by  a  translation,  as  some  authprs  have  w^ritten.^ 


^  Ahma^  Ibu  Muh.  ai   Tborlabi,  and  talnng  an  omen  from  the  words 

in  I'riticip.  Expoe.  Ale.  which    tlH-y    first   light   on.    which 

"  Yahya  Von  al  Salf(m   al  Basti,  practk.e    (hey  also   learned    of   the 

in  iPrinceo.  Expos.  Ale.  Jew.s,   who  do  the  same   viith   the 

■^  Thf  Jews  have  the  same  venera-  Scripture^.     Vide  Milliuni,  ubi  sup. 

tion  for   their   law,   not    daring   to  [See  also  Lane's  Manners  and  Cus- 

tuuch  it  with  umya-shed  htndK,  nor  toms  of  the  Modern  fclg>'ptian«,  vol. 

fcheu  neither  w^ithuut  a  cover.     Vid<i  i.  chap,  xi.,  m-'ar  the  end.     R.  M   W- j 
Millium,  De   Mohamniediamo  ante         ''  SionitJ,  De   Uib.  (Jrient.,  p.  41, 

Moh.,  p.  j66.  et  Marracc,  Pfl  Ale,  p  J3. 

*  This  the)  dc  hy  dipping  into  il, 


SEC.  in.]        THE  PRE1  JMINARY  DISCOURSE,  115 

have  taken  care  to  have  their  Scriptures  translated  not 
only  into  the  Persian  tongue,  but  into  several  others,  par- 
ticularly the  Javan  and  Malayan,^  though  out  of  respect 
to  the  original  Arabic  these  versions  are  generally  (if  not 
ahvayo).  inter] iueary."* 


*  In  additiQTi  to  those  mentioned  in  the  text,  vv-e  -would  note  two 
popular  translations  of  the  Qur6n  in  the  Urdu  language  current  in 
India.  They  are  interlined  witli  the  Arabiv;  text  in  all  Muslim 
editions.  £.  M.  w. 


1  Reland,  De  Rel.  Moh.,  p.  265. 


(     i»6    ) 


iwUef. 


SECTION  IV, 

OF  THE  DOCTRINES  Alfl)  POaiTIVE  PRKOEPPS  OF  THB  QCRAN,  WHICH 
RBLATB  TO  FAITH  AND  RBLiaiOUQ  DIIIIE8. 

liiArn  the  It  has  been  already  observed  more  than  once,  that  the 
w*hodox  fundamental  position  on  which  Muhammad  erected  the 
superstructure  of  his  religion  was,  that  tvom  the  beginning 
to  the  end  of  the  world  there  has  been,  and  for  ever  will 
be,  but  one  true  orthodox  belief,  consisting,  as  to  matter 
of  faith,  in  the  acknowledging  of  t)ie  only  true  GoD,  and 
the  believin}^'  in  and  obeying  such  messengers  or  prophets 
as  he  sliould  from  time  to  time  send,  with  proper  credentials, 
to  reveal  his  will  to  mankind ;  and  as  to  matter  of  practice, 
in  the  observance  of  the  immutable  and  eternal  laws  of 
right  and  wrong,  together  with  sucli  other  precepts  and 
ceremonies  as  God  should  think  fit  to  order  for  the  time 
being,  according  to  the  different  dispensations  in  different 
ages  of  the  world ;  for  these  last  he  allowed  were  things 
indifferent  in  their  own  nature,  and  became  obligatory  by 
God's  positive  precept  only,  and  were  therefore  temporary, 
and  subject  to  alteration  according  to  his  will  and  pleasure. 
And  to  this  religion  he  gives  the  name  of  Islam,  which 
word  signifies  resignation,  or  submission  to  the  service 
and  commands  of  GoD,^  and  is  used  as  the  proper  name 
of  the  Muhammad  an  religion,  which  they  will  also  have 

'   Th».:  x-oot  Bahama,  fronj  whence  of  talvaiinn ;  but  the  other  sense  is 

fddin  iri    formed,  in   the    first  and  more  approved  by  the   Muhamma- 

fourth  coDJnti-ationB,  signifirs  also  to  dane,  and  ulluded  to  in  the  Qur^ 

be  saved,  or  to  enter  inti.  a  mtate  of  itHelf.     See  o.  2.  v.  ill,  and  c.  3,  v. 

salvation;  a<.Tordii)^  towhifth,  Iddm  19,  nutes. 
may  tie  trun^lated  the  reliyxon  ur  staU 


SEC.  IV.]         THE  PRELIMINARY  DISCOURSE.  117 

to  be  the  same  at  bottom  with  that  of  all  the  prophets 
from  Adam. 

Under  pretext  tliat  thU  sfcei  nal  i*eligiou  was  in  his  time 
corrupted,  and  professed  in  its  purity  by  no  one  sect  of 
men,  Muhammad  pretended  to  be  a  prophet  sent  by  God 
to  reform  those  abuses  which  had  crept  into  it,  and  to 
reduce  it  to  its  primitive  simplicity;  with  the  addition, 
liowever,  of  peculiar  laws  and  ceremonies,  some  of  which 
had  been  used  in  former  times,  and  others  were  now  first 
instituted.  And  he  comprehended  the  whole  bubatance 
of  his  doctrine  under  these  two  propositions  or  articles  of 
faith,  viz.,  that  tliere  is  but  one  God,  and  that  himself  was 
the  apostle  of  God  ;  in  consequence  of  which  latter  article, 
all  such  ordinances  and  institutions  as  he  thought  fit  to 
establish  must  be  received  as  obligatory  and  of  divine 
authority. 

The  Muhammadans  divide  their  religion,  which,  as  I  Five  points 
just  now  said,  they  call  Islam,  into  two  distinct  parts :  Din.  "" ''" 
Iman,  i.e,,  faith  or  theory,  and  Din,  i.e.,  religion  or  prac- 
tice;   and  teach  that   it   is  built  on   five   fundamental 
points,  one   belonging  to  iaith,  and   the   other   four  to 
practice. 

The  first  is  that  confession  of  faith  which  I  have  already  First  funda- 
mentioned,  that  "there  is  no  god  but  the  true  God,  andSfot- 
that  Muhammad  is  his  apostle/'  under  which  they  com-  *^*^'*' 
prehend  six  distinct  branches,  viz..  i.  Belief  in  God;  2, 
In  his  angels ;   3.  In  hi&  Scriptures ;  4.  In  his  prophets ; 
5,  In  the  resurrection  and  day  of  judgment;  and,  6.  In 
God's  absolute  decree  and  predetermination  both  of  good 
and  evil. 

The  four  points*  relating  to  practice  are:   i.  Prayer,  Four  points 
under  which  are  comprehended  those  washings  or  purifica-  °  '*''*^''"^" 


•  To  these  should  be  added  the  duty  of  Jihdd,  or  war  against 
infidels,  which  our  author  places  under  the  head  of  Civil  Laws,  see 
chap.  vi.  All  Mushms  regnrd  this  as  a  religious  duty,  which  they 
enumerate  along  with  the  four  mentioned  in  the  text.        e,  m.  w. 


Ij8  TH±  FKELIhflN/lRY  discourse.         [skc.  I" 

tions  whit'h   are    necessary  preparations   required  before 
pi-avbr;  2.  Ahas ;  3.   Fastint,';  and,  4.  The  pilgrimage  to 
Makkali      Of  each  of  these  1  shall  speak  in  their  order. 
The  Qoii  of       Thnt  both  Muhammad  and  those  among  hi?  followers 
tTuelLd     who  ore  reckoned  orthodox  had  and  continue  to  have  just 
and  hue  notions  of  God  and  his  attributes  (always  except- 
ing tlieir  obstinate  and  impious  rejecting  of  tlie  1  unity), 
appears  30  plain  from  the  Qurdn  itself  and  all  the  Muham- 
madan  divines,  that  it  would  be  loss  of  time  to  refute  those 
who  «uppose  the  GoD  of  Muhammad  to  "be  different  from 
the  true  Goi».  and  only  a  lictitious  deity  or  idol  of  his 
own  creation.'  *     Nor  shall  I  here  enter  into  any  of  the 
Muhammadan  controversies  concerning  the  divine  nature 
and  attributes,  because  I  shall  have  a  more  proper  oppor- 
tunity of  doing  it  elsewhere.^ 
belief  hitho      The  Bxisteuce  of  angels  and  their  purity  are  absolutely 
Bnyis'**"    required  to  be  believed  in  the  Quran,  and  he  in  reckoned 
rejuire  .     ^^  infidel  who  denies  there  are  such  beings,  or  hate.s  any 


•  The  Grtni  of  Islam  is  undoubtedly  the  only  true  God,  inasmuch 
lis  he  is  represeii toii  as  a  jmrsonal  God,  the  Creator  and  Preserver  of 
all  things,  as  a  pmyer-hearing  God,  ind  &b  possessing  many  other 
characteristics  of  the  God  of  the  Bible. 

And  yet  "we  have  other  ohjeoiions  to  tlie  Muslim  conception  of 
God,  besides  that  of  its  "impious  rejecting  of  the  Trinity."  We 
object  to  its  having  cxalto.d  His  omnipotence  over  al'  other  attributes  ; 
to  its  lowering  of  His  character  for  holiness,  iioihinji  being  said  of 
God  in  the  Quran  which  might  not  be  said  of  a  liwly  man  ;  to  iis 
limiting  the  goodness  of  God  to  Muslims,  no  matter  what  their 
character,  relegating  even  infants  of  unbelievers  to  hell-fire  ;  to  its 
sarrifi-^e  of  God'«  justice  by  denying  the  necessity  for  any  atonement 
for  «;iii  ;  and,  finally,  to  its  limitation  of  the  truth  of  God  by  its 
Mnctiricatii  u  •  if  a  lie,  if  it  only  be  spoken  in  self-defence  or  for  the 
ftdvancemi'nt  <jf  I8l4m.  It  should  liever  be  forgotten  that  the  God, 
of  islam  is  not  merely  the  All.ih  described  in  the  Quran,  but  the  God 
^Un  spt;aks  in  every  wonl,  sylhible,  and  let'er  of  the  Quran.  We 
muisi  not  Iherefore  separate  >\  hat  ur  conceive  to  have  special  i-eference 
to  r.od  in  its  teaclimjij,  Ircm  what  we  mayconceivf  to  have  'i>^'on  used 

*  M.iri-act  in  Ale,  p   102.  *  Sect    VIll. 


SEC.  iv.j         THE  PREJJMINARY  DISCOURSE  n9 

of  then.,"  OT  asserts  any  di?^.tiric.tion  of  sexes  among  tlieni. 
They  believe,  them  to  have  pure  and  subtle  bodies,  created 
oj'  lire;-  tbdt  ihey  neither  eat  nor  drink,  nor  propagate  tii-ur 
species;  tliyi/  they  have  various  forms  and  offices:  some 
adoring  God  in  dilTerent  postures  others  hiinging  praises  to 
him,  or  inteicftding  for  mankind  They  hold  that  some  of 
them  are  employed  in  writing  down  tije  actions  of  men, 
others  in  carrvmsr  the  throne  of  C^OD  and  other  services. 

The  fonr  angels  whom  tliey  look  on  as  more  eminently  Gabriel, 
in  God's  favour,  and    often  mention  on  account  oi"  theAzri"^" 
oifices  assigntrd  them,  are    Gabriel,  to  whom  they  give  ^y^^,\i^T 
several  titles,  particularly  those  of  the  holy  spirit/  and  ^'"*^^^ 
the  Hugei  of  revelations,''  supposing  him  to  be  honoured 
hy  God  with  a  greater  contideJiee  than  any  other,  and  to 
be  employed  in  writing  down  the.divine  decrees;^  Michael, 
the  fneud  and  protector  of  the  Jew^a;®  .Azra»il,*  the  angel 
of  dear  ii,  who  separates  men's  souls  from  their  bodies ;  ^ 


by  Muhan)[3na<i  for  the.  furtlievance  of  bib  private  or  political  purposes  ; 
tor,  according  to  Isi.'ai,  Muhammad  ^va^  but  tlie  mouthpiece  of 
Divinity.  If,  thtu,  we  would  pet  a  correct  idea  of  the  Allah  of 
Islaui,  we  iwnal  tai<r  into  account  all  that  was  done  by  Muhammad 
under  tiic  *aiKdion  of  the  Quran.  Let  this  be  done,  aud  it  will 
appear  that  what  we  i\ave  said  above  is  by  no  meau.s  extravagant. 

A  true  conctiptioii  cf  I?iam  and  its  doctrines  can  n^.ver  be  formed 
by  looking  at  the  Quraj)  fr.>m  tbe  standpoint  of  the  "unbelievers," 
who  regard  ii  as  ibe  work  of  Muhammad  ;  hut  by  loolungat  it  as  the 
Muslim  does,  who  beheve-s  it  to  be  not  only  GodV  word,  but  as  bein;.; 
from  etoTuify  recoidod  on  the  "Preserved  l\ble,"  kept  clo.se  by  tiie 
throne  of  God 

We  would  refer  the  reader  to  Pal  grave  s  criticism  on  Muiiamniadan 
theology.  Fo!'  further  inforniation.  on  this  .^'Uljject.  see  his  Trarela 
in  Arabia.  E.  m.  w. 

*  Musilims  j>ronoun',e  the-e  names  Jibr.iil,  Mikdil,  and  Izr^i'I. 

E.  M.   VV. 

'  Qui  an,  c.  2,  w    >i.-34.  ^  Vide    Hyde,    Hist.    ltd.    \<-i 

*  Lbid..  c.  7,   w    12,  and  c  38,  v.     Pc-rs ,  ]\  262. 

77-  *"  Vide  ibid.,  p.  271,  and  note  in 

•'  Ibid.,  r.  2,  V.  ••)7.  Qurin.  c.  2.  vv,  97,  &c, 

•  Soe  thp  notes,. ibid.,  vv.  97,  &c.  ''  Vide  note,  ibid.,  c  2,  v.  30. 


I20  THE  PRELIMINARY  DISCOURSE.         [SEC.  iv. 

and  Israfil,  whose  office  it  will  be  to  fwund  the  trumpet 
at  the  resurrection.^  The  Muhammadans  also  believe 
that  two  guardian  angels  attend  on  e^ne^y  man  to  observe 
and  write  down  his  actions,^  being  changed  every  day,  and 
therefore  called  al  Maaqqibdt,  or  the  angels  who  continu- 
al J  y  succeed  one  another. 
This  doc-         This  whole  doctrine  conoemins  ansels  Muhammad  and 

triue  bor- 

rowed  from  his  dlsciples  have  borrowed  from  the  Jews,  who  learned 

tllO  Jews.  '■  ji  oi>  "1  -•  n  iTw. 

the  names  and  ofiices  ot  those  bemgs  from  the  Persians, 
as  themselves  confess.^  The  ancient  Persians  firmly 
believed  the  ministry  of  angels,  and  their  superintendence 
over  the  afiairs  of  this  world  (as  the  Magians  still  do),  and 
therefore  assigued  them,  distinct  charges  and  provinces, 
giving  their  names  to  their  months  and  the  days  of  their 
months.  Gabriel  they  called  Sarosh  and  Ptavan  Bakhsh,  or 
the  giver  of  souls,  in  opposition  to  the  contrary  office  of 
the  angel  of  deatb,  to  whom  among  other  names  they 
gave  that  of  Murdad,  or  the  giver  of  death  ;  Michael  they 
called  Beshter,  who  according  to  them  provides  sustenance 
for  mankind.*  The  Jews  teach  that  the  angels  were 
created  of  fire  ;  *  that  they  have  several  offices ;  ®  that  they 
iiileroede  for  men,'  and  attend  them."  The  angel  of  death 
they  name  Diima,  and  say  he  calls  dying  persons  by  their 
respective  names  at  thear  last  hour,® 
PeHefcon-       The  devil,  whom  Muhammad  name^  Iblis,  from  his 

cerning  ,  , 

fciatun.        despair,  was  once  one  of  those  angels  who  are  nearest  to 
God's  presence,  called  Azazil,'^  and  fell,  according  to  the 


*  QuTjtn,  c  6,  13,  and  86.  The  *  Talmud  Hieros.  in  Ro?h  hashan. 
ofBctiB.  of  these  four  angels  are  de-  *  Vide  Hide,  ubi  sup.,  c.  19  and 
scribed  almost  in  the  same  manner  20. 

in  the  apoor^'phal  Gospel  of  Bama-  ^  Gemar.  in  Hagig.  and  Bereshit 

ban,  where  lit  is  8ai«l   that  Gabriel  rabbah,  &c.     Vide  Psalm  civ.  4, 

reveals  the  ffecrets  of  God,  Michael  *  Yalkut  hadash. 

combats  against  hip  enemies,  Raphael  '  Genmr.   in   Shebet,   and    Bava 

receives  the  sonk  of  those  who  die,  Bathra,  &c. 

and  Uriel   is  to  call  every  one  to  '  Midrash,  Yalkut  Shemlini. 

indjj^ment  on  tho  last  day.     See  the  •  Gcmar.  Berachoth. 

Menugiana,  torn.  iv.  p.  333.  ^"  Vide  It  eland,  De  Rel.  Moh.,  p. 

*  tannin,  c.  50.  V.  i6-  I&9,  Ac. 


SEC.  IV.]         THE  PRELIMINARY  DISCOURSE.  121 

doctrine  of  the  Quran,  for  refusing  to  pay  homage  to 
Adam  at  the  command  of  GoD.^ 

Besides  angels  and  devils,  the  Muhammadans  are  concerning 
taught  by  the  Qur4n  to  belieVe  in  an  intermediate  order 
of  creatures,  which  they  call  Jin  or  Genii,  created  also  of 
fire,2  but  of  a  grosser  fabric  than  angels,  since  they  eat 
and  drink,  and  propagate  their  species,  and  are  subject 
to  death .^  Some  of  these  are  supposed  to  be  good  and 
others  bad,  and  capable  of  future  salvation  or  damnation, 
as  men  are  ;  whence  Muhammad  pretended  to  be  sent  for 
the  conversion  of  genii  as  well  as  men.*  The  Orientals 
pretend  that  these  genii  inhabited  the  world  for  many 
ages  before  Adam  was  created,  under  the  government  of 
several  successive  princes,  who  all  bore  the  common 
name  of  Solomon ;  but  falling  at  length  into  an  almost 
general  corruption,  Iblis  was  sent  to  drive  them  into  ci 
remote  part;  of  the  earth,  there  to  be  confined ;  that  some 
of  that  generation  still  remaining,  were  by  Tahmurath, 
one  of  the  ancient  kings  of  Persia,  who  waged  war 
against  them,  forced  to  retreat  ii?.to  the  famous  mountains 
of  Qaf.  Of  which  successions  and  wars  thev  have  manv 
fabulous  and  romantic  stories.  They  also  make  different 
ranks  and  degrees  among  these  beings  (if  they  be  not 
rather  supposed  to  be  of  a  different  species), 'Some  being 
called  absolutely  Jin,  some  Pari  or  fairies,  some  Dev  or 
giants,  others  Taqwims  or  fates  * 

The  Muhammadan  notions  concerning  these  genii  agree  Agrees  with 
almost   exactly  with  what  the  Jews  write  of  a  sort  of  boiSin 
demons  called  Shedfm,  whom  some   fancy  to  have  been  ^^'^^^' 
begotten  by  two  angels,  named  Aza  and  Azael,  on  Naamah 
the   daughter  of  Lamech,  before  the  Flood.®    However, 
the  Sheditn,  they  tell  us,  agree  in  three  things  with  the 


1  Qurdn,  c.  2,  vv.31-.34.    See  also        *  Vide  Qurdn,  c.  55,  v.  ji  ;  c.  J2, 
c.  7,  V.  12;  c.  38,  V.  77,  &c.  vv.  I-14;  andc.  74. 

2  Q'ardn.  c.  55,  V.   14.     See  the        ■  See  D'Herbelot,  Bibl.  Orient 
note.s  Lbere,  pp.  369,  820,  &c. 

=WAl^lu(idin,mQur^,c.2,v.  lOi,        *  In  Itbro  Zohar. 
and  c.  i8jV-  48. 


Scriptures 


122  ThIE  PRELIMINARY  DISCOVRSR.         [sec.  IV. 

minister i no-  augels,  for  that,  like  them,  they  have  wings, 
and  tly  from  cue  end  of  the  world,  to  the  oilier,  and  have 
some  knowledge  of  futurity ;  and  in  tlirte  tilings  they 
agree  with  men,  like  whom  they  eat  and  drink,  are  propa- 
gated, and  die.^  I'l^ey  also  say  that  some  of  them  believe 
in  the  law  of  Moses,  and  are  consequently  good,  and  thac 
others  of  them  are  infidels  and  reprobate?.- 
Thcformer  As  to  the  Sciiptiires,  the  Miiharamadans  are  taught  by 
tlie  (^^uran  that  God,  in  divers  ages  of  the  world,  gave 
revelations  of  his  will  in  writing  to  several  prophets,  the 
whole  and  every  word  of  which  it  is  absolutely  necessary 
for  a  good  Muslim  to  believe.  The  number  of  these 
sacred  books  were,  according  to  them,  one  hundred  and 
four.  Of  .which  ten  were  given  to  Adam,  fifty  to  Seth, 
thirty  to  Idris  or  Enoch,  ten  to  Abraham  ;  and  the  other 
four,  being  the  Pentateuch,  the  Psalms,  the  Gospel,  and 
the  Quran,  were  successively  deliA:ered  to  Moses,  David, 
Jesus,  and  Muhammad  ;  which  last  being  the  seal  of  tlie 
prophets,  those  revelations  are  now  closed,  and  no  more 
are  to  be  expected.  All  these  divine  books,  except  the 
four  last,  they  agree  to  be  now  entirely  lost,  and  their 
contents  unknown,  though  the  Sabians  have  several 
books  which  they  attribute  to  some  of  the  antediluvian 
prophets.  And  of  those  four,  the  Pentateucli,  Psalms,  and 
Gospel,  they  say,  have  undergone  so  many  alterations  and 
corruptions,  that  though  there  may  possibly  be  some  part 
of  the  true  Word  of  Goi)  therein,  yet  no  credit  is  to  be 
given  to  the  present  copies  in  the  hands  of  the  Jews 
and  Christians.  The  Jews  in  particular  are  fTequenciy 
lellected  on  in  the  Quran  for  falsifying  and  corrupting 
their  copies  of  their  law;*  and  some  instances  oi  such 


*  A  caj-felul  stddy  of  th<s  passages  dliudfd  tr,  hete  will  show  that 
tlie  riUeritiion.-  anH  '"corruptiuua  ctiarged  ag«nis"^  Jews  and  ^.'hri^- 
tians  in  the  Quran  do  nolieler  to  the  tert  oi  theii  Scriptures.    Muir 


•  Gema)H   in  Hri%igp.  Igrat  Baaie  hayyinr..    c.  i^. 


SEC.  TV.]         THE  FRELIMINARY  DISCOURiiE  123 

pretended  corruptions!,  botli  in  that  book  and  the  two  Alleged  cor. 
others,  are  produced  hy  Muhammadan  writers,  wherein  •icwih'an'i 
they  merely  follow  tl^eir  own  prejudices,  and  tiie  fabulous  scriptur^>8 
accounts  of  spurious  legends.     "Whether  tliey  have  any 
copy  of-  the  Pentateuch  among  them  different  from  that 
of  th.e  Jews  or  noi,  I  aiu   not  entirely  satisfied,  since  a 
person  who  travelled  into  the  East  was  told  that  they  hud 
the  books  of  Moses,  though  very  much  coiTupied  ;  ^  but  T 
know  nobody  that  has  ever  seen  them.     However,  they 
certainly  have  and  privattly  read  a  book  which  they  call 
the  Psalms  of  David  in  Avabic  and  Persian,  to  which  are 
added  some  prayers  of  Moses,  Jonas,  and  others.^     This 
Mr.  Reland  supposes  to  De  a  translation  from  our  copies 
(though  no  doubt  -Palsified  in  mere  places  than  one)  ;  but 
M.  D'Herbelot  says  it  contains  ni)t  the  same  Psalms  which 
are  in  our  Pbalter,  being  no  more  than  an  extract  from 
thence   mixed   with    other  very   different  pieces.^      The 
easiest   way   to   reconcile   these  two  learned    gentlemen 
is  to  presume  that  they  speak  of  different  copies.     The 
Muhammadans  have  also  a  Ciospel  in  Arabic,  attributed  Mnsiirr. 
to  St.  Barnabas,  wherein  the  history  of  Jesns  Christ  iscospei'*" 
related  in  a  manner  very  different  from  what  we  find  u\    '"■"*^'''' 
the  true  Gospels,  and  correspondent   to  those   traditions 
which  Muhummad  has  followed  in  his  Qui-^n.*     Of  this 
Gospel   the   Moriseues   in  Africa   have  a  translation  in 


ill  his  treatise  on  The  Tcsiimony  livrne  by  the  Coran  to  the  Jemsh  and 
Chrobtian  Scriptures^  clearly  proves  that — ••The  strongest  and  most 
uuequisocal  testimony  iis  boinp.  V^y  the  Coran  to  th«  Jewish  arid 
CLrisdan  Scnj'rares  as  current  in  the  time  of  Mnhomet  that'be 
evidence,  extends  equally  to  their  genuineness  and  auliiorit-y  ;  aud 
that  there  is  not  a  hint  anywhere  to  be  iound  of  their  coucealtnt'iiL 
or  interpolation.'' — Life  of  M'ofwmet.  vol.  ii.  p.  207.  £.  M.  ^. 

*  See  page  10   Prefi^ce  to  Pre huii nary  Discourse. 


•  TfiTV  s  Voyageto  trie  East  In-  ^   A  copv  of  this  kind,  he  tells  us. 

;Ue*i.  p    277.  is    in    the   library  of    the  Dnke    of 

^  De  Flel.  Mohani.,  p.  23,  Tuscauy.  Bibl.  Orieut .  p.  924 


124  THE  PREUMINARY  DISCOURSE.         [SEC.  iv. 

Spaniah;!  and  there  is  in  the  library  of  Prince  Eugene 
of  Savoy  a  manuscript  of  some  antiquity  containing 
an  Italian  translation  of  the  same  Gospel,^  made,  it  is 
to  be  supposed,  for  the  use  of  renegades.  This  book 
appears  to  be  no  original  forgery  of  the  Muhammadans, 
though  they  hav^  no  doubt  interpoUted  and  altered 
it  since,  the  better  to  serve  their  purpose;  and  in  parti- 
cular, instead  of  the  Paraclete  or  Comforter,^  they  have 
in  this  apocryphal  Gospel  inserted  the  word  Periclyte, 
that  is,  the  famous  or  illustrious,  by  whicli  they  pretend 
their  prophet  was  foretold  by  name^  that  being  the  signifi- 
cation of  Muhammad  in  Arabic ;  *  and  this  they  say  to, 
justify  that  passage  of  the  Quran  ^  where  Jesus  Christ  is 
formally  asserted  to  have  foretold  his  coming,  uuder  his 
other  name  of  Ahmad,  which  is  derived  from  the  same 
root  as  Muhammad^  and  of  the  same  import*  From  the§e 
Muslim  use  or  somc  othcr  forgeries  of  the  same  stamp  it  is  that  the 
oospeifl.  Muhammadans  quote  several  passages  of  which  there  are 
not  tlie  least  footsteps  in  the  New  Testament.  But  after 
all,  we  must  not  hence  infer  that  the  Muhammadans, 
much  less  all  of  them,  hold  these  copies  of  theirs  to  be 
the  ancient  and  genuine  Scriptures  themselves.  If  any 
argue,  from  the  corruption  which  they  insist  has  happened 
to  the  Pentateuch  and  Gospel,  that  the  Quran  rnay 
possibly  be  corrupted  also,  they  answer  that  God  has  pro- 
mised that  Ke  will  take  care  of  the  latter,  and  preserve 
it  from  any  addition  or  diminution ;  *  but  that  he  left 
the  two  other  to  the  care  of  men.  However,  they  confess 
there  are  some  various  readings  in  the  Quran, ^  as  has  been 
observed. 

Besides  the  books  above  mentioned,  the  Muhammadans 
also  take  notice  of  the  writings  of  Daniel  and  several  other 


'  ReUiid,  ubi  Mupra.  *  See  Tolaud's    Kazarenus,    the 

*  Meiuigian,     torn.    fr.     p.    321,  first  eight  chapters. 

Itc.  ^  Cap.  61,  V.  6. 

'  John  xiv.  16,  26,  XV.  26,  Andxvi,         •  Qurin,  a  15,  v.  9. 

7,  oofiipated  with  Luke  xxiv.  49.  ^  R«Iand  ubi  ^upru,  pp.  34,  27. 


SEC.  IV.]    THE  PRELIMJHARY  'DISCOURSE. 


J25 


prophets,  and  eveii  make  quotations  thence ;  but  these 
they  do  not  believe  to  be  divine  scripture,  or  of  any 
authority  in  matters  of  religion.^ 

The  number  of  the  prophets  which  have  been  from  time  Thepro- 
to  time  sent  by  God  into  the  world  amounts  to  no  less  Lsed  by ''^ 
than  224,000,  according  to  one  Muhammadan  tradition,  ^^^' 
or  to  124,000  according  to  another;  among  whom  313 
were  apostles,  sent  with  special  commissions  to  reclaim 
mankind  from  infidelity  and  superstition,  and  six  of 
them  brought  new  laws  or  dispensations,  which  succes- 
sively abrogated  the  preceding  :  these  were  Adam,  Noah, 
Abraham,  Moses,  Jesus,  and  Muhammad.  All  the  pro- 
phets in  general  the  Muhammadans  believe  to  have  been 
free  from  great  sins  and  errors  of  consequence,  and  pro- 
fessors of  one  and  the  same  religion,  that  is,  Islam,  not- 
withstanding the  different  laws  and  institutions  which 
they  observed.  They  allow  of  degrees  among  them,  and 
liold  some  of  them  to  be  more  excellent  and  honourable  than 
others.2  The  first  place  they  give  to  the  revealers  and  esl:ab- 
lishers  of  now  dispensations,  and  the  next  to  the  apostles. 

In  this  great  number  of  prophets  they  not  only  reckon 
divers  patriarchs  and  persons  named  in  Scripture,  but  not 
recorded  to  have  been  prophets  (wherein  the  Jewish  and 
Christian  writers  have  sometimes  led  the  way^),  as  Adam, 
Seth,  Lot,  Ismail,  Nun,  Joshua,  <fec.j  and  introduce  some 
of  them  under  different  names,  as  Enoch,  Heber,  and 
Jethro,  who  are  called  in  the  Qurdn  Idris,  Hud,  and 
Shuaib,  but  several  others  whose  very  names  do  not 
appear  in  Scripture  (though  they  endeavour  to  find  some 
persons  there  to  fix  them  on),  as  Salih,  Khidhar,  Dhu'l  Kifl, 
&C  Several  of  their  fabulous  tradition?  concerning  these 
prophets  we  shall  occasionally  mention  in  the  notes  on 
the  Quran. 


^  Reland,  uoi  supra,  p.  4 1. 
2  Qariin,  c.  2,  v.  253,  &a 
'  Thus  Heber  is  said  to  have  been 
a  prophet  by  the  Jews  (Seder  01am., 


p.  2),  and  Adam  by  Epiphanius 
(Adv.  Haeres.,  p.  6).  See  aicio 
Jo&eph.,  Aut,  1.  I,  c.  2. 


126  THE  PRELIMINARY  DISCOURSE.         [sec.  iv. 

Mubiiiiimwf       As  Muhammad  ackiiowl<idged  the  divine  autliority  of 

thbiubioin  the  Penialeuch,  Fsalujs,  aud   Gospel,  he  often  appeals  to 

miSioJ.^"*  the  consouuijcy  of  the  Quran  with  those  writings,  aud  to 

the  prophecies  which  he  pretended  were  therein  conceri)-. 

ing  himself,  as  proofs  of  his  mission;  and  he  frequently 

charges  the  Jews  and  Christians  with  stifling'  tlie  pa.-sages 

which  bear  witness  to  him.^     His  followers  also  fail  not  to 

produce  several  texts  even  from  our  present  copies  of  tlie 

Old  aud  New  Testament  to  support  their  master's  cause.^* 

Doctrine  of       The  ucxt  article  of  faith  required  by  the  Quran  is  the 

j^cJoo"'^     belief  of  a  general  resurrection  and  a  future  judgment. 

But  before  we  consider  tlie  Muhammadan  tenets  in  those 

points,  it  will  be  proper  to  mention  what  they  are  taught 

to  believe  concerning  the  intermediate  state,  both  of  the 

body  and  of  the  soul,  after  death. 


*  For  example,  Deut.  xviii.  15-1,8,  where  the  Lord  promises  to 
raise  ujj  a  prophet  for  the  children  of  lHra,e\  from  among  their  breth- 
ran.  Muslims  argue  that  the  T.sraelit^s  had  no  brethren  excepting 
the  Ittinailites,  from  whom  Muhammad  was  tlosceuded.  This  argu- 
ment is  strengthened,  they  »;ty,  by  the  further  statement  that  this 
prophet,  should  be  like  untc  Moses.  Again,  Deut.  xxxiv.  10,  declares 
that  "there  arose  no  prophet  in  Isradhke  unto  Moses  ; ''  Ilabakkuk 
iii.  3  f^ays,  '*  The  Holy  One  came  trom  Mount  Paran."  Mount  Parau 
IB  declared  by  the  Muslims  to  be  Makkah  ! 

The  Hebrew  word  IDn.  translated  desire  in  Hag.  ii.  7.  is  said  to 
be  the  same  as  the  name  Muhammad.  The  same  word  is  trans- 
lated beloved  in  Cant,  ii  3.  Wherefore  we  are  called  upon  to  behold 
the  very  name  of  the  Arabian  prophet  in  ihe  Bible  ! 

When  we  read  in  Isaiah,  in  the  Soptua|j;int  version,  chap.  xxi.  7, 
that  he  saw  "  two  riders,  one  on  au  ass  and  one  k}^  aiatmel,"  we  are 
to  uudorstand  the  rider  on  the  ass  to  refer  to  Jesus,  who  so  entered 
Jerusalem,  while  the  rider  on  a  cauiel  refers  to  Muhammad.  AVben 
John  the  Baptist  was  asked  if  he  "vvero  the  Christ,  or  Elijah,  or 
**  that  prophot,"  Muhammadans  claim  that  the  woitl^i  "  that  pro- 
phet" refer  to  Muhammad,  occ,  &c.  See  Essays  on  the  Life  of  Mu- 
hamiiiad,  by  Syed  Ahmed  Khun  Bahadr,  C.S.L.  e.  m.  w. 

^   '".hiran,  r  2,  vv.  41,  78  ;  c.  3,  IT.     Life    of    Mahouiet.,    and    move    by 

*  Somrot  tin  pe  texts  are  produced     Marracci  iu  Alcor.,  p.  26,  &.c. 
by  Dr.  Trideaux  at  the  end  of  his 


SEC.  IV.]         THE  PRELIMINARY  DISCOURSE.  127 

When  a  corpse  is  laid  in  the  grave,  they  eay  he  is  concerning 
received  by  nn  angel,  who  gives  him  nutice  of  the  coining  after  death. 
of  the  two  examiners,  who  are  two  black,  livid  angels,  of 
a  terrible  appearance,  numed  Munkir  and  Nakir.  These 
order  ti^e  dead  person  to  sit  upright,  and  examine  him 
concerninc^  his  faith,  as  to  the  unity  of  GoD  and  the  mis- 
:i\on  of  Muhammad :  if  be  answer  rightly,  they  suffer  the 
body  to  rest  in  peace,  and  it  is  refreshed  by  the  air  of 
paradise;  but  if  not,  they  beat  him  on  the  temples  with 
iron  maces,  till  he  roars  out  for  anguish  so  loud,  that  he 
is  heard  by  all  from  east  to  West,  except  meii  and  genii. 
Then  they  press  the  earth  on  the  corpse,  which  is  gnav/ed 
aiud  stung  till  the  resurrection  by  ninety-nine  dragonc, 
with  seven  heads  each ;  or,  as  others  say,  their  sins  will 
become  venoinous  beasts,  the  grievous  ones  stinging  like 
dragons,  the  smaller  like  scorpions,  and  the  others  like 
serpents :  circumstances  which  some  understand  in  a  figu- 
rative sense. ^ 

The  examination  of  the  sepulchre  is  not  only  founded 
on  an  express  tradition  of  Muhammad,  but  is  also  plainly 
hinted  at,  though  not  directly  taught,  in  the  Quran,^  as 
the  commentators  agree.  It  is  therefore  believed  by  the 
ortaodoT  Muhammadans  in  general,  who  take  care  to  hav« 
their  graves  made  hollow,  that  they  may  sit  up  with  more 
ease  while  they  are  examined  by  the  angels ;  '^  but  is  utterly 
rejected  by  the  sect  of  the  Mutazilites,  and  perhaps  by 
some  others. 

These  notions  Muhammad  certainly  borrowed  from  the  This boH«f 
Jews,  among  whom  they  were  very  anciently  received.*  from  the 
They  say  that  the  angel  of  death  coming  and  sitting  on ' 
the  grave',  the  soul  immediately  enters  the  body  and  raises 
it  on  his  feet;  that  ha  then  examines  the  departed  person, 
and  strikes  him  with  a  chain  half  of  iron  and  half  of  hre : 


'  Al  (Jhazdli.     Tide  Poc,  not.  in  ^  Smith,  De  Morib.  et  Iiistit.  Tur- 

Port    Mosis,  p.  241,  &C.  rn,r.  Ep.  2,  p.  57. 

*  Cap.  S,  V.  52,  and  c.  47,  v.  29,  *  Vide  Hyde,  in  Noris  ad  Bobov. 

Slc.  de  Yiait.  -.^^giot..,  p.  tp.    . 


128  THE  PRELIMINARY  DISCOURSE.        [sec.  jv. 

at  tbe  first  blow  all.  his  limbs  are  loosened,  at  the  second 
his  bones  are  scattered,  -which  are  <:cathered  together  a^raiii 
by  angels,  and  the  third  stroke  reduces  the  body  to  dust 
and  ashes,  and  it  returns  into  tlie  grave.  This  rack  or 
torture  they  call  HibbM  haqqeher,  or  the  heating  of  the 
sepulchre,  and  pretejid  that  all  men  in  general  must  undergo 
it,  except  only  those  who  die  on  the  evening  of  the  Sab- 
bath, or  have  dwelt  in  the  land  of  Israel.^ 

If  it  be  objected  to  the  Muhammadans  that  the  cry  of 
the  persons  under  such  examination  has  never  been  heard, 
or  if  they  be  asked  how  those  can  undergo  it  whose  bodies 
are  burnt  or  devoured  by  beasts  or  birds,  or  otherwise 
consumed,  without  burial;  they  answer,  that  it  is  very 
possible  notwithstanding,  since  men  are  not  able  to  per- 
ceive what  is  transacted  on  the  other  side  the  grave,  and 
that  it  is  sufficient  to  restore  to  life  any  part  of  the  body 
which  is  capable  of  understanding  the  questions  put  by 
the  angels.^ 
The  stato  of  As  to  the  soul,  they  hold  that  when  it  is  separated  from 
varimw"  '* '  the  body  by  the  angel  of  death,  who  performs  his  office  with 
opinions.  ^^^^  ^^^  geutlcuess  towards  the  good  and  with  violence 
towards  the  wicked,'  it  enters  into  that  state  which  they 
call  Al  Bai^akh,^  or  tht  interval  between  death  and  the 
resurrection.  If  the  departed  person  was  a  believer,  they 
say  two  angels  meet  it,  who  convey  it  to  heaven,  that  its 
place  there  may  be  assigned,  according  to  its  merit  and 
degree.  For  they  distinguish  the  souls  of  the  faithful 
into  three  classes :  the  first  of  prophets,  whose  souls  are 
admitted  into  paradise  immediately ;  the  second  of  mar- 
tyrs, whose  spirits,  according  to  a  tradition  of  Muhammad, 
rest  in  the  crops  of  green  birds  which  eat  of  the  fruits  and 
drink  of  the  rivers  of  paradise;   and  the  third  of  other 


^  R.  Elias,  in    Titihbi      See   also  say  the  same,  in  Nishuiat  bayim,,  f 

Buxtorf,  Synag.  Judaic,  aud  Lexic.  77. 

Talmud.  •*  Vide  Qurdn,  c.  23,  v.  loi,  and 

^  Vide  PoQ.,  iibi  sup.  not.  ib. 

'  Qnrin,  c  79,  v.  i.    The  Jews 


SEC.  IV.]         THE  PRELIMINARY  DISCOURSE.  129 

believers,  concerning  the  state  of  whose  souls  before  the 
resurrection  there  are  various  opinions.  For,  i.  Some  say 
th«y  stay  near  the  sepulchres,  witli  liberty,  however,  of 
going  wherever  they  please;  which  they  coufirni  from 
Muhammad's  manner  of  saluting  them  at  their  graves, 
and  his  affirming  that  the  dead  heard  those  salutations  as 
well  as  tbe  living,  though  they  could  not  answer.  WJience 
perhaps  proceeded  the  custom  of  visiting  tbe  tombs  of  rela- 
tions, so  common  among  tbe  Muhammadans.^  2.  Others 
imagine  they  are  with  Adam  in  tbe  lowest  heaven,  and 
also  support  their  opinion  by  the  authority  of  their  pro- 
phet, who  gave  out  that  in  his  return  from  the  upper 
heavens  in  his  pretended  night  journey,  he  saw  there  the 
souls  of  those  who  were  destined  to  paradise  on  the  right 
hand  of  Adam,  and  of  those  who  were  condemned  to  hell 
on  his  left.*  3.  Others  fancy  the  souls  of  believers  remain 
in  the  well  Zamzam,  and  those  of  infidels  in  a  certain  well 
in  the  province  of  Hadramaut,  called  Burhiit;  but  this 
opinion  is  branded  as  heretical.  4.  Others  say  they  stay 
near  the  graves  for  stiven  days;  but  that  whither  they  go 
afterwards  is  uncertain.  5  Others  that  they  are  all  in 
the  trumpet  whose  sound  is  to  raise  the  dead.  6.  And 
others  that  the  souls  of  the  good  dwell  in  the  forms  of 
white  birds  under  the  throne  of  God.'*  As  to  the  condi- 
tion of  the  souls  of  the  wicked,  besides  the  opinions  that 
have  been  already  mentioned,  tlie  more  orthodox  hold  that 
they  are  uU'ered  by  the  angels  to  iieaven,  from  whence 
being  repulsed  as  stinidng  and  filthy,  they  are  offered  to 
the  earth,  and  being  also  refused  a  place  there,  are  carried 
down  to  the  seventh  earth,  and  thrown  into  a  dungeon, 
which  they  call  Sajin,  under  a  green  rock,  or,  according  to 
a  tradition  of  Muhammad,  under  the  devil's  jaw,^  to  be 


^  Poc.,  ubi  sup.,  247.  throne  6f  g'lory.     Vide  ibi<3..  p.  156. 

^  Ibid.,  p.  248.    Conk<onant  thereto  ^  Ibid.,  p.  250. 

arc  the  Jewish  actions  of  the  souls  *  Al  .Baidhawi.      Yide  Poc,  ubi 

of  tbe  just  being  on  high,  under  the  sup.,  p  252. 


130 


THE  PRELIMINARY  DISCOURSE.         [sec.  iv- 


Th«  resur- 
rection of 

the  body : 
inions  oi 


ff. 


usliois. 


there  tormented  till  tliey  are  called  up  to  oe  joined  again 
to  their  bodies. 

Though  some  among  the  Muhammadans  have  thought 
that  the  resurrection  will  be  merely  spiritual,  and  no  more 
than  the  returning  of  the  soul  to  the  place  whence  it  first 
came  (an  opinion  defended  by  Ibn  Sina,^  and  called  by 
some  the  opinion  of  the  philosophers) ;  ^  and  others,  who 
allow  man  to  consist  of  body  only,  that  it  will  be  merely 
corporeal ;  the  received  opinion  is,  that  both  body  and 
soul  will  be  raised,  and  their  doctors  argue  strenuously  for 
the  possibility  of  the  resurrecticDn  of  the  body,  and  dispute 
with  great  subtlety  concerning  the  manner  of  it.^     But 
Muhammad  has  taken  care  to  preserve  one  part  of  the 
body,  whatever  becomes  of  the  rest,  to  serve,  for  a  basis  of 
the  future  edifice,  or  rather  d.  leaven  for  the  mass  which  is 
to  be  joined  to  it.     For  he  taught  that  a  man's  body  was 
entirely  consumed  by  the  earth,  except   only  the  bone 
called  al  Ajb,  which  we  name  the  os  coccygis,  or  rump- 
bone  ;  and  that  as  it  was  the  first  formed  in  the  human 
body,  it  will  also  remain  uncorrupted  till  the  last  day,  as 
a  seed  from  whence  the  whole  is  to  be  renewed  :  and  this 
he  said  would  be  effected  by  a  forty  days'  rain  which 
God  should  send,  and  which  would  cover  the  earth  to  tho 
height  of  twelve  cubits,  and  cause  the  bodies  to  sprout 
forth  like  plants.*     Herein  also  is  Muhammad  beholden 
to  the  Jews,  who  say  the  same  things  of  the  bone  Luz,^ 
excepting  that  what  he  attributes  to  a  great  rain  will  be 
effected,  according  to  them,  by  a  dew  impregnating  the 
dust  of  th©  eart}h, 

'J.'he  time  of  the  resurrection  the  Muhammadans  allow 
to  be  a  perfect  secret  to  all  but  God  alone :  the  aiigel 
Gabriel  himself  acknowledging  his  ignorance  on  this  point 


^  Or,  as  we  corruptly  name  liiin,         *  Idem,  ibid.,  p.  255,  &c. 

2  Kenz  al  air.lr.  Poc.,  ubi  sup.,  p.  117,  &o, 

•  Vid©  Poe.,  ubi  «up.,  p.  234. 


SEC.  IV.]         THB  PRELIMINARY  DISCOURSE.  131 

when  Muhammad  asked  him  about  it.    However,  they  say 

the  approach  of  that  day  may  be  known  from  certain  signs  signs  ot  the 

1-1  .  mt  •  t  T      •  •   -I    resurrection 

which  are  to  precede  it.      These  signs  they  distinguish  day 
into  two  sorts — the  lesser  and  the  greater — whicli  1  shall 
briefly  enumerate  after  Dr.  Pocock.^ 

The  lesser  signs  are :  r.  The  decay  of  faith  among  men.^  Le-taer  sign? 
2.  The  advancing  of  the  meanest  persons  to  eminent  dig-  proach. 
nity.  3.  That  a  maid-servant  sliall  become  the  mother  of 
her  mistress  (or  master),  by  which  is  meant  either  that 
towards  the  end  of  the  world  men  shall  be  much  given 
to  sensuality,  or  that  the  Muhammadans  shall  then  take 
many  captives.  4.  Tumults  and  seditions.  5.  A  war 
with  the  Turks.  6.  Great  distress  in  the  world,  so  that  a 
man  when  he  passes  by  another's  grave  shall  say,  "Would 
to  God  I  were  in  his  place."  7.  That  the  provinces  of 
Irak  and  Syria  shall  refuse  to  pay  their  tribute.  And,  8. 
That  the  buildings  of  Madina  shall  reach  to  Ahab  or 
Yahab. 

The  greater  signs  are  : 

1.  The  stin's  rising  in  the  west,  which  some  have  ima-  oreaUr 
gined  it  originally  did.^  °'^'''^' 

2.  The  appearance  of  the  beast,  which  shall  rise  out  of 
the  earth,  in  the  temple  of  Makkah,  or  on  Mount  Safti,  or 
in  the  territory  of  Tayif,  or  some  other  place.  This  beast 
they  say  is  to  be  sixty  cubits  high:  though  others,  not 
satisfied  with  so  small  a  size,  will  have  her  reach  to  the 
clouds  and  to  heaven  when  her  head  only  is  out;  and  that 
she  will  appear  tor  three  daiys,  but  show  only  a  third  pan 
of  her  body.  They  describe  this  monster,  as  to  h^r  form,  to 
be  a  compound  of  various  species,  having  the  head  of  a  bull, 
the  eyes  of  a  hog,  the  ears  of  an  elephant,  the  horns  of  a 
stag,  the  neck  of  an  ostrich,  the  breast  of  a  lion,  the  colour 
of  a  tiger,  the  back  of  a  cat,  the  tail  of  a  ram,  the  legs  of 
a  camel,  and  the  voice  of  an  ass.     Some  say  this  beast  is 


^  Vide  Poc,  nbi  Bup.,  p.  25 8,  &c.         ^  See   Whistons   Thf.ory    of    the 
^  See  Luke  xviii.  8.  Earth,  bk.  ii.  p.  98,  &c. 


i3i  THE  PRELIMINARY  DISCOURSE  [SEG.  TV 

to  appear  three  times  in  several  places,  and  that  she  will 
bring  with  her  the  rod  of  Moses  and  th-r^  seal  of  Soloirjou; 
and  being  so  swift  that  noije  can  overtake  or  escape  her 
will  wiih  the  first  strike  all  the  believers  on  the  face  and 
mark  them  with  the  word  Mi'inji^i,  ic,  believer;  and  with 
the  latter  will  mark  the  unbeHevers,  on  the  face  likewise, 
with  the  word  Kalir,  i.e.,  infidel,  that  every  perr^on  may 
be  known  for  what  he  really  is.  They  add  that  the  same 
beast  is  to  demonfifcrate  the  vanity  of  all  religions  except 
Islam,  and  to  speak  Arabic.  All  this  stufi'  seeni3  to  be 
the  result  of  a  confuted  idea  of  the  beast  in  the  Revela- 
tion.^ 

3.  War  with  the  Greeks,  and  the  taking  of  Constan- 
tinople by  70,CX)0  of  the  posterity  of  Isaac,  who  shall  not 
win  that  city  by  force  of  arms,  but  the  walls  shall  fall 
down  while  they  cry  out,  "  There  is  no  god  but  God  :  God 
is  most  great ! ''  As  they  are  dividing  the  spoil,  news  will 
come  to  them  of  the  appearance  of  Antichrist,  whereupon 
they  shall  leave  all,  aod  return  back. 

4  The  coming  of  Antichrist,  whom  the  Muhammaclans 
call  al  Masi'h  al  T)ajjal,  i.e.,  the  false  or  lying  Christ,  and 
simply  al  T>ajjal,  Ho  is  to  be  one-eyed,  and  marked  on 
the  forehead  with  tlu-  letters  K.F.JR.,  signifying  Kafir,  or 
infidel.  They  say  that  the  Jews  give  him  tho  name  of 
IVIessiah  lien  David,  and  pretend  he  is  to  come  m  the  last 
d«iys  and  to  be  lord  both  of  land  ami  sea,  and  that  he  will 
restore  the  kingdom  to  them.  According  to  th?,  traditions 
of  Muhammad,  he  is  to  appear  first  between  Irak  {ind  Syria, 
or  according  to  others,  in  the  province  of  Khurasan;  they 
add  that  he  ie  to  ride  on  an  ass,  that  he  will  be  followed 
•by  70,cX":>o  Jews  of  Ispahan,  and  continue  on  earth  forty 
days,  of  which  one  will  be  equal  in  length  to  a  year,  another 
to  a  m(jnth.  another  to  a  week,  and  the  rest  will  be  comniou 
days ;  that  he  is  to  lay  waste  all  places,  but  will  not  <?nter 
Makkali  or  M.ad/na,  whicii  are  to  be  guarded  by  angi^lsj 

'   Ch;ip.  xiji. 


SEC.  IV.]         THE  PRELIMINARY  DISCOURSE,  133 

and  that  at  len^h  L«  will  be  slain  by  Jesua,  who  is  to 
encounter  him  at  th6  gate  of  Lud.  It  is  said  that  Mu- 
hammad foretold  several  Antichrists,  to  the  number  of 
about  thirty,  but  one  of  greater  note  than  the  rest 

5.  The  descent  of  Jesus  on  earth.  They  pretend  that 
he  is  to  descend  near  the  white  tower  to  the  east  of 
Damascus  when  the  people  are  returned  from  tlie  taking 
of  Constantinople i  that  he  is  to  embrace  the  Muhani- 
madan  reJigJon  ma^Ty  a. wife,  get  childien,  kill  Antichrist, 
and  at  length  die  after  forty  years'  or,  according  to  others, 
twenty-four  vearsV  continuance  en  earth.  Under  liim 
thay  say  there  will  be-  great  s<icarity  and  plenty  in  the 
world,  all  hatred  and  malice  being  laid  aside;  when  lionii 
and  camels,  bears  and  sheep,  shall  live  in  peace,  and  a 
child  shall  play  with  serpents  unhurt.^ 

6.  War.  with  the  Jews,,  of  whom  the  Muhanimadans 
are  to  make  a  religious  slaughter,  the  very  trees  and  stones 
discovering  such  of  them  as  hide  themselves,  except  only 
the  tree  called  Gharkad.  which  is  the  tree  of  the  Jews. 

The  eruption  of  Gog  nnd  Magog,  or,  as  they  are 
called  in  the  East,  Yajuj  and  Majuj,  of  whom  many 
things  are  related  in  the  Quran  ^  and  tlie  tradiiiouo  of 
Muhammad.  These  barbarians,  they  tell  us,  having  passed 
the  lake  of  Tiberias,  which  the  vanguard  of  their  vast  army 
will  drink  dry,  will  come  to  Jerusalem,  and  there  greatly 
distress  Jesus  and  his  companions;  till  at  his  request 
God  will  destroy  them,  and  fill  the  earth  with  tUeir  car- 
cases, which  after  some  time  God  will  send  birds  to  carry 
away,  at  the  prayers  of  Jesus  and  his  followers.  Their 
bows,  arrows,  and  quivers  tho  ^fuslims  will  burn  for 
seven  years  togelher ;  *  and  at  last  GoD  will  send  a  rain, 
to  cleanse  the  earth,  and  to  make  it  fertile. 
8.  A  smoke  which  shall  fill  the  whole  earth. ^ 


^  Al  Thaldbl,  in  Quran,  c.  4.  *  See  Qurau,  c.  44,  v.  lOj.  and  the 

*  See  Isfiiah  xi.  6,  &c.  note.s  thereon.    Compare  also  Joel  ii. 
^  Cap.  18,  V.  96,  and  2T,  v.  96.  20,  and  Kev.  ix.  2. 

*  See  Ezek.  xxxix.  9  ;  Rev.  xx,  3. 


134  THE  PRELIMINARY  DISCOURSE.         [SEC.  iv. 

9.  An  eclipse  of  the  moon.  Muhammad  is  reported  to 
have  said  tliat  there  would"  he  three  eclipses  hefore  the 
last  hour;  one  to  he  seen  in  the  East,  another  in  the  West, 
and  tlie  third  in  Arabia. 

10.  The  returning  of  the  Arabs  to  the  worship  of  .u  I^dt 
a'jd,al  Uzza  and  the  rest  of  their  ancient  idols,  after  the 
decease  of  every  o  le  in  whoso  heart  there  was  faith  equal 
to  a  grain  of  mustard-seed,  none  but  the  very  w^orst  of  men 
being  left  alive.  For  God,  they  say,  will  send  a  cold 
odoriferous  wind,  blowing  from  Syria  Damascena,  which 
shall  sweep  away  the  «ouls  of  all  the  faithful,  and  the 
Quran  itself,  so  that  men  will  remain  in  the  grossest 
ignorance  for  a  hundred  years. 

11.  The  discoveiy  of  a  vast  heap  of  ^old  and  silver  by 
the  retreating  of  the  Euphrates,  which  will  be  the  destruc- 
tion of  many. 

12.  The  demolition  of  the  Kaabah  or  temple  of  Makkah 
by  the  Ethiopians.^ 

13.  The  speaking  of  beasts  and  inanimate  things. 

14.  The  breaking  out  of  lire  in  the  province  of  Hijaz ; 
or,  according  to  otheis,  in  Yaman. 

15.  The  appearance  of  a  man  of  the  descendants  of 
Qahtan,  who  shall  drive  men  before  him  with  his  stuff. 

16.  The  coming  of  the  Mahdf  or  director,  concerning 
whom  Muhammad  prophesied  that  the  world  should  not 
have  an  end  till  one  of  his  own  family  ahould  govern  the 
Arabians,  wliose  name  should  be  tlie  same  with  his  own 
name,  and  whose  father's  nam6  should  also  be  the  same 
with  his  father's  name,  who  should  fill  the  earth  with 
righteousness.*    This  person  tlie  Shiites  believe  to  be  now 


*  An  account  of  a  remarkable  movement  among  Indian  Muslim?, 
aroused  during  the  eleventh  century  (a.h.)  by  the  p.xpected  advent 
of  the  Imdm  Mahdi,  is  given  in  F.  Talboya  AVheoler's  History  of 
India,  vol.  iv.  part  i.  pp.  1 51-153.  E.  M.  w. 


^  See  post,  iu  this  section. 


r 


SEC.  IV.]         THE  PRELIMINARY  DISCOURSE.  135 

alive,  and  concealed  in  some  secret  place  till  the  time  of 
hi.s  manifestation ;  for  they  suppose  him  to  be  no  other 
than  the  labt  of  the  twelve  Imams,  named  Muhammad 
Abu'l  Qasim,  as  their  prophet  was,  and  the  son  of  Hasan 
al  Askari,  the  eleventh  of  that  succession.  He  was  born 
at  Sarmanrai  in  the  255th  year  of  the  Hijra.^  From  this 
tradition,  it  is  to  be  presumed,  an  opinion  pretty  current 
among  the  Christian^  took  its  rise,  that  the  Muhammadsins 
are  in  expectation  of  their  prophet's  return. 

17.  A  wind  which  shall  sweep  away  the  souls  of  all 
who  have  but  a  orain  of  faith  in  their  bearti,  as  has  been 
meDtioned  under -the  tenth  sign. 

These  are  the  greater  signs,  which,  according  to  their 
doctrine,  are  to  precede  the  resurrection,  but  still  leave 
the  hour  of  it  uncertain :  for  the  immediate  sign  of  its 
being  come  will  be  the  first  blast  of  the,  trumpet,  which  The  blast 
they  believe  will  be  sounded  three  times.     The  first  they  rection^'"'"^" 
call  the  blast  of  consternation,  at  the  hearing  of  which  all  ™"'^'' 
creatures  in  heaven  and  earth  shall  be  struck  with  terror, 
except  those  whom  God  shall  please  to  exempt  from  it. 
The  effects  attributed  to  this  first  sound  of  the  trumpet  Kffects  of 

the  urstr 

are  very  wonderful;  for  they  say  the  earth  will  be  shaken,  wast. 
and  not  only  all  buildings,  but  the  very  mountains 
levelled;  thai  the  heavens  shall  melt,  the  sun  be  darkened, 
the  stars  fall,  on  the  death  of  the  angels,  who,  as  some 
imagine,  hold  them  suspended  between  heaven  and  earth, 
and  the  sea  shall  be  troubled  and  dried  up,  or,  according 
to  others,  turned  into  flames,  the  sun,  moon,  and  stars 
being  thrown  into  it :  the  Quran,  to  express  the  greatness 
of  the  terror  of  that  day,  adds  that  w6men  who  give  suck 
shall  abandon  the  care  of  their  infants,  ^nd  even  the  she- 
camels  which  have  gone  ten  months  with  young  (a  most 
valuable  part  of  the  substance  of  that  nation)  shall  be 
utterly  neglected:  A  further  effect  of  this  blast  will  be 
that  concourse  of  beasts  mentioned  in  the  Qurdn,^  though 

^  Vide  D'Herbel,  Bibl.  Orient.,  p.  531.  «  Cap,  8r.  v.  5. 


1^6 


THE  TRELIMWARY  DISCOURSE.         [SEC.lv- 


ibe  iMtcoud 
blast 


Effects  of 
the  tliird 
blaet 


some  doubt  whether  it  be  to  precede,  the  vfesurrectioji  or 
not.  Tjiey  who  suppose  it  will  precede,  think  that  all 
kinds  of  animals,  forgetting  theii'  respective  natural  fierce- 
ness and  tinjidiry,  will  run  together  into  one  place,  being 
terrified  by  the  sound  of  the  trumpet  and  the  sudden 
shock  of  nature. 

The  Muliammadans  believe  that  this  first  blast  will  be 
followed  by  a  second,  which  they  call  tlie  hlast  of  exaviina- 
tion}  when  all  creatures,  both  in  heaven  and  earth,  shall 
die  or  be  annihilated,  except  those  which  Gop  sball  please 
to  exempt  fK»m  the  common  fate ;  ^  and  this,  they  say, 
shall  happen  in  the  twinkling  of  an  eye,  nay,  in  an  instant, 
nothing  surviving  except  God  alone,  with  paradise  and 
hell,  and  the  inhabitants  of  those  two  places,  and  the 
throne  of  glory.^  The  last  who  shall  die  will  be  the  angel 
of  death. 

Forty  years  after  this  will  be  heard  the  Mad  ofresurrec- 
tioTbi  when  the  trumpet  shall  be  sounded  the  third  time  by 
Israfil,  wh<>,  together  with  Gabriel  and  Michael,  w^ill  be 
previously  restored  to  life,  and  standing  on  the  rock  of  the 
temple  of  Jerusalem,*  &hall,  at  God's  command,  call  to- 
gether all  the  dry  and  rotten  bones,  and  other  dispersed 
parts  of  the  bodies,  and  the  very  hairs,  to  judgment.  This 
a&gel  having,  by  the  di^vino  order,  set  the  trumpet  to  his 
mouth,  and  called  together  all  the  souls  from  al]  parts, 
will  throw  them  into  his  trumpet,  from  whence,  on  his 
giving  the  last  sound,  at  the  command  of  God,  they  will 
fly  forth  like  bees,  and  fill  the  whole  space  between  heaven 
and  earth,  and  then  repair  to  their  respective  bodies,  which 


^  Several  writers,  however,  make 
Jin  diiitiuction  between  tbia  blast  and 
th«  first,  supposing  the  trumpet  will 
pound  but  twice.  See  the  notes  to 
Qmiln,  c.  39,  v.  68. 

^  Qurin,  c.  30,  v.  14. 

^  To  theae  some  add  the  pptrit 
who  bears  the  waters  on  which  Lho 
throne  is  placed,  the  preserved  table 
wherein    the    decrees   of   God   lire 


registered,'  and  tbs  pen  wherewith 
they  are  written  ;  all  which  things 
the  Muhammadaus  iniagii  9  were 
created  before  the  world. 

*  In  this  circumHt.'ince  the  M.O- 
h&muiadans  follow  the  Jewu,  who 
also  agree  that  the  trumpet  will 
sound  more  than  once.  Vide  H. 
Bechai  in  Blur  hattorah,  and  Otioth 
ihel  E.  Akiba. 


SEC.  iv.J         THB  PRELIMINARY  DISCOURSE.  13? 

the  opening  earth  will  suffer  to  arise ;  and  the  first  who 
shall  so  arise,  according  to  a  tradition  of  Muhammad,  will 
be  himself.  For  this  hirtk  the  earth  will  be  prepared  by 
the  rain  above  mentioned,  which  is  to  fall  continually  for 
forty  years,^  and  will  resemble  the  seed  of  a  man,  and  be 
supplied  from  the  vi^ater  under  the  throne  of  God,  which 
is  called, living  water  ;  by  the  efficacy  and  virtue  of  which 
the  dead  bodies  shall  spring  forth  from  their  graves,  as 
they  did  in  their  mother's  womb,  or  as  corn  sprouts  forth 
by  common  rain,  till  they  become  perfect ;  after  which 
breath  will  be  breathed  into  them,  and  they  will  sleep  in 
their  sepulchres  till  they  are  raised  to  life  at  the  last 
trump. 

As  to  tlje  length  of  the  day  of  judgment,  the  Quran  in  Length  of 
one  place  telh  us  that  it  will  last  1000  years,^  and  in  an-  uieut-day. 
other  50,000.^  To  reconcile  this  apparent  contradiction, 
the  commentators  use  several  shifts:  some  saying  they 
know  not  what  measure  of  time  God  intends  in  those  pas- 
sages ;  others,  that  these  fonns  of  speaking  are  figurative 
and  not  to  be  strictly  taken,  and  were  designed  only  to 
express  the  terribieness  of  that  day,  it  being  usual  for  the 
Arabs  to  describe  what  they  dislike  as  of  long  continuance, 
and  what  they  like  as  the  contrary ;  and  otiiers  suppose 
them  spoken  only  in  reference  to  the  difficulty  of  the 
business  of  the  day,  which,  if  GoD  should,  commit  to  any 
of  his  creatures,  they  would  not  be  able  to  go  through  it 
in  so  many  thousand  yeajs  ;  to  omit  some  other  opinions 
whicli  we  may  take  n&tice  of  elsewhere. 

Having  said  so  much  in  relation  to  the  time  of  the 
resurrection,  let  us  now  see  who  are  to  be  raised  from  the 
dead,  in  ^^hat  manner  and  form  they  shall  be  raised,  in 
what  place  they  shall  be  asseinbled,  and  to  what  end, 
accordiuo  to  the  doctrine  of  the  Muhammadans. 

'  Elsewhere  (sfcQ  eupra  p.  130)  this  to  fall  during  the  whole  interval 
rain  is  aaid  to  contiime  only  forty  between  the  seoopfi  and  third  blasts, 
days ;  but  it  rather  seems  that  it  is        ^  QurAu,  c.  3"2,  v.  4. 

loKi.   c.  70.  y.  4. 


138  THE  PRELIMINARY  DISCOURSE.         [SEC.  iv. 

Resurrec-  That  the  resurrectioii  will  be  general,  and  extend  to  all 
general.  creaturcs,  ooth  angels,  genu,  men,  and  animals,  is  the 
received  opinion,  which  they  support  by  the  authority  of 
the  Quran,  though  that  passage  which  is  produced  to  prove 
the  resurrection  of  brutes  be  otherwise  interpreted  by 
some.^ 
Manner  of        The  manner  of  their  resurrection  will  be  very  different. 

the  rising  ,  ^        '        •,  i  ^  cit" 

of  the  dead.  Those  who  are  destmed  to  be  partakers  of  eternal  happi- 
ness will  arise  in  honour  and  security;  and  those  who  are 
doomed  to  misery,  in  disgrace  and  under  dismal  appre- 
hensions. As  to  mankind,  they  say  that  they  will  be 
raised  perfect  in  all  their  parts  and  members,  and  in  the 
same  a1;ate  as  they  came  out  of  their  mother's  wombs, 
tliat  is,  barefooted,  naked,  and  uncircumcised  ;  which  cir- 
cumstances when  Muhammad  was  telling  his  wife  Ayesha, 
she,  fearing  the  rules  cf  modesty  might  be  thereby  violated, 
objected  that  it  would  be  very  indecent  for  men  and 
women  to  look  upon  one  another  in  that  condition ;  but 
he  answered  her,  that  the  business  of  the  day  would  be 
too  weighty  and  serious  to  allow  thfnn  the  making  use  of 
that  liberty.  Others,  however,  allege  the  authority  of 
their  prophet  for  a  contrary  opinion  as  to  their  nakedness, 
and  pretend  he  asserted  that  the  dead  should  arise  dressed 
in  the  same  clothes  in  which  they  died;^  unless  we  inter- 
pret these  words,  as  some  do,  not  so  much  of  the  outward 
dress  of  the  body,  as  the  inward  clothing  of  the  mind, 
and  understand  thereby  that  every  person  will  rise  again 
in  the  same  state  as  to  his  faith  or  infidelity,  his  know- 
ledge or  Ignorance,  his  good  or  bad  works.  Muhammad 
is  also  said  to  have  further  taught,  by  another  tradition, 
that  mankind  shall  be  assembled  at  the  last  day  distin- 
guished into  three  classes.     The  first,  of  those  who  go  on 


'  See   the  iiotfes  to  QutAn,  c,  8i,  rise   clothed,    it   is  no  wonder   the 

V.  5,  and  BVipia,  page  136.  pioxis  who  are  buried  in  their  clothes 

'  In  this  also  they  follow  their  should   rise   with    them.       Gemar. 

old  guides,  the  Jews,  who  .say  that  Sanhodr.,  foL  90. 
if  the  wheat  which  is  sown  naked 


SEC.  IV.]         THE  PFELIMTNARY  DISCOURSE.  139 

foot;  the  second,  of  those  wlio  ride;  and  the  thinj,  of 
those  who  creep  groveUirig  with  their  faces  on  the  ground. 
The  first  class  is  to  consist  of  those  believers  whose  good 
works  have  been  few;  th^,  second  of  those  who  are  in 
greater  honour  with  GoD,  and  more  acceptable  to  him ; 
whence  Ali  affirmed  that  the  pious  when  they  come  forth 
from  their  sepulchres  shall,  find  r^ady  prepared  for  them 
white- winged  camels  with  saddles  of  gold,  wherein  are 
to  be  observed  some  footsteps  of  the  doctrine  of  the  ancient 
Arabians  ;  ^  and  the  third  class,  they  say,  will  be  composed 
of  the  infidels,  whom  GoD  shall  cause  to  make  their  ap- 
pearance with  their  faces  on  the  earth,  blind,  dumb,  and 
deaf.  But  the  ungodly  will  not  be  thus  only  distinguished ; 
for,  according  to  a  tradition  of  the  prophet,  there  will  be 
ten  sorts  of  Avicked  men  on  whom  God  shall  on  that  day 
fix  certain  discretory  remarks.  The  first  will  appear  in 
the  form  of  apes;  these  are  the  professors  of  Zendicism : 
the  second  in  that  of  swine ;  these  are  they  who  have 
been  greedy  of  filthy  lucre  and  enriched  themselves  by 
public  oppression :  the  third  will  be  brought  with  their 
heads  reversed  and  their  feet  distorted;  these  are  the 
usurers :  the  fourth  >ill  wander  about  blind ;  these  are 
unjust  judges;  the  fifth  will  be  deaf,  dumb,  and  blind, 
understanding  nothing;  these  are  they  who  glory  in  their 
own  works :  the  sixth  will  gnaw  ^-heir  tongues,  which  will 
hang  down  upor  their  breasts,  corrupted  blood  flowing 
from  their  mouths  like  spittle,  so  that  everybody  shall 
detest  them  ;  these  are  the  learned  men  and  doctors,  whose 
actions  contradict  their  sayings:  the  seventh  will  have 
their  hands  and  feet  cut  off;  theSe  are  they  who  have 
injured  their  neighbouTs :  the  eighth  will  be  fixed  to  the 
trunks  of'  palm  trees  or,  stakes  of  wood;  these  are  the 
false  accusers  and  informers :  the  ninth  will  stink  worse 
than  a  corrupted  corpse ;  these  are  they  who  have  indulged 
their  passions  and  voluptuous  appetites,  but  refused  Goo 

^  ;3ee  supra,  S«ct.  I.,  p.  43. 


I40 


THE  PRELIMINARY  DISCOURSE.         [sec.  iv. 


The  place 
of  final 
judgment. 


End  of  the 

resiirrec- 

tiuQ. 


State  of  the 
resmrrected 

f lending 
udgmeut. 


such  part  of  their  wealth  as  was  duo  to  liim :  the  tenth 
wilJ  b^  clothed  with  garments  daubed  with  pitch ;  and 
these  are  the  proud,  the  vainglorious,  and  the  arrogant. 

As  to  the  place  where  they  are  te  be  assembled  to  judg- 
ment, the  Quran  and  the  traditions  ot  Muhammad  agree 
that  it  will  be  on  the  earth,  but  in  what  part  of  ihf^  earth, 
it  is  not  agrenri.  Some  say  their  prophet  mentioned  Syria 
for  the  place :  others,  a  "jvhite  and  even  tract  of  land,  with- 
out inhabitants  or  any  sighs  of  buildings.  Al  CxhaKali 
imagines  it  will  be  a  second  earth,  which  he  supposes  to 
be  of  silver;  and  others,  an  earth  which  has  iiotliing  i-n, 
common  with  ours  but  the  name;  having,  it  is  possible, 
heard  something  of  the  new  heavens  and  new  earth 
mentioned  in  Scripture :  whence  the  Quran  has  this  ex- 
pression. "  On  tlie  day  wherein  the  earth  shall  be  changed 
into  another  earth."  ^ 

The  end  of  fclie  resurrection  the  Muhammadans  declare 
to  be,  that  they  who  are  so  raised  may  give  an  account  of 
their  actions  and  receive  the  reward  thereof.  And  they 
believe  that  not  only  munkind,  Vnit  the  getiii  and  iiTational 
animals  also,*'  shall  be  judged  on  this  great  day>  whentlie 
unarmed  cattle  shall  take  vengeance  on  the  horntid,  till 
entire  satisfaction  shall  be  given  to  the  injured.' 

As  to  raunkind,  they  hold  that  wlien  they  are  all 
assembled  together,  they  will  not  be  immediately  brought 
to  judgment,  but  tlie  angels  will  keep  them  m  their  ranks 
and  ardeV'  whiie  they  attend  for  that  purpose ,  and  this 
attendance  some  say  is  to  last  forty  years,  others  seventy 


^  Cap.  14,  V.  49. 

*  Qxnin,  c.  6,  v.  37.  Vide  Mai- 
inoiiid.,  IVIore  Nsv.,  part  iii.  c.  17. 

*  Thin  opinioii  the  learuedOren v*»<i 
sufipus<>d  to  havf!  taksn  its  rise  'c  nti 
tJre  following  words  (»f  P.7«kit:], 
•wrongly  undcrbtood  :  "Ann  as  £or 
ye,  0  my  flock,  thuH  saith  tne  Lord 
God  Bebold  I,  e^tn  I,  will  judge 
between  the  Tat  cvttle,  and  between 
the  lean  c;»ttle  ;  !»ecR\iBe  ye  Jiave 
thrust  ^ith  side  and  with  shoulder, 


and  puHhtfd  aU  the  diseased  with 
your  hornrt,  till  ye  have  stfiltorod 
theih  abroad  ;  therefore  will  I  save 
my  flock,  an^i  they  t>hsi.ll  no  more  be 
a  piey,  .ind  I  will  judge  between 
cattle  und  cattle,"  Ac.  (E?ok.  xxxiv. 
17.  20-22).  Much  Tuighi  be  aaid 
conctriinig  Urutes  df^hCTving  ♦^uture 
reward  and  piit\i>;hni'Siit.  S<e  ij^yle 
Diet,  Hist.  Art.  Koiariua.  Kena.  D., 


SEC.  IV.]         THE  PRELIMINARY  DISCOURSE.  141 

others  300,  nay,  some  say  no  less  til  an  50,000  years,  each 
of  them  vouching  their  prophet's  authority.  During  thia 
space  they  will  stand  looking  up  to  heaven,  but  without 
receiving  any  inform atjon  or  orders  thence,  and  are  to  .suffer 
grievous  torments,  both  the  just  and  the  unjust,  though 
with  manifest  difference.  For  the  limbs  of  the  former, 
particularly  those  parts  which  they  used  to  wash  in  making 
the  ceremonial  ablation  before  prayer,  shall  shine  gloriously, 
and  tlieir  sufferings  shall  be  light  in  comparison,  and  shall 
last  no  longer  than  the  time  necessary  to  say  the  appointed 
prayers;  but  the  latter  will  have  their  faces  obscured  with 
blackness,  and  distigured  with  all  the  marks  of  sorrow  and 
deformity.  What  will  then  occasion  not  the  least  of  their 
pain  is  a  wonderful  and  incredible  sweat,  which  will  even 
stop  their  mouths,  and  in  whicli  they  will  be  immersed  in 
various  degrees  according  to  their  demerits,  some  to  the 
ankles  only,  some  to  the  knees,  some  to  the  middle,  some 
so  high  as  their  moutli,  and  others  as  their  eai-s.  And  thia 
sweat,  they  say,  will  be  provoked  not  only  by  that  vast 
concourse  of  ail  sorts  of  creatures  mutually  pressing  and 
treading  on  one  another's  feet^  but  by  the  near  and  unusual 
approach  of  the  sun,  which  will  be  tlieii  no  further  from 
them  th9,n  the  distance  of  a  mile,  or,  as  some  translate  tiie 
word,  the  signification  of  vvliich  is  ambiguous,  than  the 
length  of  a  bodkin.  So  that  their  skulls  vvill  boil  like  a 
potji  and  they  will  be  all  bathed  in  sweat.  From  this 
incortvenionce,  however,  the  gc»od  will  be  protected  by  the 
shade  of  God's  throne ;  but  the  wicked  will  be  so  miserably 
tormented  with  it,  and  also  with  hungei-,  and  thirst,  and  a 
stilling  air,  that  they  will  cry  out,  "Lord,  deliver  us  from 
this  anguish,  though  thou  send  us  hito  hell-fire."  ^  What 
they  fable  of  the  extruordinaiy  lieat  of  the  sun  on  this 
or-casion,  the  Muhanmiudans  certainly 'borrowed  from  the 
Jbws,  who  say,  that  for  theipnjiishment  of  the  wicked  on 
the  last  day  that  planet  shall  bo  drawn  from  its  sheatli, 


142 


THE  PRRLIJdlNARV  DISCOURSE.         [sec.  iv. 


the  judg 
xueut. 


The  great 
day  ol 
assizes. 


in  which  it  is  now  ptit  np,  lest  it  should  destroy  all  things 
by  its  excessive  heat.i 
Muham-  When  thosc  who  have  risen  shall  have  waited  the  limited 

ceiwion  in  time,  the  Muhammadans  believe  God  will  at  length  ap- 
pear tp  judge  them;  ]\Iuhammad  undertaking  the  office 
of  intercessor,  after  it  shall  have  been  declined  by  Adam, 
Koah,  Abraham,  and  Jesus,  who  sliall  beg  deliverance  only 
for  their  own  souls.  They  say  that  on  this  solemn  occa- 
sion God  will  come  in  the  clouds,  surrounded  by  angels, 
and  will  produce  the  books  wherein  the  actions  of  eve^y 
person  are  recorded  by  their  guardian  angeh,^  and  will 
command  the  prophets  to  bear  w^itnesis  against  those  to 
whom  they  have  been  respectively  sent.  Then  every  one 
■will  be  examined  concerning  all  his  words  and  actions, 
uttered  and  done  by  him  in  this  life ;  not  as  if  God  needed 
any  information  in  those  respects,  but  to  oblige  the  person 
to  make  public  confession  and  acknowledgment  of  God  s 
justice.  The  particulars  of  which  they  shall  give  an  acQount, 
as  Muhammad  himself  enumerated  them,  are — of  their 
time,  how  they  spent  it ;  of  their  wealth,  by  what  means 
they  acquired  it  and  how  they  employed  it;  of  their 
bodies,  wherein  they  exercised  them ;  of  their  knowledge 
and  learning,  what  use  they  made  of  them.  It  is  said, 
however,  that  Muhammad  has  affirmed  that  no  less  than 
70,000  of  his  followers  shoald  be  permitted  to  enter  para- 
dise without  any  previous  examination,  which  seems  to  be 
contradictory  to  what  is  said  above.  To  the  questions  we 
have  mentioned  each  person  shall  answer,  and  make  his 
defence  in  the  best  manner  he  can,  endeavouring  to  excuse 
himself  by  casting  the  blame  of  his  evil  deeds  on  others, 
so  that  a  dispute  shall  arise  even  between  the  soul  and 
the  body,  to  which  of  them  their  guilt  ought  to  be  imputed^ 
the  soul  saying,  "  0  Lord,  my  body  I  received  from  thee ; 
for  thou  createdst  me  without  a  hand  to  lay  hold  with, 


^  Vide  Pococlc,  not.  in  Port.  Moais,  p.  277. 
^  See  yupra,  p.  1 20. 


SEC.  IV.]         THE  PRELIMINARY  DISCOURSE.  143 

a  foot  to  walk  with,  an  eye  to  see  with,  or  an  understand- 
ing to  apprehend  with,  till  I  came  and  entered  into  this 
body;   therefore,  punish   it   eternally,  but   deliver   me." 
The  body,  on  the  other  side,  will  make  this  apology  :— "  O 
Lord,  thou  createdst  me  like  a  stock  of  wood,  having 
neither  hand  that  I  could  lay  hold  with,  nor  foot  that  I 
could  walk  with,  till  this  soul,  like  a  ray  of  light,  entered 
into  me,  and  my  tongue  began  to  speak,  my  eye  to  s^e, 
and  my  foot  to  walk ;  therefore,  punish  it  eternally,  but 
deliver  me."    But  God  will  propound  to  them  the  following 
parable  of  the  blind  man.  and  the  lame  man,  which,  as  well 
as  the  preceding  dispute,  was  borrowed  by  the  Muham- 
madans  from  the  Jews;!- — A  certain  king,  having  a  pleasant 
garden,  in  which  were  ripe  fruits,  set  two  persons  to  1  eep 
it,  one  of  whom  was  blind  and  the  other  lame,  the  fol-mer 
not  being  able  to  see  the  fruit  nor  the  latter  to  gather  it ; 
the  lame  man,  however,  seeing  the  fruit,  persuaded  the 
blind  man  to  take  him  upon  his  shoulders ;  and  by  that 
means  he  easily  gathered  the  fruit,  which  they  divided 
between  them.     The  lord  of  the  garden,  coming  some  time 
after,  and  inquiring  after  his  fruit,  each  began  to  excuse 
himself ;  the  blind  man  said  he  had  no  eyes  to  see  with, 
and  the  lame  man  that  he  had  no  feet  to  approach  the 
trees.     But  the  king,  ordering  the  lame  man  to  be  set  on 
the  blind,  passed  sentence  on  and  punished  them  both. 
And  in  the  same  manner  will  God  deal  with  the  body  and 
the  soul.     As  these  apologies  will  not  avail  on  that  day, 
so  will  it  also  be  in  vain  for  any  one  to  deny  his  evil 
actions,  since  men  and  angels  and  his  own  members,  nay, 
the  very  earth  itself,  will  be  ready  to  bear  witness  against 
him. 

Though  the  Muhammadans  assign  so  long  a  space  for  Time  ai- 
the  attendance  of  the  resuscitated  before  their  trial,  yet  thoViai. 
they  tell  us  the  trial  itself  will  be  over  in  much  less  time, 


^  ^  Ofirnam,  Sanhedr.  c.  1 1  ;  B    Jos.  Albo,  Senn.  iv.  c.  33.     See  al.'«o 
Epiphan.  in  Aneorat.,  sect.  89. 


f44  THE  PRBUMINARY  DISCOURSE.         [sec.  iv 

and,  according  to  an  ex'pressiou  of  Muhammad  fanailmr 
enough  to  the  Arabs,  will  last  no  longer  than  while  one 
may  milk  an  ewe,  or  than  the  space  between  the  two 
inilkings  of  a  she-camel.'  Some,  explaining  those  words 
30  frequently  used  in  the  Quran,  "  (Jod  will  be  swift  in 
taking  an  account,"  say  that  he  will  judge  all  creatures 
in  the  space  of  half  a  day,  and  others  tliat  it  will  be  done 
in  less  time  than  the  twinkling  of  an  eye.^ 
The  account      At  this  examination  they  also  believe  that  each  person 

books  dell-  ■'  / 

irered.         ^{W  hflvc  the  book  wlicrcin  all  the  actions  of  his  life  are 
written  delivered  to  him;  which  bcoks  the  rightef.'us  will 
receive  in  their  right  hand,  and  read  with  great  pleasure 
and  satisfaction,  but  the  ungodly  will  be  obliged  to  take 
thein  againf^t   Lheir  v\ill8   in    their   left,^   which  will  be 
bound  behind  their  backs,  their  right  hand  being  tied  up 
to  their  necks.* 
Thereat         To  show  the  cxact  justice  which  will  be  observed  on 
described,    this  great  day  of  trial,  the  ne^t  thing  they  describe  is  the 
balance  wherein  all  things  shall  be  weighed.     They  say 
it  will  be  held  by  Gabriel,  and  that  it  is  of  so  vast  a  size, 
that  its  two  scales,  owq  of  which  hangs  over  paradise,  and 
the  other  over  hell,  are  capacious  enough  to  contain  both 
heaven  and  earth.     Though  some  are  willing  to  under- 
stand what  is  said  in  the  Quran  concerning  iliis  balance 
allegorically,  and  only  as  a  figurative  teprcsentatiou  of 
(jtOd's  equity,  yet  the  more  ancient  and  orthodox  opinion 
is  that  it  is  to  be  taken  literally;  and  emce  words  and 
actions,  being  mere  accidents,  are  not  ca])able  of  being 
themselves  weighed,   they  say  that  the   books  wherein 
they  are  written  will  be  thrown  into'  the   scales,   and 
according  as  those  wherein  the  good  or  the  evil  actions 


'  Thft  Arabs  use,  after  they  have  ^  Pocock,  not.  in  Port.  Mogis,  pp. 

drawn  Bonie  milk  fruui   the  oaniel,  '?78-282.     See  aUo  Qunin,  c,"  2,   T. 

to  wait  a  while  and  let  her  jounjy  201. 

one  suck  >*  little,  that  wht;  may  give  ^  Quriii,    c    17,    v,    16;  c.   18,  v. 

down  her  mill<  more  pleutifiiily  at  47;  c.  69,  v.  25;  and  c.  84,  vv.  7,  8. 

thti  sec<md  oiUking.  *  Jal^uddin. 


SEC.  IV.]         THE  PRELIMINARY  DISCOURSE.  145 

are  recorded  shall  preponderate,  sentence  will  be  given; 
those  whose  balances  laden  with  their  good  works  shall 
be  heavy  will  be  saved,  but  those  whose  balances  are 
light  will  be  condemned.^  Nor  will  any  one  have  cause 
to  complain  that  God  suffers  any  good  action  to  pass 
unrewarded,  because  the  wicked  for  the  good  thev  do 
have  their  reward  in  this  life,  and  therefore  can  expect  no 
favour  in  the  next. 

The  old  Jewish  writers  make  mention  as  well  of  the  Notions  of 
books  to  be  produced  at  the   last   day,   wherein   men's  balance  bor- 
actions  are  registered,^  as  of   the  balance  wherein  they  jows  and  ' 
shall  be  weighed  ;3  and  the  Scripture  itself  seems  to  have  ''  ''*^^"'" 
aiven  the  first  notion  of  both.*     But  what  the  Persian 
Magi  believe  of  the  balance  comes  nearest  to  the  Muham- 
madan  opinion.     They  hold  that  on  the  day  of  judgment 
two  angels,  named  Mihr  and  Sarosh,  will  stand  on  the 
bridge  we  shall  describe  by  and  by,  to  examine  every 
person  as  he  passes ;  that  the  former,  who  represents  the 
divine  mercy,  vrill  hold  a  balance  in  his  hand  to  weigh 
the  actions  of  men ;  that  according  to  the  report  he  shall 
make  thereof  to  God,  sentence  will  be  pronounced,  and 
those  whose  good  works  are  found  more  ponderous,  if 
they  turn  the  scale  but  by  the  weight  of  a  hair,  will  be 
permitted  to  pass  forward  to  paradise ;  but  those  whose 
good  works  shall  be  found  light  will  be  by  the  other 
angel,  who  represents  God's  justice,  precipitated  from  the 
bridge  into  hell.^ 

This  examination  being  passed,  and  every  one's  works  Matuai  re- 

.,,.  .  Ill  t  T      •  Ml  taliation  of 

weigned  m  a  just  balance,  that  mutual  retaliation  will  the ct-ea- 
foUow,  according  to  which  every  creature  will  take  ven-  of  men., 
geance  one  of  another,  or  have  satisfaction  made  them 
for  the  injuries  which  they  have  sufiered.     And  since 


^  Qurdn,  c.  23,  v.  103;   c.  7,  v.  8,  *  Exud.  xxxii.  32,   33  ;  Dan,  vii. 

&c.  10;  Rev.  XX.   12,  kc,  and  Dan.  v. 

■^  Midrash,   Yalkut   Shemuni,    f.      27. 
153,  c.  3.  «  Hyde,  De  Rel.  Vet.  Pcrs.,  pp. 

5  Gemar.  Sanhedr.,  f.  91,  &c.  245,  401.  &c. 

K 


ij|6  THF  PRULL\fINARY  DISCO('RSE.         [sec.  iv. 

Tiiere  will  tlien  be  no  othtr  way  of  returning  like  for  like, 
khe  manner  of  giving  tliis  satisfaction  will  be  by  taking 
away  a  proportionable  part  of  the  good  works  of  him  who 
offered  the  injury,  and  adding  it  to  those  of  him  who 
suffered  it.  Which  being  done,  if  the  angels  (by  whose 
ministry  this  is  to  be  performed)  say,  "Lord,  we  have 
<xiven  to  every  one  his  due,  and  there  remaineth  of  this 
person's  good  works  so  much  as  eqralleth  the  weight  of 
an  ant,"  God  will  of  his  mercy  cause  it  to  be  doubled  unt<> 
him,  that  he  may  be  admitted  into  pariiuxse;  but  if,  -  u 
the  contrary,  his  good  works  be  exhausted,  and  there  re- 
main evil  works  only,  and  there  be  any  v-ho  have  not  yet 
received  satisfaction  from  him,  God  will  order  that  ai-i 
equal  weight  of  their  sins  be  ackled  unto  hfs,  ihat  he  may 
be  punished  for  them  in  tlieir  stead,  and  he  wjil  be  sent 
to  hell  laden  with  hot)).  This  will  be  the  method  or  God's 
Info  of  the  dealing  with  mankmd.  As  to  brutes,  after  tliey  shall 
gwiK.  have  likewise  taken  vengeance  of  one  another,  as  we  have 
mentioned  above,  he  will  command  them  to  be  changed 
into  dust ;  1  wicked  men  being  reserved  to  more  grievous 
punishment,  so  that  they  shall  cry  out,  on  hearing  this 
sentence  passed  on  the  brutes,  "Would,  to  God  that  we 
were  dust  also !"  As  to  the  genii,  many  Muhammadans 
are  of  opinion  that  such  of  them  as  are  true  believers  will 
undergo  the  same  fate  as  the  irrational  animals,  and  have 
no  other  reward  than  the  favour  of  being  converted  into 
dust ;  and  for  this  they  quote  the  authority  of  their 
prophet.  But  this,  however,  is  judged  not  so  very  reason- 
able, s.iuce  the  genii,  btiing  cupable  of  putting  themselves 
in  the  state  of  believers  as  well  a?  ni.'iu,  must  consequently 
deserve,  as  it  seems,  to  be  rewarded  tor  their  faitli,  as  well 
as  to  be  punished  for  infidelity.  Wherefore  some  entertain 
a  more  favourable  opinion,  and  assign  the  believing  genii 
a  place  near  the  conlii'cs  of  paradise,  wlicre  they  will 

'  Yet  fcliey  Bay  tin.'  dog  of  the  I'avotir,  Ixi  admitted  into  paradise. 
<:van  sleepers  and  Ezra's  ass,  whkjh  .See  Quriiii,  c.  iS,  vv.  8-24,  and 
vviw*  raised  to  life,  will,  by  peculiar    c.  3 


sto.  IV.]         THE  PRELIMINARY  DISCOURSE.  147 

enjoy  sufficient  felicity,  though  they  be  not  admitted  into 
that  delightful  mansion.  Eut  the  unbelieving  genii,  it 
is  universally  agreed,  wjil  be  punished  eternally,  and  be 
thrown  into  hell  with  the  infidels  of  mortal  race.  It  may 
not  be  improper  to  observe,  that  under  the  denomination 
of  unbelieving  genii,  the  Muhammadans  comprehend  also 
the  devil  and  his  companions.^^ 

The  trials  being  over  and  tlie  assembly  dissolved,  the  Passing 

•Jill  11  ^"  1       •  1    •  *^®  bridge 

Muhammadans  hold  that  those  "who  are  to  be  admitted  mto  overhou. 
paradise  will  take  the  right-hand  way,  and  those  who  are 
destined  to  hell-fire  will  take  the  left :  but  both  of  them 
must  first  pass  the  bridge,  called  in  Arabic  al  Sirat,  which 
they  say  is  laid  over  the  midst  of  hell,  and  described  to  be 
finer  than  a  hair  and  sharper  than  the  edge  of  a  sword, 
so  that  it  seems  very  difiicult  to  conceive  how  any  one 
shall  be  able  to  stand  upon  it ;  for  which  reason  most  of 
the  sect  of  the  Mutazilifces  reject  it  as  a  fable,  though  the 
orthodox  tliink  it  a  sufficien  proof  of  the  truth  of  this 
article  that  it  was  seriously  aftirmed  by  him  who  never 
asserted  a  falsehood,  meaning  their  prophet,  who,  to  add 
to  the  difficulty  of  the  passage,  lias  likewise  declared  that 
this  bridge  is  beset  on  eacli  side  with  briars  and  liooked 
thorns,  which  will,  however,  !)C  no  impediment  to  tiie  good, 
for  they  shall  pass  with  wonderful  ease  and  swiftness,  like 
lightning  or  the  wind,  Muhammad  and  bis  Muslims  lead- 
ing the  way;  M'hereas  the  wicked,  wliat  with  the  slipperi- 
ness  and  extreme  narrowness  of  the  path,  the  entangling 
of  the  thorns,  and  the  extinction  of  the  light  which 
directed  the  former  to  paradise,  will  soon  miss  their  foot- 
ing, and  fall  down  headlong  into  hell,  which  is  gaping 
beneath  theni.^ 

This   circumstance    Muhammad    seeins    also    to   have  This  notion 

.  •  also  ber- 

borrowed  from  the  M.agians,  who  teach  that  oa  the  last  rowed  from 
day  all  majikind  will  be  obliged  to  pas??  a  bridge  which  Mtigiaws. 
they  call  Pill  Ghmavad  or  Chin&var,  that  is,  thf^  straight 

^  Vide  C^iifiin,  c.  18,  v.  48.  '  FococU,  ubi  sup.,  pp.  282-289. 


H8  the  preliminary  discourse.         [sec.  IV. 

brichje.  leading  directly  into  the  other  world ;  on  the 
midst  of  whicli  they  suppose  the  angels,  appointed  by 
God  to  perfdrm  that  office,  will  stand,  who  will  require 
of  every  one  a  strict  account  of  his  actions,  and  weigh 
them  in  the  maunei'  we  liave  already  mentioned.^  It  is 
true  the  Jews  speak  likewise  of  the  bridge  of  hell,  which 
they  say  is  no  broader  than  a  thread ;  but  then  they  do 
not  teM  us  that  any  shall  be  obliged  to  pass  it  except  the 
idolaters,  who  will  fall  thence  into  perdition. ^ 
The  seven  As  to  the  puuLshment  of  the  wicked,  the  Muhamma- 
of  he!i  '  dans  are  taught  that  hell  is  divided  into  seven  storeys,  or 
lumntes.  apartments,  one  below  another,  designed  for  the  reception 
of  as  many  distinct  classes  of  the  damned.^  The  first, 
which  Ihey  call  Jahannam,  they  say  will  be  the  receptacle 
of  those  who  acknowledged  one  God,  that  is,  the  wicked 
Miihamnmdans,  who,  after  having  there  been  punished 
according  to  their  demerits,  will  at  length  be  released.  The 
second,  named  Ladhwa,  they  assign  to  the  Jews ;  the  third, 
named  Hiitama,  to  the  Christians;  the  fourth,  named  al 
Sair,  to  tlu:?  Sabiaus;  the  fifth,  named  Saqar,  to-  the 
Magians;  the  sixth,  named  al  Jahi'm,  to  the  idolaters; 
and  the  seventh,  wliich  is  the  lowest  and  worst  of  all, 
and  is  called  al  Hawiya,  to  the  hypocrites,  or  those  who 
outwardly  professed  some  religion,  but  in  their  hearts 
were  of.  none.*  Over  each  of  these  apartments  they 
believe  there  will  be  set  a  guard  of  angels,''  nineteen  in 


^  Hyde,  Do  Rel.Vet.  I*erB.,pp.  245,  deny  the  creation  and  believe  the 

402,  ^c.  eter.aty  of  tbo  wo»-lJ  ;  the  second, 

'  iNlidrash,     Yalkut    Reuljeni,    §  for  the  Dualists,  or  Manichees,  and 

Gehinnom.  the  idolatrous  Araba  j  the  third,  for 

'  Qiirap,  c  i^j  V.  14.  the   Brahioins   of  tlio   Indies;    the 

*  Others  lill  these  apai'tments  with  fourth,  for  the  Jew.s  ;  the  fifth,  for 

ditferfrut  company.     !Some  piace  in  the   CJiri«ti»u8  ;  and   the  .si.\th,  iot 

the    second    the   id<^)laters  ;    in    the  the    ^Magians.       But    all    agree    in 

third.  (Jog  and  Magog,  Ac.  ;'in  the  assigning  the  8e>eDth  to  the  hypo- 

fouvtli,  the  devils;  in  Iho  fifth,  those  cnto;^.      Vide  Mill ititn,    De  Mohani- 

who  neylect  alms  an<l  prayers  ;  and  medismo    ante    IVJoham.,    p.     412; 

cr«w«l  the  Jew^,  Christiiins,  and  Ma-  D'lierbel.,  BibI   Orient., p.  36s,  &c. 
gians  tojfethei-  in  the  aixth.     tiome,         *  Quran,  c.  40,  v,  52  ;  c.  43,  v.  77  ; 

again,  will  have  the  first  to  be  pre-  c.  74,  v.  30,  &,c. 
pared  for  the  Dahrians,  or  those  who 


I 


SEC.  IV, j         THE  PRELIMINARY  DISCOURSE.  149 

number,^  to  whom  the  damned  will  confess  the  just 
judgiiieat  of  Gob.  and  beg  them  to  intercede  with  him  for 
some  alleviaiion  of  their  pain,  or  that  they  may  be  deli- 
vered by  being  annihilated.^ 

Muhammad  has,  in  his  Quran  and  traditions,  been  very  Proportion 
exact  m  describing  the  various  tormenis  01  hell,  which,  in  heu. 
according  to  him,  the  wicked  v\'ill  suffer  both  from  intense 
heat  and  excessive  cold.     We  shall,  however,  enter  into 
no  detail  of  them  here,  but  only  obiierve  that  the  degrees 
of  these  paxus  will  also  vary,  in  proportion  to  the  crimes 
of  the  suiferer  and  the  apartment  he  is  condemned  vr  ; 
and  that  he  who  is  punished,  the  most  lightly  of  all  will 
be  shod  with  shoes  of  fire,  the  fervour  of  which  will  cause 
liis  skull  to  boil  like  a  caldron.     The  condition  or  these 
unhappy  wretches,  as  the  same  prophet  teaclies,  cannot  be 
properly  called  either  life  or  death  ;  and  their  misery  will 
be  greatly  increased  by  their  despair  of  being  ever  de- 
livered from  that  place,  since,  according  to  that  frequent 
expression  in  the  Quran,  "  they  must  remain  therein  .for 
ever."     It  must  be  remarked,  however,  that  the  infidels 
alone  will  be  liable  to  eternity  ©f  damnation,  for  the  Mus- 
lims, or  those  who  have  embraced  the  true  religion,  and 
have  been  guilty  of  heinous  sins,  will  be  delivered  thence 
after  they   shall  have   expiated   their   crimes    by   their 
sufferings.     The  contrary  of  either  of  these  ojjinions  is 
reckoned  heretical ;  for  it  is  the  constant  orthodox  doc- 
trine of  the  Muhemmadans  that  no  unbeliever  or  idolater 
will  ever  be  released,  nor  any  person  who  in  his  lifetime 
professed  and  believed  the  unity  of  Goi»  be  condemned  to 
eternal  punishment.     As  to  the  time  and  manner  of  the  Final 
deliverance  of   those  believers  whose  evil  actions  shall  of  MuWim 
outweigh  their  good,  there  is  a  tradition,  of  Muiiamlnad  ^''^'^'' 
that  they  shall  be  released  after  they  shall  have  been 
scorched  and  their  skins  burnt  black,  and  shall  afterwards 
be  admitted  into  paradise  ;  and  when  the  inhabitants  of 

1  Quran,  c.  74.  v.  30.  '^  Ibid  ,  c.  40,  v.  52  ;  c.  43,  v.  77. 


I50  THE  PRELIMINARY  DISCOURSE.         [sec.  iv. 

tliat  place  shall,  in  contempt,  call  them  infernals,  God 
Avill,  ou  their  prayers,  take  from  them  that  opprobrious 
appellation.  Others  say  he  tauglit  that  while  they  con-, 
tinue  in  hell  they  shall  be  deprived  of  life,  or  (as  his  words 
are  otherwise  interpreted)  be  cast  into  a  most  profound 
sleep,  tnat  they  may  be  the  less  sensible  of  their  torments ; 
and  that  they  shall  afterwards  be  received  into  paradise. 
Cleansing  and  thcrc  revive  on  their  being  washed  with  the  water  of 
nau.  life ;  though  some  suppose  they  wiil  be  restored  to  life 

before  they  come  forth  from  their  place  of  puni.>*hment, 
that  at  their  bidding  farewell  to  their  pains  they  may 
have  some  little  taste  of  them.  The  time  which  these 
believers  shall  be  detained  there,  according  to  a  tradition 
handed  down  from  their  prophet,  will  not  be  less  than  900 
years,  nor  more  than  7000.  i^nd  as  to  the  manner  of  their 
delivery,  they  say  that  they  shall  be  distinguished  by  the 
marks  of  prostration  on  those  parts  of  their  bodies  with 
which  they  used  to  touch  the  ground  in  prayer,  {-nd  over 
which  the  fire  will,  therefore,  have  no  power ;  and  that 
being  known  by  this  characteristic,  they  will  be  relievei.L 
by  the  ijiercy  of  God,  at  the  intercession  of  Muhammad 
and  the  blessed ;  whereupon  those  who  shall  have  been 
dead  will  be  restored  to  life,  as  has  been  said,  and  those 
whose  bod  is  shall  have  contracted  any  sootiness  or  fdth 
from  the  flames  and  smoke  of  hell  will  be  immersed  in 
one  of  the  rivers  of  paradise,  called  the  river  of  life,  which 
will  wash  them  whiter  than  pearls.^ 
Kuhammsd      For  mosfc  of  thcse  circumstances  relating  to  hell  and 

indebted  to      .  ni-i  iiri  -i  i-i  •  it 

Jews  and     ttie  state  of  the  damned,  Muhammad  was  likewise,  m  ail 

hts  notions  probability,  indebted  to  the  Jews,  and  in   part  to  the 

tbo'«tate  of  Manfians,  both  of  whom  agree  in  makin(]r  seven  distinct 

apartments  in  hell,^  though  they  vary  in  other  particulars. 

The  former  place  an  angel  as  a  guard  over  each  of  these 

infernal  apartments,  and  suppose  he  will  intercede  for  the 

^  P(H5.,  not.    in   Port.    Mosis,  pp.      in  Arubin,  f.  19  ;  Zohar.  ad  Kxod. 
2S9-291.  XX vi.  2,  &c.  ;  and   Hyde,   Do   KeL 

•  Nishmat  hayim,  f.  32  ;  Gemar.      Vet.  Pers.,  p.  245. 


EC.  IV.]         THE  PRELIMINARY  DISCOURSE.  I51 


miserable  wretches  there  imprisoned,  who  will  openly 
acknowledge  the  justice  of  God  in  their  condemnation.^ 
They  also  teach  that  the  wicked  will  suffer  a  diversity  of 
punisiiraents,  and  that  by  intolerable  cold"  as  well  as  heat, 
and  that  their  faces  shall  become  black ;  ^  and  believe 
those  of  their  own  religion,  shall  also  be  punished  in  hell 
liereafter,  according  to  their  crimes  (for  they  hold  that 
few  or  none  will  be  foand  so  exactly  righteous  as  to  deserve 
no  punishment  at  all),  but  will  soon  be  delivered  thence, 
when  they  shall  be  sufficiently  purged  from  their  sins  by 
their  father  Abraham,  or  at  tlie  intercession  of  him  or 
bome  other  of  the  prophets.*  The  MagiaUvS  allow  but  one 
angel  to  preside  over  all  the  seven  hells,  who  is  named 
by  them  Vanand  Yazad,  and,  as  they  teach,  assigns  punish- 
ments proportionate  to  each  person's  crimes,  restraining 
also  the  tyranny  and  excessive  cruelty  of  the  devil,  who 
would,  if  left  to  himself,  torment  the  damned  beyond  their 
sentence.^  Those  of  thia  religion  do  also  mention  and 
describe  various  kinds  of  torments,  wherewith  the  wicked 
will  be  punished  in  the  next  life,  among  which,  though 
they  reckon  eji:treme  cold  to  be  one,  yet  they  do  not  admit 
fire,  out  of  respect,  as  it  seems,  to  that  element,  which 
they  take  to  be  the  representation  of  the  divine  nature  ; 
and,  therefore,  they  rather  choose  to  describe  the  damned 
souls  as  suffering  by  other  kinds  of  punishment's,  such  as 
an  intolerable  stink,  the  stinging  and  biting  of  serpents 
and  wild  beasts,  thti  cutting  and  tearing  of  the  flesh  by 
the  devils,  excessive  hunger  and  thirst,  and  the  like.^ 

Before  we  proceed  to  a  description  of  the  Muhammadan 
paradise,  we  must  not  forget  to  say  something  of  the  wall 
or  partition  which  they  imagine  to  be  between  that  place 
and  hell,  and  seems  to  be  copied  from  the  great  gulf  of 


Midrasb,  Yrtlknt  Shemuiii^  p*rt  Arubm.  f.  19.     Vidp  Qurin,  c.  :i,  v. 

i^>  ^-  116.  70,  ind  c,  3,  V.  24,  and  noLes  thero. 

*  Zohar.  ad  Exod.  xijc.  *  H>de/ Do  Kfel.    Vex.   Pers.,  p. 

*  Ynlknt  Sheumni,  ubi  sup.,  f.  S6.  1 8a 

*  Nishmat  h&yira,  f    82  ;  Geiuar.  '•  Yidti  euadym,  ibii.,  p.  399,  &c. 


152  THE  PRELIMINARY  DJSCOC/RSE.         [SEC.  iv. 

separation  tnentioiied  in  Scrijitnre.^     They  call  it  al  Urf, 
and  more  frequently  in  the  plural  al  Aruf,  a  word  derived 
from  the  verb  arafa,  which  signifies  to  distinguish  between 
things,  or  to  j)art  them  ;  though  some  commentators  give 
another  reason  for  the  imposition  of  this  name,  because, 
they  say,  those  who  stand  on  this  partition  will  know  and 
distinguish  the  blessed  from  the  darnned  by  their  respec- 
tive marks  or  characteristics  ;  ^  and  others  say  the  w*ord 
properly  intends  anything  that  is  high  raised  or  elevated, 
as  such  a  wall  of  separation  must  be  supposed  to  be.^   The 
Muhammadan  writers  greatly  differ  as  to  the  persons  who 
are  to  be  found  on  al  Araf.     Some  ima«j;ine  it  to  be  a  sort 
of  limbo  for  the  patriarchs  and  prophets,  or  for  the  martyrs 
and  those  who  have  been  most  eminent  for  sanctity,  among 
whom,  they  say,  there  will  be  also  angels  in  the  form  of 
men.     Others  place  here  such  whose  good  and  evil  works 
are  so  equal  that  they  exactly  counterpoise  each  other, 
and  therefore  deserve  neither  reward  nor  punishment;  and 
these,  they  say,  will,  on  the  last  day,  be  admitted  into 
paradise,  after  they  shall  have  performed  an  act  of  adora- 
tion, which  will  be  imputed  to  them  as  a  merit,  and  will 
make  the  scale  of  their  good  works  to  overbalance.   Others 
suppose  this  intermediate  space  will  be  a  receptacle  for 
those  who  have  gone  to  war  without  their  parents'  leave, 
and  therein  suffered  martyrdom,  being  excluded  paradise 
for  their  disobedience,  and  escaping  hell  because  they  are 
martyrs.     The  breadth  of  this  partition  wall  cannot  be 
supposed  to  be  exceeding  great,  since  not  only  those  who 
shall  stand  thereon  will  hold  conference  with  the  inhabi- 
tants both  of  paradise  and  of  hell,  but  the  blessed  and 
the  damned  themselves  will  also  be  able  to  talk  to  one 
another.* 

If  Muhammad  did  not  take  his  notions  of  the  partition 
we  have  been  describing  from  Scripture,  he  must  at  least 

^  Luke  xvi.  26.  ^  Al  Baidhiiwi. 

'  JaWluddin.     Vide  Qurtln,  c,  7,         *  Quran.'ubi  sup.  Vide  D'Horb'.I, 
vv.  47-50.  Bibl.  Orient.,  p.  121,  &g. 


SEC,  IV.]         THE  PRELIMINARY  DISCOURSE.  153 

have  borrowed  it  at  second-hand  from  the  Jews,  who 
nioution  a  thin  wall  dividing  paradise  from  helL^ 

The  righteous,  as  the   Muhammadans   are   taught   to  The 
believe,   having  surmounted   the  difiiculties   and   passed  water  oT^ 
the  sharp  bridge  above  mentioned,  before  they  enter  para- "' 
dise  will  be  refreshed  by  drinking  at  the  pond  of  their 
prophet,  who  describes  it  to  be  an  exact  square,  of  a 
month's  journey  in  compass:  its  water,  which  is  supplied 
by  two  pipes  from  al-Kauthar,  one  of  the  rivers  of  paradise, 
being  whiter  than  milk  or  silver  and  more  odoriferous  than 
musk,  with  as  many  cups  set  around  it  as  there  are  stars 
in  the  firmament,  of   which  water  whoever  drinks  will 
thirst  no  more  for  ever.^     This  is  the  first  taste  which  the 
blessed  will  have  of  their  future  and  now  near-approaching   " 
felicity. 

Though  paradise  be  so  very  frequently  mentioned  in 
the  Quran,  yet  it  is  a  dispute  among  the  Muhammadans 
whether  it  be  already  created,  or  be  to  be  created  here- 
after:  the  Mutazilites  and  some  other  sectaries  asseidng 
that  there  is  not  at  present  any  such  place  in  nature,  and 
that  the  paradise  which  the  righteous  will  inhabit  in  the 
neit  life  will  be  different  from  that  from  which  Adam 
was  expelled.  However,  the  orthodox  profess  the  contrary, 
maintaining  that  it  was  created  even  before  the  world,  and 
describe  it,  from  their  prophet's  traditions,  in  the  following 
manner. 

They  say  it  is  situate  above  the  seven  heavens  (or  in  paradise 
the  seventh  heaven)  and  next  under  the  throne  of  God;* 
and  to  express  the  amenity  of  the  place,  tell  us  that  the 
earth  of  it  is  of  the  finest  wheat  flour,  or  of  the  purest 
musk,  or,'  as  others  will  have  it,  of  saffron ;  that  its  stones 
are  pearls  and  jacinths,  the  walls  of  its  buildings  enriched 
with  gold  and  silver,  and  that  the  trunks  of  all  its  trees 
are  of  gold,  among  which  the  most  remarkable  is  the  tree 
called  Tiiba,  or  the  tree  of  happiness.     Concerning  this 

1  Midraeh,  Yalkut  Sioni.,  f.  ii.  '  Al  Ghaziili. 


154  THE  PRELIMINARY  DISCOURSE.         [secmv. 

tree  they  I'uble  that  it  stands  in  the  paLice  of  Muhammad, 
though  a  branch  of  c  will  reach  to  the  housr  of  eveiy 
true  believer;^  that  it  will  be  laden  -^^th  pomegranates, 
grapes,  dates,  and  other  fruits  of  surprising  bigness,  and 
of  tastes  unknown  to  mortals.  So  that  if  a  man  desire  to 
eat  of  any  particular  kind  of  frnit,  it  will  immediately  be 
pre.sented  to  him,  or  if  he  choose  ilesh,  birds  read}^  dressed 
will  he  set  before  hiin  according  to  his  wish.  They  add 
that  the  boughs  of  this  tree  will  spontaneously  bend  down 
to  the  baud  of  the  persen  who  would  gather  of  its  fruits, 
and  that  it  will,  supply  the  blessed  not  oidy  with  food, 
but  also  with  silken  garments,  acd  beasts  to  ride  on  ready 
saddled  and  bridled,  and  adorned  with  rich  trappings, 
which  will  burst  forth  from  its  fruits ;  and  that  this  tree 
is  so  large,  that  a  person  mounted  on  the  fleetest  horse 
would  not  be  able  to  gallop  from  one  end  of  iis  shade  to 
the  other  in  a  hundred  year^j.^ 

As  plenty  of  water  is  one  of  the  greatest  additions  to 
the  pleasantness  of  any  place,  the  Quran  often  speaks  of 
the  rivers  of  paradise  as  a  principal  ornament  thereof. 
Some  ot  iheoe  ritew,  they  say,  liow  with  water,  some  with 
milk,  some  with  wine,  and  others  with  honoy,  all  taking 
their  rise  from  the  root  of  the  tree  Tiiba :  two  of  which 
rivers,  named  al  Kautliar  and  the  river  of  life,  we  have 
already  mentioued.  And  lest  these  should  not  be  sutlfi- 
cient,  we  are  told  this  garden  i&  also  watered  by  a  great 
I'uniber  of  lesser  ^prin^s  and  fountains,  whose  pebbles  are 
rubies  and  emeralds,  Ciieir  earth  of  camphire,  their  beds 
of  musk,  and  thc.'ir  sides  of  saffron,  the  most  remarkable 
among  them  being  Saisabil  and  TasDfui. 

But  all  these  glories  will  he  eclipsed  by  the  resplendent 
and  ravishing  girls  of  paradise,  called,  from  their  large 
black  eyes,  iliir  al  oyun,  the  enjoyment  of  whose  com- 
pany will  be  a  principal  felicity  of  the  faithful.  These, 
they  say,  are  creatt-d  not  of  clay   as  mortal  women  are, 

'  YiWi^fa,  iu  Quran,  c.  13.  *  JaWIuddin,  i\>id. 


SEC.  IV.]         THE  PRELIMINAkY  DISCOURSE.  155 

but  of  pure  inusk,  being,  as  their  prophet  often  affirms  in 
his  Quran,  free  frora  all  natural  impurities,  defects,  and 
inconveniences  incident  to  the  sex,  of  the  strictest  modestyj 
and  secluded  from  public  view  in  pavilions  of  hollow 
pearls,  so  large,  that,  as  some  traditions  have  it,  one  of 
them  will  be  no  less  than  four  parasangs  (or,  as  others 
say,  sixty  miles)  long,  and  as  many  broad. 

The  name  which  the  Muliammadans  usually  give  to  Names  of 
this  happy  mansion  is  al  Jannat,  or  the  garden ;  and  biLt  "'  ^  ° 
sometimes  they  call  it,  with  an  addition,  Jannat-ul- 
Firdaus,  the  garden  of  paradise,  Jannat-ul-Adan,  the  garden 
of  Eden  (though  they  generally  interpret  the  v»  ord  Eden, 
not  according  to  its  acceptation  in  Hebrew,  but  according 
to  its  meaning  in  their  own  tongue,  wherein  it  signifies 
a  settled  or  perpetual  habitation),  Jannat-ul-Mawa,  the 
garden  of  abode,  Jannat-ul-Naim,  the  garden  of  pleavsure, 
and  the  like ;  by  which  several  appellations  some  under- 
stand so  many  different  gardens,  or  at  least  places  of 
different  degrees  of  felicity  (for  they  reckon  no  less  than 
a  hundred  such  in  all),  the  yarj  meanest  whereof  will 
afford  its  inhabitants  so  many  pleasures  and  delights,  that 
one  would  conclude  they  must  even  sink  under  them,  had 
not  Muhammad  declared,  that  in  oi-der  to  qualify  the 
blessed  for  a  full  enjoyment  of  them,  God  will  give  to 
every  one  the  abilities  of  a  hundred  men. 

"We  have  already  described  Muhammad's  pond,  whereof  i^etwo 
the  righteous  are  to  dtink  before  their  admission  into  this  the  g.ite  of 
delicious  seat ;  besides  which  some  authors  ^  mention  two  ceStialat- 
fountains  springing  from  under  a  certain  tree  near  the  S!^^^^* 
gate  of  paradise,  and  say  that  the  blessed  will  also  drink 
of  one  of  them    to  purge  their  bodies  and  carry  off  all 
excrementitious  dregs,  and  will  wash  themselves  in  the 
other.     When  they  are  arrived  at  the  gate  itself,  each  per- 
son will  there  be  met  arid  saluted  by  the  beautiful  youths 
appointed   to   serve   and  wait   upbn   him,  one  of  them 

^  Al  Ghazdli,  Kanz  al  Afrdr. 


T56  THE  PRELIMINARY  DISCOUT^SE  [sec.  iv. 

tunning  before,  to  carry  the  news  of  his  arrival   to  the 
wives  destined  for  him ;  and  also  by  two  angels,'-  bearing 
the  presents  sent  him  by  God,  one  of  whom  will  invest 
him  with  a  garment  of  paradise,  and  tbe  other  will  put  a 
ring  on  each  of  his  fingers,  with  inscription f-   on  them 
alluding  to  the  happiness  of  his  condition.     By  which  of 
the  eight  gates  (for  so  many  they  suppose  paradise  to 
have)  they  are  respectively  to  enter,  is  not  worth  inquiry ; 
but  it  must  be  observed  that  Muhammad  has  declared 
that  no  person's  good  works  will   gain  him  admittance, 
and  that  even  himself  shall  be  saved,  not  by  his  merits, 
The  mercy   but  merely  by  the  tnercy  of  God.     It  is,  however,  the 
}/rounc[;       coustaut  doctvine  of  the  Quran  that  the  felicity  of  each 
measure  of    pcrsou  wiU  bc  proportioned  to  his  deserts,  ajid  that  there 
of  the  right-  v'Jl  be  abodcs  of  different  degrees  of  happiness  ;  the  most 
eminent  degree  being  reserved  for  the  propliets,  the  second 
for  the  doctors  and  teachers  of  God's  worship,  the  next 
for  the  martyrs,  and  the  lower  for  the  rest  of  the  righteous, 
according  to  their  several  merits.     There  will  also  some 
distinction  be  made  in  respect  to  the  time  of  their  admis- 
sion, Muhammad  (to  whom,  if  you  will  believe  him,  the 
gates  will  first  be  opened)  having  affirmed  that  the  poor 
will  enter  paradise  five  hundred  years  before  tlie  rich: 
nor  is  this  the  only  privilege  which  they  will  enjoy  in  the 
next  life,  since  the  same  prophet  ha?  also  declared,  that 
when  he  took  a  view  of  paradise,  he  saw  the  majority  of 
its  inhabitants  to  be  the  poor,  and  when  he  looked  down 
into  hell,  he  saw  the  greater  part  of  the  wretches  confined 
there  to  be  women. 
The  great         For  the  first   entertainment  of   the  blessed   on  their 
"""  ^       '  admission,  they  fable  that  the  whole  earth  will  then  be 
as  one  loaf  of  bread,  which  God  will  reach  to  them  with 
hjs  hand,  holding  it  like  a  cake;  and  that  for  meat  they 
will  have  the  ox  Bahi  m  and  the  fish  xs  lin,  the  lobes  of 
whose  livers  will  suffice  70,000  men,  being,  as  some  ima- 
gine, to  be  set  before  the  principal  guests,  viz.,  those  who, 
to  that  number^  will  be  admitted  into  paradise  without 


SFX.  IV.]         THE  PRELIMINARY  DISCOURSE.  157 

examination;^  though  others  suppose  that  a  definite  mim- 
her  is  here  put  for  an  indefinite,  and  that  nothing  more  is 
meant  thereby  than  to  express  a  great  multitude  of  people. 

Prom  this  feast  every  one  will  be  dismissed  to  the  Revjardc  of 

,»•,.  1  /ir  ••>\-L       *^®  fuitbfiil 

mansion  designed  for  him,  where  (as  has  been  said)  ne  described. 
will  enjoy  such  a  share  of  felicity  as  will  be  proportioned 
to  his  merits,  but  vastly  exceed  comprehension  or  expecta,- 
tion,  since  the  very  meanest  in  paradise  (as  he  who,  it  is 
pretended,  must  know  best  has  declared)  will  have  6ighty 
thousand  servants,  seventy-two  wives  of  the  girls  of  para- 
dise, besides  the^  wives  he  had  in  this  world,  and  a  tent 
erected  for  him  of  pearls,  jacinths,  ^nd  emeralds,  of  a  very 
large  extent ;  and,  according  to  another  tradition,  will  be 
waited  on  by  three  hundred  attendants  while  he  eats,  will 
be  served  in  dishes  of  gold,  whereof  three  hundred  shall 
be  set  before  him  at  once,  containing  each  a  different  kind 
of  food,  the  last  morsel  of  which  will  be  as  grateful  as  the 
first;  and  will  also  be  supplied  with  as  many  sorts  ol 
liquors  in  vessels  of  the  same  metal ;  and,  to  complete 
the  entertainment,  there  will  be  no  want  of  wine,  which, 
though  forbidden  in  this  life,  will  yet  be  freely  allow^ed  to 
be  drunk  in  the  next,  and  without  danger,  since  the  wine 
of  paradise  will  not  inebriate,  as  that  we  drink  here.    The 
flavour  of  this  wine  we  may  conceive  to  be  delicious  with- 
out a  description,  since  the  water  of  Tasnim  and  the  other 
fountains  which  will  be  used  to  dilute  it  is  said  to  be 
wonderfully  sweet  and  fragrant.     If  any  object  to  these 
pleasures,  as  an  impudent  Jew  did  to  Muhammad,  that 
so  much  eating  and  drinking  must  necessarily  require 
proper  evacuations,  we  answer,  as  the  prophet  did,  that 
the  inhabitants  of  paradise  will  not  need  to  ease  them- 
selves, nor  even  to  blow  their  nose,  for  that  all  superfluities 
will  be  discharged  and  carried  off  by  perspiration,  or  a 
sweat  as  odoriferous  as  musk,  after  which  their  appetito 
shall  return  afresh. 

'  See  supra,^p.  142. 


15S  THE  PRELIMINARY  DISCOURSE.         [sec.  iv 

The  magnificence  of  the  garments  and  furniture  pro- 
mised by  the  Quran  to  the  godly  in  the  next  life  is 
answerable  to  the  delicacy  of  their  diet ;  for  they  are  to 
be  clothed  in  the  richest  silks  and  brocades  chiefly  of 
green,  which  will  burst  forth  from  the  fruits  ol  paradise, 
and  wiii  be  also  supplied  by  the  leaves  of  the  tree  Tiiba; 
they  will  be  adorned  with  bracelets  of  gold  and  silver, 
and  crowns  set  with  pearls  of  incomparable  lustre;  and 
will  make  use  of  silken  carpets,  L'tters  of  a  prodigious 
si/e,  couches,  pillows,  and  other  rich  furniture  embroidered 
with  gold  and  precious  stoues. 
AMiity  of  That  w^e  may  the  more  readily  believe  what  has  been 
tutnjoj!  "  mentioned  of  the  extraordinary  abilities  of  the  inhabitants 
of  paradise  to  taste  these  pleasures  in  their  height,  it  is 
said  they  will  enjoy  a  perpetual  youth ;  that  in  whatever 
age  they  happen  to  die,  they  will  be  raised  in  their  prime 
and  vigbur,  that  is,  of  a.bout  thirty  years  of  age,  which  age 
they  will  never  exceed  (and  the  same  they  say  of  the 
damned) ;  and  that  when  they  enter  paradise  they  will  be 
of  the  same  stature  with  Adam,  who,  as  they  fable,  was  no 
less  than  sixty  cubits  high.  And  to  this  age  and  stature 
their  children,  if  they  shall  desire  any  (for  otherwise  their 
wives  will  not  conceive),  shall  immediately  attain,  accord- 
ing to  that  saying  of  their  prophet,  "  If  any  of  the  faithful 
in  paradise  be  desirous  of  issue,  it  shall  be  conceived,  born, 
and  grown  up  within  the  space  of  an  hour."  And  in  the 
same  manner,  if  any  one  shall  ha\e  a  fancy  to  employ 
liimself  in  agriculture  (which  rustic  pleasure  may  suit  the 
wanton  fancy  of  some),  what  he  shall  sow  will  spring  up 
and  come  to  maturity  in  a  moment. 

Lest  any  of  the  senses  sliould  want  their  proper  delight, 
"we  are  told  the  ear  will  there  be  entertained,  not  only 
with  the  ravishing  songs  of  the  angel  Israfil,  who  has  the 
most  melodious  voice  of  all  God's  creatures,  and  of  the 
daughters  of  paradise;  but  even  the  trees  themselves  will 
celebrate  the  divine  praises  with  a  harmony  exceeding 
what  ever  mortals  have  heard ;  to  which  will  be  joined  the 


SEC.  TV.]         THE  PRELIMINARY  DISCOURSE.  159 

sound  of  the  bells  hanging  on  the  trees,  which  will  he  pub 
in  motion  by  the  wind  proceeding  from  the  throne  of  God, 
so  often  as  the  blessed  wish  for  music  ;  nay,  the  very 
clashing  of  the  golden -bodied  trees,  whose  fruits  are  pearls 
and  emeralds,  will  surpass  human  imagination ;  so  that 
the  pleasures  of  this  Sense  will  not  be  tbe  least  of  the 
enjayments  of  paradise. 

The  delights  we  have  hitherto  taken  a  view  of,  it  is  said,  Thespiri- 
will  be  common  to  all  the  inhabitauts'of  paradise,  even  mentsY 
those  of  the  lowest  order.  What  then,  think  we.  mti.'^t 
they  enjoy  who  sludl  obtain  a  superior  degree  of  honour 
and  felicity  ?  To  these,  they  say,  there  ar-e  prepared, 
besides  ail  this,  "such  tilings  as  eye  hath  not  sewi,  nor 
hath  ear  heard,  nor  hath  it  entered  into  the  heart  of  man 
to  conceive;"  an  expression  most  certainly  borrowed  from 
Scripture.^  Thnt  we  may  know  wherein  the  felicity  o*" 
those  who  shaU-  attain  the  hii^nest  degree  will  consist, 
Muhammad  is  reported  to  have  said  that  the  meanest  of 
the  inhabitants  of  paradise  will  see  his  gardens,  wives, 
servants,  furniture,  and  other  possessions  take  up  the 
space  of  a  thousand  years'  journey  (for  so  far  and  farther 
will  the  blessed  see  in  the  next  life)  but  that  he  will  be 
in  the  highest  honour  with  GoD  who  shall  behold  his  face 
morning  and  evening;  a^d  this  favour  al  Ghazdli  supposes 
to  be  that  additional  or  superaDundant  recompense  pro- 
mised in  the  Quran,^  which  will  give  such  exquisite  delight, 
that  in  respec^  thereof  all  the  other  pleasures  of  paradise 
will  be  forgotten  and  lightly  esteemed ;  and  not  without 
reason,  since,  as  the  same  author  says,  every  other  enjoy- 
ment is  equally  tasted  by  the  very  brute  beast  who  is 
turned  loose  into  luxuriant  pasture.^  The  reader  will 
observe,  by  the  way,  that  this  is  a  f:ilj  confutation  of  those 
who  preiend  that  tlie  Muhannnadans  admit  of  no  spiritual 


'   Isa.  Ixiv.  4  ;   i  Cor.  ii.  9.  *  \  tdz-  Foe,  in  Xiot.  ad  Port.  Moaig, 

-  Cap.  10,  V.  0,  &c.  p.  305. 


i6o 


THE  PRELIMINARY  DISCOURSE.         [sec.  iv. 


fuhommad 
tidcbted  to 
r^ws  and 
<agiaus  for 
lis  notions 


pleasure  in  the  next  life,  but  make  the  happiness  of  the 
blessed  to  consist  wholly  in  corporeal  enjoyments.^  * 

Whence  Muhammad  took  the  greatest  part  of  his  para- 
dise it  is  easy  to  show.  The  Jews  constantly  describe  the 
future  mansion  of  the  just  as  a  delicious  garden,  and  make 
it  also  reach  to  the  seventh  heaven.^  They  also  say  it  has 
three  gates,*  or,  as  others  will  have  it,  two,*  and  four 
rivers  (which  last  circumstance  they  copied,  to  be  sure, 
from  those  of  the  Garden  of  Eden),^  flowing  with  milk, 
wine,  balsam,  and  honey.*  Their  Behemoth  and  Leviathan, 
which  they  pretend  will  be  slain  for  the  entertainment  of 
the  blessed,^  are  so  apparently  the  Balam  and  Niin  of 
Muliammad,  that  his  followers  themselves  confess  he  is 
obliged  to  them  for  both.^  The  Eabbins  likewise  mention 
seven  different  degrees  of  felicity,®  and  say  that  the  highest 
will  be  of  those  who  perpetually  contemplate  the  fa'ce  of 
.GoD.^®  The  Persian  Magi  had  also  an  idea  of  the  future 
happy  estate  of  the  good,  very  little  different  from  that  of 
Muhammad.  Paradise  they  called  Bahisht,  and  Minu, 
which  signifies  crystal,  where  they  believe  the  righteous 
shall  enjoy  all  manner  of  delights,  and  particularly  the 
company  of  the  Huran-i-bahisht,  or  black-eyed  nymphs  of 
paradise,^!  the  care  of  whom,  they  say,  is  committed  to  the 
angel  Zamiyad';^^  ^nd  hence  Muhammad  seems  to  have 
taken  the  first  hint  of  his  paradisiacal  ladies. 

It  is  not  improbable,  however,  but  that  he  might  li^ve 
been  obliged,  in  some  respect,  to  the  Christian  accounts  of 


*  We  find  no  authority  for  such  spiritual  blessing  in  the  Qurdn. 
But  see  post,  p.  162.  e.  m.  w. 


^  Vide  Rcland,  De  Rel.  Moh.,  1.  2, 

§17. 

a  Vide  Gemar  Tinxth,  f.  25,  Bera- 
coth,  f.  34,  and  Midrash  sabboth,  f. 

37- 

'  Megillah,  Amkoth,  p.  78. 

*  Midrash,  Yalkut  Shemuni. 

•  Gen.  ii.  10,  Ac. 


*  Midrash,  Yalkut  Shemuni. 

'  Gemar.  Bava  Bathra,  f.  78  ; 
Eashi,  in  Job  i. 

"  Vide  Poc.,  not.  in  Port.  Moais, 
p.  298.  *  Nislimat  hayim,  f.  32, 

1"  Midrash,  Tehillim,  f.  11. 

^^  Sadder,  porta  5. 

"  Hyde,  De  Rel  Vet.  Pers.,  p.22S. 


S-^C.  IV,]         THE  PRELIMINARY  DISCOURSE.  i.5r 

the  felicity  of  the  good  in  the  next  life.*     As  it  is  scarce  chnstvin 

.„  ,.  PI       ^'^'^  Muslim 

possible  to  convey,  especially  to  the  apprehensKnis  oi  Liie  notion- of 
generality  of  mankind,  an  idea  of  spiritual  pleasur-es  with-  state  coud 
out  introducing  sensible  objects,  the  Scriptures  have  been  ^'*'^'' 
obliged  to  represent  the  celestial  enjoyments  by  corporeal 
images,  and  to  describe  the  mansion  of  the  blessed  as  a 
glorious  and  magnificent  city,  built  of  gold  and  precious 
stones,  v/ith  twelve  gates,  through  the  streets  of  which 
there  runs  a  river  of  water  of  life,  and  having  on  either 
side  the  tree  of  life,  which  bears  twelve  sorts  of  fruits  and 
leaves  of  a  healing  virtue.^  Our  Saviour  likewise  speaks 
of  the  future  state  of  the  blessed  as  of  a  kingdom  where 
they  shall  eat  and  drink  at  his  table.^  But  then  these 
descri]jtioTi3  have  none  of  those  puerile  imaginations  ^ 
which  reigu  throughout  that  of  Muhammad,  much  less 
any  til e  most  distant  intimation  of  sensual  delights,  which 
he  was  so  fond  of ;  on  the  contrary,  we  are  expressly 
assured  that  "  in  the  resurrection  they  will  neither  marry 
nor  be  given  in  marriage,  but' will  be  as  the  angels  of  God 


*  As  all  the  doctrines  of  Muliammad  concerning  the  future  stat? 
were  proclaimed  in  Makkau  .suras  6^/ore  the  tenth  year  of  his  mis- 
sion, and  as  almost  no  reference  had  yet  been  made  to  Christianity, 
it  seems  quite  certain  that  he  vvaa  ignorant  of  the  Christian  Scrip- 
tures ;  and  ina^inuch  as  he  everywhere  evinces  in  the  Quran  his 
alnujyt  eruire  iunoiance  of  Christian  doctrine,  we  may  safely  cot> 
elude  that  he  ovvfed  little  or  nothing  to  Christianity  fox  his  ideas  of 
heaven  arui  hnli.  E..M.  w. 

^  Rev.  .xxi.  to,'  &c.,  aud  xxii,  i,  2.     thousand   twigs,    and  every   one  of 

*  Luke  X  w).  29,  30,  &c.  thepe  twig?  shall  have  ten  thoasand 
•^  I    would  not,   however,   under-     clusters  of  grapes,  and  in  everj  oue 

take   to   defend     aii   the    Christian  of  these  clusters  there  shall  be  ten 

writers  in  this  particular  ;    witness  thousand  grapes,  and  evjry  one  of 

that  one  passage  of  Irenssus,  wherein  these    grapes    being    pressed    shall 

be  introduces  a  tradition  of  8t.  John  yield  two  hundred  and  seveftty-fivt, 

that   our    Lord   should  say,    "The  gallons  of  wine;  ?nd  when  a  man 

days  bIiuII  come,  in  which  tlierp  shall  shall  take  hold  of  one  of  thene  sacred 

be  s  ines,  which  phall  have  1  uch  ten  bunches,  another    bunch    shall    cry 

thousand;  brariches,  and  <^very  one  of  out,  I  am  a  bett»?r  bunch     take  nie, 

those  tiranches  shall  have  ten  thou-  and    bles.-«    the    Lord  V>y   me,"   &.c. 

sand  lesser  branches,  and  every  one  Iren.,  1.  5,  c,  }^. 
of    these   branches    shall    have   ten 


i62  THE  PRELIMINARY  DISCOURSE.         [SEC.  iv. 

in  heaven." ^  Muhammad,  ho^veve^,  to  enhance  tlie  value  of 
paradise  with  his  Arabians,  chose  rather  to  imitate  the  in- 
decency of  the  Magians  than  the  modesty  of  the  Christians 
in  this  particular,  and  lest  his  beatified  Muslims  should 
complain  that  anything  was  wanthig,  bestows  on  them ' 
wives,  as  well  as  the  other  comforts  of  life  ;  judging,  it 
is  to  be  presumed^  from  liis  own  inclinations,  that,  like 
Panurgus's  ass,^  they  would  think  all  other  enjoyments 
not  worth  their  acceptance  if  th^y  were  to  be  debarred 
from  this. 
Th»^<j^fifrip-  Had  Muhammad,  after  all,  intimated  to  his  followers, 
diseiutbe  that  what  he  liad  told  them  of  paradise  was  to  be  taken, 
understood  not  literally,  but  in  a  metaphorical  sense  (as  it  is  said  the 
senoe.  '  Magians  do  the  description  of  Zoroaster's  *),  this  might, 
perhaps,  make  some  atonement;  but  the  contrary  is  so 
evident  from  the  whole  tenor  of  the  Quran,  that  although 
some  Muhammadans,  whose  understandings  are  too  refined 
to  admit  such  gross  conceptions,  look  on  their  prophet's 
descriptions  as  parabolical,  and  are  willing  to  receive  them 
in  an  allegorical  or  F>piritual  acceptation,*  yet  the  general 
and  orthodox  doctrine  is,  that  the  whole  is  to  be  strictly 
believed  in  the  obvious  and  literal  acceptation ;  to  prove 
which  I  need  only  urge  the  oath  they  exact  from  Chris- 
tians (who  they  know  abhor  such  fancies)  when  they 
would  bind  them  in  the  most  strong  and  sacred  manner ; 
for  in  such  a  case  they  make  them  swear  that  if  they 
falsify  their  engagement,  they  will  affirm  that  there  will 
be  black-eyed  girls  in  the  next  world  and  corporeal  plea- 
sures.* 

Before  we  quit  this  subject  it  may  not  be  improper 

'  Matt.  x\)i.  30.  diers,  the  kiasea  of  Ix)y8  and  be.ui- 

^  Vide   Ka'oelais,  Pant;igr.,  1.  5,  c.  toous  d  tinsels.     Vide    GolL     Noct. 

7.     A    better   ftuthrrity   than    this  Ate,  1,  18,  c.  2. 

iniyht,  howf-vej-,  b<;  allegfd  in  fj^vonr  ■*  V^ide  Jfydf,  !De  Rfel.  Vet.  Pera, 

of  Muhaoimad's  judgment   in  this  p.  266.. 

re«pi5ct ;  I  mean  that  of  Plato,  who  ■*  ViAf  eund.,  in  not.  ad  PoViov. 

is  said  to  have  proposed,  m  his  Ideal  Lit    Tnrcnr. ,  p.  21. 

commonwealth,    na.    the.  reward  of  Poc.  ad  Port.  Mo'^is,  p.  3(^5. 

valiant  men   and  consunitnaui   iiol- 


SEC.  JV.j         THE  PRELIMINARY  DISCOURSE.  163 

to  observo  the  falsehood  of  a  vulgar  imputation  on  the 
Muhamniadans,  who  are  by  several  writers^  reported  to 
hold  that  women  have  no  souls,  or,  if  they  have,   that 
they  will  perish,  like  tbose  of  brute  beasts,  and  will  not 
be  rewarded  in  the  next  life.     But  whatever  may  l>e  the 
opinion  of  some  ignorant  people  among  them,  it  is  certain 
that  Muhammad  had  too  great  a  respect  for  the  fair  sex 
to  teach  such  a  doctrin3 ;  and  there  are  several  passages 
in  the  Quran  which  affirm  that  women,  in  the  next  lite, 
will  not  only  be  punished  for  their  evil  actions,  bufe  will 
also  receive  the  rewards  of  their  good  deeds,  as  well  as  The  rewards 
the  men,  and  that  in  this  case  God  wiJl  make  no  distinc-  womoKi. 
tion  of  sexes.^     It  is  true  the  general  notion  is' that  they 
will  not  be  admitted  into  the  same  abode  as  the  men  are, 
because  their  places  will  be  supplied  by  the  paradisiacal 
females  (tliough  sotne  allow  that  a  man  will  there  also  have 
the  company  of  those  who  were  his  wives  in  this  world,  or 
at  least  such  of  them  as  he  shall  desire  ^)^  but  that  good 
women  will  go  into  a  separate  place  of  happiness,  where 
they  will  enjoy  all  sorts  of  delights  ;  *  but  whether  one  of 
those  delights  will  be  the  enjoyment  of  agreeable  paramours 
created  for  them,  to  complete  the  economy  of  the  Muhani- 
madan  system,  is  what  I  have  nowhere  found  decided. 
One  circumstance  relating  to  these  beatified  females,  con- 
formable to  what  he  had  asserted  of  the  men,  he  acquainted 
his  followers  with  in  tlie  answer  he  returned  to  an  old 
woman,  who,  desiring  him  to  interf^ede  with  God  that  she 
might  be  admitted  into  paradise,  he  told  her  that  no  old 
woinatt  would  enter  that  place  ;  whi(di  setting  the  poor 
woman  a  crying,  he  explained  nimself  hj  saying  that  God 
would  then  make  her  young  aeain.^ 

^  Horubek,  Sum.   Contr,,    p.    16.  in  hot.  ad  Bobov.  de.  Visit,  segr. ,  p. 

Grelot,  Voyage  tie  Constant.,  p.  275  21.  *  St;e  supra,  p.  157, 

Ricarif  s  Present  State  of  the  Otto-         *  Vide  Cbardin,  Voj.,  torn.  2,  p. 

man  Empire,  1.  2,  c.  21.  328  ;  and   Baylej    Diet.    Hitft.  Art. 

*  See  Qunin,  c.  3,  v.  196  ;  c.  4,  v  Mahomet,  Hi.it).  Q. 
126,  &c.;  ftiidaltO  c.  13.  v.  23  ;  c  16,         ''  See  C^uran,  c.  56,  y.  ^6.  and  the 

40,  48,  57,  &c.     Vide  etiatu  Kcland,  notes  tliere  ;    j^nd  Gag-nier,   liot.  in 

De  Kel.  Moh.,  1.  2,  §  18  ;  and  Hyde,  Abulftda,  Vit.  Moh.,  p.  143. 


t64  T^HE  PRELIMISARY  DISCOURSE  [SFC   iv. 

The  sixth  great  point  of  faith  which  the  Miihatiimadaiis 
are  taught  by  the  Quran  to  believe  is  Cod's  absolute 
decree  and  predestination  both  of  good  and  evil ;  for  tiie 
orthodox  doctrine  is,  that  whatever  hath  or  shall  come 
to  pa'-^s  in  this  world,  whether  it  be  good  or  whether  it  be 
bad,  proceedeth  entirely  from  the  divine  will,  and  is  irre- 
vocably fixed  and  recorded  from  all  eternity  in  the  pre- 
served table,^  God  having  secretly  predet*irmined  not  only 
tlie  advercse  and.  prosperous  fortune  of  every  person  in  this 
woild.  in  the  most  minute  particulars,  but  also  his  faith  or 
infidelity,  his  obedience  or  disobedience,  and  consequently 
his  everlasting  liappiness  or  misery  after  death,  which 
fate  or  predestination  it  is  not  possible  by  any  foresight 
or  wisdom,  to  avoid. 

Of  this  doctrine  Muhammad  makes  great  use  in  his 
Quran  for  the  advancement  of  his  designs,  encouraging 
his  followers  to  figlit  without  fear,  and  even  desperately, 
for  the  propagation  of  their  faith,  by  representing  to  them 
that  all  their  caution  could  not  avert  their  inevitable 
destiny  or  prolong  their  lives  for  a  moment,''^  and  detet^ 
ring  them  from  disobeying  or  rejecting  him  a?  an  impostor 
by  setting  before  them  the  danger  they  might  thereby 
incur  of  being,  by  the  just  judgnient  of  God,  abandoned 
to  seduction,  hardness  of  heart,  md  a  reprobate  mind,  as  a 
punishment  for  their  obstinacy.^ 

As  this  doctrine  of  abs(jlute  election  and  reprobation 
has  been  thought  by  many  of  the  Muhammadan  divines 
to  be  derogatory  to  the  goodness  and  justice  of  God,  and 
to  make  God  the  author  of  evil,  several  subtle  distinctions 
have  been  invented  and  disputes  raised  to  explicate  or 
soften  it,  and  different  sect^?  have  been  formed,  according 
to  their  several  opinions  or  meth-ids  of  explaining  this 
point,  some  of   them  going  so  far  as  even  to  hold  the 


^  See  Aupm,  p.  io8.  2  Quitiii.  c.  3,  \.  144;  c.  4.  v.  77,  tVc, 

*  JbiJ..  c.  4.  vv    134-T44  ,  c.  2,  vv.  6-20,  Ac,  passim. 


SEC.  IV. j         THE  PRELIMINARY  DISCOURSE.  165, 

direct  contrary  position  of  absolute  free  will  in  man,  as  we 
shall  see  hereafter,^ 

Of  the  four  fundamental  points   of  religious  practice  Prayer  or 
required  by  the  Quran  the  first  is  prayer,  under  wliich/""' 
as  has  been  said,  are  also  comprehended  those  legal  wash- 
ings or  purifications    which   are   necessary  preparations 
thereto. 

Of  these  purifications  there  are  two  d^^grees,  one  called  cereu.omai 
(thud,   being  a   total  immersion  or  bathing  of  the  body  tions "i 0- 
in  water,  and  the  otlier  called  Wadhu  (by  tlie  Persians  '^'^"^  ' 
A  Mast),  which  is  the  washing  of  their  face.^,  hands,  and 
feet  after  a  certain  nii-niner,     The  first  is  required  in  some 
extraordinary  cases  only,   as   after   having   lain  with  a 
woman,  or  being   polluted   by  emission  of  seed,   or  by 
approaching  a  dead  body ;.  women  also  being  obliged  to 
it  after  their  courses  or  childbirth.     The  latter  is  the 
ordinary  ablution  in  common  cases  and  before  prayer,  and 
must  necessarily  be  used  by  every  person  before  he  can 
enter  upon   that  duty.'^      It   is   performed  with  certain 
formal  ceremonies,  whicli  have  been  described  by  some 
writers,  but  are  much  easif^r  apprehended  by  seeing  them 
done  than  by  the  best  description. 

These  purificaijons  were  perhaps  boiTowed  by  Mu- These  were 
hammad  from  the  Jevvs ;  at  least  they  agree  in  a  great  from  the 
measure  with  those  used  by  that  nation,^  wdio  in  process 
of  time  burdent^d  tlie  precepts  of  Moses  in  this  point 
with  so  many  traditionary  ceremonies,  that  whole  books 
have  been  written  about  them,  and  who  were  so  exact 
and  superstitious  therein,  even  in  our  Saviour's  time,  that 
they  are  oftenreproved  by  him  for  it.*  But  as  it  is  certain 
that  the  pagan  Arabs  used  lustrations  of  this  kind^  long 
before  the  time  of  Muhammad,  as  most  nations  did,  and 
still  do  in  the  East,  where  the  warmth  of  the  climate 

1  Sect.  VJII.  3  poc,  not.  in  Port.  Mosis,  p.  356, 

^  Qui-dn,  c.  4,  V.  42.  and  c.  5,  v.  7.     &c. 
Vide   Relanci,   De   lie).    Mob,,  1.   i,         *  Mark  vii.  3,  Ice. 

*  Vide  Herodot,,  1.  3,  c.  19S. 


i66  THE  PRELIMINARY  DISCOURSE.         [SEC.  IV. 

requires  a  greater  nicety  and  degree  of  cleanliness  than 
these  colder  parts,  perhaps  Muhammad  only  recalled  his 
countrymen  to  a  more  .strict  observance  of  those  purifying 
rites,  which  had  been  probably  neglected  by  them,  or  at 
least  performed  in  a  careless  and  perfunctory  manner. 
The  Muhammadans,  however,  will  have  it  that  they  are 
as  ancient  as  Abraham,^  who,  they  say,  was  enjoined  by 
God  to  observe  them,  and  was  shown  the  manner  of  making 
the  ablution  by  the  Angel  Gabriel  in  the  form  of  a  beautiful 
youth.2  ^ay,  some  deduce  the  matter  higher,  and  imagine 
that  these  ceremonies  were  taught  our  first  parents  by  t}ie 
angels,  3 
rhe  pr«c-  That  his  followers  might  be  the  more  punctual  in  thi-s 
liKiun  ba^ed  duty,  Muhammad  is  said  to  have  declared,  that  "  the 
ucBB.  "*  practice  of  religion  is  founded  on  cleanliness,"  which  is 
the  one-half  of  the  faith  and  the  key  of  prayer,  without 
which  it  will  not  be  heard  by  GoD.^  That  these  expres- 
sions may  be  the  better  understood,  al  Ghazali  reckons 
four  degrees  of  puiification,  of  which  the  first  is,  the 
cleansing  of  the  body  from  all  pollution,  filth,  and  excre- 
ments; the  second,  the  cleansing  oi  the  memoers  of  the 
body  from  all  wickedness  and  unjust  actions  ;  the  third, 
the  cleansing  of  the  heart  from  all  blanable  inclinations 
and  odious  vices ;  and  the  fourth,  the  purging  a  man's 
secret  thoughts  from  all  afiections  which  may  divert  their 
attendance  on  God:  adding,  that  the  body  is  but  as  the 
outward  shell  in  respect  to  the  heart,  which  is  as  the 
kernel.  And  for  this  reason  he  highly  complains  of  those 
who  are  superstitiously  solicitous  in  exterior  purifications, 
avoiding  those  persons  as  unclean  who  are  not  so  scrupu- 

^  Al  .JaJititlbiin  Vita  Abrah.  Vide  porqve   iJios   qniere  hablar   rontigo. 

Poc,  Sp«c.,  p.  303.  .Dixo  Abraham,    Coino  ttngo  de  la' 

-   Herewith    aofrees    the   flpurious  varme?     Luerfo  et  anffelise  le  appare- 

Gospel  of  St.  Barnabas,  the  Spanish  cid  romo  uno  belfo-nutncebo,  y  se  iai^ 

translation  of  which  (cap.    29)  haft  en  la  fucate,  y  le  dixo,  Ahr-ihSkXti,  haz 

thene   w6rd8  :   Dixo  Abraham,    Q,u£  como  yo.      Y  Abraham  sc  lavd,  &c. 

hnrc  yo  para  sanHr 'ol  IHos  de  los  *  Al   Kesstli.      Vide  Keland,   Do 

sancti'S  y  prophetaa  f     Respondib  cl  Rol.  Mohikin.,  p.  8r. 

awjd,   J't  e  aqueUu  fueiUe  y  luxate,  *  M  Uhazdli   Ibn  al  Athlr. 


SEC.  IV.]         THE  PRELIMINARY  DISCOURSE.  167 

lously  nice  as  themselves,  and  at  the  same  time  have 
their  minds  lying  waste,  and  overrun  with  pride,  ignorance, 
and  hypocrisy.^  Whence  it  plainly  appears  with  how 
little  foundation  the  Muhammadans  have  been  charged 
by  some  writers^  with  teaching  or  imagining  that  these 
formal  washings  alone  cleanse  them  from  tlieir  sins.^ 

Lest  so  necessary  a  preparation  to  their  devotions  should  Lustration 
be  oniitted,  either  where  water  cannot  be  had,  or  when  it  ins'tead  of 
may  l>e  of  prejudice  to'  a  person's  health,  they  are  allowed  lowed. 
in  such  cases  to  make  use  of  fine  sand  or  dust  in  lieu  of 
it ;  ^  and  then  they  perform  this--  duty  by  clapping  their 
open  hands  on  the  sand,  and  passing  them  over  the  parts, 
in  the  same  manner  as  if  they  were  dipped  in  water.  But 
for  this  expedient  Muhammad  was  not  so  much  indebted 
to  his  own  cunning^  as  to  the  example  of  the  Jews,  or 
perhaps  that  of  the  Persian  Magi,  almost  as  scrupulous 
as  the  Jews  themselves  in  their  lustrations,  who  both  of 
them  prescribe  the  same  method  in  cases  of  necessity;*^ 
and  there  is  a  famous  instance  in  ecclesiastical  history 
of  sand  being  used,  for  the  same  reason,  instead  of  water, 
in  the  administration  of  the  Christian  sacrament  of  baptism, 
many  years  before  Muhammad's  time/ 

Neither  are  the  Muhammadans  contented  with  bare  Minor 
washing,  but  think  themselves  obli<^ed  to  several  other  purtsca- 

°  tjou. 

necessary  points  of  cleanliness,  which  they  make  also 
parts  of  this  duty ;  such  as  combing  the  hair,  cutting  the 
beard,  paring  the  nails,  pulling  out  the  hairs  of  their  arm- 
pits, shaving  their  private  parts,  and  circumcision;^  of 


^  Vide  Poc.  Spec,  p.  302,  &c.  de  Morib.  et  Instit.  Turcar.,  Ep.  I, 

^  Eai-tbol.  Edessen.  Confut,   Ha-  p.  32. 

givren.,  p.  360.     G.  Slonita  and  J.  ^  Vide  Rtiand,  I>e  Eel  Moh.,  1. 

He.=!ronita,   in   Tract,    de  Vr)).   and  2,  c.  1 1,. 

Morib.   Orient,    ad   Calcem   Geogr.  ^  Qur^n,  c.  4,  v.  42,  and  c.  5,  v.  7. 

Mubiens.,  c.  15.     Du  Il>'er,  dAns  le  *   Vide  Smith,  tibi  sup. 

Sonimaire  da  la  Rel.  des  Turcs,  mis  ®  Gemar.  Beracbolli.  c.  2.      Vide 

h.  la  tteto  de  sa  version  de  I'Alcor.  Poc.   not.   ad  Port.   Mosis,   p.   380. 

St.   Olon,    Descr.   du   Eoyfttane   de  Sadder,  porta  S4. 

Maroc,    c.    2.      Hyde,    in    not.    ad  '  Oedren.,  p.  250. 

BoboY.  de  Prec.  Mob.,  p.  I.    Smith,  ^  Vide  Poc.  Spec,  p.  303, 


i6S  THE  PRELIMINARY  DISCOURSE.         [sec  iv 

which  last  I  wiJl  add  a  word  or  two,  lest  f  should  not  find 
a  more  proper  place. 
'P)^  Mnsiim      Circumcision,  tlioni^h  it  be  not  so  much  as  once  men- 

doctrine  of       .  .  . 

circ.uiici.  tioned  in  the  Qurdn,  is  yet  held  Vjy  the  Muhamraadans  to 
be  an  ancient  divme  institution,  confu'uied  by  the  religion 
of  IsLdm,  and  though  riot  so  absolutely  necessary  but  that 
it  may  be  dispensed  wi*  h  in  some  cases,^  yet  highly  proper 
and  expedient;  The  Arabs  used  this  rite  for  many  ages 
before  Muhammad,  having  probably  learned  it  from  Ismail, 
though  not  only  his  descendants,  but  the  Himyarites,^  and 
other  tribes,  practised  the  same.  The  Ismailites,  we  are 
told,^  used  to  circumcise  their  children,  not  on  the  eighth 
day,  as  is  the  custom  of  the  Jews,  but  when  about  twelvq 
or  thirteen  years  old,  at  which  age  their  father  underwent 
that  operation;*  and  the  Muhammad ans  imitate  them  so 
far  as  not  to  circumcise  children  before  they  be  able,  at 
least,  distinctly  to  pronounce  that  profession  of  their  faitli, 
*'  There  is  no  god  but  God  ;  Muhammad  is  the  apostle  of 
GoD;"^  but  pitch  on  what  age  they  please  for  the  pur- 
pose, between  six  and  sixteen  or  thereabouts.**  Though 
the  Muslim  doctors  are  generally  of  opinion,  conformably 
to  the  Scripture,  that  this  precept  was  originally  given  to 
Abraham,  yet  some  have  "imagined  that  Adam  was  taught 
it  by  the  Angel  Gabriel,  to  satisfy  an  oath  he  had  made  to 
cut  off  that  flesh  which,  after  Ids  fall,  had  rebelled  against 
hia  spirit;  whence  an  odd  argument  has  been  drawn  for 
the  universal  obligation  of  circumcision.'  Though  I  cannot 
say  the  Jews  led  the  Miiharamachuis  tlie  way  here,  y«t 
they  seem  ao  unwilling  to  believe  any   of  the  principal 


'  Vide  Bobov.  de   ' 'ircunicig.,  p.  fallowing.'  passage  of  the  Gospt.-!  of 

22-  Barnabas    (cap.   23).    viz.,    Enionoes 

'  Philofitorg.,  Hist.   Bocl.,  1.  3  dixo  Jesiu-^  ;  Ailani  d  pfimer  honibre 

'  Joseph  ,  Ant..  I.  1,  c.  23.  aniendo  comido  por  eiignno   dd  dc- 

*  Uen    xv\\.  25.  moaio  h-  romida  prohibida  por  JJios 

'  Vide  Bohov..  ul»i  RUp.,  and  I'oc.  en  d  jyjiuif'O,  xc  U  rebelb  su  came  a 

•Spec,  p.  3 1 9.  SK  ritfiirifu  •  par  Jo  (jmU  jvrd  dizUndo, 

"*  Vide   Kf-land,    De    R»'l.   Mob,  1.  Prtr   Dios  qv<  ih->  tf  qniero  cortar ;  y 

1,  p.  75-  roiriyieiido  una  pitdra  tomd  su  came 

'This    \H    ttjie   sulistajit;e    of   tit'-  porn  coriatUi  iw  d  corlcde  lapiedra. 


SEC  fv.j         THE  PRELIMINARY  DISCOURSE.  169 

patriarchs  or  prophets  before  Abraham  were  really  uiicir- 
climciaed,  that  thev  pretend  seveial  of  them,  as  Well  as 
some  holy  meu  who  lived  after  his  time,  were  born  ready 
circumcised,  or  without  a  foreskin,  and  that  Adam,  in 
particular,  was  so  created ;  ^  whence  the  Muhauunadans 
affirm  the  same  thing  of  their  prophet.^ 

Prayer  was  by  Muhammad  thought  so  necessary  a  duty,  Piayortue 
that  he  used  to  call  it  the  pillar  of  religion  and  the  key  plfadiae. 
of  paradise  ;  and  when  the  Timkifites,  who  dwelt  at  Tayif, 
sending  in  the  ninth  year  ol  the  Hijra  to  make  their 
submissicn  to  the  prophet,  after  the  keeping  of  their 
favourite  idol'  had  been  denied  them,^  bogged,  at  least., 
that  they  miLrht  be  dispensed  with  as  to  their  saying  of  the 
appomted  prayers,  he  answered,  "  That  there  could  be  no 
good  in  that  religion  wherein  was  no  prayer."* 

That  so  important  a  duty,  therefore,  inight  not  be  The  hours  of 
neglected,  Muhammad  obliged  his  followers  to  pray  five 
times  every  twenty-four  hours,  at  certain  stated  times; 
Yiz.y  1  In  the  morning,  before  sunrise;  2.  When  noon  is 
past,  and  the  sun  begins  to  decline  from  the  meridian;  3. 
In  the  afternoon,  before  sunset;  4.  In  the  evening,  after 
sunset,  and  before  day  be  shut  m ;  and  5.  After  the  day 
is  shut  in,  and  before  the  first  watch  of  the  niglit.^  For 
this  institution  he  pretended  to  have  received  the  divine 
command  from  the  throne  of  God  himself,  when  he  took 
hisni<j;lit  iournev  to  heaven;  and  the  observinsj  of  the 
stated  limes  of  prayer  is  frequently  insisted  on  in  the 
Quran,  though  they'  be  not  particularly  prescribed  therein. 
Accordingly,  at  the  aforesaid  times,  of  which  public  notice 
is  given  by  the  Muadhdh^ns,  or  Criers,  from  the  steeples 

Par  loqual  fne  rcpi-tkendido  dd  an^d  aqvello    que,    Adam    con   juramento 

Gabriel,;^  el  Ic  dixo ;    Yo  he  Jurado  provietid. 

por  Dixis  que.  to  he  de  voriar,  y  men  '  8hal.sl)el.  hakkabala.    Vide  Por. 

tiroio  no  lo  iare  jamas.     Ala  hora  el  Spec,    p.    320  ;     Gagnier,   not.    ui 

ayi'jel  le  tnscno  Lt  tv.pe^-flindad  de  su  Abulfed.,  Vit.  Moli.,  p.  2. 

oirne,  y  a  quMa  carlo.      Oe  ninntrdi  ^  Vide  Poc.  Sptc,  p.  304. 

que  an»(  coniu  l<>do  hoinbre  totiui  came  ^  See  snpra,  p.  39. 

(U  Adam,  mm  usta  vUiyado  a  cma^'tir  •*  Abuifefi  Vit.  Moli..  p.  12^ 

**  Vide  ibid.,  pp.  jis,  39. 


I70 


THE  PRELIMINARY  DISCOURSE.         [sfc.  iv. 


of  their  mosques  (for  they  use  no  bell),  every  conscientious 
Muslim  prepares  himself  for  prayer,  which  h^  performs 
either  in  tlie  mosque  or  any  other  pJace,  pixDvided  it  be 
clean,  after  a  prescribed  form,  and  with  a  certain  number 
of  phrases  or  ejaculations  (which  the  more  acrupuloucj 
count  by  a  string  of  beads)  and  using  certain  postures  of 
worship ;  all  which  have  been  particular] }<•  set  down  and 
described,  though  with  some  lew  mistakes,  by  other  writers,* 
and  ought  not  to  be  abridged,  unless  in  some  special  cases, 
as  on  a  journey,  on  preparing  for  battle,  Sec. 

For  the  regular  performance  of  the  duty  of  prayer 
among  the  Muhammadans,  besides  the  particulars  above 
mentioned,  it  is  also  requisite  that  they  turn  their  faces, 
while  they  pray,  towards  the  temple  of  Makkah,^  the 
quarter  where  the  same  is  situate  being,  for  that  reason> 
pointed  out  within  iheir  mosques  by  a  niche,  which  they 
call  al  Mihrab,  and  without  by  the  situation  of  the  doors 
opening  into  the  galleries  of  the  steeples :  there  are  also 
tables  calculated  for  the  ready  Ending  out  their  Qibla,  or 
part  towards  which  they  ouglit  to  pray,  in  places  where 
they  have  no  other  direction.^ 

But  what  is  principally  to  be  regarded  in  the  discharge 
of  this  duty,  say  the  Muslim  doctors,  is  the  inward  dis- 
position of  the  heart,  whicli  is  the  life  and  spirit  of  prayer;' 
the  most,  punctual  observance  of  the  external  rites  and 
ceremonies  before  mentioned  being  of  little  or  no  avail,  if 
performed  without  due  attention,  reverence,  devotion,  and 
Ijope;^  so  that  we  must  not  think  the  Muhammadans,  or 
the  considerate  part  of  them  at  least,  content  themselves 
with  the  meie  opus  operata7n,  or  imagine  their  whole 
religion  to  be  placed  therein.® 


'  Vide  Hotting.,  Hist.  Eccles.,  tom.  '  Quran,  c.  2,  v.  142.  Se«  the  notes 

8,  pp.  470-529;  Bobov.  in  Liturg.  tiiere. 

Turcic,  p.   I,  Sec.  ;   Grelot,  Vuyagt  "  Vide  Hyde,  J)e  Eel.  Vet.  Pen,, 

de  Ck)n8tant.,  pp.  253-264  ;  Churdin,  pp.  8,  9,  and  126 

Yoy.  de.  Perse,  f.om.  2,  p.  382,  &c.  ;  *  Al  Ghazdli, 

and  Smith,   de   Moribu-s   uc  Infitit.  '  Vide  Poo.  fjjpec ,  p.  305. 

Turcar,  Ep.  i,  p.  33,  &c.  *  Vide  Suiith/iiUanp.,  p.  40. 


SEC.  IV.]         THE  PRELIMINARY  DISCOURSE.  171 

I  had  like  to  have  omitted  two  things  which  in  my  Regulations 
mind  deserve  mention  on  this  head,  and  may,  perhaps,  be  and'^woSTen 
better  defended  than  our  contrary  practice.     One  is,  that  prayer!  ° 
the  Muhammadans  never  address  themselves  to  GoD  in 
sumptuous  apparel,  though  they  are  obliged  to  be  decently 
clothed,  but  lay  aside  their  costly  habits  and   pompons 
ornaments,  if  they  wear  any,  when  they  approach  the 
divine  presence,  lest  they  should  seetu  proud  and  arrogant."^ 
The  other  is,  that  they  admit  not  their  women  to  pray 
with  them  in  public,  that  sex  being  obliged  to  perform 
their  devotions  at  home,  or  if  they  visit  the  mosques,  it 
must  be  at  a  time  when  the  men  are  not  there ;  for  the 
Muslims  are  of  opinion  that  their   presence  inspires  a 
different  kind  of  devotion  from  that  which  is  requisite  in 
a  place  dedicated  to  the  worship  of  GoD.''^ 

The  greater  part  of  the  particulars  comprised  in  the  The  inatiku- 
Muhammadan  institution  of  prayer  their  prophet  seems  pmyer  bor 

1  'IP  ^  1  -njiT  rowed  from 

to  have  copied,  irom  others,  and  especially  the  Jews,  ex-theJewa. 
ceeding  their  institutions  only  in  the  number  of  daily 
prayers.^  The  Jews  are  directed  to  pray  three  times  a 
day,*  in  the  morning,  in  the  evening,  and  within  night,  in 
imitation  of  Abraham,^  Isaac,^  and  Jacob ,  ^  and  the  prac- 
tice was  as  early,  at  least,  as  the  time  of  Daniel.^  The 
several  postures  used  by  the  Muhammadans  in  tlieir  prayers 

^  Reland,  De  Rel.   Moh.,  p.   96.  viri  d,  fcentin(jSy  ibi    mens    non   est 

See  Qui  dn,  c.  7,  v.  32.  intenta   et   deroia  :    nam   inter   cele- 

^  A.   Moor,    named    Ahniad    Ibn  hundummissam  et  »acrijtcia,f(£niince 

Abdalla,  in  a  Latin  epistle  by  Kim,  tt  viri  taiUuii  aspect ibxis,   s ignis,  ac 

written     to     Maurice,     Prince     cf  nvtilnts  accevdi'Vt  praiorum  appeti- 

Orange,    and    Emanuel,    Prince    of  tuw.  et  desideriwum  suorum  ignes  • 

Portugp.1,  containing  a  censure  of  the  et     quando     hoc    non   Jieret,    saUem 

Christian  religion  (a  copy  of  which,  Jiumana  fragilitas   deledatur   mnitio 

once  belonging  to  Mr.  Selden,  who  et  recijyt'rco  aspect  a ;  et  ila  non  potest 

has  thence  transcribed  a  considerable  esse  mms  quier-a,  attenta,  et  devota. 

passage  in  his  treatise^ l)e  Synedriis  ^  The  Sabians,  according  to  some, 

vett,   Ebra-cr.,  1.   i,  c.   12,  is  now  in  exceed  the  Muhammadans  in  this 

the  Bodleian  Librafy),  finds  great  point,  praying  seven    times   a  day. 

fault  with   the  unedifjnng   manner  See  supra,  p.  34,  nobe. 

in  which   mass   is  said  among  the  *  Gemar.  Berachoth. 

Roman     Catholics,    for    this    v»iry  '^  Gen.  xix,  27.      ^  Gen.  xxiv.  6$. 

rea,son   among  others,      His  word?  "^  Gen.  xxviji.  1 1.  &c. 

aje  ;    Ubicwique  congregantur  simid  ^  Dan.  vi,  lo.  j 


172  THE  PRELIMINARY  DISCOURSE  [SEC  iv. 

are  also  tlie  snme  with  those  prescribed  by  the  Jewish 
Kabbi.ns,  and  particailarly  the  mos-t  solemn  act  oi.  adora- 
tion, by  prostrating  themselves  so  as  to  touch, the  ground 
with,  their  forehead  ;  ^  notwithstanding,  the  latter  pretend 
the  practice  of  the  former,  in  this  respect,  to  be  a  relic  of 
their  ancient  manner  of  paying  theii  devotions  to  liaal- 
peor.^  The  Jews  likewise  constantly  pra}'  with  their  faces 
turned  towards  the  temple  of  Jerusalem,^  which  has  been 
their  Qibla  from  the  time  it  was  first  dedicated  by  Solo- 
mon ;  *  for  which  reason  Daniel,  praying  in  Ohaldea,  had  the 
windows  of  his  chamber  open  towards  that  city  ;^  and  the 
same  was  the  Qibla  of  Muhammad  and  his  followers  for 
six  or  seven  months,''  and  till  he  found  himself  obliged 
to  change  it  for  the  Eaabah.  The  Jews,  moreover,  are 
obliged  by  the  precepts  of  their  religion  to  be  careful  that 
the  place  they  pray  in,  and  the  garments  they  have  on 
when  they  perform  their  duty,  be  clean :  ^  the  men  and 
women  also  among  them  pray  apart  (in  which  particular 
they  were  imitated  by  the  Eastern  Christians) ;  and  seve- 
ral other  conformities  might  be  remarked  between  the 
Jewish  pul'iic  worship  and  that  of  the  Muhammadans.* 
Aimsgivinfj  The  uexfc  point  of  the  Mahammadan  religion  is  the 
fSnda-""'*  giving  of  alms,  whicli  are  of  two  sorts,  legal  and  voluntary. 
Sreiigj^t^  The  legal  alms  are  of  indispensable  obligation,  being  com- 
practice.  sanded  by  the  law,  which  directs  and  determines  both 
the  portion  whicli  is  to  be  given  and  of  what  tlungs  it 
ought  to  be  given ;  but  the  voluntary  alms  are  left  to 
every  one's  liberty,  to  give  more  or  less  as  he  shall  see  fit 
The  former  kind  of  alms  some  think  to  be  properly  called 
Zakdt  and  the  latter  Sadaqa,  though  this  name  be*also 


^  VKle  Millium,  De  MohaTOmedis-         '  Dan.  vi.  lo. 
mo  ante   Moha/n.,  p.   427,  &c.,  and         *  Some     e^y     eighteen     monthn 

Hyde.  He  Rel.  Vet.  P^rs.,  p.  5,  Sec.  Vide  Abulfed",  Vit.  Moh.,  d.  54. 

'^  Maimonid   in  Hiii'st  ;i<i  IVoselyt.         '  Maiiuon.in  Iliilnohoth  Tephilla, 

Relig.     Vide  Poc   Spec,  p.  306.  c.  9,  §  8,  9.     JMenura   hainmeor,  fol. 

^  Gemar.  Bava  Bathra.  atu!  B^ra-  28,  2. 
choLh.  "  Vide  MiJIium,  nbi  aup    p.  424, 

*  1  King8  vlii    29,  &c.  et  seq. 


SEC.  iv.]        THE  PRELIMINARY  DISCOURSE  173 

frequently  given  to  tlie  legal  alms.  They  are  called  Zaki'iL, 
either  because  they  increase  a  man's  stoTe,  by  xirawing 
down  a  blessing  thereon,  and  produce  in  his  soul  the 
virtue  of  liberality,^  or  because  they  purify  the  remaining 
part  of  one's  substance  from  pollution  and  the  soul  from 
the  filth  of  avarice  ;  2  and  Sa^laqa,  because  they  are  a 
proof  of  a  man's  sincerity  in  the  worship  of  God.  Some 
writers  have  called  the  legnlalms  tithes,  but  improperly, 
since  in  some  cases  they  fall  .short,  and  in  others  exceed 
that  proportion. 

The  giviirig  of  alnis  is  frequently  commanded  in  the 
Quran,  and  often  recorunVended  therein  jointly  with 
pi  aypr ,  the  former  being  held  of  great  efficacy  in  causing 
the  latter  lo  be  lieard  of  God  :  for  which  reason  the 
Khalifah  Omar  Ibn  Abd  al  Aziz  used  to  say  '*  that  prayer 
carries  us  half-way- to  GoD,  fasting  brings  us  to  the  door 
of  his  palace,  and  alms  procures  us  admission.'"'  ^  The 
Muhammadans,  therefore  esteem  almsdeeds  to  be  liigldy 
meritorious,  and  many  of  them  hav6  been  illastrious  f<;r 
the  eicercise  thereof.  Httsan,  the  son  of  Ali  and  gTandson 
of  Muhammad,  in  particular,  is  related  to  have  thrice  in 
his  life  divided  bis  substance  equally  between  himself  and 
the  poor,  and  twice  to  have  given  away  all  he  had  ;^  and 
the  generality  are  dO  addicted  to  the  doing  of  good,  that 
they  extend  their  charity  even  to  brutes-'^* 

Alms,  according  to   the  prescriptions  of  the  JMuham-  La^rs  roiat- 
madan  law,  are  to  be  given  of  five  thirtg:^  •   \.  Of  catile,  aJl^sl' ^''^^ 
that  is  10  say,  of  camels,  kine,  and  sheep ;  2.  Of  money  ; 


*  A  few  years'  resiflence  aaioug  Muslims  will  serve  to  rriaterially 
modify  this  statefnenr.  k.  m.  y^. 


AlBAidbawi.      See  Qurdn,  c.  2,  ^  D'Herbe!.,  Bibl   Orient ,  p:; 

vv.  261-274.  *  Ibitl.,  p.  422. 

■'  Idem.     Coijipare  this  with  what  ^  Vide  Busbeq  ,  Jipist.   J,  p.  178 

cur    SavTouj-    says    (Inke    yj.    41),  Smith,  dc  Morib,  Tare,  Ep.  r,  p.  65, 

"Oive   a  tas  of  &>icb    things  as  ye  'ic.       Coujpare    Etcles.'   xi.    1    and 

havo  ;    atii    bthold,   Jill    thingi.    am  Prov.  xii.  ly. 
clean  ULto  you  " 


174  THE  PRELIMINARY  DISCOURSE.         [SEC  iv. 

3.  Of  corn;  4.  Of  fruits,  viz.,  dates  and  raisins;  and  5. 
Of  wares  sold.  Of  each  of  these  a  cerfcain  poition  is  to  be 
given  in  alms,  being  usually  one  part  in  forty,  or  two  and 
a  half  per  cent,  of  the  value.  But  no  alms  are  due  for 
them,  unless  they  amount  to  a  certain  quantity  or  num- 
ber ;  nor  until  a  man  has  been  in  possession  of  them  eleven 
months,  he  not  being  obliged  to  give  alms  thereout  before 
the  twelfth  month  is  begun ;  nor  are  alms  due  for  cattle 
employed  in  tilling  the  ground  or  in  carrying  of  burdens. 
In  some  cases  a  much  larger  portion  than  the  before* 
mentioned  is  reckoned  due  for  alms :  thus  of  what  ia  gotten 
out  of  mines,  or  the  sea,  or  by  any  art  or  profession  ovei 
and  above  what  is  sufficient  for  the  reasonable  support  of 
a  man's  family,  and  especially  where  there  is  a  mixture 
or  suspicion  of  unjust  gain,  a  fifth  part  ought  to  be  given 
in  aims.  Moreover,  at  the  end  of  the  fast  of  Eamadhan, 
every  Muslim  is  obliged  to  give  in  alms  for  himself  and 
for  every  one  of  his  family,  if  he  has  any,  a  measure  ^  of 
wheat,  barley,  dates,  raidins,  rice,  or  other  provisions  com- 
monly eaten  ;2 
Appropria-  The  legal  alms  were  at  first  collected  by  Muhammad 
alms!*  ^^  himself,  who  employed  them  as  he  thought  fit,  in  the 
relief  of  his  poor  relations  and  foJowers,  but  chiefly 
applied  them  to  the  maintenance  of  those  who  served  in 
his  wars,  and  fought,  as  he  termed  it,  itx  the  way  of  God. 
His  successors  continued  to  do  the  same,  tilj,  in  process  of 
time,  other  taxes  and  tributes  being  imposed  for  the  sup- 
port of  the  government,  they  seem  to  have  been  weaiy  of 
acting  as  almoners  to  their  subjects,  and  to  have  left  the 
paying  them  to  their  consciences. 
Jewish  and  In  the  foregoing  rules  concerning  alms  we  may  observe 
aimsi^ing  also  footstcps  of  what  the  Jews  taught  and  practised  in 
compared.    j.ggpg(,^  thereto.     Alms,  which  they  also  call  Sedaka,  i.e., 


^  Tliis  ineaKUTe  is  a  Sad,  ^nd  con,  ^  Vids  ReJand,  l)e  Kel.  Ma- 
laiuB  about  six  or  seven  pounds  hommed,  1.  i,  p.  99^  (fcc.  Chardin, 
weight.  Voj.  de  Perse,  torn.  2,  p.  415,  Stc. 


SEC.  IV.]         THF  PRELIMINARY  DISCOURSE.  175 

justice  or  righteoi'sriess,^  are  greatly  recommended  by 
their  Rabbins,  and  preferred  even  to  sacrilices,^  as  a 
duty  the  frequent  exercise  whereof  will  eflecfcually  free  a 
man  from  hell-fire,^  and  merit  everlasting  life ;  *  wherefore, 
besides  the  corners  of  the  field  and  the  gleanings  of  their 
harvest  and  vineyard,  commanded  to  be  left  for  the  poor 
and  the  stranger  by  the  law  of  Moses/  a  certain  portion 
of  their  corn  and  fruits  is  directed  to  be  set  apart  for 
their  relief,  which  portion  is  called  the  tithes  of  the  poor.^ 
The  Jews  likewise  were  formerly  very  conspicuous  for 
their  charity.  Zaccheus  gave  the  half  of  his  goods  to  the 
poor;^  and  we  are  told  that  some  gave  their  whole  sub- 
stance :  so  that  their  doctors  at  length  decreed  that  no 
man  should  give  above  a  fifth  part  of  his  goods  in  aims.^ 
There  w^ere  also  persons  publicly  appointed  in  every 
synagogue  to  collect;  and  distribute  the  jjeople's  contribu- 
tions,® 

The  third  point  of  religious  practice  is  fasting,,  a  duty  me  duty  of 
of  so  great  moment,  that  Muhammad  used  to  say  it  was  ^""^' 
*'  the  gate  of  religion,"  and  that  "  the  odour  of  the  mouth 
of  him  who  fasteth  is  more  grateful  to  Goi)  than  that  of 
n;iusk ; "  and  al  Ghazali  reckons  fasting  one-fourth  part  of 
the  faith.  According  to  the  Muhammadan  divines,  there 
are  three  degrees  of  fasting :  i.  The  restraining  the  belly 
and  other  parts  of  the  body  from  satisfying  their  lusts ; 
3.  The  restraining  the  ears,  eyes,  tongue,  hands,  feet,  and 
other  members  from  sin ;  and  3.  The  fasting  of  the  heart 
from  worldly  care?,  and  refraining  the  thoughts  from 
everything  besides  GoD,^^ 


^  Hence   alms    aie   in   the    New  and  Maimon.  in  Haiti choth  matanoth 

Testament  termed  AtfcatoffLTj;.  Matt.  Anijyim.,  c.  6.  Conf.  Pirke  Avoth, 

vi.  1  led.  Bieph.),  and  2  Cor.  ix.  lo.  v.  9. 

'  Gemar.  in  Bava  Bathia.  ^  I'aike  xix.  8, 

^  Ibid.,  in  Gittin.  ^  Vidt*   K eland,  Ant.    Saci.   Yat, 

*  Ibid.,  in  Kosh  hashana.  Hebi'.,  p.  402. 

•  Levit    xix.  9,   10 ;    Deut.   xxiv.  •"  Vide  ibid.,  p.  13S. 

19,  &c.  '^^  A\  Ghazali,  Al  Mustatraf. 
^  Vide  Gtaua.^  Ilierosoi.  lu  Peah, 


I/O  THE  PRELIMINARY  DISCOURSE,        [sec.  iv. 

Tbefastof  The  Muhaiiimadans  are  obliged,  by  the  express  com- 
mand of  the  Qiirau,  to  fast  the  whole  month  of  Ramadhan, 
from  the  time  the  new  moon  first  appears  till  the  appear- 
ance of  the  next  new  moon  ;  during  which  time  they  must 
abstain  from  eating,  drinking,  and  women,  from  daybreak 
till  night,^  or  sunset.  And  this  injunction  they  obser\x 
so  strictly,  that  while  they  fast  they  suffer  nothing  to 
enter  their  mouths,  or  other  parts  of  their  body,  esteeming 
the  fast  broken  and  null  if  they  smell  pei'fumes,  take  a 
clyster  or  injection,  batlie,  or  even  purposely  swallow 
thfeir  spittle;  some  being  so  cautious  that  they  will  not 
open  their  mouths  to  speak,,  lest  they  should  breathe  the 
air  too  freely ;  ^  the  fast  is  also  deemed  void  if  a  man  kiss 
or  touch  a  woman,  or  if  he  vomit  designedly.  But  after 
sunset  tbey  are  allowed  to  refresh  themselves,  and  to  eat 
and  drink,  and  enjoy  the  company  of  their  wives  till 
daybreak  ;  ^  though  the  more  rigid  begin  the  fast  again  at 
midnight  '*  This  fast  is  extremely  rigorous  and  mortify- 
ing when  the  month  of  -Ramadhan  happens  to  fall  in 
summer,  for  the  Arabian  year  bemg  lunar,^  each  month 
runs  through  all  the  different  seasons  in  the  course  of 


^  Qurjin,  c.  2,  vv    185-195.  and  the  black  thread  are  to  be  un- 

''^  Hence  we  read  that  tiit»  Virgin  der.stood  the  light  and  diirk  8tre£,k3 

Mary,  to  Hvoid  answerino  the  relloc-  of  the  daybreak  ;  and  they  say  the 

tions  cast  on  her  for  bringing  home  passage  was  at  hr«t  t^^vealed  v  ithout 

a  child,  was  sxdvistid   !'V   tiiu   Angel  the  wordu  "of  the  daybreak;"  but 

Gabriel  to  feign  she  had  Vowed  a  fast,  M  viharania.d'8  followers,  taking  the 

and  therefore  she  ought  not  to  apeak,  expression   in  the   first  sense,  regu- 

St:e  Qurin,  o.  19,  v.  27.  lated  ()u-ir  practice  aci-ordingly,  and 

'  The  words  of  the  Quran  (cap.  2,  continu«'d   e.uting  and  drinking  till 

V.   187)  are:  "Until   ye  can  distin-  they  could  di^tingiiivsh  a  v.  hite  thread 

guiah  a  white  thread  from  a  black  from  a  black  thread,  up  they  Jay  be- 

thread  by  the  duybreak  '' — a  form  of  fore  them- -to  prevent  which  for  the 

bpeaking   borrowed  by   Muhammad  future,  th(  words  "of  the  daybreak  " 

from  the  Jew.s,  who  determine  the  were  added  as  explanatory  of  the 

titne  when  they  arc  to  begin  t^eir  former.    Al  Baidhawi.    VidcPocock, 

moroing  lesson  to  be   ho  S'X)ii  as  a  not.  in  (y.anuen  "i'ograi,  p.   89,  &c. 

man  can  diMrern   blue  from  White,  Chardin,  Vt)y.  de  I'eroC,  toxn.  2,  p. 

t'.f    the  blue  thre.ul.s  from  the  white  423. 

thrcida  in  the  iringe,s  of  their  ^Ar-  *  Vide  Chardin.  ibid.,  p.  421.  ^c. 

ments.       Pint    this    »xplicatiou-  the  Heland,  l)e  Htdig    Moh.,  p.  iCiy,  &c. 

coinnientators  do  not  approve,  pre-  '' See  post,  Sect.  VI. 
tending  that  by  the  white  thread 


i 


SEC.  tv  J        THE  PRELIMINARY  DISCOURSE.  177 

tliirty  three  years,  the  lengtli  and  heat  of  the  days  making 
the  observance  of  it  much  more  difficult  and  uneasy  then 
thjin  in  winter. 

The  reason  given  why  the  month  of  liamadhan  waa 
pitched  on  for  this  purpose  is,  that  on  that  month  the 
Quran  was  sent  down  from  heaven.^  Some  pretend  that 
Abraham,  Moses,  and  Jesus  received  their  respective  reve- 
lations in  the  same  montli.^ 

From  the  fast  of  Eaniadhau  none  are  exensed,  except  The  mie  of 
only  tvaveliery  and  sick  persons  (under  which  lasi  denomi-  tHe'S.lc 
aation  the  doctors  comprehend  all  whose  health  would 
manifestly  be  iiijureil  by  their  keeping  the  fast ;  as  women 
with  child  and  giving  suck,  aucient  people,  and  young 
children);  but  then  they  are  obligedy  as  soon  as  the  im- 
pediment is  removed,  to  fast  an  equal  number  of  other 
days:  and  the  breaking  the  fast  is  ordered  to  be  expiated 
hy  giving  alms  to  the  poor.^ 

Muhammad  seems  to  have  followed  thr  guidance  of  the  tmbaIso 
Jews  in  his  ordinances  concerning  fasting,  no  less  than  from' u.f. 
in  the  former  particulars.     That  nation,  when  they  fast,'*'**'" 
abstain   not   only   from   eating  and   drinking,  but  from 
women,  and  from  anointing    hemselves,*  irom  daybreak 
until  sunset,  and  the  stars    begin   to  appear,^  spending 
the  night  in  taking  what  refreshments  they  please.®     And 
they  allow  women  with  child  And  giving  suck,  old  pei'sons, 
and  young  children  to  be  exempted  from  keeping  moijt  of 
the  public  fasts.'^ 

Though  my  design  here  be  briefly  to  treat  of  those 
points  only  which  are  of  indispensable  obligation  on  a 
Mnshm,  dud  expressly  required  by  the  Quran,  without 
entering  into  their  practice  as  to  voluntary  and  super- 


^  Quraa,  c,   2,  v,    1S5.     See  aUo  *  Vtdo  (rejnar.  Voina,  f.  4c,, and 

o.  97.  Maiinou.  iu  Halachoth   Tduiotb,  c. 

'^  A]  Baidhdwi,  ex  Trad.  Moham-  5.  §  5. 

medis.  ^  Vide  Gemar.  Tam'tli.  t.  12,  and 

^  See  Qur^K,  c.  2,  v,  185.  Yoma,  f.  S^^  and  Es  Jlayini.  Tstnith. 

*  Sijjhra,  f.  252,  2.  c.  1. 


•'  TosephothadGemar.  Yoina,f.  34. 


M 


1/8 


7HB  PRELIMINARY  VISCOURSE.        [skc  iv 


Voluntary 
f  asis  of 
Mu&litits 


ruvVfU  itorri 
l.he  Jewish 
day  of 
Htoneraenu 


PiIgriDi*>^G 
to  Makkab, 


erogatory  works;  yet,  to  show  how  closely  M-nhammad's 
institutions  tollovv  the  Jev/ish  I  sijall  add  a  word  or  two 
of  the  voluntary  fasts  of  the  Muhaiiimad?ins,  These  are 
such  ns  have  beeu  rt^H'tDJiwiided  either  by  t]>e  example  or 
uppvobatJon  of  tijeir  propliet;  and  especially  certajn  days 
of  those  moiitlis  %vhir'h  they  estpfcrn  sacred  •  there  bein^ 
a  tradition  that  he  used  to  ssay  Thftt  a  fasrt  of  one  day  in 
a  sacjed  mouth  was  letter  than  a  fast  of  thirty  days  in 
another  month,  and  tiiat  thts  fast  of  one  day  in  Raraadfian 
was  nnire  mtjatorions  than  afajstof  tiiirty  daysio  a  sacred 
inonth."^  Among  the  more  comrneudable  days  is  that 
of  Asbura,  the  tenth  xd  Mnliarrain^  which,  though  some 
writers  tell  us  it  was  observed  by  the  Arabs,  and  par- 
ticulaiJv  the  tribe  of  Quraish»  before  Muhammad s  time,- 
yet,  as  others  assure  us.  thai  prophet  borrowed  both  the 
Tianie  snd  the  fast  from  the  Jews,  it  being  with  tlierti  the 
tenth  of  the  seventh  month,  or  Tisin,  and  the  great  day  o{ 
expiution  conimauded  to  be  kept  by  the  law  of  Mosej>.' 
Al  Kazwini  relates  that  when  Mnhanimad  came  to 
Madina,  and  tbiind  the  Jews  there  tasted  on  the  day  of 
Asliiira,  he  ashed  thein  the  reason  of  it;  and  they  told 
him  it  wfts  because  on  tliat  day  Pharaoh  and  his  people 
■were  drowned,  Moses  and  those  who  were  with  hiai 
escaping:  whereupon  he  said  that  he  bore,  a  nearer  rela- 
tion to  Moses  than  tiiey,  and  ordered  his  foHowers  to  fast 
on  that  day.  However  it  seems  afterwards  ho  was  not  so 
well  pleased  in  having  imitated  the  Jews  herein  ;  and 
therefore  declared  tliar^  if  he  lived  another  veai,  he  would 
alter  the  day,  ond  fast  on  the  ninth,  abhorring  so  near  an 
agteeinent  with  them* 

The  pilgrimage  to  Mskkah  is  so  n^icessary  a  point  of 
practice +li;ii,  according  to  a  tradition  of  iVluhammad,  he 
who  dies  without  performing  it  may  as  well  die  a  Jew  or 


'  A I  RHVfczl  in  Comment,  ad  Orat. 


®  Lcvit.  ^vi    2(),  and  x;\iii.  27, 
*   Ibn  alAtliir."     ViJe  Poc  Spec, 
p.  309 


SEC.  rv.]         THE  PRnLIMINARY  DISCOURSE.  179 

a  Christian:^  arid  the  same  is  xpressly  comaianded  in 
the  Quran.^  Before  I  speak  of  the  lime  and  mnnner  of 
perfornjing  this  pilgrimage,  it  may  be  proper  to  givti  a 
short  account  of  tiie  tomple  of  Makkah,  the  chief  scene  of 
the  Muhaiumadan  worship ;  in  doing  which  I  need  be  tlic 
less  prulix,  because  that  edifice  has  been  elread y  described 
"by  several  writers,'  though  they,  folUtwiiig  different  rela- 
tions, have  been  led  into  some  mistakes,  and  agree  not 
winh  one  another  in  several  particulars :  nor,  indeed,  do 
the  Arab  authors  agree  in  all  things,  one  great  reason 
whereof  is  their  spr^aking  of  different  times. 

The  temple  of  Makkah  stands  in  the  vnidst  of  the  city,  Thetswipie 
•^and  is  honoured  with  the  title  of  Alasjid  al  Hardin,  i.e.,  SUSAblS.'' 
'*'  the  sacred  or  inviolable  temple.  What  is  principally 
re^'erenced  in  this  place,  and  gives  sanctity  to  the  whole, 
is  a  square  stone  building  called  the  Kaabah,  as  some 
fancy,  from  its  height,  which  surpasses  that  of  the  other 
buildings  in  Makkah,*  but  more  probably  from  its  quad- 
rangular form,  and  I'ait  Allah,  i.e.,  the  house  of  God, 
being  peculiarly  hallowed  and  set  apart  for  his  worship. 
The  length  of  this  edifice,  troni  north  to  south,  is  twenty- 
four  cubits,  its  breadth  from  oast  to  west  twenty  three 
cubits,  and  its  height  twenty-seven  cubitf^:  the  door, 
which  js  on  thy  eixst  side,  stands  about  four  cubits  from 
the  ground  ;  the  hoor  bein,g  level  with  the  bottom  of  the 
door.''  In  tlie  corner  next  this  door  is  the  black  stotife,  of 
which  1  shall  take  notice  \yy  and  by.  On  the  north  side 
of  the  Kaabah,  within  a  gemicircdlar  enclosuie  iitty  cubits, 
long,  lies  the  white  stone,  said  to  be  thtt  sepulchre  of 
Ismail,  which  receives  the  rain-water  that  falls  ofP  the 
Kaabah  hy  a  spout,  formerly  of  wood,*'  but  now  of  gold. 


^   A.1  Gha/iLlf.  Mohanirrifedane,    p.     98,    Ac.  ;    and 

^  Cap.  3,  y.  97.     Set  alse  c.  22,  BoulainvUiiers,  Vie  de  AJuh.  p.  54, 

36  and  c.  2,  V.  125,  ice  4;o.,  which  last  author  is  the  mo^'t- 

^  Chardin,  Voy.  de  Perse,  t   2,  p.  particular.         *  Ahmad  Ibn  Yusaf. 

428,    &,c  ;    Jiremo-ad,     Descril.tiom  ""'  Sharif  al  Rdiisi,  aud  Kitab  Ma- 

dei!     Egitto,  ykr..;  I  i,  c.   29;  Pitts'  salik,  apnd  Fo<.'   Sp«c.,  p.  125,  &c, 

Accouiit  of   the   ReL,    &c.,    of  the  ^  Sharif  u.1  Ediisi,  ibid. 


i8o  THE  PRELIMINARY  DISCOURSE.         [SEC.  iv 

The  Kaabah  has  a  doable  roof,  supported  "within  by  three 
octaugular  pillars  of  aloes  wood,  "between  which,  on  a  bar 
of  iron;  hang  some  silver  lamps.  The  outside  is  covered 
w.'th  rich  black  damask,  adorned  with  an  embroidered 
band  of  gold,  which  is  changed  every  year,  and  was  for- 
merly sent  by  the  Kbalifahs,  afterwards  "by  the  Sultans  of 
Egypt,  and  is  now  provided  by  the  Tuikisrh  emperors.* 
At  a  small  distance  from  the  Kaabah,  on  the  east  side,  is 
the  Station  or  Place  of  Abraham,  where  is  another  stone 
much,  respected  by  the  Muhammadans,  of  which  some- 
thing will  be  said  hereafter. 

The  Kaabahj  at  sortie  distance,  is  surrounded,  but  not 
entirely,  by  a  circular  enclosure  of  pvillars,  joinf^d  towards 
the  bottom  by  a  low  balustrade,  and  towards  the  top  by 
bars  of  silver.  Just  without  this  inner  enclosure,  on  tho 
south,  norths  and  west  sides  of  tlie  Kaabab,  are  three 
buildings  which  are  the  oratories,  or  places  wiierti  three  of 
the  orthodox  sects  assemble  to  perform  th'>ir  devotions 
(the  fourth  sect,  viz.,  thai  of  al  Shufuj.  making  use  of 
the  Station  of  Abraham  for  that  purpose),  >md  towaids  the 


*  "  The  interior)  of  the  Caaba  censists  of  a.  8ing:le  room.  the.  rt-wif 
of  which  is  supported  by  two  coluninp,  aijd  it  has  no  othar  ligiit 
than  what  is  received  by  the  door.  The  ceiling,  the  upper  halt  of 
the  two  columns,  and  ths  mie  walls  to  within  aK-ai  five  feet  of  iLu 
floorj'are  hung  with  a  thick  stntf  of  red  silk,  richly  interwoven  with 
flowers  and  inscriptions  in  hirge  characters  of  silver.  The  lovi'er 
part  of  each  pillar  is  lined  with  aweet  alue  wood  ;  and  'tii;a  pait  of 
the  walls  below  the  silk  haugings  is  lined  with  fine  white  .marble, 
ornamented  with  inscriptions  cut  in  relief,  and  v.  ith  elcj>ant  ara- 
ijesqaes  ;  the  whole  being  of  exquisite  workmanship.  The  floor, 
-vhich  is  upon  a  icvtl  witli  the  door,  and  therefore  about  ecven  feet 
above  the  level  of  the  area  of  the  mosque,  is  laid  with  marble  of 
d liferent  colours.  Between  thti  pillars  n umeccuis  Ininpa  ai-e  suspended 
— donations  uf  the  faithful,  and  said  to  be  of  solid  f^old.  In  tire 
noith-weat  corner  of  the  chaiuber  is  a  small  gate,  which  leadt*  u]>  lo 
tho  flat  roof  of  the  building.  The  interior  onlanients  are  coeval 
Willi  tho  reetoraiion  of  the  Caal'.i  which  took  place  a.d.  i()27."— 
Uurckhard^s  'Travels  in  Arabia  quoted  froin  Lwt(th  Xur^n,  p.  7. 

E.   M    W. 


SEOV.]         THB  PRELIMINARY  DISCOURSE  Ifli 

souili-oast  stands  the  edifice  which  covers  the  well  Zaiii- 
zam,  the  tieasury,  and  tjie  cupola  of  al  Abbas. ^ 

All  these  buildings  are  enclosed,  a  considerable  distance, 
by  a  inagnificenL  piuzza,  or  sqiiai*e  colonnade,  like  that  of 
the  E.oyai  Kxchange  in  London;  b\ife  much  larjrer.  covered 
W]th  small  domes  or  cupolas,  from  the  four  corners  whereof 
rise  as  many  minarets  or  steeples,  ^^ith  duuble  galleries 
and  adorned  with  gilded  spires  and  crescents,  us  are  the 
cupolas  which  cover  the  piazza  and  the  othei  build ini^s 
Between  the  pillars  of  both  enclosures  hang  a  great  num- 
ber of  latnps,  which  are  constantly  lighted  at  night.  The 
fir.it  foundations  of  this  outward  enclosure  were  laid  by 
Omar,  tlic  second  KhahfLh,  who  built  no  more  than  a  low 
■wall,  to  prevent  the  court  of  the  Kaabjih,  which  before 
lay  open,  from  b^ing  encroached  on  by  private  buildings  • 
but  the  structure  has  been  since  raided,  by  the  liberality  of 
many  succeeding  princes  and  great  m^n,  to  its  present 
lustre,^ 

This  is  properly  all  that  is  called  the  temple  "but  the  sacred terri- 
whole  territory  of  Makivau  being  dlso  Haram  or  sacred,  '*'^^' 
there  is  a  third  enclosure,  distinguished  at  ceruiia distances 
by  small  turrets,  some  five,  some  seven,  and  otheris  ten 
miles  distant  from  the  citj.^  Within  tiu-s  crjmpass  of 
ground  it  is  not  lawful  to  attack  an  enemy  or  even  to 
hunt  or  fowl,  or  cut  a  branch  from  a  tree :  which  is  the 
true  reason  why  the  pigeons  at  Makkah  are  reckoned 
sacred,  and  not  that  they  are  supposed  f  o  be  of  the  rane  of 
that  imaginary  pigeon  wliich  some  aiitliors,  who  should 
have  known  better,  would  persuade  u&  Muhammad  made 
pass  for  iliH  ifoly  Ghost.* 


*  Share  al  EdnsJ,  ibid.  (reagr.  Nub  ,  p.  21.     Al  MugbulUi' 

"  V<^.  S|>«c.;  p.  I  r6.  in  bis  LifQ  of  Muhaminii^.  s*ys  the 

•^  Ciol.  not.  in  Alfrag.,  p.  gq.   |Tho  piircons,  of    fch-^  t»imple  ot  MjiJck^K- 

pres&nt  Iirr.it*  extend  muph  farther,  arc  of  t];e  best  bretd  of  thi>3fe  which' 

Burokhardt's  Travels  iiij^rabia,  p.  laid  their  (ggB  at  the  mutith 'of  the 

^^66  ]  cave  where   the   prophtt   and  .A-bu 

Ca\).  Sionita  et  Joh  He»ronita,  Baqr  hid  thrmsetvesi  when  thesy  fled 

do  nonnufli'^  Orient,  urblb.  ad  caic.  from  that  citv.     So^i  ante.  p.  86. 


i82  THE  PRELIMINARY  DISCOURSE.        [sec.  iv 

Tiiean-  The  temple  of  Makkah  was  a  place  of  worship,  and  m 

tlle'tiBsbah  Singular  veneratjoii  with  the  Arabs  from  great  autiquitj, 
and  many  centuries  before  Muharamad.  Though  it  was 
most  probobly  dedicated  at  -first  to  aii  idolatrous  use,^ 
yet  the  Mubarnniadana  are  generally  persuaded  that  the 
Kaaboii  is  almost  coeval,  with  the  world:  for  th*iy  eay 
that  Adam,  after  his  expulsion  from  paradisr^  begged  of 
God  that  he  might  erect  a  building  like  that  he  ]»ad  seen 
there,  called  Bait  al  Mamuj',  or  the  fr'tf/tie/Ued  hou&e,  Jind 
al  Uuiah,  toward^s  which  he  might  direct  his  prayers,  and 
which  he  might  compass,  at-  the  angels  do  the  celestial 
one.  "Whereupoc  God  let  dorwn  a  representation  of  that 
house  in  curtainu  of  lig:ht/  and  set  it  in  Makkah,  per^ 
pendicularly  under  its  original,  ordering  th«  patriarch  to 
turn  towards  it  when  he  prayed,  and  t-o  compass  it  by 
way  oi  devotion.^  After  Adam'a  death,  his  aon  Seth  built 
a  house  in  the  same  form  of  stones  and  olay,  which  being 
destroyed  by  the  Deluge,  wa  rebiuit  by  Abraban}  and 
Ismai),^  at  God's  oonimand,  in  the  place  where  the  former 
had  stood,  and  after  the  same  model,  they  being  directed 
therein  by  revelation. 
Tiio  prtiseiifc      Afte   this  edifice  had  undergOTie  several  reparations,  ifc 

Dinldtng'.  ^ 

was,  a  few  years  alter  the  birth  of  JVluhammad,  rebuilt  by 
the  Quraish  on  the  old  foundation,'  and  afterwards  repaired 


^  See  antes  p.  38.  heavens  —wheuee,    by    the    way,    it 

^  Some    &A.y    that    the   -Bait    al  appea.ru  that  this  numbei  of  beHvena 

Mdiuur   itff'lf  was   the   Kaubsh  of  was  nt-t  <levi«(d  by  Muli^miund — 

ArJitm,  which-  baviji^-  beon  l^-t  d'»vv-n  aud  of  the  nugela,   bt^gin8    fclie  de- 

to   hini   frojju    htavtn     was,  'xi  iho  s.'iiptioTt  of  the  hertvewly  Jerusalem 

Jb^lood;  taken  up  agaiu  into  heaven,  w  these  words  :   "  We  have  cr<»u.te(i 

and  is  there  kept.     Al  Zamakli  in  the     upper    Jernsaleitt    »f:oV'i    tb»> 

Qlirsi»,  c.  2.  wat.Rra,  which   are  above  the  tbiid 

'   tVl  JTizi,  ex  Trad.  Tbn    Ab"bii3.  heaven,   h&nging   dinctly  over  the 

It  has  been  observe  J  that  the  prinn-  Idwer  Jeruf^alnBi,"  Ac.     Vide  Gag- 

tive  Christiau  Ohnrch  teld  j  pan^Ufcl  pier,  not.  aJ  Abul(«?d.  Vit.  Moh.,  p. 

cpiriion  pa  1,0  the  f.itus-lion  ot    th«  28 

celestial  .lt:rns.iknn  w-ith  respect  io  '*  AJ  Shahristaui. 

the  ttti;e>-t(  ial  ;  dor  in  the  n}>ceryph«,l  *   Vide  Qunln.  c.  2,  v.  l;.:^. 

book  ui  tbo  Revektiunw  of  St  Petr^r  '  Al  Jannabi,  in  Vitu  AbraVifl.m. 

(tMip.  77),  after  Jfsug  hats  intjuti&iied  ^  Vidt*  Abulftid.  Vit.  M  .>U.,p.  13 
uuto  Peter  th«  (;r«atioi;i  of  the  Sf^vt^a 


s;=:c.  JV.j         THE  FREUMINAkY  DL'^COU'RSB.  183 

by  Abdullah  Ibn  Zubah-,  the  Khalifuh  of  Makkah,  und  at 
length  again  rebuilt  by  al  Halaj  Ibn  Yusaf  in  the  seventy- 
fourth  year  of  the  Hijra  with  some  alterations,  in  the 
form  whereiQ  it  now  remains.-^  Some  years  after,  how- 
ever, the  Khalifah  Han'm  al  Kashid  (or.  as  others  write, 
his  falh?r,  al  .Mahdi,  or  his  grandfather,  al  Mun.sur) 
intended  again  to  change  wlnat  had  been  altered  by  al 
Hajaj,  and  to  reduce  the  Kaabah  to  the  old  form  in  which 
it  was  lett  by  Abdullah,  but  was  dissuaded  from  meddling 
with  ii  le&t  so  holy  a  place  should  become  the  sjK)rt  of 
princes,  and  being  new  modelled  after  every  one's  fancy, 
should  lose  that  reverence  which  was  justly  paid  it.^  But 
notwithsta-ndim^  the  antiquity  and  holiness  of  this  build- 
ing, they  hdve  a  prophecy,  by  tradilion  from  Muhammad, 
that  ID  the  last  timeB  the  .Ethiopians  shall  come  and 
utterly  demolish  it,  after  which  it  will  not  be  rebuilt  again 
for  ever.^ 

Before  we  leave  the?  temple  of  Makkah,  two  or  ihreeThtHark 
particulars  deserve  further  notice.     One  is  the  celebrated  dScHbe-i. 
black  stone,  which  is  set  in  silver,  and  fixed  in  the  south- 
east corner  of  the  Kaabah,*  being  that  which  looks  towards 


^  "At  the  (nortb)  east  corner  01  the  Kaaba,  near  the  door,  ;s  the 
ftimoTiij  *  black  stoue  ; '  it  fonris  a  part  of  the  shnrp  angle  of  the 
building,  at  four  or  five  feet,  above  the  ground.  It  is  an  intigular 
oval,  about  seven,  inches  in  diameter,  with  an  uti<.luiatt;<i  surface, 
ooniposftd  of  about  a  dozen  smaller  stones  of  diifei-tmt  si^ea  and 
shaptiS,  well  joined  together  with  a  f^niall  qtiantity  of  cement,  -dud 
peiiectJy  smoothed  ;  it  looks  as  il  the  ^vholp  had  been  broken  into 
maoy  piecejj  "by  a  violent  blow,  und  then  united  again.  It  is  very 
diflicnlt  to  deterinine  accurately  the  quality  of  his  stone,  which  has 
been  worn  to  its  present  surface  by  the  million  of  touches  and  kisses 
it  hag  received.  Jt  appeare  tp  mc  like  a  lava;  con  tain  Lng  several 
^juall  extraneous  particlet;  of  a  wliitish  and  a  yeilowi.-h  subst>uu-e 
Its  colour  is  now  a  deep  reddish  brown,  approaching  10  black  :  il  ia 
surrounded  on  all  aides  by  a  border,  composed  of  a  substance  which 


^  Abulfed.  in  xiist.  Gen  al  Jan-  Iderrf,  Ahmad  II. n  Yusaf.    Vide 

rtabi,  &.Q.  2  ^j  jajindbi.  Fijc.  Spec,  p.  JI5,  &e 


i84  TUB  PRELIMINARY  DISCOURSE.        [sec.  iv. 

Basra,  about  two  cubits  and  one-fhird,  or,  which  is  the 
same  thing,  seven  spans  from  the  ground.  This  stone  is 
exceedingly  respected  by  the  Muhamrnadans,  and  is  kissed 
by  the  pilgrims  with  great  devotion,  being  called  by  some 
the  right  hand  of  God  on  earth.  '  Tliey  fable  that  it  is  one 
of  the  precious  stones  of  paradise,  and  fell  down  to  the 
e/dTt'h  with  Adam,  »nd  being  taken  up  again,  or  othei'wise 
preserved  at  the  Deluge,  the  Angel  Gabriel  afterwards 
brought  it  back  to  Abraham  when  he  was  building  the 
Ituabah.  It  was  at  first  whiter  than  milk,  but  grew  black 
long  since  by  the  touch  of  a  menstruoi;s  woman,  or,  as 
others  toll  ua,  by  the  sins  of  mankind,^  or  rather  by  the 
touches  and  kisses  of  so  many  people  the  superficies  only 
being  black  and,  the  inside  still  remaining  v/hite.^  When 
the  Karrnatiahe,'^  among  other  profanations  by  them  offered 
to  the  temple  of  Makkah,  took  away  this  stone,  they  could 
not  be  prevailed  on,  for  love  or  money,  to  lestore  it,  though 
those  of  Makkah  offered  no  less  than  live  thousand  pieces 
of  gold  for  it.*  However,  after  they  had  kept  it  twenty- 
two  years,  seoing  they  could  xiot  thereby  draw  the  pilgrims 
from  Makkah,  they  sent  ii  back  of  their  own  accord,  at 
the  same  time  bantering  its  devotees  by  telling  them  it 
was  not  the  true  stone;  but,  as  it  is  said,  it  was  proved  to 
be  noxounterfeit  by  its  peculiar  quality  of  i^wimming  on 
water.'* 


I  look  to  be  a  close  liement  of  pitch  and  gravel,  of  a  similar,  bui  not 
quite  the  saruy,  brownish  colouri  Tin's  border  serves  to  support  its 
detaciied  pieces  j  it  is  two  or  three  inches  in  breadth,  and  rises  a  little 
ahovo  the  surface  of  the  stone." — Btirdhardt,  pp.  137,  138,  qmkd  in 
Mtdr's  Life  of  Mahomet,  vol.  ii.  chap.  ii. 
Burton  thinks  it  is  an  aerolite,  e.  m.  w. 


^  Al  Zamakh,  &c,,in  Qurtln.    Ah-  the  fundamentRj  pointa  of  Mnbaio- 

inad  Ibp  Yusaf.  madisni.  Sen D'HerbeL.BiM.  Orient., 

*  Hoc.  Spfcc,,  p.  117,  &c.  Art.  Carinath,  and  hereafter  §  viii. 

^  These   Kjirmatians  .were  a  sect  *  WHarlml.,  p.  40. 

which  arose  in  the  year  of  the  Hijra  "  Ahmad   Ihv    YTisaf    AVmifeda. 

278,  and  whose  opinions  overturned  Vide  Voo.  Spec,  p.  119 


SEC.  IV.]         THE  PRELUfJNARY.  DISCOURSE.  185 

Another  tliiag  observable  in  this  temple  is  the  stone  in  The  stone  m 
Abraham's  Phice  wherein,  they  pretend  to  show  his  foot-  piaJ ' 
steps,  telling  ub  ne  stood  on  it  when -he  built  the  Kaabah,^ 
and  that  it  served  him  for  a  soaifold,  rising  and  falling  of 
itself  as  he  had  occasiou,^  though  another  tradition  says  he 
stood  upon  it  while  the  wife  of  his  son  Ismail,  whom  lie 
paid  a  visii  to,  washed  his  head.^  It  is  now  encloped  in 
an  iron  cht^st,  out  of  which  the  pilgrims  drink  thft  water 
of  Zamzain,*  and  are  ordered  tn  pvay  at  it  by  the  Quran.^ 
The  oflicers  of  the  temple  took  care  to  hide  this  stone 
when  the  Karinatians  took  the  other.^ 

T]ie  last  thing  I  shall  take  notice  of  in  the  temple  is  the  The  weu 
well  Zamzam.  on  the  east  side  of  the  Kaabah,  and  which  ^*™**"*' 
is  covered  with  a  small  building  and  cupola.  The  Muham- 
raadans  are  persuaded  it  is  the  very  sprijig  which  gushed 
out  for  tl;ie  relief  of  Ismail,  when  Hagar  his  mother 
vv<iadered  with  bini  in  the  desert;^  and  some  pretend  it 
was  so  named  from  her  calling  to  him,  when  she  spied  it, 
in  the  Egyptian  tongue,  Zam,  zam,  that  is,  "  Stay,  stay/'  ^ 
tliough  it  seems  rather  to  have  had  the  name  from  the 
murmuring  of  its  waters.  The  water  of  this  well  is 
reckoned  holy,  and  is  highly  reverenced,  being  not  only 
drunk  with  particular  devotion  by  the  pilgrims,  but  also 
sent  in  bottles,  as  a  great  rarity,  to  most  parts  of  the 
Muhammadan  dominions.  Abdullah,  surnaraed  al  Hafidh, 
from  his  great  memory,  particularly  as  to  the  traditions  of 
Muhammad,  gave  out  that  he  acq  aired  that  faculty  by 
drinking  large  draughts  of  Zamzam  water,^  to  which  I 
really  believe  it  as  efficacious  as  that  0!  Helicon  to  the 
inspiring  of  a  poet. 

To  this  temple  every  Muhammadan,  who  has  health  and  Fame  of  the 
means  sufiicient,"*  ought  once,  at  least,  in  his  life  to  go  on  toSikklh 

^  Abulfeda.  '^  Vide  Poc.  Spec,  p.  120,  &c 

2  Vide  Hyde,  l)cj  Rel.  Vet    Pert.,  "^  Gen.  xxj.  t^: 

p.  35.  *  G.,>Siouit  et  J.  Hear,  denon.urb. 

*  Ahmad  Ibn  Yu sal   Satiirddln.  Oxient ,  p.  1 9.        ^  D'Herbel.,  p.  5. 

*  Ahraaii  Ibr.  Yuaaf  ^^  See  Qunin,  c.  3,.  v.  97.  aiid  the 

*  Cap.  2;  V.  125.  notes  thereon. 


i86  THE  PRELIMINARY  DISCOLfRSE.        [sec.  iv. 

pilgrimacre;  nor  are  women  excused  from  the  perfoi-mance 
of  tliis  duty.  The  pilgfims  meet  at  different  places  near 
Makkah,  according  to  the  different  pans  from  -whence  they 
come,^  during  the  months  of  Shawwal  and  Dhu'I  Qaada, 
beioj^  obliged  to  be  there  by  the  beginning  of  Dhu'l  Hajja, 
wiiich  month,  as  its  name  imports,  is  peculiarly  set  apart 
for  the  celebra.tion  of  this  solemnity 
ThP  sacred        At  thc  ulaces  above  mentioned  the  pilgrims  propejly 

habit  imt-  ,,  j  rmn  "'     i       ti      ^ 

on.  comruenoethe  sacred  rites.    The  men  put  on  the  Ihram,  or 

sacred  hiibit,  wbjch  consists  only  of  two  woollen  wrappers, 
0)ie  wrapped  about  tlie  jniddie  to  cover  their  shame,  and 
the  other  thrown  over  their  shoulders,  having  their  heads 
bare,  and  a  kmd  of  slippers  which  cover.,  neither  the  heel 
nor  the  instep,  and  so  enter  the  aacred  territory  on  their 
vvuy  to  Makkah  While  they  have  this  habit  on  they 
must  neither  hunt  nor  fowl  ^  (though  they  are  allowed  to 
fish^),  which  precept  is  so  puactually  observed,  that  they 
will  not  kill  even  a  lonse  or  a  flea,  ii  they  fmd  thera  on 
their  bodies;  there  are  some  noxious  animals,  however, 
which  they  have  permission  to  kill  during  the  pilgrimage, 
as  kites,  ravens,  scorpions,  mice,  and  dog^  given  to  bite.** 
During  the  pilgrin»age  it  benoves  a  man  to  have  a  constant 
guard  o^er  his  words  and  actions,  and  to  avoid  all  quar- 
relling or  ill  language,  and  all  converse  with  women  and 
obscene  discourse,  and  to  apply  his  whole  intention  io  the 
good  work  he  is  engaged  in. 

viiiting  the  The  pilgrims,  being  arrived  at  Makkah,  immediately  visit 
''*"''. ^'  tho  temple,  and  then  enter  on  the  performance  of  tht»  pre- 
scribed ceremonies,  which  consist  chiefly  in  going  in  pro- 
cession round  the  Kaabah,  in  running  between  the  Mounts 
Safa  and  Marwa,  in  making  the  station  on  Mount  Araffit 
and  laying'  the  victims,  and  shavino  their  beads  in  the 
valley  of  Mina.  Thes^^  ceremonies  have  been  so  par 
ticuluriy  desorihed    by    othera.*  that   I    may  be   excused 

'  V'iile  'Bobov.  d«  Peiegr   Meoc.,        *  A\  Baid. 
p.  X2,  Arc.  *  Hubov,  cl«  Peregr.  Msec,  p   n. 

*  Qurin.  c   5i  vv.  95-^7.     3  Ibid      Ac;  Cha^dm,  Yoy.de  Psrse,  t    2, 


SEC.  IV.]         THR  PRELIMINARY  DISCOURSE.  187 

if  I  but  just  mention  the  most  material  circumstances 
thereof. 

In  compassing  the  Kaabah,  which  they  do  seven  times, 
beginning  at  the  eornei  where  the  black  stone  is  ilKed., 
they  use  a  shorty  qixick  pace  the  three  first  times  they  go 
round  it,  and  a  grave,  ordinary  pace  the  four  last ;  which, 
it  is  said,  was  ordered  by  Muhammad,  that  his  followers 
might  show  themselves  atrong  and  active,  to  cut  o(f  the 
hopes  of  the  infidola,  who  gave  out  that  the  immoderate 
heats  of  Madiua  had  rendered  them  weak'  Bui  the 
aforesaid  quick  pace  they  are  not  obliged  to  use  every 
time  they  perform  this  x)iece  of  devotion  but  only  9.t  some 
particulai'  times.^  So  often  as  they  pass  by  the  black  stone, 
they  either  kiss  it,  or  touch  it  with  their  hand,  and  kies 
that 

The  running  between  Safa  and  Marwa^  is  also  per- 
formed seven  times,  partJy  with  a-  slow  pace,  and  partly 
runnmg  ;*  for  they  walk  gravely  till  they  come  to  a  place 
between  two  pillars;  and  there  they  run.  and  afterwards 
walk  again;  sometimes  looking  back,  and  sometimes  stop- 
ping, like  one  who  has  lost  something,  to  represent  Hagar 
seeking  water  for  her  son ;  ^  for  the  ceremony  is  gaid  to 
be  as  ancient  as  her  time.^ 

On  the  ninth  of  Dhu'l  Hajja,  after  morning  prayer,  tho 
pilgrims  leave  the  valley  of  Mma,  whither  they  come  the 
day  before,  and  pi-oceed  in  £4  tumultuous  and  rushing 
manner  to  Mount  ArafatJ  where  they  stay  to  perform 
their  devotions  till  sun-:et :  then  they  go  to  Muzdalifah.  an 
oratory  between  Arafat  and  Mina,  and  there  spend  the 
night  in  prayer  and  reading  the  Quran.  The  next  morn- 
ing, by  daybr-eak  they  visit  al  Mashar  al  Haram,  or  the 


p.  440.  &o.     See  rUo  Piits'  Account  2  Y-;,jg  pj^.  Spec  ,  p,.  314. 

of  thif  Tfel.,  &c,,  of  the  Muhnmtu^"  ^  See  ante,  p.  4-2- 

dans,  p.  92.  Ac.  -,  QngrAev,   Vie  de  *  Al  Ghaz^ii. 

Nfoli..  t.  7,  p.  258,   &c  ■    AbiiJfed..  ^  Rslanii  De  "R«l.  Moh  .  p.  121, 

Vil.  Miih.,  p.  130,  &c.  .  and  Belantl  ^  Jbu  ai  Athlr. 

Dc  Rsl.  T^loh,,  p.  M3,  &c.  ■'See   t^urdu,    o.    2,  v.  198,   and 
'  Ibn  ftl  Atiiij-.                                   jiote  there. 


188 


THE  PRELIMINARY  DISCOURSE.        fsEC,  iv 


Sacrifioes 
and  sacraci 

olTeriugfl. 


rh»  cere* 

Kn,^frimagp 
orrowed 
oiOm  Arab- 
neatbaaiMtii. 


sacred  irionuinent,'  and  departing  Mieuce  before  sunrise, 
haste  by  Batn  Miibassir  to  the  valley  of  Mind,  where  they 
throw  seven  stones  ^  at  three  marks  or  pillars,  in  ijnitatibn 
of  Abraham,  who,  meeting  the  devil  in  that  place,  and 
being  by  him  disturbed  m  his  devotions,  ur  tempted  t«-/ 
disobedience^  when  he  "wa:;  going  to  sacrifice  hi^  son,  was 
commanded  by  Goo  to  drive  him  away  by  throwing  stones 
at  hitn,'  thougn  others  pretend  this  rite  to  be  as  old  as 
Adam,  who  also  pu^^  the  devil  to  flight  in  the  soitip  place 
and  by  the  same  means> 

This  ceremony  being  over,  on  the  sanie  day.  the  tenth 
of  Dhul  Haija,  the  pilgrims  slay  their  victims  in  the  said 
valley  of  Mina,  of  which  they  and  their  friends  eat  part, 
and  the  rest,  is  given  to  the  poor.  These  rictims  must  be 
either,  sheep,  goats,  kine,  or  camels ;  males  if  of  either  of 
the  two  former  kinds,  and  females  if  of  either  of  the  latter, 
and  of  a  fit  age.^  The  sacrifices  being  over,  they  shnv^ 
their  heads  and  cut  their  nails,  burying  them  in  the  same 
place :  after  which  the  ^^ilgrimage  is  looked  on  as  com- 
pleted,* though  they  again  visit  the  Kaabah,  lo  take 
their  leave  of  that  sacred  building. 

The  above-mentioned  ceremonies,  by  the  ,confas8iou  of 
the  Muhanimadans  themselves,  were  almost  all  of  them 
observed  by  the  pagan  Arabs  many  ages  before  their  pro- 
phet's appearance;  and  particularly  the  compassing  of  the 
Kaabah  the  running  between  Safa  and  Marwa.  arid  the 
throwing  of  the  stones  in  Mina ;  and  were  confirmed  by 
Mnhamraad  with  some  alterations  in  such  points  as 
seemed  most  exceptionable  :  thus,  for  e-;saQiple,  he  ordered 
that  when  they  compassed  the  Kaabah  they  shoilld  be 
clpthecl ;  "^  wherefiA,  before  his  time,  they  performed  that 


'  See  Quran,  c.  2,  ▼.  1 88.  M.  Gjig- 
iiier  has  be^^n  guilty  of  a  nu<)take  in 
ooniouudiiig  this  monument  with 
the  uacr"'!  enclosure  of  the  Kaabah, 
ViJd  Gagn.  u(jt,  ad  AbulfecL  Vit. 
Mob.,  p.  ijii  and  Vie  doMoh  ,  t.  2, 
p.  262. 

-  Dr    PoctJcV     frola   al   Ghaz^li. 


says  seventy,  at  different  tixne«  and 
ylacoB.     P«>c.  Spec'.,  p.  3J5- 

^  A)  Gba7,ai.li,  /Vhuj^i  Ibu  Yueaf. 

*  tbn  al  Athlr. 

'  Yidfi  Reland,  ubi  sup.,  p.  1  r; 

^  See  Quidn,  c.  2,  v.  196 

"^  Qnria,  c.  7,  v  27,  32. 


SEC.  IV.]         THE  PRELIMINARY  JjISCOURSE.  18^ 

piece  of  devotion  naked,  throwing  off  tbeir  clothes  as  a 
mark  that  they  had  cai^t  off  their  sins/  ot  as  signs  of  their 
disobedience  towards  God.' 

It  is  also  ackliowledufed  that  the  cp'eater  part  of  these  object  of 

■  ii  •  ^  /v       •         ^^  -  the  pilgrim- 

rites  are  of  no  intrinsic  worth,  neither  aifectuig  the  sou!  age. 
nor  agreeing  with  natural  reason,  but  altogether  arbi- 
trary, and  commanded  merely  to  try  the  obedience  of 
mankind,  without  any  further  view,  and  are  therefore  to 
be  complied  with ;  not  that  they  are  good  in  theiiiselves, 
but  because  God  has  so  appointed.^  >Some,  however,  have 
endeavoured  to  find  out  some  reasons  for  the  abitraiy  in- 
junctions of  tbis  kind,  and  one  writer/  supposing  men 
ought  to  imitate  the  heavenly  bodies,  nx>t  only  in  their 
purity  but  in  their  circuiar  motion,  seems  to  argue  tlte 
procession  round  the  Kaabafa  tx)  be  therf3fore  a.  rational 
practice.  Eeland^  hai»  observed  that  the  Eomany  ha<i 
something  like  this  in  their  worship,  being  ordered  by 
iN'uma  to  use  a  circular  motion  in  the  adorativ)n  of  the 
gods,  either  to  represent  the  orbicular  motioii  of  the  world, 
or  the  perfecting  the  whole  office  of  prayer  to  that  God 
who  is  maker  of  the  universe,  or  else  in  allusion  to  the 
Egyptian  wheels,  whioli  were  hieroglyphics  of  the  insta- 
bility of  human  fortune.'^ 

The  pilgrimage  to  Slakkan,  a,nd  the  cereinonie.s  pre- 
■scribed  to  tho.se  who  perform  it,  are,  perhap.s,  liible  to 
greater  exception  than  other  of  Muhammad's  institutions, 
not  only  as  silly  and  ridiculous  in  thom^elveS;  but  as 
relics  of  idolatious  supeibtitio)i.^  Yet  whoever  seriously 
c<yoyiders  how  difhcuit  it  ia  to  make  people  submit  to  the 


^  Ai    Faik,   de    Temporo    .T;»rior.  Cctloy's  ■EtiglJshtransiafciautliCreol. 

ArabujiD,  apudlkiiU.  de  Mohaui>nt\l  p.  117.     . 

aatr  Moh.,p.322    Comp.  Isa.lxiv.6.  «>  Da  Rel.  Moh.,  p.  123. 

^^Aia.    al   Baid       This    nofiou  Tiutarch.  in  Ntima. 

ir)H*w=  vary  near  if  it  bft  not  the  same  '  MftiB>omde.3  (iti  Epist -ad  Prosel. 

■vpitb  tfeat  of  the  Adamitt:'^.  R'A.)  pretieuds  that  the  worship  of 

'  AU; hazdli.  Vide  Abulfar.  Hint.  Myreury  was  pej-fonried  by  thcovr- 

Dyv  ,  V-  17  •  ij^g  of  slcme&j  ami  thtvt  of  Chcniowh 

*  Abu.iaafar  Ibu  Tufail.  in  Vita  by  nt»kijig  baj«  tbei  hmd  md  put- 
Hag  1  bii  Yukdbiin,  p.  1 5 1 .     See  Mr.  t^ng  oja  unsewa  g&ririeiits. 


I90  TUB  PRELIMINARY  DISCOURSE.        [sec  iv. 

abolisliing  of  ancient  custom?.,  how  unreasonable  soever, 
which  thfty  are  fend  of,  especially  where  the  interest  of  a 
considerable  party  is  also  coiKjcnied,  and  that  a  man  may 
with  less  danger  change  many  thmgs  than  one  great  one/ 
must  excuse  Muhammad's  yielding-  some  points  of  less 
moment  to  gain  ihe  principal.  'J'he  temple  of  Makkah 
was  held  in  excessive  veneration  by  all  the  Arabs  ia 
general  Cif  we  except  only  the  tribes  of  Tay  and  Khnzaah 
and  some  of  the  posterity  oC  a  I  Harith  Ibn  Qaab,^  who 
uRed  not  to  go  in  pilgrimage  thereto),  and  especially  by 
those  ol  Makkah.  who  bad  a  particular  interest  to  support 
that  veneration ;  and  as  the  most  silly  and  insignificant 
things  are  generally  the  objects  of  the  greatest  .superstition, 
Muhaai-  Muhd/nmad  found  it  itiuch  easier  to  abolish  idolatry  itself 
cfessioii  to  than  to  eradica.te  the  superstitious  bigotry  with  which 
ond  Pu'Jfcr'"'  they  wer«  addicted  to  that  temple  and  the  rites  performed 
i-here ;  wherefore,  after  several  fruitless  ti'ials  to  wean 
them  therefrom,^  he  thoaght  it  best  to  compromise  the 
matter,  and  rather  than  to  frustrate  his  whole  design,  to 
allow  them  to  go  on  pilgrimage  thither,  and  to  direct 
<  heii' piuyers  thereto,  contentijig  himself  with  transferring 
the  devotions  there  paid  from  theii'  idols  to  the  true  CoD, 
and  changing  such  circumstances  therein  as  he  judged 
might  give  scandal.  And  h^jrein  he  followed  the  example 
01  the  most  famous  legislatori:,  who  instituted  not  such 
laws  as  were  absolutely  the  best  in  themselves,  hut  the 
best  their  people  were  capable  of  receiving;  and  -^e.  find 
God  himself  had  the  sa,me  condescendence  for  the  Jews, 
whose  Hardness  of  heart  h.p  liumonred  in  many  things, 
givuig  them  therefore  statutes  thnt  were  not  good,  and 
judgiiionts  whereby  they  should  not  live,** 


*  ^or  a  dfear  anrt  accurate  flescriptipri  of  tho  rites  and  tiereinoniea 
of  tlir  Muiilim  religion,  the  readtr  lb  refeiied  to  Hughes' Ao/eif  on 
Muhavmuidanisvt,.  ic.  M.  w. 

^  Accordl.-ig  To  thf;  maxim,  Tvtim         ^  ^^j^  Qura'ji.  c.  2,  v.  147,  &o. 
est-i/fultar/mfarrquaniv/ntitivia^nijn.         *  "Fzek.  v\.  25      Vide  a>p.,j>cer  de 
Al  S^uhrieWni.  I.  riui  e(.  Tbunirrurn,  c.  4,  §  7. 


(    191   ) 


I 


SECTIOK  V. 

or   NERTAIN    NEGATIVE   PBECKPIS  FN    THE   QUTtAN. 

Havtxg  in  the  preceding  section.  spoJcen  of  the  funda- 
rnentji]  points  of  the  Muhanitnadan  religion,  relating  both 
to  faith  and  to  praclice,  I  shall  in  this  and  the  two  follow- 
ing discourses  speak  in  the  same  brief  method  of  acme 
other  precepts  and  institutions  ot'  the  Quran  which  de- 
serve peculiar  notice,  and  first  of  certain  things  "which  are 
thereby  prohibited. 

The  drinking'  of  wine,  under  which  name  ail  sorts  of  riie drink- 
Strong  and  inebnauny'  liquors  are  comprehended,  is  lor-  .'UKi«piriiu- 

111'       •  I         /A  '•  1  ji  in  ous  liquors 

hidden  in  the  Quran  m  more  places  than  one/  Some,  fortiddeu. 
indeed,  have  imagined  that  excess  therein  is  only  for- 
bidden,  and  that  the  moderate  use  of  wine  is  allowed  by 
two  passages  in  the  same  book;^  but  the  more  received 
opinion  ih,  that  to  drink  any  strong  liquors,  either  in  a 
lesser  quanlity  or  in  a  greater,  is  Orbaolutely  unlawful- 
and  though  libertines^  indulge  themselvey  in  a  contrary 
practice,  yet  the  more  conscientious  are  so  strict,  especially 
if  ihey  hove  performed  the  pilgrimage  to  Makkah,^  that 
they  hold  it  unlawful  not  only  to  taste  wine,  but  to  press 
grjipes  for  the  making  of  it,  to  buy  or  to  sell  it,  or  even  to 
maintain  themselves  with  the  money  arising  by  the  sale 
of  that  liquor.  The  Persians,  however,  as  well  an  the 
Turks  are  Vk^tj  fond  of  wine;  and  if  one  asks  them  how 
it  comes  to  |)ass  that  they  venture  to  drink  it,  when  it  is 

'  8ee  c.  2,  V.  2lS,  auU  c.  5.  y-  92  •''  VideSniith,  iJe  Morib..et  Instil,. 

'  Cap,  :;,  v.  2i9,  arid  c  r6.  v.  69.     Turcor   Ep.  2,  p>  28,  &c. 
Vide  D'jaerbel.jBibl.Ont'iitp,  696.         "*  Vide  Cbardin,  vibi  supra,  p.  212. 


192  THE  PRBLIMfNARY  DISCOURSF,:  [S¥X:Y. 

SO  directly  forbidden  by  tbeir  j-eligiou,  tiiey  answer,  thab 
it  is  "vyitli  them  as  with  the  ,CLristians,  whose  religion 
prohibits  drunkenness  and  whoredom  as  grea:  sinp,  and 
who  glory,  notwithstanding,  some  in  debaiiclnijg  girls  aiid 
married  women,  and  others  in  drinking  to  excess.^ 
Qu-3tiwi  as  It  has  been  a  question  whether  cetl'ee  comes  not  under 
toiScco!"'  the  above-mentioned  prohibition,^  b^^caiiee  the  fii-mes  ot'  it 
have  some  effect  on  the  imaginatioi!.  This  drmk,  whjch 
was  first  publicly  nmd  at.  Aden  in  Ara.bia  IVJitc  about 
the  roiddle  of  the  ninth  century  of  the  Hijra,  and  thence 
gradually  intioduced  into  MH-khah,  Madina  Egyp'  Syria, 
and  other  pan%  of  the  Levant,  has  been  the  occrc&ion  of 
great  disputes  and  disorders,  having  been  souifcrlinie.^  pub- 
licly condemned  and  forbidden,  and  again  declared  lawful 
aivl  allowed.^  At  present  the  use  of  cotVee  is  generally 
tolerated,  if  not  granted,  as  is  that  of  tobacco^  though  the 
more  religious  make  a  scruple  of  taking  the  latter,  not 
only  because  it  inetjriates,  but  also  out  of  rcsp'-'ct  to  a 
traditional  saying  of  their  prophet  (which,  if  it  could  jc 
made  out  to  be  his,  would  prove  him  a  prophet  indeed), 
"That  in  the. latter  days  there  should  be  men  who  should 
bear  the  nnma  of  Muslims,  but  should  not  be  really  such ; 
ana  that  tliey  should  smoke  a,  certain  weed,  which  should 
be  called  TOBACCO.'*  However,  the  P'a&tern  nations  are 
generally  so  addicted  to  both,  that  they  say,  "  A  dish  of 
coffee  and  a  pipe  of  tobacco  are  a  complete  entertain- 
ment;" and  the  Persians  have  a  proverb  that  toQee  with- 
out tobacco  is  meat  without  salt/ 

Opium  and  bajig  (which  latter  is  the  leaves  ol  hemp  in 
pills  or  conserve)  are  also  by  the  rigid  Muhammadans 
esteemed  unla\^fnl,  though  not  men.tioned  in  the  Quran, 

^  Chardirt.  ubi  siip.,  p.  344.  1  Origin*?  ot  du  Pi'ogres  rlu  Cai^,  k 

^  AM  Jil  Q'idir  Miihanimad  al.\ii-  la  fin  da  Voy.  de-  I'Aj-abie  Heur.  du 

Si?.ri  hfts  written  a  treatise  cxtuctrning  la  K<»qfl«. 

caftop,  wherein  h^  argues  for  its  law-        *  Relaiid.  BisueH  Miseell.,  t.  2,\t. 

fulness.     Vide  D'Herbel.,  art,  Cah-  2f8o.     Vido  Ciiardin,  Voy.  dft  Perse, 

vah.  t  2,  P|>.  14  ftftd  be 
"•*  Vide  Le  Tmitd  Historique  de 


?F,c.  v.]  TlfB  PRELIMINARY  DISCOURSE.  193 

» 

because  they  intoxicate  and  disturb  the  understanding  as 
wine  does,  and  in  a  more  extraordinary  manner :  yet  these 
drugs  are  now  commonly  taken  in  the  East ;  *  but  they 
who  are  addicted  to  them  are  generally  looked  upon  as 
debauchees.^ 

Several  stories  have  been  told  as  the  occasion  of  Mu-  tims  rcyton 

WiHV  Win*;* 

hammad's  prohibitini'  the  drinking  of  wine  ;'^  but  the  true  diiuiiiug 
reasons  are  given  m  the  Quran.,  viz.,  because  the  ill  quali-  biwi. 
ties  of  tliat  liquor  surpass  its  good  ones,  the  common 
effects  thereof  being  quarrels  and  disturbances  in  com- 
pany, and  neglect,  or  at  least  indecencies,  in  the  perfor- 
mance of  religious  duties.*  For  these  reasons  it  was  that 
the  priests  were,  by  the  LeviLical  law,  forbidden  to  drink 
wine  or  strong  drink  wlien  they  entered  the  tabernacle,* 
and  tliat  the  Nazarites,^  and  Rechabitea,^  and  many  pious 
persons  among  the  Jews  and  primitive  Christians,  wholly 
abstained  therefrom ;  nay,  sotne  of  the  latter  went  so  far  as 
to  condemn  the  use  of  wine  as  sinful.^  But  Muhammad 
is  said  to  have  had  a  nearer  example  than  any  of  these,  in 
the  more  devout  persons  of  his  own  tribe.^ 

Gaming  is  prohibited  by  the  Quran  *  in  the  same  lou  aun 
passages,  and  for  the  same  reasons,  as  wine.  The  word  fE^c"... 
al  maifiar,  which  is  there  used,  signifies  a  particular  manne'r 
of  casting  lots  by  arrows,  much  practised  by  the  pagan 
Arabs,  and  performed  in  the  following  manner,  A  young 
camel  being  bought  and  killed,  and  divided  into  ten  or 
twenty-eight  parts,  the  persons  who  cast  lots  for  them,  to 
the  number  of  sev«n,  met  for  that  purpose;  and  eleven 
arrows  were  provided,  without  heads  or  feathers,  seven  of 

*  Opium  is  very  commonly  used  by  MusHma  iu  Tndia.     e.  m.  vf. 

^  Vide  Ohardin,  ibid.,  p.  68,  &c.,  *  Jerem   xxxv.  5,  ko. 

a7id  I)'H€rb(il.,  p.  200.  "^  This  wa.s  the  beret^y  of  thos4 

^  Vide  prid.,  Life  of  Mah  ,  p.  82,  cailed     Eucratitie,     and     Aquarij. 

&c.  ;  Busbt'^i.,  Epist,  3,  p.  255:  and  Khuai,  a  Magiau  hcrt'tic,  ;ii»o  de- 

Mandeville'a  Travels,  p    170.  clared  wiuf  uni awful  ;  bat  this  wjhh 

'  QuMn,  c.  2,  V.  2lB:c,  5,  v.  924  after  MuhanmiadV  tm"i.    Uydf.JDe 

and  c.  4,  V    42  and  noiii.    See  I'rov,  Rel.  Vet   Per.s.>  p.  30c. 

xi'iii.  29,  &«■  8  Vidt  R«iaiid.  I)<-  Rf^l  Moh.,  p. 

*  Levit.  X.  9.         «>  ISumb.  vi.  2.  271.       ^  Cap.  2,  v   xlii  i  c.  5.  v.  92. 


194  THE  PRELIMINARY  DISCOURSE.  [skc.  V. 

M'hich  were  niaiked,  the  iirst  with  one  notck,  the  second 
with  two,  and  so  on,  and  the  other  four  had  no  mark- at 
ali.^  These  arrows  were  put  promiscuously  into  a  bag, 
find  then  drawn  by  an  indifferent  person,  who  had  another 
n^ar  him  to  receive  them,  and  to  see  he  acted  fairly; 
those  to  whom  the  marked  arrows  fell  won  shares  in 
proportion  to  their  lot,  and  those  to  whom  the  b^nks  fell 
were  entitled  to  no  part  of  the  camel  at  all,  but  were 
obliged  to  pay  the  full  price  of  it.  The  winners',  however, 
tasted  not  of  the  flesh,  any  more  than  the  losers,  but  the 
whole  was  distributed  among  the  poor ;  and  this  they  did 
out  of  pride  and  ostentation,  it  being  reckoned  a  shame 
for  a  man  to  stand  out,  and  not  venture  his  money  on 
such  an  occasion.^  This  custom,  therefore,  though  it,  was 
of  some  use  to  the  poor  and  diversion  to  the  rich,  was 
forbidden  by  Muhammad,-'^  as  the  source  of  great  incon- 
veniences, by  occasioning  quarrels  and  heart-burnings, 
which  arose  from  the  winners  insulting  of  those  who  lost. 
ci>08s  aiioTv.  Under  the  name  of  lots  the  commentators  agree  that 
restriSio^ns  all  otlicr  games  whatsoever,  which  are  subject  to  hazard 
or  chance,  are  comprehended  and  forbidden,  a^  dice,  cards, 
tables,.  &c.  And  they  are  reckoned  so  ill  in  themselves, 
that  the  testimony  of  him  who  plays  at  them  is  by  the 
more  rigid  judged  to  be  of  no  validity  in  a  court  of  justice. 
Chess  is  almost  the  only  game  which  the  Muhammadan 
doctors  allow  to  be  lawful  (though  it  has  been  a  doubt 
with  some),*  because  it  depends  wholly  on  skill  and 
management,  and  not  at  all  on  chance:  but  then  it  is 
allowed  under  certain  restrictions,  viz.^  that  it  be  no 
hindrance  to  the  regular  performance  of  their  devotions, 
and  that  no  money  or  other  thing  ]3e  played  for  or  betted ; 
yUiich  last  the  Turks,  being  Sunnis,  religiously  observe, 

^  Some   writefB,   an   al    Zamakh.  Hftiiri,  a)  BHJdhjC'A-i.  &c.    Vide  Poc. 

and   al  Shiriizi,  mention  but  three  Sy^c.,  p.  324,  &c. 

blank  arrows.  '  Qwran,  c.  5,  v.  4. 

'  Auctores    Nodhm    al    dorr,    et  ^  Vide  IT/de,  De  Ludife  Oriental. 

Nothr  al  dorr,  al  Zamakh.  al  Fii-  in  F^oleg,  ad  Shaliiludium. 
auziU^ddi,    al    Shirdi.!    in    Oral,   al 


SEC.  v.]  THE  PRELIMINARY  DISCOURSE,  19^ 

but  the  Persians  and  Moguls  do  not>  But  what  Muham- 
mad is  supposed  chiefly  to  have  disliked  in  the  game  of 
chess  was  the  carved  pieces,  or  men,  with  which  the 
pagan  Arabs  played,  being  little  figures  of:  men,  elephants, 
hoises,  and  dromedaries  ;2  and  these  are  thought,  by  some 
commentators,  to  be  truly  mecnt  by  the, images  prohibited 
in  one  of  the  passages  of  -the  Quran  ^  quoted  above.  That 
the  Arabs  in  Muhammad's  time  actually  used  such  images 
for  chessmen  appears  from  what  is  related  m  the  Suimat 
of  All,  who,  passing  accidentally  by  some  who  were 
playiug  at  chess,  asked,  "  What  images  they  were  which 
they  were  so  intent  upon  ?  "  *  for  they  were  perfectly  new 
t-o  him,  that  game  having  been  but  very  lately  introduced 
into  Arabia,  and  not  long  before  into  Persia,  whither  it  was 
first  brought  from  India  in  the  reign  of  Khusrii  Anushirwan.-^ 
Hence  tLe  Muhammadan  doctors  infer  that  the  game  was 
disapproved  only  for  the  sake  of  the  images :  wherefore 
the  Sunnis  always  play  with  plain  pieces  of  wood  or 
ivory ;  but  the  Persians  and  Indians,  who  are  not  so 
scrupulous,  continue  to  make  use  of  the  carved  ones.*^  "'^ 

'J'he  Muhammadans  comply  with  the  prohibition  of 
gaming  much  better  than  they  do  with  that  of  wine;  for 
though  the  common  people,  among  the  Turks  more  fre- 
quently, and  the  Persians  more  rarely,  are  addicted  to 
play,  yet  the  better  sort  are  seldom  guilty  of  it.'^ 

Gaming,  at  least  to  excess,  has  been  forbidden  in  all 
well-ordered  slates.  Gaming-hou^^es  were  reckoned  scan- 
dalous places  among  the  Greeks,  and  a  gamester  is  declared 
by  Aristotle  *  to  be  no  bettor  than  a  thief :  the  Roman 
senate  made  verj*  severe  laws  against  playing  at  games  of 
hazard,®  except  only  during  the  Saturnalia;  though  the 


♦  This  Btatemeiit  is-niore  tlian  doubtful.     K.  M.  w. 

*  Vide  Hyde,  De  Liidis  Oriental.  '  Khondemir.   apnd  €und,    ibid., 

iwJ'roleg.  ad  Shahiludium.  P-  4'-    ^  Vide  Hyde,  ubi  sup.,  p.  9. 

'-'  V''ide  eundeni,  ibid.,  and  in  Hist.  '  Vide  evndeui,    in   Prol«g.,  and 

ShahUudij,  p.  I35,&c.    *  Cap.  5,  v.  92,  Chardin,  Voy.  de  Purse,  t.  2,  p.  46. 

"*  Sukaikar  al  JJimishki,  and  Auc  "  Lib.  iv.  ad  Nicom. 

tui-  libri  al  Mustatraf,  apud  Hyde,  ^  V^ide  Ht>rat.,  1.  3.     Caim.  Od. 

ubi  sup.,  p.  8.  24 


ig6  THE  PRELIMINARY  DISCOURSE  [sEC  v. 

people  played  often  at  other  times,  notv/ithstanding  the 
prohibition :  the  civil  law  forbade  all  pernicious  games,^ 
and  though  the  laitv  weie,  in  some  cases,  perruittod  to 
play  for  money,  provided  they  kept  within  reasonable 
hounds,  yet  the  clergy  were  forbidden  to  play  at  tables 
(which  is  a  game  of  hazard),  or  even  to  look  on  wtiile 
others  played.^  Accursiu^.  indeed,  is  of  opinion  th'ey  may 
play  ai  chess,  notwithstanding  that  law,  because  it  is  a 
game  not  iwibject  to  chance,**  and  being  but  ne"wly  invented 
in  the  time  of  Justinian,  was  not  then  known  in  the 
Western  parts.  However,  the  monks  for  some  time  were 
not  allowed  even  chess.^ 

A.5  to  the  Jews,  Muhammad's  chief  guides,  they  also 
highly  disapprove  gaming:  gamesters  being  severely 
censured  in  the  Talmud,  and  their  testimony  declared 
invalid.* 
-.ivirsiuf  cy  Another  practice  of  the  idolatrous  Arabs  forbidden  also 
bidden.  in  oue  of  the  above- mentioned  passages,®  was  that  of 
divining  by  arrows.  The  arrows  used  by  them  for  this 
purpose  were  like  those  with  which  they  cast  lots,  being 
without  heads  or  feathers,  and  weie  kept  in  the  temple 
of  some  idol,  in  whose  presence  they  were  consulted. 
Seven  such  arrows  were  kept  at  the  temple  of  Makkah ;  ^ 
but  generally  in  divination  they  made  use  of  three  only, 
on  one  of  which  was  written,  **  My  Lokd  hath  commauded 
me,"  071  another,  ''  My  Lord  hath  forbidden  me,"  and  the 
third  Wits  blank.  If  the  first  was  drawn,  they  looked  on 
it  as  an  apj)robRtion  of  the  enterprise  in  question;  if 
the  second,  they  made  a  contrary  conclusion  ;  but  if  the 
third  happened  to  be  drawn,  they  mixed  thenv  and  drew 


'  ft.  cie  .A.it;atoribn«.  Nov«ll   Junt.  etiau»   Maimon.    in   Tract,    Gezila. 

•  23,  Ac,     Vide  Hyile.  uln  sup.  in  Among  the  moderu  civiliang,  Maa- 

Hii?t.  Akte,  p.  1 19.  fc4*r<Ju«  thought  c«^iniDoi>   gamtstera 

*  Autli'i'rtl:.  inier'i!cfn-.us,a  dofpii!-  were    not   to   be   admitted   as   wit- 
vx>[»l^•.  .it;Ka<'9.  being  i»»fanr»ou.=iper80iw.  Vide 

*  fn  Com.  ad  Le«^ni  Plwd.  Hyde,  ubi  sup,  in  Proleg.  et  in  Hist. 
'  Dii  FrM.n",  in  Gloiss.  Al*ff»,  ^  t^ 

■'  Bav.M   'Mfbia,  84.  1  ;  Ko«h   has-  *•  Qpr^,  c.  5,  v.  4. 

h&xiu   aiK.1    Stinhedr;    24,   2,      Vide  '•  Ste  ante,  p.  42. 


SEC.  v.]  THU  PRELIMINARY  DISCOURSE.  197 

over  again,  till  a  decisive  answer  was  given  by  one  of  the 
otbera.  These  divining  arroAvs  'vv-ere  generally  consulted 
before  anything  -of  mornent  was  -undertaken  •.  as  when  a 
maij  waa  about  to  man'V  or  abont  to  go  a  journey,  or  the 
like.^  This  superstitious  practice  of  divining  by  arr<jv\£ 
was  used  by  the  ancient  Greeks^^  and  other  nations :  and 
is  particularly  mentioned  in  Scripture.^  where  it  is  said 
that  '*  the  king  of  Babylon  stood  at  the  pairing  of  the 
way,  at  the  head  of  the  two  ways,  to  use  divination :  he 
made  his  arrows  bright"  (or,  accoitiing  to  the  version  of 
the  Vulgate,  which  seems  preferable  in  this  place,  "he 
mixed  together  or  shuok  the  arrows  ").  "  he  consuired  with 
images,"  <Sfc. ;  the  commentary  of  St.  Jerome  on  which 
passage  wonderfully  ag^iees  with  what  we  are  told  of  the 
aforesaid  custom  of  Ih^,  old  Arabs:.  "He  shall  stand"  says 
he,  "in  the  highway,  and  consult  the  oracle  after  tlie  man- 
ner of  his  nation,  that  he  may  cast  arrows  into  a  quiver, 
and  mix  them  together,  being  written  upon  or  marked  with 
the  names  of  each  people,  that  he  may  see  whose  arrow  will 
come  forth,  and  which  city  he  ought  tirst  to  attack."'* 

A  distinction  or  uieats  was  so  g-'-neiaUy  used  by  the' :?^iws  con- 
Eastern  nations,  that  it  ir>  no  wonder  that  Muhammad  I^w^.ls* 
made  some  regulations  in  that  matter.  The  Quran,  there- 
fore proiiibits  the  eating  of  blood,  and  swine's  fiesh  and 
■whatever  dies  01  itself,  or  is  .slain  in  the  name  or  in  honour 
of  any  idol,  or  ic,  ^trangied  or  killed  by  a  blow,  or  a  fall, 
or  by  any  other  ueast*  In  which  particulars  Mnhammad 
seems  clrJeiiv  to  have  itr.iiaied  the  dew.-',  by  whose  law, 
as  is  well  kuown,  all  those  things  are  rorbiUden;  but  .he 
allowed  some  things  to  be  eaten  which  Moses  did  not,-'  as 
camels^  flesh  ^  in  particular.     In  cases  oi  nec'-ssiby,  how- 

^  Ibn  &1  AtUii-,  al  Zamakh.,  and  ^  Ezek.  xxl  21. 

8-1    Raid,   ifi  Qm.ln,  c,  5,  v,  4.      ^J  *  Vid«  Poc.  S]r.ec.,  p.  329,  fto. 

Mustatral,  vV;      VidB  I'oc.  Spec,  p  *  Cap.    2.  v.  I'jf4i  c. ,5,  v.    4  ;  c. 

j27,iV:c.,aruiD'Herbel.,Bibi  Ork-iii..i  6,  v.  146;  and  c   16,  v.  116. 

art.  Kodiih.  ^  Levit  xi.  4. 

*  Vide  Potter,  Anticj.  of  Greectj,  "•'  See  Qujran,  c.  ,},.  vv.  49  and  93, 

voL  i.  p.  33-^.  and  c.  6,  v.  ..j./ 


rgg  THR  PRELIMINARY  DISCOURSE.  [sec.  v. 

ever,  "wliere  a  man  may  he  ia  danger  of  starving,  lie  is 
allowed  by  the  Muhammadau  law  to  oat  any  of  the  said 
•prohibited  kinds  of  foo  1 ;  ^  and  the  Jewish  doctors  grant 
the  same  liberty  in  the  same  case.^  Though  the  aversion 
to  blood  and  wliat  dies  of  itself  may  seem  natural,  yet 
fiome  of  the  pagan  Arabs  used  to  eat  both :  of  their  eatmg 
of  the  latter  some  instances  will  be  given  hereafter :  and 
a.3  to  the  former,  it  is  said  they  used  to  pour  blood.  7/hich 
thoy  sometimes  drew  from  a  live  camel,  into  a  gut,  and 
then  broiled  it  in  the  fire,  or  boiled  it,  and  ate  it :  3  this 
food  they  ciiDed  M^-swadd,  from  Aswad,  wldch  signifies 
Hack  ;  the  same  nearly  resembliiig  our  black  puddings  in 
name  as  well  as  composition.*  The  eating  of  meat  offered. 
to  idols  J  take  to  be  commonly  practised  by  all  idolaters, 
being  looked  on  as  a  sort  of  communion  in  their  worship, 
and  for  that  re;ison  esteemed  by  Chiistians,  if  not  absolutely 
unlawful,  yet  as  what  may  be  the  o<3oasion  of  great  scandal  ;^ 
but  the  Arabs  were  particularly  superstitious  in  this  matcer, 
killing  what  they  ate  on  stones  erected  on  purposo  ai'ound 
the  Kaabah,  or  near  their  own  houses,  and  calling,  at  the 
same  lime,  on  the  name  of  some  idoL*  Swine's  flesh,  in- 
deed, the  old  Arabs  seem  not  to  have  eaten ;  and  their 
prophet,  iu  prohibiting  the  same,  appears  to  have  only 
confirmed  the  common  aversion  of  the  nation.  Foreign 
writers  tell  us  that  the  Aaaba  wholly  abstained  from 
swine's  fiesh,^  thinking  it  unlawful  to  feed  thereon.®  and 
that  very  fevtr,  if  any,  of  those  animals  are  found  in  their 
country,  because  it  produces  not  proper  food  for  them ;  ® 
which  has  made  one  writer  ijuagine  that  if  a  hog  were 
carried  thither,  it  would  immediately  die.^*^ 


^  Qunin,  c.  5,  V.   2,  &.c,  and  in        "  Compare  Acta  xv.   29  with   i 

the  other  paijsages  last  quoted.  Cor.  viii.  4,  Ac, 

2  Vide    Mahnou.    in    Hal8<'hath        '  St»e  tlie  fifth    chapter   of   the 

Melachim,  c.  8,  §  i.,  &c,  Qurdn,  v.  4,  and  the  notes  thers., 

^  Nothr  al   dorr,   al   F  rsus^,    al        '  Sobn,  de  Arab.,  c.  33. 
Zamakh..  and  ;il  Baid.  '  Hieronym.  in  Jovin.  T.  2,  c»  6. 

*  Foe.  Spec ,  p.  320.  '  Idem,  ibid. 

^^  iSoUaub,  nbi  supra. 


SEC.  v.]  THE  PRELIMINARY  DISCOURSE  199 

In  the  prohibltiou  of  usury  ^  T  presume  Muhammad  of  usury 

,  1.    -.1  ,       ,  ,  1  •      ^        e      1  '  1  1  ^        and  Cbiriiii) 

also  lollowed  the  Jews,   who  are  strictly  forbidden  by  superau- 

•  1111  tloUS  CU6- 

their  law  to  exercise  it  among  one  another,  though  they  toms. 
aire  so  infamously  guilty  of  it  in  their  dealing  with  those 
of  a  different  religion ;  but  I  do  not  find  the  prophet  of 
the  Arabs  has  made  any  distinction  in  this  matter. 

Several  superstitious  customs  relating  to  cattle.- which 
seem  to  have  been  peculiar  to  the  pagan  Arabs,  were  also 
abolished  by  Muhammad.  The  Quran  ^  mentions  foiir 
names  by  them  given  to  cerfain  camels  or  sheep,  which 
for  some  particular  reasons  were  left  at  free  liberty,  and 
were  not  made  use  of  as  other  cattle  of  the  same  kind. 
These  names  are  Bahira,  Saiba,  AVasila,  and  Hami :  oi' 
each  whereof  in  their  oixier. 

As  t/O  the  first,  it  is  said  that  when  a  she-camel  or  a  The  customs 
•sheep  had  borne  young  ten  times,  they  used  to  slit  her  \h^%^ahil'a, 
ear,  and  turn  her  loose  to  feed  at  full  liberty ;  and  when  fualkl^'^' 
she  died,  lier  fiesh  was  eaten  by  the  men  only,  the  women  pSed* 
being  forbidden  to  eat  thereof:  and  such  a  camel  or  sheep, 
from  the  slitting  of  her  ear,  tbey  called  Bahlra.  Or  the 
Bahira  was  a  she-camel,  which,  was  turned  loose  to  feed, 
and  whose  fifth  young  one,  if  it  proved  a  male,  was  killed 
and  eaten  by  men  and  women  promiscuously ;  but  if  it 
proved  a  female,  had  its  ear  slit,  and  was  dismissed  to 
free  pasture,  none  being  permitted  to  make  use  of  its 
flesh  or  milk,  or  to  ride  on  it ;  though  the  women  wtre 
allowed  to  eat  the  flesh  of  it  when  it  died  :  or  it  was  the 
female  young  of  the  Saiba,  which  was  used  in  the  same 
manner  as  its  dam;  or  else  an  ewe>  whi^h  had  yeaned 
five  times.^  These,  howev(^r,  are  not  all  the  opinions 
concerning  the  Bahira;  for  some  suppose  that  name  was 
given  to  a  she-camel,  which,  after  having  brought  forth 
yuung  five  times,  if  the  last  was  a  male,  had  her  ear  slit, 
as  a  mark  thereof >  and  was  let  go  loose  to  feed,  non^i 
driving  her  from,  pasture   or  water,  nor   using   her  for 

^  Qurdu,  c.  2,  V.  275.  "-  Cup.  5,  V.  102.        *  Al  Firau2abddL 


200  THE  PRELIMINARY  DISCOURSi?,  [bRC.  v. 

carriage;^  and  other  tell  us  that  vhen  a  camel  had 
Tiewly  ])roiight  forth,  they  used  to  slit  the  ear  of  her  young 
one>  aaying,  "0  GoD,  if  it  live,  it  shsdi  be  for  cur  use,  but 
if  it  die,  it  shall  be  deemed  rightly  siaiu ,  '*  and  when  it 
died  they  ate  it.^ 

Sailja  signifies  i  ahe-eamel  tmntru  loose  to  go  where  she. 
will.  And  this  was  <io7ie  on  various  uccounts:  as  when 
she  had  brought  forth  females  ten  tin\es  together;  or  in 
satisfaction  of  a  vow  ,  or  when  a  man  ha«i  recovered  from 
sickness,  or  returned  safe  from  a  journey,  or  his  camel 
iiad  escaped  some  signal  danger  either  in  battle  or  other- 
wise. A  camel  so  turned  loose  was  declared  to  be  Sdiba, 
and,  as  a  mark  of  it,  one  of  the  vertebrce  or  bones  was  taken 
out  of  her  back,  after  which  none  raight  drive  her  from 
pasture  or  wattr,  or  ride  on  her.®  Some  say  that  the 
Sdiba,  w(.cn  she  had  ten  times  together  lirought  forth 
females,  was  sunered  to  go  at  liberty,  n<iae  being  allowed 
Lo  ride  on  lier,  and  that  her  milk  was  not  to  be  drank  by 
any  but  her  young  one,  or  a  guest,  till  she  died ,  and 
then  her  flesh  was  eaten  by  men  as  well  as  women,  and 
her  last  female  young  one  had  her  ear  al?t,  and  was  called 
Ijahira,  and  turned  loose  as  hei'  dam  had  been.^ 

This  appellation,  however,  was  not  so  strictly  proper 
to  feuiale  camels,  but  thai  it  was  given  to  the  male  when 
his  young  one  had  begotten  another  youug  one:-''  nay,  a 
servant  set  at  liberty  and  dismissed  by  his  master  waa 
also  called  Saiba ;  *  and  some  are  of  opinion  that  the 
word  denotes  an  animal  which  the  Arabs  used  to  turn 
loose  in  honour  of  their  idols,  allowing  none  to  make  use 
of  them  thereafter,  except  women  only.'' 

Wasila  is,  by  one  author,*  explained  to  signify  a  she- 
camel  which  had  brought  forth  ten  tinies,  or  an  ewe  which 


'  Al    Zarruikh.,  g1    Bril.lbaviT,  ftl         ''  A I  Fii-auz. 
JMusJ:alraf.  ^  Idem,  al  Jawhari,  &c. 

'^  ibn  ft}  Athir.   "  ^  Xothr  al  dorr  and   Nodhm   al 

'  Al  Firauzilb.,  al  ZitmakVi.  dorr. 

*  .Al  Jxwbari,  fbn  al  Athir.  *  Al  Firauz. 


f:c.v.3         l^iir  preliminary  discourse  2or 

had  yeaned ^evcu  times,  and  ev^ry  time  twins;  and  if  the 
seventh  time  ^she  brought  forth  a  male  and  a  female,  they 
said,  "Wusilat  akhtiha,"  ie,  "She  is.  joined,"  or,  '' wa.s 
brought  forth  with  her  brother,*'  after  which  nune  might 
drink  the  dam's  nulk,  except  men  only  ;  and  she  was  used 
as  the  Saiba  Ui'  W'asila  was  particularly  meant  of  sheep; 
as  when  an  ev/e  brought  forth  a  female,  they  took  it  to 
tliem&elveSj^but  when  she  brought  forth  a  male,  they  con- 
secrated it  to  their  gods,  but  if  both  a  male  and  a  female, 
they  said,  "She  is  joined  to  her  brother,"  and  did  not 
sacrifice  that  male  to  their  gods  :  or  Wasila  was  au  ewe 
which  brought  forth  first  a  male  and  then  a  feniale,  oji 
which  account,  or  because  she  followed  her  brother, 
the  male  was  not  killed;  but  if  she  brought  forth  a  male 
only,  they  said,  "Let  this  be  an  offering  to  our  god.s.-'^ 
Another  -  writes,  that  if  an  ewe  brought  forth  twins  seven 
times  together,  and  the  eighth  time  a  male,  ihey  sacrificed 
that  male  to  their  gods ;  but  if  the  eighth  time  she  brought 
both  «i  male  and  a  female,  they  used  to  say,  "She  is  joined 
to  her  brother,"  and  for  the  female's  sake  they  spared  tlie 
male,  and  permitte'i  not  Lbe  dam's  milk  to  be  drunk  by 
women.  A  third  writer  tells  us,  that  Wasila  was  an  ewe, 
which  having  yeaned  seven  times,  if  that  which  she 
bro\ight  rforth  the  seventh  time  was  a  male  they  sacri- 
ficed it,  but  if  a  female,  it  was  suffered  to  go  loose,  and 
was  made  use  of  by  women  only  ;  and  if  the  seventh  time 
she  brought  forth  both  a  male  and  a  female,  they  held  them 
both  to  be  sacred,  so  that  men  only  were  allowed  to  make 
any  use  of  them,  or  to  drink  the  milk  of  the  female:  and 
a  fourth'^  describes  it  to  be  an .fc we  which  brought  forth 
ten  females  at  five  births  one  i^fter  another,  it;.,  every 
time  twins,  and  whatever  she  ^brought  forth  afterwards 
was  allowed  to  men,  and  not  to  :woraen.  &c. 

Hami  was  a  male  camel  used  for  a  stailixm,  which,  if 
the  females  had  conceived  ten  fiiimes  by  him^  was  after- 

•  A1  Firauz..  al  Zamakh.  *•*  AlJawbaxi,  ^  Ai -Mutarrezi. 


202  TUB  PRELIMINARY  DISCOURSE.  [skc.  v 

wards  freed  from  labour,  and  leu  go  loose,  none  driving 
him  from  j'nsture  or  from  water;  nor  was  any  allowed 
to  receive  he  least  benefit  from  him.  not  even  to  shear 
his  hair.^  •" 

Thebe  things  were  obaeived  by  the  old  Arabs  in  honour 
of  tlieir  false  gods,"  and  as  part  of  the  worshi])  which  they 
paid  them,  and  were  ascribed  to  the  divine  institution; 
but  are  all  condemned  in  the  QnraD,  and  declared  to  bo 
impious  superstitioj^.s.^ 
Muhammai  The  law  01  Muliammad  also  put  a  etoy  to  the  inhuman 
infanticide,  custom,  which  had  been  long  practised  by  the  pagan  Arabs, 
of  burying  their  daughters  alive,  lest  they  should  be  re- 
duced to  poverty  by  providing  for  them,  or  else  to  avoid 
the  displeasure  and  disgrace  which  would  follow,  if  they 
should  happen  to  be  made  captives,  or  to  become  acarida* 
lous  by  their  behaviour ;  *  the  birth  of  a  daughter  being, 
for  these  reasons,  reckoned  a  great  misfortune/  and  the 
death  of  one  as  a  great  happiness.^  The  manner  of  their 
doing  this  is  differently  related :  some  say  that  when  an 
Arab  hari  a  daughter  born,  if  he  intended  to  bring  her  up, 
he  sent  her,  clothed  in  a  garment  of  wool  or  hair,  to  ke^p 
camels  or  sheep  in  the  deseti ;  but  if  he  designed  to  put 
her  to  death,  he  let  her  live  till  she  became  six  years  old, 
and  then  said  to  her  mother,  "Perfume  h6r,  and  adorn 
her,  that  1  may  carry  her  to  her  mothers ; "  which  being 
done,  the  father  l^d  her  to  a  well  oi  pit  dug  for  that 
purpose,  and  having  bid  her  to  look  down  into  it,  pushed 
hei  in  headlong,  as  he  stood  behind  her,  and  then  filling 
up  the  pit,  levelled  it  with  the  rest  of  the  ground;  but 
others  say,  that  when  a  woman  was  ready  to  fall  in  labour, 
they  dug  a  pit,  on  the  brink  whereof  she  was  to  be  de- 
livered, and  if  the  child  happened  to  be  a  daughter,  they 
threw  it  into  the  pit,  but  if  a  son,  they  saved  it  alive.'' 

'  Al  Firauz.,  al  Jnwhari.  *  Al   Baidhiwi,  al    Zamakh.,    al 

*  JaUl.  in  Qurin.  Muetatraf. 

3  Quran,  c.    ^,  v.    io2,  and  c  6,  *  S«»e  Qurdn,  c.  lO,  vv.  &\  6r. 

V.    142-145.     Vide  Foe.  Spec.,   pp.  ^  Al  Maidaui          '  Al  Zamakh. 
330-334- 


SEC.  V.J  THE  PRELIMINARV  DISCOURSE.  203 

This  custoiH,  though  not  observed  by  all  the  Arabs  in 
general,  was  yet  revy  coninion  among  several  of  their  tribe^;,, 
and  particularly  those  of  Qiiraish  and  Kinda ;  the  former 
using  to  bury  their  daughters  alive  in  Mount  Abu  Dalama, 
near  Makkah.^  In  the  time  of  ignorance,  while  tbey  used 
this  Kieihod  to  get  rid  of  their  slaughters,  Sdsaa,  grand- 
father 1.0  tlie  celebrated  poet  al  I^arazdak,  frequently 
redeemed  female  chiklren  from  death.,  giving  for  every 
one  two  she-camels  big  with  young,  and  a  he-camel; 
and  hereto  al  Farazdak  alluded  when,  vauntinsi  himself 
before  one  of  the  Xhalifahs  of.  the  family  of  Omayyah, 
he  S'cddj  "I  am  the  son  of  the  giver  of  life  to  the  dead;" 
for  which  expression  being  censured,  he  excused  himself 
by  alleging  the  following  words  of  the  Quran,^  "  He  who 
saveth  a  soul  alive,  shall  be  as  if  he  had  saved  the  lives 
of  all  mankind.''  ^  The  Arabs,  in  thus  murdering  of  their 
children,  were  far  from  being  singular;  tlie  practice  of 
exposing  infants  and  putting  them  to  death  being  so 
common  among  the  ancients,  that  it  is  remarked  as  a 
thing  very  extraordinary  in  the  Egyptians,  that  they 
brought  up  all  their  children ;  *  and  by  the  laws  of 
Lycurgus^  no  child  was  allowed  to  be  brought  up  without 
the  approbation  of  public  officers.  At  this  day,  it  is  said,  in 
China,  the  poorer  sort  of  people  frequently  put  their  children, 
the  females  especially,  to  death  with  impunity.*  * 


♦  The  eame  practice  was  coininon  among  several  castes  of  the 
Hindus.  It  is  worthy  of  note  that  the  motives  for  the  act  were 
the  same  as  those  which  infiueuced  the  heathen  Arabs.       E.  M.  W. 


^  Al  Mustatraf.  e8pccJ3n_y  ha.  this  manner — whence 

*  Cap.  5,  V.  35  tliar,  saying  of  Pot-idippuB  : 

»  Al  Mustatraf.     Vide  Ibn  Kha-  ^Ywr  Tpi<l>d  rts  k^V  u^Tjt  «&"  rincv, 

liqdu     m   Vita  ai    Farazdak,   and  evy^,r^oa  sU^ie7f<Tt  k^v  ^  7r\ova^o$- 

Poc.  Spec,  p.  334.  .  /       '^      ,    ,       '       ^„'' 

*  Stx-abo,    1.    17.     Vide    Diodor  A  man,  tho  poor,  will  not  expose 
Sia   I   I    c  80  ^^*  ^'^^ » 

* '  Vide  Plutarch,  in  Lycurgo.  ^"^  if  lie's.rich,  will  scarce  preserve 

«  Vide  Pufendori,   de  Jure  Nat.  ^"^  daughter.'  — 

fct   Gent.,    1.    6,   e.    7,    §    6.     The  See  Potter's  Antiq.  of  Greece,  vol. 

Grecians     also     treated    daughters  ii.  p,  333. 


204  THE  PRELrfI\ARY  DISCOUkr^E.  fSEC  v. 

This  wicked  practice  is  condemned  by  the  Qiiian  in 
several  passages,  ^  one  of  "which,  as  some  commeniators^ 
judge,  may  also  condemn  another  custom  of  the  Arabians, 
altogether  as  wicked,  and  as  common  among  other  nations 
of  old,  viz,,  the  sacriticing  of  their  children  to  their  idols  ; 
as  was  frequently  done,  in  particular,  in  satisfaction  of  a 
vow  thev  used  to  make,  inat  if  tliey  had  a  certain  number 
of  sons  born,  they  \^'Ould  offer  one  of  th«-m  in.  sacrifice. 

Several  other  super-5titioii5  custonis  were  likewise  abro- 
gated by  Miihamiiiad,  bur  the  same  being  of  less  mornenr., 
and  not  particularly  menJ[ioned  iji  the  Quran,  or  having 
been  occasion  ally  taken  notice  of  ehje  where  I  shall  say 
nothing  of  them  in  this  pluce 


^  Cap.  6,   vv.  137  aud  151  ;  c,  16,  vv.  60,  61  ;  and  c.   17,  v.   33.     Se« 
alto  chap.  Si,  v,  8. 

^  Ai  Zaniakb:,  3J  Eaid 


i    -'-OS    ) 


SECTION  VI. 

OF  THE   INSTrrUTIONS  0^   THE  QURAN   IN   CITIL  AFFAIR? 

Thte  Miihammadan  civil  Jaw  is  founded  on  the  precepts 
and  deteririinations  of  the  Qur&n,  as  the  civil  laws  of  the 
Jews  were  en  those  of  the  Pentateuch ;  yet  being  variously 
interpreted,  according  to  the  different  decisions  of  their 
civilians,  and  especially  of  their  foui'  great  doctors,  Abu 
Hanifa,  Malik,  al  Shafai,  and  Ihj;  ITanbal.^  to  treat  thereof 
fully  and  distinctly  in  the  manner  the  curiosity  and  use- 
fulness of  the  suhject  deserves,  v.ould  require  a  large 
volume ;  wherefore  the  most  that  can  be  expected  here 
is  a  summary  view  of  the  principal  institutions,  without 
mmutely  enterirjg  into  a  detail  of  particulars.  Wt,  shall 
begin  with  those  i  dating  to  marriage  and  divorce. 

That,  polygamy,  for  tne  moral  lawfulness  of  wliich  the  Law*. 
Muhammadnn  doctors  advance  several  arguraerits,-  is  )i!f",';'.»!y! 
allowed  by  the  Qurjin,  every  one  l^nows,  though  lew  are 
acquainted  with  the  limitations  witli  which  it  is  allowed. 
Several  learned  men  have  fallen  into  the  N-'ulgar  mistake 
that  Muhammad  granted  to  his  followers  an  unbounded 
plurality  ;  some  pretending  that  a  man  may  have  as  many 
wives,'  and  others  as  many  concubines,*  ea  he  can  main- 


'  Sef  S<x;t.  VIII.  falsely  A«t<erts  the  restraint  ot  tiit 

^  See  aitte,  Sect.  11     p.  73.  number  ut  their  wives  to  be  no  pre- 

*  Nic  Cub'^mi?  in  Cril.ral.  Alco".,  •  cpt    of    ttheir    reHgion,   but  a   rule 

1     2,   c.    19.     Oif;aribs,   it.    Itinerai.  t>iiperkidu£ed  on  a.  politic  considera- 

i-'.    Greg.     Tholosaiius,      in     Synt.  tivjn,     Pres.  Stat'*    of  the  Ottomal! 

Juris,   i.  9,  c.  2.  §  22.     SeptejnoBB-  Empire.  Yj^i.  iii.  c.  z\. 

trr-iiisis  tl^«.  i^'orib  Turc.  p.  24}  i>a,ys  '*  Marva^.t.    in    Prooi".    atl    Rit-fut. 

ttie  Miihaimuaiitui?  Miav 'iJi^'t."  twelve  Alcor.,     part    iv.    ,.p.    5;:   :.i.'i<i    ^x. 

l;v.\.|ul  vvivfe.s   ana  tuj  moic,     .liicAi.it  Piid-iux,    \A\f-.    cA    Muh..    }>     1 14. 


2o6  THE  PRELIMINARY  DISCOURSE.         [sec.  vi, 

tain:  wh ericas,  acGordiDg,  to  the  express  words  of  the 
Quran,^  no  man  can  have  more  than  tour,  whether  wives 
or  concubines;^*  and  if  a  man  apprehend  any  incon- 
venience from  even  that  number  of  ingenuous  wives,  it 
is  added,  as  an  advice  ^which  is  generally  followed  by  the 
middling  and  inferior  people),^  that  he  marry  one  only, 
or,  if  he  cannot  be  contented  with  one,  that  he  take  up 
with  his  she-slaves,  nob  exceeding,  however,  the  limited 
number;*  and  this  is  certainly  the  utmost  Muhar:?mad 
allowed  his  followers :  nor  can  we  urge,  as  an  argument 
against  so  plain  a  precept,  the  corrupt  manners  of  his 
followers,  many  of  whom,  especially  men  of  quality  and 
fortune,  indulge  themselves  in  criminal  excesses;''  nor 
yet  the  example  of  the  prophet  himself,-f  who  had  peculiar 
privileges  in  this  and  other  points,  as  will  be  observed 
hereafter.  In  making  the  above-mentioned  limitation, 
Muhammad  was  ditected  by  the  decision  of  the  Jewish 


*  Muir  {Life  of  MahoimU  vol.  iii.  p.  303)  soys,  "There  is  no  limit, 
.'W  supposed  by  Sale,  to  the  liumber  of  slave-girls,  with  whuiu  (irre- 
spective of  his  four  wiveSi)  a  Moslem  may,  without  any  antecedent 
ceremony  or  any  guarantee  of  continuance,  cohabit.  Female  slavery, 
being  a  condition  necessary  to  the  legality  ot  thid  illimitable  indul- 
gence, mil  never  be  put  down,  with  a  wi'liog  or  hearty  co- operation, 
by  any  Mussalmaii  community."  F  m   ■n. 

t  Surely  the  "peculiar  privileges"  of  the  prophet,  whereby  all 
limit  as  to  the  nuniber  of  his  wives  and  concubines  was  set  aside, 
added  to  his  example,  wherein  he  appeai'ed  as  the  possessor  of  ten 
wives  besiles  his  concubines,  must  have  gone  far  to  weaken    tlie 

ChardJn,    Yoy.  dcs   Perse,    t.    I,   p.  •''  Sir    J     Mandevillo    (who,   ex- 

)66.     Du    Ryer,    Sowmaire   de    la  ceptiiifj  a  few  silly  stories  he  tella 

Rel.  des  Tares,  mis  k  la  tete  de  s^  fiotii  heursa^.  deserves  ino«>  credit 

version    de    TAlcur.       Ilicaut    ubi  than  some  travollera  of  better  repu 

supra.     PufendoTt,  i^e  Jure  Nat.  et  tation),  speaking  of  the  Quriin,  ob- 

Gent.,  1.  6,  c  1,  §  r8.  eerves,  among  several  other  truths, 

'  Cap.  4,  V.  3.  that  Muhamiijad therein coniinaiided 

*  Vide  Gagnit?r,  in  Notis  ad  Abub  a  ii.Mn  should  havo  two  wives,  or 
fedaj  Vit.  ,Mv>h,,  p.  150.  Helaud,  three,  or  four  ;  though  ths  Maham- 
l)e  Rel.  Mi)h.,  p.  243,  &c.,  aiul  Sel-  r-.iadans  then  trxik  nine  wives,  and 
don,  TJx.  fl(»br.>.  1    i,  c.  9.  lenmus  as  muny  as  thoy  uiight  dus- 

*  Vid«j  Relaiid,  tibi  sup.,  p.  244.  tiiia.     Mandev.  Tvavels,  p.  164. 

*  t^iirar\  c.  4,  *.  3. 


SEC.  71.J         THE  PRBLIMIN.4RY  DISCOURSE.  207 

doctors,  who,  by  way  of  counsel,  limit  the  number  of  wives 
to  four/  though  their  law  confines  them  not  to  any  certain 
number.^ 

Divorce  is  also  well  known  to  be  allowed  by  the  Mu-  Law 
hammadan  law,  as  it  was  by  the  Mosaic,  with  this  dif-  Sv^^"* 
ference  only,  that,  according  to  the  latter,  a  man  could  not 
take  ajzain  a  woman  whom  he  had  divorced,  and  who  had 
been  married  or  betrothed  to  another ;  ^  whereas  Muham- 
inad,  to  prevent  his  followers  from  divorcing  their  wivag 
on  every  light  occasion,  or  out  of  an  inconstant  humour, 
ordained  that  if  a  man  divorced  his  wife  the  third  time 
(for  he  .might  divorce  her  twice  without  being  obliged  to 
'  *  part  with  her,  if  he  repented  of  what  he  had  done),  it 
should  not  be  lawful  for  him  to  take  her  again  until  she 
I  had  been  first  mairied  and  bedded  by  another,  and  divorced 
'  by  such  s<jcond  husband.'*  And  this  precaution  has  had 
so  good  an  effect  that  the  Muhammadans  are  seldom  known 
to  proceed  to  the  extremity  of  divorce,  notwithstanding 
the  liberty  given  them,  it  being  reckoned  a  great  disgrace  so 
to  do ;  and  there  are  but  few,  besides  those  who  have  little 
or  no  sense  of  honour,  that  will  take  a  wife  again  on' the 
condition  enjoined.^  *     It  must  be  observed  that,  though 


force  of  hi.s  explicit  precepts,  given  for  the  guidance  of  his  followers. 
Would  not  the  holy  precepts  of  Jesus,  as  recorded  in  the  Sermon  on 
the  Mi)iait,  have  losi  much  of  their  power  over  Christian  hearts,  had 
he  churned  for  himself  the  special  privilege  of  total  exemption  from 
them,  and,  mure  so,  bad  his  example  illustrated  a  lower  grade  of 
moral  rectitude  ?  e.  m.  w. 

*  The  large  dowry,  fixetl  on  the  bride  b}  the-  groom  before  the 
marriage  is  consummated,  to  he  paid  in  case  of  a  divorce  ft'ithout 
proper  cause,  is  more  potent  than  the  Qui'an  in  preventmg  divorce. 

E.  M.  W. 

^  Maimon  iu  Halachoth  Ishoth.,  I.  Vide  Sfelden,  ubi  sup.j  1.  1,  c. 
c.  14.  II, 

^  Idem,     ibid.        Vide      Seldi.n,  *  Qur^n.  c.  2,  v.  230. 

Uxor.  Hebi..  I.  J,  0.  g,  ''   Vide  Selden,  ubi   Bup.,   I.  3,  c. 

^  I>eut.    xxiv.   J,    4.     Jercin.  iii.      21.  and  Ricaut's  State  ofthe 'Jttom. 

Empire,  bk.  ii,  c,  3i. 


?.o3  THh  PRELIMINARY  DISCOURSE.         [sec  vi. 

a  man  is  »i] lowed  by  tlie  MuliarDiuadan,  as  by  the  Jewish 
!aw,i  to  repudiate  his  wife  even  on  the  slightest  disgust, 
yet  the  women  are  not  allowed  to  separate  themselves 
from  their  husbands,  unless  it  be  for  ill-usage,  waut  of 
proper  maintenance,  neglect  of  conjugal  duty,  impotency, 
vr  some  cause  of  equal  import;  but  then  she  generally 
loses  her  dowry,^  which  she  does  not  if  divorced  by  her 
husband,  unless,  she  has  been  guilty  of  impudicity  or 
notorious  disobedience.* 

When  a  woman  is  divorced,  she  is  obliged,  by  the  direc- 
tion of  the  Quran,  to  wait  till  she  hath  had  her  courses 
thrice,  or,  if  there  be  a  doubt  whether  she  be  subject  to 
them  or  not,  by  reason  of  her  age,  three  months,  before 
she  itiarry  another ;  after  which  time  expired,  in  case  she 
be  found  not  with  child,  she  is  at  full  liberty  to  dispose 
of  herself  as  she  pleases ;  but  if  she  prove  with  child,  she 
must  wait  till  she  be  delivered;  and  during  her  whole 
term  of  waiting  she  may  continue  in  the  husband's  house, 
and  is  to  be  maintained  at  his  expense,  it  being  forbidden 
to  turn  the  woman  out  before  the  expiration  of  the  terra, 
unless  she  be  guilty  of  dishonesty.*  Where  a  man  divorces 
a  woman  before  consummation,  she  is  not  obliged  to  wait 
any  particular  time,*  nor  is  he  obliged  to  give  her  more 
than  one-hiilf  of  her  dower.^  If  the  divorced  woman  have 
a  young  child,  she  is  to  suckle  it  till  it  be  two  years  old; 
the  father,  in  the  meantime,  jnaintaining  her  in  all  respects : 
a  widow  is  also  obliged  to  do  the  saiue,  and  to  wait  four 
months  and  ten  days  before  she  marry  again.^ 

These  rules  are  also  copied  from  those  of  the  Jews, 
according  to  whom  a  divorced  woman  or  a  widow  cannot 
marry  another  man  till  ninety  days  be  past,  after  the 


^  Deut.  xxiv.    1.     Leo   MocTena,  '  Qurin,  c  4,  v.  18,  &c. 

Hist  (Iv  gii  Hiti  Hebr.,  part  1.  c.  6.         *  Qurdii,' c.  2,  v.  228,  ami  f,; 

Vidt  Stsldon,  ubi  aiip.  v.  i,  &c. 

''  Vide  Busbeq.,  Ep,  3,  p.  184;         »  Ibid,,  0.  33.  v.  48. 
Sniitli.  T>eMorib.,.ac  Lxifctit.  Tuv(;^r  ^  Ibid.,  c.  2.  v    237, 

Kp.  2.  p.  52  ;  and  Ohardin,  Voy.  de         "^  Ibid,»  0.  2,  vv.  233-235,  ynu 

feme,  t,  i,  p.  169.  65,  v.  i,'  Sza. 


SEC.  VI.]         r{{E.  PRELIMINARY  DISCOURSE.  209 

divorce  or  death  of  the  husband;"^  and  she  who  gives 
suck  is  to  be  maintaiued  for  two  years,  to  be  computed 
from  the  birth  of  the  child,  within  which  time  she 
must  not  marry,  unless  the  child  die,  or  her  milk  be 
dried  up,^ 

Whoredom,  m  single  women  as  well  as  married,  was,  in  ^^^1^°^' 
the  beginning  of  Muhamraadism,  very  severely  piimshed,  ^'j'fJr^i^ 
such  being  ordered  to  be  shut  tip  in  prison  till  they  died  ;  cation, 
but  afterwards  it  was  ordained  by  the  Sannat  that  an 
adulteress  should  be  stoned*  and  an  unmarried  woman 
guilty  of  fornication  scourged  with  a  hundred  stripes  and 
banished  for  a  year.*  A  she-slave,  if  convicted  of  adultery, 
is  to  suffer  but  half  the  punishment  of  a  free  woman,^  viz., 
fifty  stripes  and  banishment  for  six  months,  but  13  not  to 
be  put  to  death.  To  convict  a  woman  of  adultery,  so  as 
to  make  it  capital,  four  witnesses  are  expressly  required.'* 
and  those,  as  the  commentators,  say,  ought  Co  be  men; 
and  if  a  man  falsely  accuse  a,  woman  of  reputation  of 
whoredjom  of  any  kind,  and  is  not  able  to  support  the 
charge  by  that  number  of  witnesses,  he  is  to  receive  four- 
score stripes,  and  his  testimony  is  to  be  held  invalid  for 
the  future.''  Fornication,  in  either  sex,  is  by  the  sentence 
of  the  Imuran  to  be  punished  with  a  hundred  stripe.s.^ 

If  a  man  accuse  his  wife  of  intidelity,  and  is  not  able  to 
prove  it  by  sufficient  evidence,  and  will  swear  four  times 
that  it  is  true,  and  the  fifth  time  imprecate  God's  vengeance 
on  him  if  it  be  false,  she  is  to  be  looked  on  as  convicted, 
unless  she  will  take  the  like  oaths  and  make  the  like  im- 

^   Mishna,   tit.  Yabitooth,    c.    4.  Qurin,.  and  slill   iu  force,  as  some 

Grernar.    Babyl.  ao   eunJ..  tit.  Mai-  suppose.     See  the  notes  tq  Quran, 

mon.  in  Halach    Giiushin,  Shylhan  c.  3,  v.  23,  anrl  tbe   Pre).  lUsc,  p. 

Aruch,  part  iii.,  HI. 

^  Miishna,  and  Gemara,  and  Mai-  ^  Qaran,  c.  4,  vs.  14,  15.     See  the 

mon.,   ub>  supra.     Gem.    Babyl.   ad  notes  there. 

tih.  Cetiitioth,  c.  5.  and  Jos    Karo,  *  Ibid.,  v.  24 

in  Shyih^n  Aruch,  0.  50,  §  2.     Vide  ^  Ibid.,  c.  4,  v.  14. 

Selden.  Ux,  Hebv,,  i.  2,  c    11.  and  ^  Ibid.,  c.  24,  v.  4. 

1   2,  G.  10,  in  lin.  ^  Ibid.,  va..  1-3.    This  Ift-w  relates 

^  And  the  adulterer  also,  accord-  not  to  married   peobio,    as   Selden 

ingto  a  passage  once  extant  iu  the  supposes,  Ux.  Heb..  1.  3,  c.  12. 

0 


2T0  THE  PRELIMINARY  DISCOURSE.         [S£C.  Vl. 

precatiori  in  leslimony  of  her  innocency;  whicli  if  she  do, 
she  is  free  from  punislunent,  though  tlie  marriage  ought  to 
be  dissolved.! 
ui•^Jf^the  I^  'most  erf  the  last-mentioned  particulars  the  decisions 
?oXSr'  ^<^'  ^he  Quran  also  agree  with  those  oC  the  Jews.  By  the 
law  of  Moses,  adultery,  whether  in  a  married  woman  or  a 
virgin  betrothed,  was  punished  with  death;  and  the  man 
who  debauched  them  was  to  suffer  the  same  punishment.^ 
Tiie  penalty  of  simple  fornication  was  scourging,  the  general 
punishment  in  eases  where  none  is  particularly  appointed; 
and  a  betrothed  bondmaid,  if  convicted  of  adultery,  under- 
went the  same  punishment,  being  exempted  from  death 
because  she  was  not  free.^  By  the  same  law  no  person 
was  to  l)e  put  to  deatli  on  the  oath  of  one  witness;*  and 
a  man  who  slandered  his  ^vife  was  also  to  be  chastised, 
that  is^  scourged,  and  fined  one  hundred  shekels  of  silver,^ 
The  method  of  trying  a  woman  suspected  of  adultery 
wiiere  evidence  "was  wanting,  by  forcing  her  to  drink  the 
bitter  water  of  jealousj^^  though  disused  by  the  Jews  long 
before  the  time  of  Muhammad,^  yet,  by  reason  of  the  oath 
of  cursing  with  which  the  woman  was  charged,  and  to 
wliJch  she  was  obliged  to  say  "Amen,"  bears  great  re- 
semblance to  the  expedient  devised  by  the  prophet  on 
the  like  occasion.* 

The  institutions  of  Muhammad  relating  to  the  pollution 


^  Qinila,  0.  24,  vv.  6-9.     See  the  maiden,  because  auch  a  one  and  her 

notes  th«ft;.  .'accomplice  wore  plainly  t>rdfcreH  to 

■'  Jj<}vit.   XX,   jo;  Deut.  xxii.  22.  b-*  stoned  (I>eut.  xxii.  23,  24).     But 

The  kind  of  death  to  b(.  inHicted  on  the  ancient^  .sotin  to  huve  been  of  », 

adultei-ers  in  common   cases  being  different  opinion,  and  to  have  und-sr- 

n<">t  ixprtssfcd,  the  Talmudists  geue-  stood  st-ming  to  be  the  puninhiueat 

rally  sujiposfi    »k    to.  be  strangling,  of  adulterera  in  general.     Vidt  Sel- 

wliich  they  thtuk  i."»  designed  wher-  den,  Ux.  Heb,,  1.  ^,0.  ii  and  12. 

evet  the  phiu.se  "  shall  be  put  to  •'  Levit.  xix.  20. 

death,"  6r  "shall  di«  the  dftath,"  is  /*  Deut.   xix.     15,    xvii.    0,    and 

used,  a«  they  iuia^itie  j^toning  is  by  ICumb.  xxxv.  30. 

the  expressiou,  "Iiis  blood  ahall  be  "  J)dut.  xxii.  ^3-19. 

upon  him  ;*'  and  hence  it  has  been  "  Nmob.  v.  11,  &c. 

concluded  by  sonie  that  the  womtn  ''  Vide  Selden.   ubi   sup  ,  1.  3,  c. 

faWen  in  adidtery  m(  nticned  in  the  15;    aftti  Leon.    Modena,    de'    Riti 

Cospel  {John  viii.)  was  a  betrothed  Uebraici,  parte  iv.  c.  o. 


SKC.  VI.]         mn  PRELIMINARY  DISCOURSE.  211 

of  women  during  their  courses/-  the  taking  of  slaves  to 
wife,^  and  the  proliibiting  of  marriiage  within  certain 
degrees,^  have  likewise  no  small  affinity  with  the  insti- 
tutions of  Moses;*  and  the  parallel  might  be  carried 
farther  in  several  other  particulars. 

As  to  the  prohibited  degrees,  it  may  he  observed  that  ivoMbitad 
the  pagan  Arabs  abstained  from  marrying  their  mothers,* 
daughters,  and  aunts,  both  on  the  father's  side  and  an  the 
mother's,  and  held  it  a  most  scandalous  thing  to  ma:rry 
two  sisters,  or  for  a  man  to  take  his  father's  wife  ;  ^  which 
last  was,  notwithstanding,  too  frequently  practised,®  and 
is  expressly  forbidden  in  the  Quran,'^ 

Before  1  leave  the  subject  of  marriages,  it  may  be  pro-  Peculiar 
per  to  take  notice  of  some  peculiar  privileges  in  relation  S  Muham- 
thereto  which  were  granted  by  GoD  to  Muhammad,  as  he  munLTg^ 
gave  out,  exclusive  of  all  other  Muslims.     One  of  them 
was  that  he  might  lawfully  marry  as  many  wives  and 
have  as  many  concubines  as  he  pleased,  without  being 
confined  to  any  particular  number  ;^  and  this  he  pretended 
to  have  been  the  privilege  of  the  prophets   before  him. 
Another  was  that  he  might  alter  the  turns  of  his  wives, 
and  take  such  of  them  to  his  bed  as  he  tliougbt  lit,  with- 
out being  tied  to  that  order  and  equality  which  others  are 
obliged  to  observe.'^     A  third  privilege  was  that  no  man 
might  marry  any  of  his  wives,^^  either  such  as  he  should 
divorce  during  his  lifetime,  or  such  as  he  should  leave 
widows  at  his  death  ;  which  hist  particular  exactly  agrees 


*  Tliey,  however,  did  permit  a  son  to  inheril  his  deceased  father's 
widows,  which  custom  Muhammad  aboUfihed.  See  M air's  Life  of 
Mahomet^  vol.  ii.  ]>.  52,  and  voL  iii.  p.  303.  e.  m.  w. 

^  Qurdn,  c.  2,  v.  222.  *  Vide  Poc.  Spec,  p.  337,  &c. 

^  Ibid.,  c.  4,  V.  24,  &o.  ^  Qurdn,  c.  4,  v.  20. 

3  Ibid.,  vs.  20-22.  '  Ibid.,  c.    33,  v.  49.     See  also  c. 

*  See  Levit.  xv.  24,  xviii.  1 9,  and     66,  and  the  uotas  there, 

XX.   18;    Exod.   xxi.    8  li  ;    Deut.  ^  Ibid.,   c.    33,  v.    517      See   the 

xxi.  TO— 14;  Levit.  xviii.  and  xx.  notes  there. 

^  Abulfea..  Hist.  Gwi.  aJ  Sharis-  ^^  ibid,,  v.  53. 
tdni,  apud  Poc,  Spec,  pp.  321,  338. 


212  THE  PPEL/MINARY  DISCOURSE.        [sec.  vi. 

with  what  the  Jewish  doctors  have  determined  conceinmg 
the  wives  of  their  princes ,  it  being  judged  by  them  to  be 
a  thing  very  indecent,  and  for  that  reason  unlawt'u],  for 
another  to  marry  either  the  divorced  wife  or  the  widow 
of  a  king:^  and  Muhammad,  it  seems,  thought  an  eqnal 
respect,  ai  least,  due  to  the  prophetic  as  to  the  regal  dig- 
nity^ and  therefore  ordered  that  his  relicto  should  pass  the 
remainder  of  their  lives  in  perpetual  widowhood. 
Laws  con-  The  laws  of  the  Qui  an  concerning  inheritances  are  also 
hentance.'  in  several  respects  conformable  to  those  of  the  Jews, 
tliougl)  principally  designed  to  abolish  certain  practicCvS 
of  the  pagan  Arabs,  who  used  to  treat  widows  and  orphan 
bliiMren  with  great  injvstice^  f'rec(uently  denying  them 
any  share  in  the  inheritanee  of  their  fathers  or  their  hus- 
bands, on  pretence  that  the  same  ought  to  be  distributed 
among  those  oidy  who  were  able  to  bear  arms,  and  dis- 
posing of  the  widows,  even  against  theii  consent,  as  part 
of  their  husband  s  possessions.^  To  prevent  such  injuries 
fpr  the  future,  Muhammad  oniered  that  women  should  be 
respected;  and  orphans  have  no  'wrong  done  them  ;  and  in 
particular  that  women  should  not  be  taken  against  their 
wills,  as  by  right  of  inheritance,  but  should  them&elves  be 
entitled  to  a  distnbutive  part  of  what  their  parents,  hus- 
bands, and  near  relations  should  leave  behind  them,  in  a 
certain  proportion.^ 

The  general  rule  to  be  observed  in  the  distribution  of 
the  deceased's  estate  is,  tLjtt  a  male  sl\all  have  twice  as 
much  as  the  female;*  but  to  this  rule  there  are  some  few 
exceptions  ;  a  man's  parents,  for  example,  aiid  also  his 
brothers  and  sisters,  where  they  are  entitled  not  to  the 
whole  but  a  small  part  of  the  inheritance,  being  to  have 
equal  shares  with  one  another  in  the  distribution  thereof, 

'   Miahna,  tit.  Sanhedr,  c.  2,  and  nott-^  there.    Vide  etiam  Poc  Spec, 

Gemar.    in  eund.  tit.  Mainioo.Ha-  p.  337. 

lachotb  Mpli«.;him,  c.  2,     Vide  Sel-  ^  Quran   c  4,  ts.  31,  3«,. 

den,  Ux.  Hel».,  T.   1,  c  10.     Prid.,  *  Ibtri.,  vs.   lo   and    175       Vide 

Lifb  of  Mah.,  p.  118,  Chardin,   Voy.    do    Perse,   t   2,    p. 

*  See  c.   4,  V8.  21,  kc,  and  the  293. 


SEC  VI.]         THE  PRELIMINARY  DISCOURSE.  213 

without  making  any  diflerence  on  account  of  sex.^  The 
particular  proportions,  in  several  cases,  distinctly  and 
suiiiciently  declare  the  intention  of  jMuhainmad,  whose 
decisions,  expressed  in  the  Quran,^  seem  to  be  pretty 
equitable  preferring  a  nnan  s  childieu  first,  and  then  his 
nearest  relations. 

If  a  man  dispose  of  any  part  of  his  estate  by  will,  two  Law  con- 
witnesses,  at  the  least,  are  required  to  render  the  same  wiiib. 
valid;  and  such  witnesses  ought  to  beef  his  own  tribe, 
and  of  the  Muhammadan  religion,  il  such  can  be  had.^ 
Though  there  be  no  express  law  to  the  contrary,  yet  the 
Muhammadan  doctors  reckon  it  very  wrong  for  a  man 
to  give  away  any  part  of  his  aubatance  from  his  family, 
unless  it  be  in  legacies  for  pious  uses  ;  and  eveu  in  that 
case  a  man  oupfht  not  to  give  ail  he  ha«  in  charity,  but 
only  a  reasonable  part  in  prt:)portion  to  his  substance.  On 
the  other  hand,  though  a  man  make  no  will,  and  bequeath 
nothing  for  charitable  uses,  yet  the  heira  are  directed,  on 
the  distribution  of  the  estat-e,  if  the  value  will  permit,  to 
bestow  something  on  the  poor,  especially  such  as  are  of 
kin  to  the  deceased  'and  to  the  orphans/ 

The  tirst  law,  howeyer,  laid  down  by  Muhammad  touch- 
ing inheritances  wtis  aot  very  equit/able ;  for  he  declared 
that  those  who  had  fled  with  him  from  Makkah,  and  those 
who  had  received  and  assisted  him  at  Madina,  should  be 
deemed  the  nearest  of  kin,  and  consequent])'  heirs  to  one 
anotiier,  preferably  to  and  in  exclusion  of  thejr  relations 
by  blood;,  nay,  though  a  man  were  a  true  believer,  yet  if 
he  had  not  fled  his  country  for  the  sake  of  religion  and 
joined  the  prophet,  he  was.  to  be  looked  on  as  a  stranger  ,^ 
but  this  law  continued  not  long  in  force,  being  quickly 
abrogated.^ 

It  ^must  be  observed   that  among  the  Muhanrmadans  ciindrenof 
the  cnildreu  Oi  their  coiiCuDines  or  slaves  are  esteemed  as  legitimate. 

'  Quiiti,  0  4,  V.  TO.      '  Ibifl..  c.  5,  v.  ro5.        ^  Ibfd,  c  8,  v.  73. 
*  Ibicl.j'Ai-d  V.  175.       ♦  Ibid.,  c.  <},  V.  7,  c  Ibid.,  and  c.  J3..  v.  6 


214  7HE  PnBUMlNARY  DISCOURSE.         [SEC  vi. 

equally  legitimate  with  those  of  their  legal  and  ingenuous 
wives,  none  being  accomited  bastards  except  such  only  as 
are  born  of  common  women  and  whose  fathers  are  unknown. 
Law  con-  As  to  private  contracts  between  man  and  man,  t}«^ 
privjad  oon-  conscientious  performance  of  them  is  frequently  i*ecom- 
mended  in  the  Qurau>  Yot  the  preventing  of  disputes, 
all  contracts  are  directed  to  be  made  before  witnesses,^ 
and  in  case  such  contracts  are  not  immediately  executed, 
the  same  ought  to  be  reduced  into  wTJting  in  the  presence 
of  two  witnesses^  at  least,  who  ought  to  be  Muslims  and 
of  the  male  sex ;  but  if  two  men  cannot  be  conveniently 
had,  tlie.u  one  man  and  two  women  may  suftice.  The 
same  method  is  also  directed  to  be  taken  for  the  security 
of  debts,  to  be  paid  at  a  future  day;  and  where  a  writer 
is  not  to  l>e  found,  pledges  are  to  be  taken,**  Hence,  if 
people  trust  one  another  without  WTicing  witnesses,  or 
pledge,  the  party  on  whom  the  demand  is  made  is  always 
acquitted  if  he  denies  the  charge  on  oath,  and  swears 
that  he  owes  the  plaintiff  nothing,  unless  the  contrary  be 
proved  by  very  convincing  circumstances.* 
Murjer  nnd  Wilful  murder,  though  forbidden  by  the  Quran  under 
i3i>«na  y  ^^^  severest  penalties  to  be  inflicted  in  the  next  life,^  is 
yet,  by  the  same  book,  allowed  to  be  compounded  for,  on 
payment  of  a  fine  to  the  family  of  the  deceased,  and  free- 
ing a  Muslim  from  captivity ;  but  it  is  in  the  election  of 
the  next  of  kin,  or  the  revenger  of  blood,  as  he.  is  called 
in  the  Ventateuch,  either  to  accept  of  such  satisfaction  or 
to  refuse  it}  for  be  may,  if  he  pleases,  insist  on  having 
the  murderer  delivered  into,  his  hands,^  or  in^  put  to  death 
in  such  manner  as  he  shall  think  fitJ     In  this  particular 


^  Quran,  c   5,  v,  i  ;  o.  17;  c.  2,  v.  ^  Qurin,  c.  2.  v.  282. 

282.  ftc.  •''  Vide  Chardin,  Voy.   de  Perse, 

'  ibid.,  c.  2,  V,  2S2.  t.  2,  p.  294,  &c.,  and  the  notes  to 

'  The  same  seems  to  have  been  Quran,  c.  .5,  v.  106. 

required  by  the  Jewish   law,  even  *  Qurdn,  c.  4,  v*.  QT,  92. 

in  ca.-^Pf»   where    hfe   wa>»    t;ot   con-  '  Ibid,  c.  2,  v.  178;  c.  17,  v.  35. 

ceriied.     Bee  Deut.  jtix    15  ;  Matt.  Vide    Cbaidin,    ubi    sap.,    p     299, 

'X-viii.     16;    John    viii.    17;    2    Cor.  &c. 

xiiL  1. 


SEC.  VI.]         THE  PRELIMINARY  DISCOWBSE.  215 

Muhammad  has  gone  a^rainst  the  express  letter  of  the 
Mosaic  law,  which  declares  that  no  -  satisfaction  shall  be 
taken  for  the  life  of  a  mnrderer ;  ^  and  he  seems,  in  so 
doinsT,  to  have  had  resDect  to  the  customs  of  the  Arabs 
in  his  time,  who,  being  of  a  vindictive  temper,  used  to 
revenge  murder  in  too  unmerciful  a  manner,^  whole  tribes 
frequently  engac^ing  in  bloody  wars  on  such  occasions,  the 
natural  consequence  of  tlteir  independency,  and  having  no 
common  judge  or  superior. 

If  the  Muhammadan  laws  seem  light  in  case  of  murder,  Mansia.igh 
they  may  perhaps  be  deemed  too  rigorous  in  case  of  man-  penalty'  "^ 
slaughter,  or  the  killing  of  a  man  undesignedly,  which 
must  be  redeemed  by  fine  (unless  the  next  of  kin  shall 
think  fit  to  remit  it  out  of  charity),  and  the  freeing  of  a 
captive ;  but  if  a  man  be  not  able  to  do  this,  he  is  to  fast 
two  months  together  by  way  of  penance.^     The  fine  for  a 
man's  blood  is  set  in  the  Sunnat  at  a  hundred  camels,^  and 
is  to  be  distributed  among  the  relations  of  the  deceased 
according   to  the  laws  of   inheritance ;   but  it  must  be 
observed  that  though  the  person  slain  be  a  Muslim,  yet 
if  he  be  of  a  nation  or  party  at  enmity,  or  not  in  con- 
federacy with  those  to  whom  the  slayer  belongs,  he  is  not 
then  bound  to  pay  any  fine  at  all,  the  redeeming  a  captive 
being,  in  such  case,  declared  a  sufficient  penalty.^     I  ima- 
gine that  Muhammad,  by  these  regulations,  laid  so  heavy 
a  punishment  on  involuntary  manslaughter,  not  only  to 
make   people   beware   incurring   the   same,   but   also   to 
humour,  in  some  degree,  the  revengeful  temper  of  his 
countrymen,  which  might  be  with  difficulty,  if  at  all,  pre- 
vailed on  to  accept  a  lighter  satisfaction.      Among  the 
Jews,  who  seem  to  have  been  no  less  addicted  to  revenge 
than  their  neighbours,  the  manslayer  who  had  escaped  to 
a  city  of  refuge  was  obliged  to  keep  liiniself  within  that 
city  and  to  abide  there  till  the  death  of  the  person  wlio 


^  Numb.  XXXV    31.  •*  Quran,  c.  4,  v.  91. 

*  This  is  particularly  forbidden  in         "*  See  the  note.s  to  c.  37. 
the  Quviii,  c.  17,  V.  33.  *  Qur.iu,  c.  4,  v.  91. 


theft. 


216  THE  PRELIMINARY  DISCOURSE.         [SEC  vi. 

was  high  priest  at  the  time  the  fact  was  committed,  that 
his  absence  and  time  might  cool  the  passion  and  mitigate 
the  resentment  of  the  friends  of  the  deceased;  but  if  he 
quitted  his  asylum  befol-e  that  time,  the  revenger  uf  blood, 
if  he  found  him,  might  kill  him  without  guilt ;'  dot  could 
any  satisfaction  be  made  for  the  slayei  to  return  home 
before  the  prescribed  time^ 

Penalty  for  Theft  is  Ordered  to  be  puDished  by  cutting  ofT  the 
offending  part,  the  hand,^  which,  at  first  sight,  seems  just 
enough ;  but  the  law  of  Justinian,  forbidding  a  thief  to 
be  maimed,*  is  more  reasonable ;  because  stealing  being 
generally  the  effect  of  indigence,  to  cut  off  that  limb 
would  be  to  deprive  him  of  the  means  of  getting  his 
livelihood  in  an  honest  manner.^  The  Sunnafc  forbids  the 
inflicting  of  this  punishment,  unless  the  thing  stolen  be 
of  a  certain  value.  I  have  mentioned  in  another  place 
the  further  penalties  which  those  incur  who  continue  to 
steal,  and  of  those  who  rob  or  assault  people  on  the  road.^ 

Uw  of  re-  As  to  injuT  ies  done  to  men  in  their  persons,  the  law  of 
vetaiiation,  which  was  ordained  by  the  law  of  Moses,^  is 
also  approved  by  the  Qurun;^  but  this  law,  which  seems 
to  have  been  allowed  by  Muhammad  to  his  Arabians  for 
the  same  reasons  as  it  was  to  the  Jews,  viz.,  to  prevent 
particular  revengeB,  to  which  both  nations  were  extremely 
addicted,®  being  neither  strictly  just  nor  practicable,  in 
many  cases,  is  seldom  put  in  execution,  the  punishment 
being  generally  turned  into  a  mulct  or  fine,  which  is  paid 
to  the  party  injured."''^  Or  rather,  Muhammad  designed 
the  words  of  the  Quran  relating  thereto  should  be  under- 

^  a<^e  Numb.  XXXV.  26-28.,  *  Vide  Grotium,  De  Jure  Belli  et 

»  Ibid.,  V.  32.  Pacia  I.  1.  c.  2  §  8. 

'  Our^T),  c.  5,  V.  42.  '**  VifteCliaidin,  t.  2,  p  290.    The 

*  Novor.,  13/}.,  c.  12'  taiio^  likewise  estabiisheri  atrioTig  the 

'  Vide  I'uferMJorf,  De  Jure  Nat.  old  Knuians  by  the  Jaws  of  the  twelve 

ei  Gent.,  1  8.  c.  3,  §  26.  tab^eB,  whs  not  to  be  inflicHed  unless 

'  See  the  notes  to  c.  5,  v.  42.  the  delinqiient  conld  not  agr^^e  wjtb 

■^  Exod.  xxi.  24,  Ac;  Levit.  xxiv,  the  p*»rso7»  injured.     Vide  A.  Qell. 

20  ;  Duut.  xix.  zi.  Moct.  Attic.  I.  ?o,  c.  i,  end  Fe^ium, 

'  Cap,  5,  r.  49.  in  voce  Tjslio, 


taUaiiojD. 


SEC.  VI.]         THB  PRFUMIKARY  DISCOURSE.  217 

stood  in  the  game  manner  as  tbosfe  of  the  Pentateuch  most 
probably  ought  to  be — that  is,  not  of  a»  actual  retaliation, 
according  to  the  strict  Literal  meaning,  but  of  a  retribution 
proportionable  to  the  injury :  lor  a  criniinal  had  not  his 
eyes  put  out  nor  was  a  luan  rautiltited  according  to  the 
law  of  Moses,  which,  besides,  condemne^l  these  who  had 
wounded  any  person,  where  death  did  not  enstie,  to  pay  a 
<ine  only/  the  expression  "  eye  for  eye  and  tootli  for  tootii*' 
being  only  a  proverbial  manner  of  speaking,  the  sensQ 
■whereof  amounts  to  this,  that  every  one  shall  be  punished 
by  the' judges  according  to  the  lieinousntjss  of  the  t&cX} 

In  injuries  and  crimes  of  an  inferior  nature,  where  no  Penalty 
particular  punisbraeut.  ii  provided  by  the  Q,unin,  and  cHiSs/ 
where  a  pecuniary  conipeneation  will  not  do,  the  Muham- 
madans,  accorduig  to  tlie  practice  of  the  Jews  in  the  like 
case*  have  recourse  to  stribes  or  drubbing,  the  most 
common  chastisement  used  in  the  Fiflst  at  this  day,  as  well 
aa  formerly ;  the  cudgel,  which,  lor  its  virtue  and  efficacy 
in  keeping,  their  people  in  good  order  and  within  the 
bounds  of  duty,  they  say  came  dowu  from  heaven,  being 
the  instmirient  wherewith  the  judge's  sentence  is  generally 
executed.* 

i^olwithstanding  the  Quran  is  by  the  Mubammadans  in  Distinction 
general  regarded  as  the  fundamental  part  of  their  civil  civu.iud 
law,  and  the  decisions  of  the  Sunn  at  among  the  Turks  and  tliSw. 
of  the  Imanis  among  those  of  the  Persian  sect,  with  the 
explications  of  their  several  doctors,  are  usua.lly  followed 
in  judicial  determinations,  yet  the  secular  tribunals  do  not 
think  themtielves  bound  to  observe  the  same  in  all  cases, 
but    frequently   give  judgment   against   those  decisions, 
which  are  not  always  consonant  to   equity  and  reason; 
and  therefore  distinction  is  to  b^  made  between  the  written 
civil  law,  as  administered  in  the  ecclesiastical  courts^  and 


'  See  Exod.  xxi.  18,  19.  and  22.  *  See  De\rt    xxv    2,  3. 

'  Barbeyrac  in  Grot,  nbi  supra,  *  Vide  Grelot,  Voy.  de  Constant., 

"Vide  Cl«»ic.  in  Exod.  xxi   24,  And  p,  aao,  and  Cbardin,  ubi  supra,  p. 

ut,  xix.  21.  ^02. 


21 8  THE  PREUhf!}iARy^. DISCOURSE.         [skg.  yi. 

the  law  of  nature  or  common  law  (if  T  may  so  call  it) 
which  takes  place  in  the  secular  courts,  and  has  the 
executive  power  on  its  side."^ 

Under  the  head  of  civil  laws  may  be  comprehended  the 
igrinst  injunction  of  warring  against  infidels,  which  is  repeated 
^'^  in  several  passages  of  the  Qunin,^  and  declared  lo  be  of 
high  merit  in  the  sight  of  God,  those  who  are  slain  fighting 
in  defence  of  the  faith  being  reckoned  martyrs,  and  promised 
immediate,  admission  into  paradise.^  Hence  this  duty  is 
greatly  magnified  by  the  Muhammadan  divines,  who  call 
the  sword  the  key  of  heaven  and  hell,  and  persuade  their 
people  that  the  least  drop  of  blood  spilt  in  the  way  of 
God.,  as  it  is  called,  is  most  acceptable  unto  him,  and  that 
the  defending  the  territories  of  the  Muslims  for  one  night 
is  more  meritorious  than  a  fast  of  two  months ;  ^  on  the 
other  hand,  desertion,  or  refusing  to  serve  in  these  holy 
wars,  or  to  contribute  towards  the  carrying  them  on,  if 
a  man  has  ability,  is  accounted  a  most  heinous  crime, 
being  frequently  declaimed  against  in  the  Quran.*  Such 
a  doctrine,  which  Muhammad  ventured  not  to  teach  till 
his  circumstances  enabled  him  to  put  it  in  practice,*  it 
must  be  allowed,  was  well  calculated  for  his  purpose,  and 
stood  him  and  his  successors  in  great  stead:  for  what 
dangers  and  difficulties  may  not  be  despised  and  over- 
come by  the  courage  and  constancy  whicn  these  senti- 
ments necessarily  inspire  ?  Nor  have  the  Jews  and 
Christians,  how  niucli  soever  they  detest  such  principles 
in  others,  been  ignorant  of  the  force  of  enthusiastic  heroism, 
or  omitted  to  spirit  up  their  respective  partisans  by  the 
like  arguments  and  promises.  "  Let  him  who  has  listed 
himself  in  defence  of  the  law,"  says  Maimonides/  "rely 

'   Vide  ChMfdin,  ubi  supia,  p.  2</D,  *  Relaml,  I)e  Jure  Milit.  Mohsuri 
&c.                                                             p   5,  &c. 

•  Cap.  27  ;  c.  2,  -v.  JQO  -193  ;  n.  4,  "   Vide  c.  9  ;  c.  3.  v.  143,  kc. 

V.  83,  &i'  ,  c.  8;  c.  9;  c.  47  and  c.  ^  Sep  ante,  p.  83. 

01,  .Jtu.  ^  Halach.  Mclachim,  c.  7. 

3  Cap.  2,  V.  155;  c.  3.  V.  142;  c. 
47  .  c  6r. 


SEC.  VI ]         THE  PRELIMINARY  DISCOURSE.  219 

oa  him  wlio  ia  the  hope  of  Israel,  and  the  saviour  thereof 
in  the  time  of  trouble  ;  ^  and  let  him  know  that  he  fiohts 
for  the  profession  of  the  divine  unity :  wherefore  let  him 
put  his  life  in  his  hand,^  and  think  neither  of  wife  nor 
children,   but   banish    the    memory    of    them   from   his 
heart,  having  his  mind  wholly  fixed  on  the  war.      For 
if  he  should  begin  to  waver  in  his  thoughts,  he  would 
not  only  confound  himself,  but  sin  against  tbe  law;  nay, 
the  blood  of  the  whole  people  hangeth  on  his  neck  ;  fo^ 
if  they  are  discomfited,  and  he  has  not  fought  stoutly 
with  all  his  might,  it  is  equally  the  same  as  if  he  had  shed 
the  blood  of  them  all ;  according  to  that  saying,  Let  him 
return,  lest  his  brethren's  heart  fail  as  his  own."  ^     To  the 
same  purpose  doth  the  Kabala  accommodate  that  other 
passage,  "Cursed  be  he  who  doth  the  work  of  the  I-ord 
negligently,  ^nd  cursed  be  he  who  keepeth  back  his  sword 
from  blood.*     On  the  contrary,  he  who  bebaveth  bravely 
in  battle,  to  the  utmost  of  his  endeavour,  without  trem- 
bling, with  intent  to  glorify  God's  name,   lie  ought  to 
expect  the  victory  with  confidence,  and  to  apprehend  no 
danger  or  misfortune,  but  may  be  assured  that  he  will 
have  a  house  built  him  in  Israel,  appropriated  to  him  and 
his  children  for  ever;  as  it  is  said,  God  shall  certainly 
make  my  lord  a  sure  house,  because  he  hath  fought  the 
battles  of  the  Loud,  and  his  life  shall  be  bound  up  in  the 
bundle  of  life  with  the  Lord  his  GoD.^'  ^     More  passages 
of  this  kind  might  be  produced  from  the  Jewish  writers, 
and  the  Christians  come  not  far  behind  them.     "We  are  opinions  of 
desirous  of  knowing,    says  one,^  writing  to  the  Franks  cri^adei" 
engaged  in  the  holy   war,  "  the  charity  of  you  all ;  for  aSbject!*'"* 
that  every  one  (which  we  speak  not  because  we  wish  it") 
who  shall  faithfully  lose  his  life  in  this  warfare  shall 
be  by  no  means  denied  tiie  kingdom  of  heaven."     And 


^  Jer.  xiv.  8.  *  i  Sam.  xxv.  28,  29. 

"^  Job  xiii.  14.  *•  NicolaxiH,    in    Jure    C»non.,    a 

'  Dtiut,  XX.  8.  oHauiuin  23,  qusest.  5, 

■*  Jer.  xiviii.  10. 


220  THE  PREUMJNAny  DISCOURSE         [SEC  vi. 

another  gives  the  rolJowlDg  exhortation  .  "  Luying  aside 
all  iWr  arid  dread,  endeavour  tt)  act,  effectually  ai^aiust 
the  enemieB  of  the  holy  faith  and  the  adversaries  of  all 
religions :  for  the  Almighty  knoweth  if  any  of  you  die, 
that  he  dieth  for  the  tmth  of  the  faith,  and  the  salvation 
of  his  country,  and  the  defence  of  Christians;  and  there- 
fore he  shall  obtain  of  him  a  celestial  rewaid."  ^  The 
Jews,  indeed,  had  a  divine  coiuraission,  extensive  and 
explicit  enough,  to  attack,  subdue,  and  destroy  the  ene- 
n\ies  of  their  religion;  and  Muhammad  pretended  to  have 
received  one  in  favour  of  himself  and  his  Muslims  in 
terms  equally  plain  and  full;*  afid  therefore  it  is  no 
wonder  that  they  should  act  consistently  with  their 
avowed  principles  ;  but  that  Christians  should  teach  and 
practice  a  doctrine  so  opposite  to  the  temper  and  whole 
tenor  ol  the  Gospel  seems  very  strange  ;  and  yet  the 
lattei*  have  carried  matters  further,  and  shown  a  more 
violent  spirit  of  intolerauce  than  either  of  the  former. 
i^awHof  wflv      The  laws  of  war,  according  to  the  Huhummadans,  have 

AJjioni?  Mas-  ,j  ^  ,  u^ii  it-kiio 

iin.8.  ■  been  aiready  so  exactly  sfct  down  Dy  the  learned  Keland,^ 
that  1  need  say  very  little  of  them.  I  shall,  therefore, 
only  observe  some  conformity  between  their  militaiyhvws 
and  those  of  the. Jews. 

While  Muhammadism  was  in  its  infancy  the  opposer^ 


■*  Though  Muhatiiinad  undoubtedly  took  Moses  as  his  pattern, 
and  supposed  himself  following  in  his  footsteps  when  he  gave  the 
command  to  light  against  the  infidels,  yet  there  ia  no  comparison 
Letweeu  them  whatever  .so  uir  as  wari-ing  agriinst  intidels  is  con- 
cyrned.  The  Ismelites  were  uonnuanded  to  slay  ihe  Canrianitet  as 
divinely  ordained  instrunients  of-  desirucUon  but  Muliammad  in- 
augurated v/ar  afi  a  means  of  proselytism.  The  Israelite  was  not 
])eimitLed  to  proselyfise  froni  among  the  (?«niaanite8,  Exod.  xxiii. 
27-33  ;  but  MiiSiimtt  are  required  to  proselytise  by  sword-power. 

E.  M.  ■^• 


'  Leo  TV  ,  op.  cit,  qu«st   8  MohaTUTtiedanor,   in    th©  third   vol 

'  In  his  treatise  Ue  Jure  Militari     of  his  Disbertationes  MiscellaueaEc 


SEC.  vl]         the  preliminary  disco U£iSE:  2«t 

thereof  taken  in  battle  were  dooni-ed  to  death  trithout 
mercy  ;  Lut  this  was  judged  too  severe  to  be  put  in  prac- 
tice when  tliat  relifrion  came  to  be  sufficiently  established, 
and  past  the  daDLfcr  of  being  subverted  by  its  enemies^ 
The  same  seaience  "was  pronounced  not  only  against  the 
seven  ("anaanitish  natiofis,^  whose  possessions  were  given 
to  the  Xsraolites,  and  without  whose  destruction,  in  a 
manner,  they  c^)uld  not  have  settled  themselves  ir.  the 
country  designed  them,  but  against  the  Amalekites  ^  and 
Midianltes,'*  who  had  done  their  utmost  to  cut  them 
off  in  their  passage  thither.  "When  the  Muhammadaus 
declare  war  against  ^  people  oi  a  different  faith,  they  give 
them  their  choice  of  three  offers,  vii^.,  either  to  embrace? 
Muhammadism,  in  which  case  they  become  not  only 
secure  in  their  persons,  families,  and  fortunes,  but  entitled 
to  all  the  privileges  of  other  Muslims ;  or  to  submit  and 
pay  tribute,^  by  doing  which  they  axe  allowed  to  profess 
their  own  religion,  provided  it  be  not  gross  idolatry  or 
against  the  moral  law ;  or  else  to  decide  the  quarrel  by 
the  sword,  in  which  last  case,  if  the  Muslims  prevail,  the 
women  and  children  which  are  made  captives  become 
absolute  slaves,  and  the  men  taken  in  Imttle  may  either 
be  slain,  unlec^s  they  turn  Muhammadans,  or  otherwise 
disposed  of  at  the  pleasure  of  the  prince.*  Herewith 
agree  the  laws  of  war  given  to  the  Jews  which  relate  t© 
the  nations  not  devoted  to  destruction  ;^  *  and  Joshua  ia 


*  The  diJTerence  ?.f.(ijn&  to  me  to  be  very  great.  The  Israelites 
migfit  make  pf»aoe  with  idolaters  on  coadition  of  their  becoiDUig  tri- 
butaries- Tlie  Muslims  might  no^  do  so  on  any  condition  but  that 
of  conversion  to  Islain-'  With  tiie  Jew  it  was?  a  case  of  policy — with 
the  Mushm.  of  religion.  E.  m,  w. 


'  Sfte  Quran,  c.  4'/,.  v.  5,  and  the  ^  Numb.  xxxi.  17. 

notes  there  ;  and  c.  4,  v.  89  .  C-   5,  ^  See  c  9,  and  thf  notes  there. 

V.  38.  6  See  the  nottis  to  c.  47, 

2  Deut.  XX.  16-18.  '  Deut.  x.\.  iO-i5. 

'  Thid  ,  c  XXV.  17-19 


poliy. 


222  THE  PRELIMINARY  DISCOURSE.        [Si'C.  VT. 

said  to  have  sent  even  to  the  inba,bitant,s  of  Canaan, 
betor6  lie  entered  the  land,  three  schednles.  in  one  of 
which  was  written,  "Lot  him  fly  who  will;"  in  the 
.second,  "  Let  hrni  surrender  who  will ; "  and  in  the  third, 
'*  Let  him  fight  who  will ; "  ^  thouirh  none  of  those  nations 
made  peace  with  the  Israelites  (except  only  the  Gibeonites, 
who  obtained  terms  ot  security  by  stratagem,  after  they 
had  refused  tliose  offered  by  Joshua),  **  it  being  of  the 
Lqed  to  harden  their  hearts,  that  he  might  destroy  them 
utterly."  2 

Lawregu-  On  the  first  considerable  success  of  Muhammad  in  war, 
diSon'of  the  dispute  which  happened  among  his  followers  in  rela- 
tion to  the  dividing  of  the  spoil  rendered  it  necessary  for 
him  to  make  some  regulation  therein;  he  therefore  pre- 
tended to  have  received  the  divine  commission  to  distri- 
bute tiie  spoil  among  his  soldiers  at  his  own  discretion,^ 
reserving  thereout,  in  the  first  [ilace,  one-fifth  pan  ^  for 
the  uses  after  mentioned;  and.  in  consequence  hereof,  he 
took  himself  to  be  authorised,  on  extraordin-ary  occasions, 
to  distribute  it  as  he  thought  fit,  without  observing  an 
equality.  Thus  he  did,  for  example,  with  the  spoil  of  the 
tribe  Hawazfn  taken  at  the  battle  of  Hunain,  which  he 
bestowed  by  way  of  presents  on  those  of  Makkah  only, 
passing  by  those  of  Madfna,  and  highly  distinguishing 
the  principal  Quraish,  that  he  might  ingratiate  himself 


^  Talmud    Hierosol.    apud    Mai-  GtrgasLstes     are      not     mentioned 

iBonid.  Halach.  Melachim,   c.    6    §  among   the  other   Cunuunitish  na- 

5.     R.  Bechai,  ex  lib   Siphre.   Vide  tions  who  assenDhltd  to  "fight  against 

Seldeu,  De  Jure  >.at.  et  Gent.  Sec.  Joshua  (Joti^h.  ix.  lu  and  who  were 

Ilebr.,  1.    6,    c,     13    and    14;    and  doomed  to  niter  exliipaliou  (lX»at. 

Schickardi,  Jus  Regium  Heb.,  c.  5,  xx,  17).     But  it  is  c^bijerraJblie  that 

Tbeor,  16.  the  Girgashite?  are  not  omitted  by 

'■'  Josh.  xi.   20.     The  Jew's,  how-  the  Septuagiiit    in    either  of  those 

ever,  say  that  the  Girgashites,   be-  texts,  and  that  their  name  appears 

lieving  they  could   u<>t  escape   the  in  the  latter  of  thei;i  in  the  Sama- 

d»?9tructiun  with    wliich   they  were  ritan    Pentateuch  :    they    a.e    also 

tlireatened  by  God  if  they  persisted  joined  with  the  other  (anaanitea  as 

in   defending  themselves,    tied   into  having    fought    against    I&rael     in 

Africa    in    great   numhttrs.      (Vide  Josh,  xxiv,  11. 

Talm.  Hieros.,  ubi  sup.)     And  this  ^  Qursin,  r;  iJ 

)8  assigned  asi   the  reason  why  the  *  Ibid, 


SF.C.  vj.]         THE  PRELIMINARY  DISCOURSE.  223 

with  them  after  he  had  become  master  of  tlielc  city  ^ 
He  was  also  allowed  in  the  expedition  ac^aiiist  those 
of  ai  Nadhir  to  take  the  whole  booty  to  himself,  and 
to  dispose  thereof  as  he  pleased,  because  no  ijoi-ses  or 
camels  were  made  use  of.  in  that  expedition,^  but  the 
whole  army  went  on  foot ;  and  this  became  thence- 
forward a  law ;  ^  the  reason  of  which  seems  to  be,  that 
the  spoil  taken  by  a  party  consisting  of  infantry  only 
should  be  considered  as  the  more  immediate  gift  of  God,* 
and  thenifore  properly  left  to  the  disposition  of  his 
apostle  According  tu  the  Jews,  the  spoil  ought  10  be 
divided  into  two  eqiial  parts,  one  to  be  shared  aniong  the 
captors,  and  the  other  to  be  taken  by  the  prince,-^  and  by 
him  employed  for  his  own  support  and  the  use  of  the 
pubJic.  Moses,  jt  is  true>  divided  one-half  of  the  plunder 
of  the.Midianites  among  those  who  went  to  battle,  and 
the  other  half  among  all  the  congregation  ;  ^  but  this,  they 
say,  being  a  peculiar  case,  and  done  by  the  express  order 
of  God  himself,  must  not  be  looked  on  as  a  precedent''  it 
should  seem,  however,  from  the  word  of  Joshua  to  the 
two  tribes  and  a  half,  when  he  sent  them  home  into 
Gilead  after  the  conquest  and  division  of  the  land  of 
Canaan,  that  they  were  to  divide  the  spoil  of  .their  ect^mies 
with  their  Inethren  after  their  r&turn;**  and  ih??  half 
which  was  in  succeeding  tiines  taken  by  the  -king  was  in 
all  probability  taken  by  him  as  head  of  the  comrnunity, 
and  representing  the  whole  body.  It  is  reraarkable  that 
the  dispute  am,£>ng  Miihamraad'"'"s  men  about  sharing  the 
booty  at  Badr^  arose  on  the  same  occasion  as  did  that 
among  David's  soldiers  in  relation  to  the  spoils  recovered 


"■  Abulfed.  in  Vit.  Moh.,  p.  118,  c   ?..      Vide  Selderi,  Di  Jure  Nat.  et 

&c.     Vide  Q'lrdn,    c.    9,   and    the  G«iic-  fte'c.  Mt-b.,  lib.  6,  c.  16. 
notes  there.  ^  Numb.  j(>xi.  27. 

*^  Qurjiu,  c.  59,  \.  6,  see  the  notes        ^  Vide   MAJin.    .llalach.   Melach., 

there,  c  4 

'•  Vide  Abulfed,,  ubi  sup.,  p.  91.  ^  Jos}i.  xxii.  S, 

*  Vide  (^uraii,  c   59,  v.  6.  ''  See  Qi nan,  c.  8,  and  the   notes 

'  Gemar.  iJabyl.  ad  tit.  Sanhedr.,  there 


2H  THE  PRELIMINARY  DISCOURSE.         [sEC.  VL 

from  the  Arnalekites,^  thoae  who  had  been  in  the  actioi) 
insisting  that  they  "who  tarried  by  the  stuff  should  have 
no  part  of  the  spoil;  and  that  the  same  decision  was  given 
in  both  cases,  which  became  a  law  for  the  future,  to  wit. 
that  they  shoald  part  alike. 
God's  fifth  The  fifth  part  directed  by  the  Quran  to  be  taken  out  of 
-hoJ  ^'^k^  the  spoil  before  it  be  divided  among  the  captors  is  declared 
to  belong  to  God,  and  to  the  apostle  and  his  kindred,  and 
the  orphans,  and  the  poor,  and  the  traveller  i^  which 
words  are  variously  understood.  Al  Shafii  was  of  opinion 
that  the  whole  ought  to  be  divided  iuto  five  parts ;  the 
first,  which  he  called  God's  part,  to  go  to  the  treasury, 
ami  be  employed  in  building  and  repairing  fortresses, 
bridges,  and  other  public  works,  and  \n  paying  salaries  to 
magistrates,  civil  ofiicera,  professors  of  ieaining,  ininisU'.rs 
of  pubbc  worship,  &.c. ;  the  second  part  to  l^e  distributed 
among  the  kindred  of  Muhammad,  that  is,  the  descendants 
of  his.  grandfather  ilasham,  and  of  his  great-uncle  al 
Mutallib,^  as  well  the  rich  as  the  pour,  the  children  as  the 
adult,  the  women  as  the  men,  observing  only  to  give  a 
female  but  half:  the  share  of  a  male ;  the  third  part  to  go 
to  the  orphans ;,  the  fourth  part  to  the  poor,  who  have  nob 
wherewithal  to  maintain  themselves  the  year  round,  and 
are  not  able  to  g$t  their  livelihood;  and  the  fifth  p.lrt  to 
travellers  who  are  in  want  on  the  road,  notwithstanding 
they  may  be  nch  men  in  their  own  country."*  According 
to  Mdlik  Ibh  Ans,  the  whole  is  at  the  disposition  of  the 
Imam  or  prince,  who  may  distribul-e  the  same  at  his  own 
discretion,  where  he  sees  most  need.-'  Abu'l  Aliya  went 
according  to  the  letter  of  Che  Quran,  and  declared  his 
opinion  to  be  that  the  whole  should  be  divided  into  six 
parts,  and  tliat  God's  part  should  be  applied  to  the  service 
of  the  Kaabah;  while  others  supposed  God's  part  and  the 

'  1  S»im.  XXX.  21-25.  *  AI  Baid     Vide  Relaiid,  De  Jure 

'  Quran,  c. 8.  Milil  IVIohaan.,  p.  42.  ico. 

'  Note,  al  Shafii   hlrrself  was  de-  *  Idem, 
scendod  from  this  tattec 


SEavi.j         THE  PRELIMINARY  DISCOURSE.  225 

apostle's  to  be  one  and  the  same.^     Abu  Hanifa  thought 
that  the  share  of  MuhaTumad  and  his  kindred  sank  at  that 
prophet's  death,  since  wiiich  the  whole  ought  to  be  divided 
among  tlte  orphans,  the  poor,  and  the  traveller.-^     Some 
insist  that  the  kindred  of  Muhammad  entitled  to  a  share 
of  the  spoils  are  the  posterity  of  Hasham  only ;  but  those 
who  think  the  descendants  of  his  brother  al   Matallib 
liave  also  a  right  to  a  distribntive  part,  allege  a  tradition 
in  their  faYOur  purporting  that  Muhammad  himself  divided 
the  share  belonging  to  his  relations  amoiig  both  families; 
and   when  Othman  Ibn  Assan   and  Jubair  Ibu  Matam 
(who  were  descendf^d  from  Abd-as-shums  and  Naufal,  the 
other  brothers   of  Hasham)  told  him   that  though  they 
disputed  not  the  preference  of  the  Hashamites,  they  could 
not  help  taking  it  ill  to  see  such  difference  made  between 
the  family  of  al    Mutallib   and   themselves,   who   were 
related  to  him  in  aa  equal  degree^  and  yet  had  no  part  in 
the  distribution,  the  prophet  replied  that  the  descendants 
of  al  Mutallib  had  forsaken  him  neither  in  the  time  of 
ignorance  nor  since  the  revelation  of  Islam,  and  joined 
his  fingers  together  in  token  of  the  strict  umon  between 
them  and  the  Hashamiteis.*     Some  exclude  none  of  the 
tribe  of  Quraish  from  receiviJig  a  part  in  the  division  of 
tlie  spoil,  and  make  no  drstmction  between  the  poor  and 
the  rich  ;  though,  according  to  the  more  reasonable  opinion, 
such  of  them  as  are  poor  only  are  intended  by  the  text 
of  the  (^uran,  as  is  agreed  in  the  case  of  the  stranger; 
and  otliers  go  so  far  as  to   assert  that  tlie  whole  fifth 
commanded  to  be  reserved  belongs  to  them  only,  and  that 
the  orphans,  and  the  poor,  and  the  traveller,  are  to  be 
understood  of  such  as  are  of  that  tribe.*     It  must  be 
observed  that  immovable  possessions,  as  lands,  &c.,  taken 
in  war,  are  suoject  to  the  same   laws  as  the  movable, 
excepting  only  that  the  fifth  part  of  the  former  is  not 

*  Reland,  De  Jure  Milit.  Moham..  p.  42,  Sic. 

*  Ideal.  *  Idem.  *  klem. 


226  THE  PRELIMINARY  DISCOURSE.         [SEC  vi. 

actually  divided,  bnt  the  income  and  profits  thereof,  or  of 
the  price  thereof,  if  sold,  are  applied  to  public  and  pious 
uses,  and  distributed  once  a  year,  and  that  the  prince  may 
either  take  the  fifth  part  of  the  land  itself,  or  the  fifth 
part  of  the  income  and  produce  of  the  whole,  as  he  shall 
make  his  election. 


C   227   ) 


SECTION  VII". 

OF  THE  MONTHS  COMMANDED  BY  THE  QURAN  TO  BE  KEPT  BACRS;D, 
AND  OP  TH£  SETTING  APART  OF  FRIDAY  FOR  THE  ESPECIAL 
6EKVICE  OF  GOD. 

It  was  a  custom  among  the  ancient  Arabs  to  observe  The  four 
four  months  in  the  year  as  sacred,  during  which  they  months. 
held  it  unlawful  to  wage  war,  and  took  off  the  heads  from 
their  spears,  ceasing  from  incursions  and  other  hostili- 
ties. During  these  months  whoever  was  in  fear  of  his 
enemy  lived  in  full  security,  so  that  if  a  man  met  the  mur- 
derer of  his  father  or  his  brotlier,  he  durst  not  offer  him 
any  violence.^  "  A  great  argument,"  says  a  learned  writer, 
"  of  a  humane  disposition  in  that  natiouj  who  being,  by 
reason  of  the  independent  governments  of  their  several 
tribes,  and  for  the  preservation  of  their  just  rights,  exposed 
to  frequent  quarrels  with  one  another,  had  yet  learned  to 
cooJ  their  inflamed  breasts  with  moderation,  and  restrain 
the  rage  of  war  by  stated  times  of  truce."  ^ 

This  institution  obtained  among  all  the  Arabian  tribes, 
except  only  those  of  Tay  and  Khuzaah,  and  some  of  the 
descendants  of  al  Harith  Ibn  Kaab  (who  distinguished  no 
time  or  pJace  as  sacred),^  and  was  so  religiously  observed, 
that  there  are  but  few  instances  in  history  (four,  say  some, 
six,  say  others  *)  of  its  having  been  transgressed ;  the  war 
which  were  carried  oiklwithout  regard  thereto  being  there- 


*  Al    Kazwini,    apud    Goliiuri    in  -  Golius,  ubi  supra,  p.  5. 

notis  ad  Alfrag.,  p.  4,  Jtc      Al  Shah-  ^  Al  Shahristani,  ubi  supra.     Se6 

nstanl,    apud    Puc.    Spec,   p.    311.  ante,  p.  100. 

Al  Jawhari,  al  Pirauzab.  ^  A\  MughultaL 


228  THE  PRELIMINARY  DISCOURSE.       fsEC  Vil. 

fore  termed  impious  One  of  those  instances  was  in  the 
war  betweei)  the  tribes  of  Quraisl  and  Qais  AiUn,  wherein 
Muhaitimad  himself  served  under  his  uncles,  being  then 
fouiTften  ^  or,  as  others  say,  twenty  ^  years  olcl 

The  months  which  the  Arabs  held  sacred  were  al  Mu- 
harrarn^Bajab  Dhu'l  Qaada,  and  Dhu'l  flajja  ;  the  first  the 
seventh  the  eleventl^,  and  the  twelfth  in  the  year.^  Dhu'l 
Hajja  being  the  month  wherein  they  performed  the  pjl- 
griniage  to  iVIakkMh,  not  only  that  roonth,  bub  also  the 
preceding  and  the  following,  were  for  that  reason  Jkept 
inviolable,  that  every  one  might  safely  and  without 
interruption  pass  and  repass  to  and  from  the  festival.* 
Rajab  is  said  to  have  been  more  strictly  observed  than 
any  of  the  other  three,^  probably  because  in  that  month 
the  pagan  Arabs  used  to  fast;^  Ramadhan,  which  was 
afterwards  set  apart  by  Muhammad  for  that  purpose, 
being  in  the  time  of  ignorance  dedicated  to  drinking;  in 
excess.'  By  reason  of  the  profound  peace  and  security- 
enjoyed  in  this  month,  one  part  of  the  provisions  brought 
by  the  caravans  of  purveyors  amtually  set  out  by  the 
Qui-aish  for  the  supply  of  Makkah,^  was  distributed 
among  the  ptople  ;  the  other  part  being,  for  the  like 
reason,  distributed  at  the  pilgrimage,^ 
Their  The   observance  ot  the   aforesaid   months   seemed   so 

among        reasonable  to  Muhammad,  that  it  met  with  his  approba- 

Moslims  ^  ^ 

^  Abiilfetla,  Vii.  Moh.,  p.  n-  contiguous?    The  two  learned  pro 

*  Al  Kudai.  el  Firaiiz,  apud    Poc.  fessors.  Oolius  and  Reland,  have  also 

Spec.  p. .  174.     Al  Mughultai  men-,  made   a  Mnall  slip  in  speaking  of 

tiona  both  opinions.  thpse   baored   months    which    they 

^  Mr.  Bftyl^  (Diot.  Hist,  et  Grit.  t«li  uh  at©  tie  two  first  and  the  two 

art,  la  Mecque,   "Rem.   ¥ .)  accuses  last  in  the  y«ar.     Vid^   tiolii,  l^^^x 

l)r.  Pndeaax  of  an  inconsistency  foi  Arab.,  coJ.  60T.  and  Jiehind.  De  Jure 

saying  in  one  place  (Life  of  Mahomet,  Milit   Mohammedanor,       5. 

p.  64)  that  these  sacred  months  were  *  Vine  Gol.  \u  Alfrag.,  p.  9 

the  fint,  the  Heventh,  the  eleventh,  *  Vide  Ibid.,  p,  6. 

and  the  twelfth,  and  intimating  in  *  Al  Mnki/i,  apud  Poc,  ubi  supra,, 

another  place  (ibid.,  p.  89J  that  three  ^  Idem,    and    Auctor    NeshU    al 

0/  thenj  were  contiguoua.     But  this  Ashar,  ibid, 

must  be  mere  ab.sence  of  mind  in  *  See  Qurdn,  c.  I06 

Mr.  Baylfc  ;  for  are  not  the  eleventh,  ^  Al   EdrisI,  apud  Poc.  Spec,  p. 

the  twelfth,  and    tJie  first   monthb  127. 


SEC.  vii]        THE  PRELIMINARY  DISCOUPSE.  229 

tion  .  and  the  same  is  accoL-dingly  con  firmed  and  enforced 
by  several  pas^sages  of  the  Quran,^  wliich  forbid  war  to  be 
waged  diimig  those  moriths  against  such  as  acknowledge 
them  to  be  sacred,  bat;  grant,  at  the  same  time,  full  per- 
mission to  attack  those  who  make  no  such  distinction,  in 
the  sacred  months  as  well  as  in  the  profane.^ 

One  practice,  however,  of  the  pagan  Arabs^  in  relation  Re^/uJafions 
to  these  sacred  months,  .Muhammad  thought  proper  to  Karran? 
reform  ;  for  some  of  them,  weary  of  sitting  f|uiet  for  three 
monthN  together,  and  eager  to  make  their  accustomed 
Incursions'  for  plunder,  used,  by  way  of  expedient,  wben- 
ever  it  suited  their  inclinations  or  conve?nency,  to  put  off 
the  observing  of  al  Muharram  to  the  following  month, 
Safar,^  tliereby  avoiding  to  keep  the  former,  which  they 
supposed  it  lawful  for  them  to  profane,  provided  they 
sanctified  anotlier  montli  in  lieu  of  it,  and  gave  public 
not  e  thereof  at  the  preceding  pilgrinmge.  This  transfer- 
ring the  observation  of  a  sacred  montli  to  a  prolane  month 
is  what  is  truly  meant  by  the  Arabic  word  al  Nasi,  and 
is  absolutely  condemned  and  declared  to  be  an  iinpioiis 
innovation  in  a  passage  of  the  Quian  *  which  l)r  Prideaux,^ 
misled  by  Golius,^  imagines  to  rela,te  to  the  prolonging  of 
the  year  by  adding  an.  intercalary  month  thereto.  It  is 
true  the  Arabs,  who  imitated  the  Jews  in  their  manner  of 
computing  by  lunar  years,  had  also  learned  their  method 
of  reducing  them  to  solar  years  by  intercalating  a  month 
sometimes  in  the  third  andsometimefi  in  the  second  year,'' 
by  \vhich  ineans  they  fixed  the  pilgrimnse  uf  Makkah 
(contrary  to  the  original  institution)  to  a  certain  season  of 
the  year,  viz.,  to  antumn,  as  most  convenient  for  the  pil- 
grims, by  reason  of  the  temperateness  of  tiie  wt^ather  and 
the  plenty  of  provisions  ;^  and  it  is  also  true  that  Mu- 


^  Cap.  9  ;  c.  2,  V.  194 ;  c.  5,  v.  3;         *  Life  of  Mahomet,  p  66 
c  5,  V.  98,  Sec.  ^  in  Alfrag.,  p.  12 

^  Cap  9)  c  2,  V.  194.  ^  See  Prid  ,  Preface  to  the  first 

3  See  the  notes  to  c.  9,  ubi  sup.  vol.  of  his  Connect  ,  p.  6,  Sec 
^  Cap.  9,  ibid.  ^  Vide  Gol-,  ubi  eupra. 


230  THE  PRELIMINARY  DISCOURSE.       fSEO.VU. 

hammad  forbade  such  intercalation  by  a  passage  in  the 
same  chapter  of  the  Qurin ;  but  then  it  is  not  the  passage 
above  montioned,  which  prohibits  a  different  thing,  but 
one  a  little  before  it,  wherein,  the  number  of  months  iii 
the  year,  according  to  the  ordinance  of  (tOD  is  declared  to 
be  twelve  ;  ^  whereas,  if  the  intercalation  of  a  month  were 
allowed,  every  third  or  second  year  would  consist  of 
thirteen,  contrary  to  God's  appointment. 
Fridtty  in-  The  sotting  apai't  of  one  day  in  the  week  for  the  more 
aa-reddny  peculiar  attendance  on  God's  worship,  so  strictly  roqtiired 
by  the  Jewish  and  Christian  religions,  appeared  to  Mu- 
hammad to  be  so  proper  an  institution,  that  he  could  not 
but  imitate  the  professors  thereof  in  that  particular; 
though,  for  the  sake  of  distinction,  he  might  think  himself 
obliged  to  order  his  followers  to  observe  a  ditlei'ent  day 
from  either.  Several  reasons  are  given  why  the  sixth 
day  of  the  week  was  pitched  on  for  this  purposw,^  but 
Muhammad  seems  to  have  preferred  that  day  chiefly 
because  it  was  the  day  on  which  the  people  used  to  be 
assembled  K">n^.  before  his  time,^  though  such  assemblies 
were  had,  perhaps,  rather  on  a  civil  than  a  religious 
account.  However  ic  be,  the  Muhammadan  writers  be- 
stow very  extraordinary  encomiums  on  this  day,  calling- 
it  the  prince  of  days,  and  the  most  excellent  day  on  which 
the  sun  rises ;  *  pretending  also  that  it  will  be  the  day 
whereon  tlie  last  judgment  will  be  solemnised  ;  *  and  they 
esteem  it  a  peculiar  honour  to  Islam  that  GoD  has  been 
pleased  to  appoint  tnis  day  to  b©  the  feast-day  of  the 
Muslims,  and  granted  them  the  advantage  of  having  first 
observed  if 

Though  the  Muhammadans  do  not  think  themselves 
bound  to  keep  iheir  day  of  public  worship  so  holy  as  the 


1  Quran,  c.  9.     See  also  c.  2,  v.  *  Tbn  al  Afchir  et  al  Cihazdii,  apud 

194.  PfKj.  Spec,  p.  317. 

*  See  c.  63,  and  the  notes  there.  ^  Vfdrt  ibid. 

«  Al  BaidhiiwI.  «  M  GhawiJi,  ihid. 


SEC.  VII.]        THE  FRBLJMINARY  DISCOURSE  231 

«)ews  and  Christians  are  certainly  obliged  to  keep  theirs, 
there  being  a  permission,  as  is  generally  supposed^  in  the 
Quran,^  aJ lowing  them  to  return  to  their  employments  or 
diversion  after  divine  service  is  over  ;  yet  the  more  devout 
disapprove  the  applying  of  any  part  of  that  day  to  worldly 
affairs,  and  require  it  to  be  wholly  dedicated  to  the  busi- 
ness of  the  life  to  come.^ 

Since  1  have  mentioned  the  Mnhamraadan  weekly  feast,  The  two 

Ti  •  •  PI-  -n-^q         principal 

I  beg  leave  lust  to  take  notice  of  their  two  Bairams/^  or  annual 

^o  feaetfi. 

principal  annual  feasts.  The  first  of  them  is  called  in 
Arabic,  Id  ul  f'itr,  i.e.,  The  feast  of  'breaking  the  fast,  and 
begins  the  first  of  Shawwal,  immediately  succeeding  the 
fast  of  Eamadhan  ;  and  the  other  is  called  Id  ul  Qurbdn, 
or  Id  ul  Adha,  i.e.,  The  feast  of  the  sacrifice,  and  begins  on 
the  tenth  of  .Dbul  Hajja,  when  the  victims  are  slain  at  the 
pilgrimage  of  Makkah.*  The  former  of  these  feasts  is 
properly  the  lesser  Bairam,  and  tbe  latter  the  greater 
Bairam;^  but  the  vulgar,  and  most  authors  who  have 
written  of  the  Muhammadan  affairs,^  exchange  the  epithets, 
and  call  that  which  follows  "Ramadhdn  the  greater  Bairam, 
because  it  is  observed  in  an  extraordinary  manner,  and 
kept  for  three  days  together  at  Constantinople  and  in 
other  parts  of  Turke}',  and  in  Persia  for  five  or  six  days, 
by  the  common  people,  at  least,  with  great  denjonstrations 
of  public  joy,  to  make  themselves  amends,  as  it  were,  for 
the  mortification  of  the  preceding  month ;  ^  whereas,  the 
feast  of  sacrifices,  though  it  be  also  kept  for  three  days, 
and  the  fii-st  of  them  be  the  most  solemn  day  of  the 
pilgrimage,  the  principal  act  of  devotion  among  the  Mu- 
hammadans  is  taken  much  less  notice  of  by  the  generality 


*  Cap   63,  nbi  supra.  p.  log,  and  D'Herbel ,  Bibl.  Orient., 
'  Al  Ghamli,  ubi  supra,  p.  318.  art.  Bairim. 

"*  The  w6rd   Bairim   is  Turk)>;h,         "  Hyde,    in  notis   ad  P*obov:,   p 

.and  properly  signifies  n  feast-day  or  16;  Oliardin,  Voy.   de   Perse,    torn 

holiday,  2,   p.  450;    Ricaut'a   State   of   the 

*  See  c.  9,  and   ante,  Sect.  IV.^  Ottoman  Empire,  1.  2,  c.  24,  &c. 

p.  94.  ''  Vide  Chardiu  aad  Ricaut,  ubi 

'  Vide  Reiand,  De  Relig.  Moh.,  supra. 


232  THE  PRELIMINARY  DISCOURSE.        [sEC  vji. 

of  people,  who  are  not  sttuck  therewith,  because  the 
nerenionies  willi  which  the  same  is  observed  an;  performed 
at  Makkah,  the  only  scene  ot  t]iat  solemnity.* 


*  In  India  tiiis  feast  is  popularly  known  as  the  Baqr  Id,  or  Feast 
of  the  Cow,  and  is  celebrated  with  great  ceremony  hy  nil  Mush'nis 
A  goat  or  a  ebeep  is  sacriCiced  and  its  (lesb  eat«ii  bv  the  fatnily 
making  the  offering.  For  a  clear  account  ui'  the  manner  of  celebrating 
the  various  feastJ?  of  the  Mushms,  the  reader  is  referred  to  the  excel- 
leat  work  of  the  Rev.  Edward  ►SeJl.  i'ntitled  The  haitk  of  Islam. 
chapter  V I.  E.  m.  v?. 


(  m  ) 


SECTION  Vlil. 

OF  THt  FP.INZIPAIJ  SECTS  AMONG  THE  WUHAMMADANS,  AND  OF 
THOSE  WHO  HAVE  hRKVEUDKO  TO  PROPHECY  AMONG  THK 
ARABS   IK    OR    SII^CE  THE   XTME  OF   MUHAVrMAD. 

Before  we  take  a  viev/  of  tho  sects  of  the  Muhariima(Jans, 
it  will  be  necesaary  to  say  sornething  of  Uie  two  sciences 
by  which  all  disputed  questions  aroong  them  are  deter- 
mined  vtz  ,  their  Scholastic  and  PvacticaJ  Divinity. 

Their  scholastic  divinity  is  a  mongrel  science,  consist-  Muhamma- 
ing  of  logical  metaphysical,  theologicfil,  and  philosophies!  Jc^sm'^*^'''*" 
disquisitions,  and  built  on  principles  and  methods  of  f  ea- 
soning  very  diilerent  from  whbt  are  used  by  those  who 
pass  among  the  Muhamma.dfins  themselves  for  the  sounder 
divineH  or  more  able  philosophers/  and,,  therefore,  in.  tlie 
partition  of  the  sciences  this  is  generally  left  out,  as  un- 
Nvoithy  a  place  among  them,^  The  learned  Mainjonides^ 
has  laboured  to  expose  the  principles  and  systents  of  the 
scholastic  divines,  as  frequently  repugnant  to  the  nature 
of  the  world  and  the  order  of  the  creation/ and  intolerably 
absurd. 

This  art  of  handling  religious  disputes  was  not  known  UHurigm 
in  the  infancy  of  IV.Iuharaniadanism,  but  was  brought  in  ^ 
when  sects  sprang  up  and  articles  of  r'.4igion  began  to  be 
called  in  question,  and  was  at  first  made  use  of  to  defend 
the  truth  of  those  a) tide?  against  innovators;*  and  while 

*  Poc.  opec     p.  196.  3  jvinre   Novoch.,  1,   I,  c.   71   and 

^  .Apu(i   Ibn   Sina,   in    Libello  de  73. 

i;);iv,i:sione  Seientiaa.,  et  Nasiru'ddin  *  A.I  Gha/ili,  apud  Poc.  Spec,  ubi 

vBtl  TiM^i  in  Prsetat   ad  Ethic.  supra 


234  THE  PRELIMINARY  DISCOURSE,      [sec.  vnr 

it  keeps  withiii  tbose  bounds  is  allowed  to  be  a  cominend- 
able  study,  being  necessary  for  the  defence  of  the  faith ; 
but  when  it  proceeds  farther,  out  of  an  itch  of  disputation, 
it  is  judged  worthy  of  censure. 

This  is  the  opinion  of  al  Ghazali,"^  who  observes  a 
mediuxu  between  those  who  have  too  high  a  value  for  this 
scienoe>  and  those  who  absolutely  reject  it.  Among  the 
latter  was  al  Shafi'i,  who  declared  Ihafc.  in  his  judgment, 
if  any  man  employed  his  time  that  way,  he  deserved  to 
be  fixed  to  a  stake  aud  carried  about  through  all  tbe  Arab 
tribes.,  with  the  following  proclanialiou  to  be  made  before 
him  :  "  This  is  the  reward  of  him  who,  leaving  the  t^oiiiu 
and  the  Sunnat,  ap])lied  jiiniself  to  the  study  of  scholastic 
divinity."^  Al  Ghazali,  on  the  other  hand,  thinks  th^t 
as  it  was  introduced  by  the  invasion  of  heresies,  it  i.s 
necessary  to  be  retained  in  order  to  quell  them;  but  then 
in  the  person  who  studies  this  science  he  requires  three 
things — diligence,  acateness  of  judgment,  and  probity  of 
manners ;  and  is  by  no  means  for  suffering  the  same  to 
be  publicly  explained.^  This  science,  therefore,  amonv 
the  Muhammadans,  is  the  art  of  controversy,  by  wjiich 
they  discuss  points  of  faith  concerning  the  essence  and 
attributes  of  God,  and  the  conditions  of  all  possible  things, 
either  in  respect  to  their  creation  or  final  restoration, 
according  to  the  rules  of  the  religion  of  Islam."^ 

The  other  science  is  practical  divinity  or  jurisprudence, 
and  is  the  knowledge  of  the  decisions  of  the  law  wiiich 
regard  practice,  gathered  from  distinct  proofs. 
Muslim  A.1  Ghazali  declares  that  he  had  much  the  same  opinion 

prudJnce  of  this  scieuce  as  of  the  former,  its  original  beiihg  owing  to 
the  corruption  of  religion  and  niorality ;  and  therefore 
judged  both  sciences  to  be  nececjsary,  not  in  themselves, 
but  by  accident  only,  to  curb  the  irregular  imaginations 
and  passions  of  mankind  (as  guards  become  necessary  iji 

'  Ai>uU  Po*:.  Spec  .  ubi  aupia.  *  TbiJ. 

2  lbi<i., -p.  197.  ■*  Ibn  al  Kossi,  apud  eund.,  ibid., 

p.  198. 


SEC  Vfii.]      THE  PRELIMINARY  DISCOURSE,  7}S 

the  highways  by  reason  of  robbers),  the  end  of  the  first 
being  the  suppression  of  heresies,  and  of  the  other  the 
decision  of  legal  controversies,  for  the  qniet  and  peaceable 
living  of  mankind  in  this  world,  and  for  the  preserv^ing 
the  rule  by  which  the  magistrate  nmy  prevent  one  man 
from  injuring  another,  by  declaring  what  is  lawful  and 
what  is  unlawful,  by  determining  the  satisfaction  to  be 
^nven  or  punishment  to  be  inflicted,  and  by  regulating 
other  outward  Mictions ;  and  not  only  rfo,  but  fco  decide  of 
religion  itself,  and  its  conditions,  so  far  as  relates  to  the 
profession  made  by  the  mouth,  it  not  being  the  business 
of  the  civilian  to  inquire  into  the  heart :  ^  the  depravity  of 
men's  manners,  however,  has  made  this  knowledge  of  the 
laws  so  very  requisite,  that  it  is  usually  called -the  Science, 
by  way  of  excellence,  nor  is  any  nmn  reckoned  luarned 
who  has  not  applied  himself  thereto.^ 

The  points  of  faith  subject  to  the  examination  and  Points  of 
discussion  of  the  scholastic  divines  are  reduced  te  four  toUho&c 
general  heads,  which  they  call  the  four  bases,  or  great   '^^"**'**'^- 
fundamental  articles.^ 

The  first  basis  relates  to  the  attributes  of  OOD  and  his 
unity  consistent  therewith.  Under  this  bead  are  compre- 
hended the  questions  concerning  the  eternal  attributes 
which  are  asserted  by  some  and  denied  by  others;  and 
also  the  explication  of  the  essential  attributes  and  attri- 
butes of  action,  what  is  proper  for  God  to  do,  and  what 
may  be  affirmed  of  him  and  what  it  is  impossible  for  him 
to  do.  These  things  are  controverted  between  the  Asha- 
rians,  the  Karamians,  the  Mujassaraians  or  Corporalists, 
and  the  Muta^dites.* 

The  second  basis  regards  predestination  and  the  justice 
thereof,  which  comprises  the  questions  concerning  Gon's 
purpose  and  decree  man's  compulsion  or  necessity  to  act 

^  Al    Gbaz^U,    Foe.    Spec,    pp.        -^  Vide  Abulfarag    Hist.  Dynast,, 
198-204.  p.  166. 

'*  Vide  ibid.,  p.  204  *  Al  3t»aTirist'a.ni   apud  Pec  Spec., 

ubi  aupra  p.  204,  Soc. 


236  THE  PRELIMINARY  DISCOURSE,      [SEC.  viii. 

and  his  co-operation  in  producing  actions  by  which  he 
may  gain  to  himself  good  or  evil  and  also  those  which 
concern  Gon's  willing  good  and  eviJ,  and  what  things  are 
subject  to  his  power,  and  what  to  his  knowledge;  mme 
manitainj'ng  the  affirmalive,  and.  others  the  negative. 
These  points  are  disputed  among  the  Qadn'ans  the  Naj- 
rians,  the  Jabrians  the  Asharians.  and  the  Kararnians^ 

The  third  basis  concerns  the  promises  and  threats,  the 
precise  acceptation  of  names  used  m  divinity,  and  the 
divine  decisions,  and  comprehends  questions  relating  to 
faith,  repentance,  promises,  threats,  forbearance,  infidelity 
and  error.  The  controversies  under  this  head  are  on  foot 
between  ihe  Murjians,  the  Waidians,  the  MuLazilites  the 
Asharians,  and  the  Karamians^ 

[he  fourtn  basis  regards  history  and  reason,  that  is,  the 
just  weight  they  ought  to  have  in  matteis  belon.f^ing  to 
faith  8nd  religion  and  also  the  mission  of  the  prophets 
and  the  otlice  of  the  In  arri  or  chief  pontiff.  Under  this 
head  are  comprised  all  casuistical  questiens  relating  to 
tiie  moial  beauty  or  turpitude  of  actiotrs;  inquiring 
whether  things  are  allowod  or  forbidden  by  reason  of 
their  own  nature  or  by  the  positive  law  ;  and  also  ques- 
tions concerning  the  prefexence  of  actions,  tlje  favour  or 
giace  of  God.  the  innocence  v/hich  ought  to  attend  the 
pi'ophetical  ottice;  and  the  conditions  requisite  in  the 
otfice  of  'mam;  some  asserting  it  depends  on  right  of 
succession,  others  on  the  consent  of  the  fait/iful  ,  and 
al30  the  method  of  transferring  it  with  the  former,  and  of 
CO  firming  it  with  the  latter.  These  mailers  are  the  sub- 
jects of  dispute  between  the  Shiahs,  the  MutazIiiteSj  the 
Karainians  and  the  Asharians''' 
The  sects  of  The  different  sects  of  Muhamrnadans  may  be  distin- 
isiarn.  guished  into  two  sorts — those  generally  esteeu  ed  orthodox, 
and  those  which  are  esteemed  heretical. 


■■  Al  Shahristini,  apu^  Poc,  ubi  sup.,  p,  20-;.        '  Idem,  ibid.,  p.  206. 

3  Tderr,    ibid. 


I 


SEC.  VIII.]       THE  PRELIM fNAtiY  DISCOURSE.  237 

The  former,  by  a  general  name  are  called  Sunnis  or 
Traditioniats,  because  they  acknowledge  the  authority  of 
the  Sunnat,  or  collection  of  moral  traditions  of  the  sayings 
and  actions  of  their  prophet,  which  is  a  sort  of  supple- 
ment to  the  Quran,  directing  the  observance  of  several 
things  omitted  in  that  book  and  in  name  as  well  as 
design  answering  to  the  Misbna  of  the  Jews.^ 

The  Suran's  are  subdivided  into  four  chief  sects,  which,  ijivisions  of 
notwithstanding  some  differences  as  to  legal  conclusions  the  w"'^* 
in  their  interpretation  of  the  Quran  and  matters  of  prac-  sects^'^*^''' 
tice,  are  generally  acknowledged  to  be  orthodox  in  radi- 
cals or  matters  of  faith  and   capable    of   salvation,  and 
have  each  of  theru  their  several  stations  oj   oratories  in 
the  temple  of  Makkah.^     The  founders  of  these  sects  are 
looked  upon  as  the  great  masters  of  jurisprudence,  and 
are  said  to  have   been   men   of  great  devotion  and  self- 
denial,   well    versed   in    the  knowl^djie  of  those   things 
which  belong  to  the  next  life  and  to  man's  right  conduct, 
here,  and  directing  all   their  knowledge  to  the  glory    of 
God.     This  is  al  Ghazali's  encomium  of  tiiem,  who  thinks 
it  derogatory  to  their  honour  that  their  names  should  be 
used  by  those  who,  neglecting  to  imitate  tlie  other  virtues 
which  make  up  their  character,  apply  themselves  only  to 
attain  their  skill  and  follow  their  opinions  in  matters  of 
legal  practice.-' 

The  first  of  the  four  orthodox  sects  is  that  of  thcTheHauf. 
Hanifites..  so  named  from  their  founder,  Abu  Hanii'a  al 
Kiiman  Ibn  Thabit,  who  was  born  at  Kufa  in  the  80th 
year  of  the  Hijra,  and  died  in  the  I50tli,  according  to 
the  more  preferable  opinion  as  to  the  time.^  He  ended 
his  life  in  prison  at  Baghdad  where  he  bad  been  confined 
because  he  refused  to  be  made  qadi  or  judge,^  on  wliich 

'  Vide  Poc.  Spec,  p.  298.     Prid.,  ^  Vide  Poc.  Spec,  p.  293, 

Lite   of   Mahi>mt-t,  p.  51,  &c.    "Re-  •*  Ibn  Khatlikin 

Innd.  beKei  Moh  ,  p.  68.  itc      Mil-  *  Thia  was  the  trutt  cause  of  hii* 

linii),  De  MohammedisinoantelVloti.,  imprisontuent  and    death,   and   not 

pp.  368,  369  his    refusing    to     Jiiibsci'ibe   to   the 


See  ante,  p.  205.  upiniou   of   absolute  predestination. 


238  THE  PRELIMINARY  DISCOURSE.      fSEC.  viir. 

account  he  Avas  very  liordly  dealt  with  by  hLs  supeiiors, 
yet  could  not  be  prevailed  on,  either  by  threats  or  ill- 
treatmeut,  to  undertake  the  charge,  ''  choosing  rather  to 
be  punished  by  them  than  by  God,"  says  al  Ghazali,  who 
adds,  that  when  he  excused  hirniyelf  from  accepting  the 
office  by  alleging  that  he  was  unfit  for  it,  being  asked  the 
reason,  he  replied,  "  If  I  speak  the  truth,  I  am  uniit ;  but 
if  I  tell  a  lie,  a  liar  is  not  fit  to  be  a  judge."  It  is  said 
that  he  read  the  Quran  in  the  prison  where  he  died  no 
less  than  7000  times. ^ 

The  Hanifites  are  called  by  an  Arabian  writer^  the 
followers  of  reason,  and  those  of  the  three  other  sects, 
followers  of  tradition,  the  former  being  principally  guided 
by  their  own  judgment  in  their  decisions,  and  the  latter 
adhering  more  tenaciously  to  the  traditions  of  Muhammad. 
The  sect  of  Abu  Hauifa  heretofore  obtained  chiefiy  in 
Irak,^  but  now  geuerally  prevails  among  the  Turks  and 
Tartars :  his  doctrine  was   brought  into   great  credit  by 
Abu  Ydsuf,  chief-justice  under  the  Xhalifahs  ai  Hadl  and 
Ilanin  al  Kashid.* 
Miiikum        The  second  orthodox  sect  is  that  of  Malik  Ibn  Ans,  who 
«cct.  was  born  at  Madina  in  the  year  of  the  Hijra  90,  93,  94,^ 

or  95,^  and  died  there  in  177,^  178,^  or  179*  (for  so 
much  do  authors  dilfer).  This  doctor  is  said  to  have  paid 
great  regard  to  the  traditions  of  Muhaninuid.^*^  In  his 
last  illness,  a  friend  going  to  visit  him,  found  him  in  tears, 
ahd  asking  him  the  reason  of  it,  he  answered,  "  How 
should  I  not  weep  ?  and  who  has  more  reason  to  weep 


as  D'Heibelot  ta  rites  (Bibl.  Orient.,  '  Idem. 

p.  21),  misled  by  the  dubious  acwp-  *  Vide  D'Herbet,  Bibl.  Orient.,  pp. 

tation  of  the  word  "  (lada,"  which  21  and  22. 

Hignifice  not  oidy    Gods  decree  in  *  Albufeda. 

particular,  but  also  the  giving  mn-  •*  Ibn  KhiUlikiin. 

tetice  as   a  judge   iu   general ;  nor  "  Idem. 

could  Abu   llaaifa  have  been   rec-  "  Abulfeda. 

koned  orthodox  had  he  denied  one  of  '  Ehnacinu.s,  p.  114. 

the  principal  articles  of  faith.  '"  Tbn  KUallikiin.    Vide  Poo.  Spec.. 

^  Foe.  Spec.^  pp.  297,  298,  p.  294. 

^  Al  Sharistiini,  ibid. 


SEC.  vin.]      THE  PRELIMINARY  DISCOURSE.  239 

than  I  ?  Would  to  God  that  for  every  question  decided 
l>y  ice  according  to  my  own  opinion  I  had  received  so 
many  stripes.!  then  would  my  accounts  he  easier.  Would 
to  God  I  had  never  given  any  decision  of  my  own  !  "^  Al 
Ghazali  thinks  it  a  sufficient  proof  of  Malik's  directing  his 
knowledge  to  the  glory  of  God,  that  heing  once  asked  his 
opinion  as  to  forty-eight  questions,  his  answer  to  thirty- 
two  of  them  was,  that  he  did  not  know ;  it  being  no  easy 
matter  for  one  who  has  any  other  view  than  God's  glory 
to  make  so  frank  a  confession  of  his  ignorance.- 

Tlie  doctrine  of  Malik  is  chiefly  followed  in  Barbary 
and  other  parta  of  Africa. 

The  author  of  the  third  orthodox  sect  was  Muhammad  Muimmmad 
Ibn  Tdns  al  Shafii,  born  either  at  Gaza  or  Ascalon,  insMfif^''^ 
Palestine,  in  the  year  of  the  Hijra  150,  the  same  day  (as 
some  will  have  it)  that  Abu  Hani'Ea  died,  and  was  carried 
to  Makkah  at  two  years  of  age,  and  there  educated.^  He 
died  in. 204,*  in  Egypt,  whither  he  went  about  five  years 
before.^  This  doctor  is  celebrated  for  his  excellency  in 
all  })arts  of  learning,  and  was  much  esteemed  by  Ibn 
Haubal,  his  contemporary,  who  used  to  say  that  •''  he  was 
as  the  sun  to  the  world,  and  as  health  to  the  body."  Ibn 
Hanbal,  however,  had  so  ill  an  opinion  of  al  Shafii  at  first, 
that  he  forbade  his  scholars  to  go  near  him;  but  some 
time  after  one  of  them,  meeting  his  master  trudging  on 
foot  after  al  Shafii,  who  rode  on  a  mule,  asked  him  how 
it  came  about  that  he  forbade  them  to  follow  him, 
and  did  it  himself;  to  which  Ibn  Hanbal  replied,  "Hold 
thy  peace;  if  thou  but  attend  his  mule  thou  wilt  profit 
thereby."® 

Al  Shafii  is  said  to  have  been  the  first  who  discoursed 
of  jurisprudence,  and  reduced  that  science  into  a  method  ;^ 
one  wittily  saying,  that  the  relators  of  the  traditions  of 

^  Ibn  Khallikan,  Poc.  Spec,  apud  *  Yet    Abulfeda    says    he    lived 

eund.  ibid.  fifty -eight  years. 

*  A]  Ghazali,  ibid.  *  Ibn  Khallikaji. 

3  Ibu  KhalliUn.  «  Idem.                 '  Ideui. 


U&nbal. 


240  THE  PRELIMINARY  DISCOURSE       [sec.  viii 

Muhammad  were  asleep  till  a]  Shifi'i  came  and  waked 
them.*  He  was  a  great  enemy  to  the  scholastic  divines, 
as  has  been  already  observed.^  Al  Ghazali  tells  ns  that 
al  Shaffi  used  to  divide  the  night  into  three  parts,  one  for 
st^dy,  another  for  prayer,  and  the  third  for  sleep.  It  is 
also  related  of  him  that  he  never  so  much  as  once  swore 
by  God,  either  to  confirm  a  truth  or  to  alFirni  a  falsehood; 
and  that  being  once  asked  his  opinion,  he  remained  silent 
for  some  time,  and  when  th6  reason  of  liis  silence  was 
demanded^  he  answered,  **  1  am  considering  first  whether 
it  be  better  to  speak  or  to  hold  my  tong\ie."  The  following 
saying  is  also  recorded  of  him,  viz.,  **  Whoever  pretends  to 
love  the  world  and  its  Creator  at  the  same  time  is  a  liar."^ 
The  followers  of  this  doctor  are  from  him  called  Shafiites, 
and  were  formerly  spread  into  Mawaia'lnahr  and  other 
parts  ea.stward  but  are  now  chiefly  of  Arabia  and  Persia. 
ATimad  ibn  Ahmad  Ibn  Hanbal,  the  founder  of  the  fourth  sect,  was 
born  in  the  year  of  the  Hijra  164  ;  but  as  to  the  place  of 
his  birth  there  are  two  traditions  •  some  say  he  was  born 
at  Mini  in  Khurasan,  of  which  city  his  parents  were,  and 
that  his  mother  brought  him  from  thence  to  Baghdad 
at  her  breasi;  whih;  others  assure  us  that  she  was  with 
child  of  him  when  she  came  to  Baghdad,  and  that  he  was 
born  tJiere.*  Ibn  Hanbal  in  process  of  time  attained  a 
great  reputation  on  account  of  his  virtue  and  knowledge ; 
being  $0  well  versed  in  the  traditions  of  Muhammad  in 
particular,  that  it  is  said  he  could  repeat  no  less  than  a 
million  of  them.**  He  was  very  intimate  with  al  Shilfii,  from 
whom  he  received  most  of  his  traditionary  knowledge,  being 
his  constant  attendant  till  his  depaiture  for  Egypt.®  lie- 
fusing  to  ackjiowledgo  the  Qurdn  to  be  created/  he  was, 
by  order  of  the  Khalifah  al  MiiLasim,  severely  scourged 
and   irnpi isoned.®     Ibn  Hanbal   died  at  Ba;.^hdad,  in  the 

'  Al   Zaiardni.  apud  Poc.  Spec,         '*lhn  Khallilcdn. 
[>,  296/  ^  Idem. 

^  S»jia  ant*;,  p    I  r8.  ^  See  ante,  Sect.  J  TI,  |     T  n    &c. 

'  Vifle  Poc.  .Spuc,  pp.  295-297.  ^  fhn  Khallikan,  Abulfarag,  Hist. 

■♦  Ibn  Khivnikatv.  l^y"-,  p.  252,  kc. 


SKC.  ViiM       THE  PRCLUnXARY  DISCOURSE.  zit 

year  241,  and  was  followed  to  hia  grave  by  tiight  hundred 
thousand  men  and  sixty  fhonsand  women.  It  in  related, 
a'i  soiiiethiTig  very  extraordinary,  if  not  rniractilous,  that 
on  trie  day  of  his  deaUi  no  less  thnn  twenly  thousand 
Christians,  Jews,  and  Magians  emhmced  the  Mahum- 
Hiadan  faith.'  This  sect  increased  bu  ra:^t  and  became  ?o 
powerful  and  bold,  that  in  the  year  323,  in  the  Khalifat 
of  al  Kadi,  they  raised  a  grwit  commiotion  in  Baghdad, 
entering  people's  houses,  and  .spilling  their  wine,  if  fchey 
found  any,  and  beating  the  sinking- women  they  met  with, 
and  breaking  their  instrninents;  and  a  severe  edict  was 
published  against  them  before  they  could  be  reduced  to 
their  duty  ;^  but  the  Hanbalites  at  present  are  not  very 
numerous,  few  of  them  being  to  be  met  witti  out  of  the 
limits  of  Arabia. 

The  heretical  sects  among  the  Muhamruadans  are  those  HeieMcai 
wliich  hold  heterodox  opinions  in  fimdamentals  or  matters  MnhVnuna- 
of  fnirh.  ^'^"'' 

The  first  controversies  relating  to  fnndamentala  began 
when  most  of  the  companions  of  Muhanmiad  were  dead.^ 
for  in  tlieir  days  was  no  dispute,  unless  about  things  of 
.small  inonient,  if  we  eXt'ept  only  the  dissensions  concern- 
ing the  Imams,  or  rightful  snccessors  of  their  prophet, 
which  were  stirred  up  and  fomented  by  interest  and  ambi- 
tion ;  Uie  Arabs'  continual  ernploynient  in  the  wars  during 
thai  timo  allowing  liicru  littlo  or  no  leisure  to  enter  info 
nice  inquiries  and  .subtle  distinctiona.  Rut  no  sooriei  was 
the  ardour  of  corK|UC3t  a  little  abated  than  they  began  to 
examine  the  Quran  more  nearly,  whereupon  diHerences 
in  opinion  became  unavoidable,  and  at  length  so  greatly 
rnultiplied,  that  the  number  of  their  tects.  according  to 
the  common  opinion,  are  seventy-three.  Fur  the  Muham- 
ruadans seem  anibiuoud  that  their  religion  should  exceed 
others  even  in  this  renpecf,.  saying,  that  the  Magians  are 

'  Ibr.  Kh.iliikiin.  **  AJ  Sliahriit^ltii,  Rpiid  ±'oc  Spec, 

^  Abulfur.,  ubi  sap.'-a,  p.  301.  p.  194,  Aiictor  S^.^^h  ul  Mawikif, 
&c.  apud  r;und,   p.  2J0. 

Q 


242  THE  PRELIMINARY  DISCOURSE.      [sEC  viu 

divided  inte  seventy  sects,  the  Jews  mio  seveuLy-one,  tlie 
Christians  into  seventy- two,  and  the  Muslims  into  seventy - 
three  as  Mubdinmad  had  foretold ;  ^  of  which  sects  rhey 
reckon  one  to  be  always  crth-odox.  and  entitled  to  sal  vatioti.* 
TbeKhiri-  Xhe  tiist  heresy  ^v■as  that  of  the  Kharijitea,  who  revolted 
frorQ  A,li  in  the  thirty-scTenth  year  of  the  liijia:  and  not 
long  after,  Mdbad  al  Johni,  Ghailin  of  J)ani&scus,  and 
Jonas  al  Aswari  broached  heterodox  opinions  concerning 
predestination  and  the  ascribing  of  good  and  evil  unto 
CoL>,  whose  opinions  were  followed  by  WasiJ  Ibn  Ata.^ 
This  latter  was  the  scholar  of  Hasan  of  Basra,  in  whose 
school  a  question  being  proposed,  whether  he  who  had 
committ-ed.  a  grievous  sin  was  to  be  aeemed  an  infidel  or 
not,  the  Kharijites  fwho  used  to  come  and  dispute  there) 
inamtaining  the  affirraative,  and  the  orthodox  the  negative, 
Wasil,  without  waiting  his  master's  decision,  witiidrew 
abrupTily,  and  began  to  publish  urcong  his  fellow-scholars 
a  new  opinion  of  hxs  awn,  to  wit,  that  such  a  sinner  was 
in  a  middle  state  :  and  he  was  thereupon  expelled  the 
school ;  he  and  his  followers  oeing  thenceforth  called 
Mutuzilites,  or  Sf-pariitis^c.* 

The  several  sects  whicli  have  arisen  since  this  time  are 
variously  oompound<?d  and  decompounded  of  the  opinions 
of  four  chief  sects,  the  Mutazilites.  the  Sifatians,  the  Kha- 
lijites,  and  the  Shiitea.^ 
TheMutazi-      I.  The   Mutazilitcs  were  tho  followers  of   ttie  befoce- 
'**^'  mentioned  Wasil  Ibn  Ata.     Ah  to  their  chief  and  general 

tenets:  i.  They  entirely  rejected  all  eternal  attributes  of 


^   Vide  Poc.  Sptc,  iibi  sup  p-   166)  rrc.lcons  si*;  principal  8eftts, 

*  Al  Sliahrista'ni,  :<pu(l  rund.,  f  sd'ting  the  Jabaxiarus  and  the  Miir- 
211  pauM  ;  and  Llie  ^iuthor  of  "SliarhaJ 

*  Idem,  and  Auctot  Sbarh  al  Mawakif ''  eight,  viz.,  the  Muta/U- 
Mawjikit,  ubi  aup.  ites,  the  Shiitea,  the  Kl^irijilfts^,  the 

*  Idem,  il;id.,  pp  2)1.  2i2,  aijd  MurjiAn?.  tJie  N<»iftriftns  tlie  Jao*- 
Ibri  Kballikaii  in  Vita  Wasili,  riaji3,theIVf\ishdbbihitefi,  and  the*«ct 

*  AJ  Shahristani,  who  also  reducas  wjijcb  he  callB  a]  N;ijia,  because  tfiat 
tbein  to  foul  chief  3«ets  puts  the  alone  "will  be  savbd,  L't'i?ig  according 
Q&dai'i&]j&  ii)  thi^  place  o(  fche  Muta  to  hini  the  sect  uf  the  Aiihanans. 
rilitea.      Abulfar;v§iu«  ',flist,.   Dyn..  Vide  fr'oc.  Spec,  p.  209 


SFC  vKI.j       THE  PRRLTM IN ARy  DISCOURSE.  243 

God,  to  avoid  the  distincLiou  of  persons  made  by  the 
Christians,  saying  that  eternity  is  the  proper  or  torrnal 
attribute  of  Ms  essence,  that  GoD  knows  by  his  essence, 
and  not  by  liis  knowledge;^  and  the  same  they  alVirined 
of  hi'3  other  attributes^  (though  all  the  Mutazilites  do 
not  understand  these  words  in  one  sense);  and  hence 
this  sect  were  also  named  Muattalites,  from  their  divest- 
ing God  of  his  attributes;^  and  they  went  so  far  as 
to  say  that  to  atTirm  these  attributes  is  tlie  same  thing 
as  to  make  more  eterna.ls  than  one,  and  that  the  unity 
of  God  is  inconsistent  with  such  an  opinion;*  and  this 
was  the  tnie  doctrine  of  Wasil  their  master,  wh^j  de- 
clared that  whoever  asserted  an  eternal  attribute  asserted 
there  were  two  Gods.^  This  point  vi  speculation  oon- 
cerning  the  divine  attributes  wa.9  not  ripe  at  first,  but 
was  at  Jength  brought  to  maturity  by  Wdsil's  followers 
after  they  had  read  the  books  of  the  phiios^)phers.^  2. 
Tiiey  believed  the  Word  of  God  to  hjave  been  created  ra 
siAhjecto  fas  the  schoolmen  term  it),  and  to  consist  of  letters 
and  sound,  copies  thereof  being  written  in  books  to  ex- 
press or  imitate  the  original.  Thoy  also  went  farther,  and 
affirmed  that  whatever  is  created  in  suh/ectd  is  also  an 
accident  and  liable  to  ptirlsh.^  3.  They  denied  absolute 
predestination,  holding  that  God  was  not  the  author  of 
evil,  but  of  good  only,  and  that  man  was  a  free  agent .  * 
which  being  properly  the  opinion  of  the  Qadarians,  we 
defer  what  may  be  further  said  thereof  till  we  come  to 
speak  of  that  sect.  On  account  of  this  tenet  and  the  first, 
the  Mutazilites  look  on.  themsel  es  as  the  defenders  of 


^  MaiitioniUes  teaches- the  name,  (in  Proleg.   ad    Pirke  Aboth.,   §  8) 

not  &.i  Lhe  doeti-ine  of  the  Mufazi-  asserts  the  same  thlng. 

lites,  but  hi^  owri.    Vide  More,  Xev,  *  Vide  Poc.  Spec,  ibid 

1.  I,  c.  S7-  '  AJ  Shahrist.,  ibid.,  p.  215. 

^  Al  Shfahriatini.  apu<3.  Poc.  Spec.,  '   Atmlfarae  and  al  Shahrist.,  ubi 

p.  214;  Abul{»,rae,  p.  167  pup.,  p    2*7.     See  .supra  Sect.  111. 

'  Vide  Poc.  Spec,  p.  224.  p.  II? 

*  Sliarh  al  Mawakif,  and  al  Shah-  *  Vide  Poc.  Spec,  p,  24O. 
nst.,  apud  Poc.,  p.  2»6.   Maimonides 


244  THB  PREL/MJNAPY  DISCO URSJ" .      [sec  vm. 

the  aiiiiy  and  justice  of  Gov.^  4.  The/  held  that  if  a 
professor  ui  the  truo  religion  be  guilty  of  «.  grievous  sin 
fiiid  Hte  withrmt  repentanc{^.  ha  will  be  eternally  dainntd, 
ihough  his  paiushnient  will  be  lightei-  than  that  of  the 
iuiidels.''*  5.  They  denied  all  vision  of  GoD  in  paradise?  by 
the  corporeal  e/e  and  rejected  all  comparisons,  or  simili- 
tudes applied  to  Oojj.^ 
yarioo'i  This  s«^ci  are  said  to  have  been  the  first  inventors  of 

ojvjsions  of 

thisaect.  scholu^itjc  QiVinity,*  and  ai"©  Subdivided  into  several  infe- 
rior sects,  amounting,  as  some  reckon,  to  twenty,  "which 
TOiitnally  brand  one  another  with  infidelity/'  Thr^  most 
remarVnble  of  tliern  are  :  — 

Tiie.Hudivi-       I ,  Tiie  Hndailiaiis,  or  followers  of  Haniadan  .Abu  Hudall. 

liana  u  'I-        1 

a  Mntazilite  doctor,  who  differed  something  front  the  com- 
mon  fonu  of  expte^sion  used  by  this  seet>  saying  that  God 
Icueyv^  by  hi-s  knowledge,  but  that  "his  knowledge  was  his 
eissence;  and  i^o  of  the  other  attril-.utes :  which  opinion  ho 
took  fiorri  the  philosophers,  who  aflirm  the  essence  of 
God  to  be  simple  and  without  multiplicity,  and  that  his 
attributes  are  not  posterior  or  accessory  to  bis  essence,  or 
subsistini:;^  theiein,  but  are  nis  essence  itaclf  ■  and  this  the 
more  orthodox  t;ik&  to  be  next  kin  to  niakiugi  distinctions 
in  the  d^i'ity  Avhich  is.  the  thing  they  so  much  abhor  in  the 
Christians/''  As  to  the  Quran's  being  created  lie  made 
some  distinction,  holding  the  Word  of  God  to  be  partly 
not  in  suhjecto  (and  therefore  uncreated)  as  when  he  spake 
the  word  Ki'ia.  i.e'.,  fiat  at  tlie  creation,  and  paitly  in, 
siLbrje(tO;'d%i\iii  precepts  prohibitions,  &c.''  MarrBCci- inten- 
tions an  opinion  of  Ab\i  Hudails  concerning  predestina- 
iion,  from  an.  Arab  writer,^  which  b«insf  by  hira  expressed 
m  <L  inanner  not  very  inlelh'gible.  1  ohoose  t^'  oinit. 

^  Al  SVahi-isi    ar.ri  Sharh  a|  Ma-        *  A,ucfov  al  Mawatif,  s[>Ufj  Po«;, 

w*»k>f,  dpud  >*oc..  ubi  'lip.,  p  214.  i))id. 

'  "M^^riac'.; ,  Pn»dv  r>.H  vd.  Alcor,,        ^  Al  Shahrist^ni.  aoud  Poc    pp. 

I'iirt  'j.  p   /4.  215.  2  i  6.  2  f  7. 

^  Tdttii,  Ibiil  ''  Idem,  apud  cund  .  p  -17,  &e 

'  Vidfc    Vo'     Spec,  p.   21"^.  M\\         *  III  J-iodi.,  part  3,  ]>.  74. 
D'Htrtel.,  nrt.  Mutazihih  '  Al  Sihahnruni 


SEC  via.]      THE  PRELIMINARY  DISCOURSH.  245 

2.  The  Jubbiiians,  or  followers  of  Abn  A\\  Afuhammad  iheJubtiJ- 
Ibn  Abd  al  Wahab  sarnamed  al  Jubbai,  whoso  meaning 

whej)  he  made  use  of  the  common  expression  of  tha 
Mutftzilites,  that  "God  knows  by  his  essence/'  &;c..  was 
thai  God'3  being  knowing  ie  not  an  attrilvute  the  sanie 
with  knowiedge,  nor  such  a  state  as  rendered  his  being- 
knowing  necessary.^  He  held  Gods  Word  to  be  created 
in  sithjecf-o  as  in  the  proserved  table,  for  example,  the 
meniory  of  Gabriel  Muhammad,  &c.-  This  sect,  ii  Mnr- 
racci  lias  given  the  ti'ue  sense  of  his  author,  denied  that 
God  could  be  seen  in  pacadise  without  the  assistance  of  , 
corporeal  eyes,  and  Yield  that  man  produced  his  acts  by 
a  power  superadded  to  health  of  body  and  soundness  of 
limbs,  that  he  whe  was  j^juiltyof  a  morial  -^hi  was  neither 
a  believer  i»or  an  infidel,  but  a  trn ntioi essor  (which  was 
the  original  upinion  of  Wasil),  and  if  he  died  in  his 
sins,  would  be  doomed  to  heJl  for  etei'nity ;  and  that 
God  conceals  nothing  of  whatever  he  knows  from  his 
servants.^ 

3.  The  ll^shamians,   who   were  so  named  from  Iheir  TiitHaaha- 
master,  Abu  Rasham  A&d  al  Salarn,  the  son  of  Abu  All  al  '"'^"''' 
Jubbai  nnd  whose  tenets  nearly  ngreed  witli  those  of  the 
pi^ceding  sect."^     Abu  Hasham  took  the  Mutaz/ilite  form 

of  e:xpress{on  that  "  God  knows  by  his  essence"  iri  a  differ- 
ent sen'^e  from  others,  supposino;  it  to  mean  that  God  hath 
or  is  endued  with  a  disposition  which  is  a  known  pro- 
perty or  quality  postenoi  or  accessory  to  his  exi.^tence.^ 
His  followers  were  so  much  afjfiid  of  making  GoD  the 
author  of  evil  that  they  would  not  allow  him  to  be  said 
to  create  an  infidel,  because,  according  to  their  way  of 
arguing,  an  in  Tide  I  is  a  compound  of  infidelity  and,  man, 
and  God  is  not  the  creator  of  infidelity.^'     Abu  Hasham 


'  Al  Shahristifui'i,  ;!piid  Poc-  Spec.         ^  Mftrracci,  ubi  .sup,,  p    7$,  ex  a 

p.  215  ShaJuJsta:iL  *  Idem,  ibid. 

'  Idem,  87)d  Auctor  d  Mawaku,  '  M  SJjAhriol..,  £.pud  J'oc  p.  iTi^. 
ibid.,  p.  ii8-  *  Idtjm.  ibtd.,  p.  242. 


246 


THE  PRELIMINARY  DISCOURSE.      [sF.e  viii 


The  Niid* 


Th©  Hdyn- 


The  .Ul.i- 
dhiant. 


and  his  father,  Abu  AM  al  Jubbai,  were  both  celebrated 
foff  their  akiil  in  scholai^tic  Jivliiity.^ 

4.  Tb€  Nudhamians,  oi-  followers  of  Ibrahim  al  N'udhim, 
^.vliO  haTiQw  read  hoQi<i^  of  pliilosophy,  set  up  a  new  fie<it 
and  imagining  b'^  could  not  sutfio.ieutly  remove  Gop  from 
being  the  aut-hor  of  evil  without  divef^tirg  birn  of  his 
power  m  respoct  thereto  taught  that  no  power  ouj^ht  to 
be  ascribed  to  God  concern irr<^  evil  nnd  rebellious  actions; 
but  this  he  a^lrmed  againut  the  opinion  of  his  own  dis- 
ciples, who  allowed  that  Coo  could  do  evil,  but  did  not, 
because  of  its  turpitude.-  ( >f  his  opinion  as  to  the  Qur-in's 
being  created  we  have  spoken  ekewhere.^ 

5.  The  IIa;y  atians,  so  named  from  Ahmad  Ibn  Hayat, 
who  had  been  of  tltc  sect  of  the  Nudhamians,  but  broached 
somt'  uew  notiona  on  reading  the  p-hilosophers.  His 
peculiar  opinions  were :  i.  That  Qhrist  was  the  eternal 
Word  inoarnar,e,  and  took  a  true  and  real  body,  aud  will 
judge  all  creature;?  in  the  life  to  come  :  *  he  also  farther 
assert**d  that  th^re  are  two  G0D8  or  Creators— the  one 
eternal,  viz.,  the  most  high  Gor>,  and  tlie  other  not  eternal 
viz.,,  Christ' — whic^h  opinion,  though  l)r..Pocock  uiges 
the  same  as  au  argument  that  he  did  not  rigli  ly  under- 
sstand  the  Christian  mysteries,**  is  not  much  different  from 
tUut  of  tlie  Avians  and  Sooinians.  2.  That  Diere  js  a 
successive  transjuigration  of  the  soul  from  one  body  uito 
another,  an.d  tjiat  the  last  body  will  enjoy  the  reward  or 
sutler  t])e  punishment  due  to  each  soul;^  and  3.  That 
(xOI)  will  1)6  seen  at  the  resurrection,  not  with  the  bodily 
eyen,  but.  those  of  the  understanding.^ 

6.  The  Jahidhiane,  or  followers  of  Amru  Ibn  Bahr, 
sumanied   al  Jahidli    a  ^loat  doctor  of  the  Mutajdlites, 


1  Ibn  KhailiJian,  in  Vitiri  Eortm  *  Al  Bhahrist..  al  Afavr^tW  efc  Ibn 

*  Al  SUahribt.,  ubi  supi,  pp.  241,     Kussi,  ajm,!  Voe  Spec    ubi  sup,  y. 

24.2,     "Vide  Marrac'.,  Pnxi.,  part  3,     2n) 


P    74- 

8  Sffe  supra,  Seci.   rn.,  p.  11  J. 

*  Ai  Shahrwt. ,  obi  bup.,  p.  2/8; 
Abulfara^j,  p.  167. 


*  Vide  Poc  Specibi'l 

^  Marraor.  «t  al  Shahri«l  ,  abi  sup 

'  MttiTttCo.,  ibid,  p.  75. 


p 


I 


SEC.  viH.]      THE  PRELIMINARY  DISCOURSE,  247 

and  very  much  admired  for  the  elegance  of  liis  com- 
posures^ who  differed  from  his  brethren  iu  tliat  he 
imagined  that  the  damned  would  not  he  etiernally  tor- 
mented ii>  hell,  but  would  he  changed  into  the  nature  of 
lire,  and  that  the  fire  would  of  itself  attract  them,  without 
any  necessity  of  their  going  into  it.^  He  also  taught  that 
if  a  man  believed  God  to  be  his  Lord  and  Muhammad  the 
apostle  of  God,  he  became  one  of  the  faithful,  and  was 
obliged  to  nothing  farther,"  His  peculiar  opinion  as  to 
t.he  Quran  has  been  taiccn  notice  of  before  "^ 

7.  The  IViuzdarians,  who  embraeed  the  opinions  of  IsaThoMuz- 
Ibn  Subaih  al  Muzdar,  and  those  very  absurd  ones ;  for, 
besides  his  notions   relating  to  the  Qurau,^  he  went  so 
direetiy  counter  to  the  opinion  of  those  who  abridged 

God  of  the  power  to  do  evil,  that  he  affirmed  it  possible 
for  God  to  be  a  liar  and  unjust.^  He  also  pronounced 
him  to  be  an  infidel  who  thrust  himself  into  the  suprerae 
government;'^  nay,  he  went  so  far  as  to  assert  men  to  be 
infidelii  while  they  said  *'  There  is  no  God  but  God/'  and 
evon  condemned  all  the  rest  of  mankind  as  guilty  of 
infidelity,  upon  which  Ibrahim  Ibn  al  Sandi  asked  him 
whether  paradise,  whose  breadth  equals  that  of  heaven 
and  earth,  was  created  only  for  him  and  two  or  three 
more  who  thought  as  he  did  ?  to  which  it  is  said  he  could 
return  no  answfer.** 

8.  The  Biisharians,  who  maintained  the  tenets  of  Bashar  Tho  Bash- 
Ibn  Mutamir.  the  master  of  al  Muzdar,^  and  a  principal 

man  among  the  Mutazilites.  He  differed  in  some  things 
from  the  general  opinion  of  that  sect,  carrying  man's  free 
agency  to  a  great  excess,  nuiking  it  even  independent ; 
and  yet  he  thought  God  might  doom  an  infant  to  eternal 
pumsbment,  but  granted  he  would  be  unjust  in  so  doiug. 

^  Vide  D'H«rbe].,    Bibi.    Oriect.,         *  Vide  ibid.,  ai'd  p.  112. 
art.  Giahedh  '  Al  Shahrist.,  apud  Poc,  p,  241. 

*  Al  Shahrist..  ubi  «ftp.,  p.  260  ''  Marracc,  ubi  sup.,  p.  75. 

^  Marracc-i  ubi  sup.  ^  AJ  Shahrist.,  ubi  sup.,  p.  22D. 

*  Sect.  TIT.,  p.  113  "  Poc.  Spec.,,  p,  221 


248  THE  PRELIMINARY  DISCOURSE.      [sEC.  viri. 

He  taught  that  God  is  not  always  obhged  tu  do  that  which 
is  best  for  if  he  pleased  he  con  1(1  make  uJl  inen  Irue 
believers.  Thnse  sectaries  also  held  that  if  a  man  repent 
of  a  mortal  siu  and  afterwards  return  to  it,  he  will  be  liable 
to  suffer  the  punishment  due  to  the  former  transgression.^ 

The  Thamu  Q  The  Thatuamians,  who  follow.Thamama  Ibri  Bashar, 
a  chief  Mutazilite.  Their  peciihar  opinions  were  :  j  That 
sinners  should  remain  in  hell  for  e'er.  7,  That  free 
actions  have  no  producing  author.  3.  That  at  the  resur- 
rection all  infidels,  idolaters,  atheists,  Jews,  Christians, 
Magians,  and  htjretics  shall  ho  reduced  to  dust  2 

TheQada-  jQ  The  Qadariftus,  which  is  really  a  more  ancient 
nan^e  than  that  of  Mutazilites,  Ma  bad  al  Johni  and  his 
adherents  being  so  called,  who  disputed  the  doctrine  of 
predestination  before  Wasil  quitted  his  master*'^  for 
which  reason  some  nse  the  den<jmin;ition  of  Qadarians  as 
more  extensive  than  the  othfr.  and  comprehend  all  the 
Mutazilites  under  if*  ThLs  sect  deny  absolute  predes- 
tination, saying  that  evil  and  injustice  oug^t  not  to  be 
attributeu  to  God,  but  to  man,  who  is  a  free  agent,  and 
may  therefore  be  rewarded  or  punished  for  his  actions, 
which  God  has  granted  him  powei  either  to  do  or  to  let 
alone."  And  hence  it  is  said  they  are  called  Qadorians 
because  they  detty  at  Qadr,  or  Gou's  absolute  decree; 
though  otliers.  thinking  it  not  so  propei  to  afh>:  a  name 
to  3  sect  from  a  doctriiie  which  they  combat,  will  have  iC 
come  from  Qadr  or  Qvdrai,  ie,  power^  because  they  Hssert 
man's  power  to  act  freely^  ThosB.  however,  wiio  tive 
the  na^ne  of  Qadanans  (0  the  Mutazilites  are  their 
ene)ni.e3,  for  tltey  disclaim  it,  and  ;^iYe  it  to  tncir  nntagu- 
nists,  Ihe  Jabarians  who  liVewi^-e  refuse  it  as  an  infamous 
appellation.'  because  FtAuhanima<l  is  said  to  liave  declared 


^  T/l«rr<cc.,  obi '<ap..  '' /\  1  Shahiibt.      Vide  Poc.  ?ope';. 

'  Tftem.  ib'd.  pp  235  and  240.  Uc. 

3  Al  Shahrisf.  «  Vide  Voo.  Spec,  ibid,   p  238. 

*  Al  FliaHtab.    Vide  Poc  Spec,        "  Al  P/iut-tinii  al  Shahnst   ,Vidc 
Pt>.  231,  .^32,  and  214.  ibt'd-,  p.  232. 


SEC.  VI ir.]      THE  PRELIMINARY  DISCOURSE-  249 

the  Qadarians  to  be  the  Magians  of  his  followers^  But 
what  Vi\(\  opinion  oi  thesn  Qadarians  in  Mnhammad's 
time  was  is  very  uncertain.  The  Mutazilites  say  the 
name  belongs  to  those  who  asserf"  predestination  and 
make  God  the  author  of  good  and  evil,^  viz.  the  Jabarians ; 
but  all  the  other  Muhainiiiadan  seets  agree  to  fix  it  011 
the  Mutazilites,  who,  ihey  say,  are  jike  the  Magians  in 
establishing  two  principles,  Lights  or  God  the  autlior 
of  good:  and  Darkness  or  the  devil  the  author  of  evi],; 
but  this  canuot  absolutely  be  said  of  the  Mntszilites, 
for  they  (at  ieast  the  generality  of  them)  ascribe  men's 
good  deeds  to  GOD,  "bub  their  evil  deeds  to  themselves; 
meainng  thereby  that  man  has  a  frey  liberty  nud  power 
to  do  either  g-ood  or  evil,  and  is  master  of  his  actions; 
and  for  this  reason  it  is  that  the  other  Muhammadan.s 
call  them  Magiaus  because  they  assert  another  author  of 
actions  besides  Gqd.^  And  indeed  it  is  a  difficult  matter 
to  say  whrxt  Muhammad's  own  opinioi\  was  in  this  matter; 
for  on  the  one  side  the  Quran  itself  is  pretty  plain  for 
absv>liite  predr.stfnatioa,  and  many  sayings  oi  Muhammad 
are  recorded  to  that  purpose*  and  one  in  particular 
wherein  he  introduces  Adam  and  Moses  dispntino  before 
Got>  in  this  manner;  "Thou,"  says  Moses,  '''art  Adam, 
wiion)  God  created,  and  animated  v/ith  the  breath  of  life 
and  caused  bo  be  worshipped  by  the  angels,  and  placed  in 
paradise,  from  wheaoe  mankind  have  been  expelled  for 
thy  fault,"  whereto  Adam,  answered,  "Thou,  art  Moses, 
whom  GoD  chose  for  his  apostle,  and  intrusted  with  his 
V/ord  by  giving  thee  the  tables  of  the  law,  and  whom  he 
vouchsafed  to  adnnt  to  discourse  with  himselt:  how  many 
years  dost  thou  find  the  law  was  written  betcre  1  was 
created  r"'  Says  Moses,  "Forty"  "And  dost  thou  not 
hnd,"  replied  Aduin^  *  these  words  therein,  'And  Adam 
rebelled    aoainst   his   Lord    and    transsiessed '  ? "    wliioh 


^  Al  M:iitarrizJ,  al  f;hahrist    &.C.,         ^  Vid«  Voa.,  ibid  ,  p.  233,  ^tc. 
i"bi(t  -  Idem   ibid.  **  Vide  ibid  ,  p.  237. 


250  THE  PRELIMINARY  DISCOURSE.      [SKC  viii. 

Moses  confessing,  "  Dost  thou  therefore  blame  mo,"  con- 
tinued he,  "for  doing  that  which  God  wrote  of  me  that  I 
should  do  forty  years  before  T  was  created  ?  nay,  for  what 
was  decreed  concerning  me  fifty  thousand  years  before 
the  creation  of  heaven  and  earth  ?  "  In  the  conclusion 
of  which  dispute  Muhammad  declared  that  Adam  had 
the  better  of  Moses.^  On  the  other  side,  it  is  urged  in 
the  behalf  uf  the  Matazilites,,  that  Muhammad  declaring 
that  the  Q.adanans  and  Muijiaus  had  been  cursed  by  thf» 
tongues  of  seventy  prophets,  and  being -asked  who  the 
Qadarians  were,  answered,  "  Tliose  who  assert  that  God 
predestioitted  them  to  be  guilty  of  rebellion,  and  yet 
paniahes  them  tor  it/'  AI  Hasan  is  also  said  Ui  have 
declared  that  God  sent  Muhammad  to  the  Arabs  while 
they  were  Qadarians  or  Jabarians,  and  laid  their  sins 
upon  God  :  and  to  confirm  the  matter,  this  sentence  of 
the  Quran  is  quoted :  2  "  Whf»n  they  commit  a  filthy 
action,  they  say,  We  found  our  fathers  practicing  the 
same,  aaid  God  hath  commanded  u?  so  to  do :  Say,  Verily 
God  commandeth  not  filthy  actions,"^ 
Thftsif4-  11.  The  Sifdtians  held  the  opposite  opinion  to  the 
M'utazilites  in  respect  to  the  eternal  attributes  of  Goi>, 
^vhich  they  atftrnied.  making  no  distinction  between  the 
essential  attribiiteg  and  those  of  operation  ;  and  hence 
they  were  named  Sifatian^  or  Attribntists.  Their  doc- 
trine was  that  of  the  first  Muhammadans,  who  were  not 
yet  acquainted  with  these  nice  distinctions:  but  this  sect 
afterwards  introduced  another  species  of  declarative  attri- 
butes, or  such  as  were  necessarily  used  in  historical  narro- 
tiou,  as  hands  Cace,  eyes,  &c„  which  they  did  not  offer  to 
explain,  but  oontented  hemselves  wnth  saying  they  were 
in  the  law,  and  that  they  called  them  declarative  attri- 
butes.* Hovrever,  at  length,  by  giving  variou;*  explica- 
tions and  interpretations  of  these  attiibutes.  they  divided 

'  )bn  al  Athir,  fll  BokhlrJ,  sputl         '  AJ   Muiarrizl,  apud  eunrf.,  p| 
Poc.  Bpec .  p.  236.  237,  23^ 

'  Cap.  7,  V.  «9.  *  A.1  Shjhrist;  Poc.  Spec,  p  2.'.3. 


tians. 


p 


I 


SEC.  VIII  j       THE  PRELWINARY  ViSCOURSB.  2$i 

icto  Hiany  different  opiuionH  :  some,  by  taking  the  words 
ill  the  literal  sense,  feO  iiico  the  notion  of  a  jikeuess  or 
:similitudt»  between  VrOV,  and  created  beings;  to  which  it 
is  said  the  Ivaraifcea  among  tlie  Jews,  who  ai^e  for  the 
literal  interpretation  of  Moses's  law  had  shown  thein  the 
way ;  ^  others  expiaine<i  them  in  another  manner,  say- 
ing that  no  creature  was  like  God,  but  that  they  neither 
understood  noi"  thought  it  necessary  co  explain  the  precise 
signitiiation  of  the  words,  v/bich  seem  t^j  alfirm  the  same 
of  both,  it  being  g-uffieient  to  believe  that  GoD  hath  no 
companion  or  similitude.  Of  this  opinion  was  Malik  Ibn 
Aus,  who  declared  as  to  the  expression  of  Gor/s  sitting 
on  his  throne,  in  particular,  that  though  the  meaning  ia 
known,  yet  the  manner  is  unknown;  and,  that  it  is  ne- 
cessary to  bedeve  it,  but  heresy  to  make  any  questions 
about  it.- 

The  sects  of  the  Sifatians  are :  — 

I.  The  Asharians,  the  followers  of  Abu'l  Hasan  al  tuo  Asjia- 
Ashari,  who  was  first  a  Mutazilite,  and  the  scholai  of 
Abu  AW  al  Jobbaij  but  disagreeing  from  his  master  in 
opinioji  as  to  God's  being  bound  (as  the  Mutazilites 
jissert)  to  do  always  that  which  is  best  or  most  expedient, 
left  him  and  '?et  up  a  new  sect  of  himself.  The  occasion 
of  this  difference  was  the  putting  a  case  concerning  three 
brothers,  the  ferst  of  whom  lived  in  obedience  to  Cod,  the 
second  in  rebellion  against  him,  and  the  third  died  an 
infant.  Al  Jobbai  being  ?^ked  what  he  thought  would 
become  of  them,  answered,  that  the  iir»t  would  he  re- 
wardeti  in  paradise  the  second  punished  in  hell,  and  the 
third  nairher  reward fvl  nor  puni  =?hed.  "  But  what,"  objected 
ai  Asliai-i.  "if  the  third  say,  0  I<ORD..  if  thou  hadsi  giveii 
me  longer  life,  that  T  might  have  entered  paradise  with 
ray  believing  brother  it  would  have  been  better  loi'  ine?^' 
To  which  al  Jobbai  replied,  "That  God  would  answer, 
I  knew  thai  if  thou  hadst   lived   longer  thou   wouldst 

■'  Vide  PcKj.  Spec,   ibid.,  p.  z^a,  *  Yideeuud.  il»id 


7SZ 


THE  PRELfMINARY  DISCOURSE.      [SEC.  viil. 


Opinions 

the  attri- 
butes of 
Gcd. 


have  been  a  wickf'ci  person,  and  therefore  cast  into  heU." 
"Then,"  retorted  ai  Asharf,  "the  second  will  sr.y/O  Lord, 
why  didst  thou  not  take  rae  away  while  I  "A'as  an  infant, 
as  <hou  didst  my  brother,  that  T  might  not  hav^i  deserved 
to  be  punished  for  my  sins  nor  to  be  cast  into  hell?*' 
To  which  al  Jobbai  conld  return  no  other  answer  thati 
that  God  prolonged  his  life  to  give  him  an  opportunity  of 
obtaining  the  highest  degree  of  perfection,  which  was  best 
for  him;  but  aJ  Ashai'f  demanding  further  why  he  did 
rot  for  the  same  reason  grant  the  other  a  longer  life,  to 
whom  it  would  have  been  equally  advantageous,  al  Jobbdi 
was  so  put  to  it,thflt  he  asked  whether  the  devil  possessed 
him.  "No,"  says  al  Ashaii,  "  but  the  master's  asa  will  not 
potjs  ^he  bridge  /*'  ^  i.e.,  he  is  posed. 

The  opinions  of'  the  Asharlans  were:  i.  That  they 
allowed  the  attributes  of  GoD  to  be  distinct  from  his 
essence,  yet  so  as  to  forbid  any  comparisom  t^  be  made 
between  God  and  his  cteaiures/^  This  was  alBO  the  opinion 
of  Ahmad  Ibn  Hanbal,  and  David  al  Ispahan! .  and  othei:s, 
who  herein  followed  Malik  Ibn  Ans,  and  were  so  cautious 
of  any  assimilation  of  Gou  to  created  beings,  that  they 
declared  whoever  moved  his  hand  while  he  read  Diese 
words,  "  I  have  created  wilh  my  hand,"  ot  stretched 
foiih  his  Ihififer  in  repeating  this  saying  of  Muhammad, 
"The  heart  of  the  believer  is  between  two  fingers  of  the 
M^erciful,"  ought  to  hav«  his  hand  and  linger  cut  oft";"^ 
and  the  reasons  they  gave  for  not  explaining  any  such 
words  were,  that  it  is  forbidden  in  the  Quran,  and  tliat 
such  e:3fptications  were  necessarily  founded- on  coniecture 
and  opinion,  from  v/hioJi  no  man  ougnt  to  speak  of  tlie 
attributes  of  GOD.. because  the  words  of  the  Qunui  might 
by  that  means  come  to  be  uudeistood  differently  from  the 
author's  meaning;  nay,  some  have  been  so  superstitiously 
j-cnipulons  in  this  mafter  as  not  lo  allow  the  words  hand, 


■*  Auctor  nl  Mavvakif,  ei  al  Jfafadi,        ^  Al-S^wilimt.  apud  Pcic.  Spec,  p. 
jtjjud  P'lc...  ubi  suj)..  jj.  2JO,  &o.    Ibn     230. 
KliAllikaiJ  lu  Vita  al  Jobbui  *  Id^ui,  Apud  eUcJ.;  p.  22^,  &c. 


SEC  V(IL]      THE  PRELIMINAnY  VlSCOURSE  253 

face,  and  the  }Tk.e,  when  they  occur  in  the  Quran  to  be 
rsFidered  into  Persiaii  or  any  other  languoge.  but   require 
th(!T(i  to  -be  read  in  the  very  ovjoinal  words  and  this  they 
cali  the  safe  way  ^    2.  A3  to  predestination,  they  held  that 
GoJ>  hath  one  eternal  will,  which  is  applied  to  whatsoever 
he  willeth,  both  oi!  his  own  actioa^j  and  those  of  men,  so 
far  ;is  tliey  arc  created  by  bini,  but  not  as  they  are  Acquired 
ov  gamed  by  them,  thai  he  willeth  both  their  gooi:)  and 
their  evilj  their  profit  and  their  hurt,  and  as  be  wiileth 
and  knoweth;  he  willeth  concernini?  men  that  AA/hich  he 
knoweth.,  and  hath  conmiaiided  the  pen  to  write  the  same 
in.  the  Freser"vcd  Table    and  this  is  bis  decree  and  eternal 
immutable  counsel  and  purpose.^     They  also  went  so  far 
as  to  say  that  in  may  be  agreeable  to  the  way  of  God  that' 
man  shoidd  be  commanded  what  he  is  not  able  to  perform.^ 
But   while  they  villow   man   some  power,  they  seem  to 
restrain  it  to  such  a  power  as  cariuot  produce  anything 
new ;  only  God,  say  they,  so  orders  his  providence  that 
he  creates,  after  or  under  and  together  with  evej-y  created 
or  new  power,  an  action  which  is  ready  whenever  a  man 
wills  it  and  sets  about  it;  and  this  action  is  called  Cash, 
i.e.,  Acqiut^ition,  being  in  respect  to  its  creation,  from  God, 
but   in   respect   to  'it^   being    produced,   employed,   and 
acquired,  IVoni  man,*     And  this  being  generally  esteemed 
the  ortiiodox  opinion,  it  may  not  be  improper  farther  to 
explain  the  same  in  the  words  of  some  other  writers    Tlie 
elective  actions  of  nnen,  says  one,  fall  under  the  power  of 
God  alone;  nor  is  their  own  power  effectual  thereto,  but 
God  causeth  to  exist  in  man  power  and  choice;  njid  if 
there  bo  no  im.pediment^  he  causeth  his  action  to  exist 
also,  subject  to  his  powerj  and  joined  with  that  and  his 
choice ;  wbicli  action,  as  created,  is  to  be  ascribed  to  God, 
but  as  produced,  employed,  or  acqaiied  to  mfm:*    So  that 
by  the  acquisition  of  an  action  is  properly  meant  a  man's 

"^  Vide  Poc  Spoc.  ibid.  ^  Idem,  ibid.,  p   246, 

-  Al  Shahvist.,  npud  eimd    p.  245,        ■*  .\.l  Shaha^C,  aptidPoc  Sp.;c,   p 
&o.  '  245,  .kc, 


254  THE  PRELIMINARY  DISCOURSE.      [sec.  viii. 

jojuiiig  or  connf^cting  tl»e  same  with  his  power  and  will, 
yet  aUowiii^'  herein  no  impression  or  influence  on  the 
existence  thereof,  save  only  that  it  is  sii  ject  to  hLs  poAS'ei.^ 
Othars,  however,  who  are  also  on  the  side  of  aV  A-shM.rj", 
and  reputed  orthodox,  explain  the  matter  in  a  different 
manner    and   grant  the   impression  or   intluence  of  the 
created  power  of  man  on  his  action,  and  that  this  power 
is  what  is  called  Acquisition.'*     But  the  point  M'iU  be  still 
clearer  if  we  hear  a  third  author,  who  rehearses  the  various 
opinions,  oi  explications  of  the  opinion  of  this  sect  in  the 
foilowuig  wordS;  viz. : — Abul  Hasan  al  Ash  an  assferts  all 
the  actions  of  men  to  he  subject  to  the  power  of  Gor>, 
being  created  bv  him,  a-nd  that  the  power  of  man  hath  no 
)u0uen  e  at  all  on  that  which  he  is  empowered  to  do^  but 
that   both   the   power  and  what  is  subject  thereto  fall 
under  the  power  of  God.  Ai  Qadhi  Abu  Baqr  says  tha  the 
essence  or  substance  of  the  action  i$  the  effect  of  the 
power  of  God,  but  its  bein^  either  an  action  of  obedience, 
as  prayer,  or  an  action  of  disobedience,  as  fornication,  are 
qualities  of  the  action,  which  proceed  from  the  power  of 
man.    Abdal  Malik,  known  by  the  title  of  Imam  ai  Uai-a- 
main,  Abul  Husain  of  Basra,  and  other  learned  men,  held 
that  the  actions  of  men  are  effect»v;td  by  the  power  which 
Oou  hath  created  in  man,  and  that  Gob  causeth  to  exist 
in  man  both  power  and  will,  and  that  thib  power  and  will 
do  iiectfSSOTily  produce  that  which  man  is  empowered  to 
do;  and  Abu  Ishaq  al  Isfarayain  taught  that  that  which 
inaketh   impression  or  bath  influence  on  an  action  is  a 
compound  of  the  power  of  Go])  and  the  power  of  man.^ 
The  same  author  observes  that  their  ancestors,  perceiving 
a  manifest  difference  between  those  things  which  are  the 
effects  of  the  election  of  man  and  those  things  which  are 
l»he  necessaiy  effects  of  inanimate  agents,  destitute  both 
of  kn-owledge  and  choice   and  being  at  the  same  time 

^  Aucior  Shaih  al  MaWikif.  apud         *  Auctor  Shnrh  al  Tawdli>a.  apiiii 
evind.,  p.  247,  ennd.  ibid.,  p.  248  &,c. 

'  Al  Shahmt.,  ibid,  p  248. 


SF.c.  vjii.j       THE  PRELIMINARY  DISCOURSE.  255 

pressed  by  tke  argaments  which  prove  that  Goi>  is  the 
Creator  of  all  things,  and  coosequently  of  those  things 
which  are  doue  by  men.  to  conciliate  the  matter,  chose 
the  middle  way,  asserting  actions  to  proceed  from  th«i 
power  of  (jrOD  and  the  acquisition  of  man,  God's  way  of 
dealing  with  his  servants  being,  that  when  man  nitendeth 
obedience,  God  createth  in  him  an  action  of  obedience  ; 
and  when  he  intendeth  disobedience,  he  createth  in  him 
an  action  of  disobedience;  so  that  man  seemeth  to  be  tlie 
eirective  producer  of  his  action,  though  he  really  be  not^ 
But  this,,  proceeds  l^e  same  writer,  is  again  pressed  with 
its  ditilcultieb,  because  the  Ycry  intention  of  the  niind  is 
the  work  oX  God,  so  that  no  man  hath  any  share  in  the 
productim  of  his  own  actions :  for  which,  reason  the 
ancients  disapproved  of  too  nice  an  inquiry  into  this 
point,  the  end  of  the  dispute  concerning  the  same  being, 
lor  the  most  part,  either  the  taking  away  of  all  precepts, 
pooitiye  as  ■^ell  n,^  negative,  or  else  the  associating  of  a 
oompanion  with  GoD,  by  introducing  some  other  indepen- 
dent agent  besides  him.  Those,  thevefoie,  who  would 
speak  more  accurately,  use  this  form:  There  is  neither 
compuiftion  nor  free  liberty  but  the  way  lies  between  the 
two;  the  power  and  will  in  man  being  both  created  by 
God,  though  the  merit  or  guilt  be  imputed  urito  man. 
Yet,  after  all,  it  is  judged  the  safest  way  to  follow  the 
steps  of  the  priraitwe  Muslims,  and,  avoiding  subtle  dis- 
putations and  too  curious  inquiries,  to  ieav€  the  knowledge 
01  this  matter  wholly  unto  God.'-    3   As  to  mortal  sin,  the 

^  Aactor  Shaib  al  Tawuiiya,  ibid,  free    will    is    trtjaied    e%    p^offMo. 

pp.  249,  250.  Therein  the  Moorish  autlior,  having 

^  Idem,  ibid,  pp.  250,  255.    I  trust  /nentjoned  the  two  opposite  opinions 

the  ceadfer  will  not  be  offended  if,  as  of   the  Qadjurjana,   who   iiUuw   free 

a   further  ilhistratioTi   of  what   ha«  will,  and  th«  Jabarians,  wh©  make 

been  said   on  this  subjuct  (in  pro-  roan  a    necewsar^  agetit  (the  former 

duciog   of  which    I   have  purposely  of  which  opiin'ons,  he  sivys,  seems  to 

kept  to  t)\e  original  Muhanimadan  approach    nearest   to    tliat    of    the 

exptessiojis)   I  transcribe  a  passage  greater   part  of   Christians  and   of 

or  two  from  a  postscript  slibjoiued  the  Jews),  declares  the  true  ophiion 

to  the  epistle  I  have  quoted  above  to  l>e  that  of  the  Sunnis,   who  as- 

(§  4i  F)  85),  in  which  the  point. of  sert  that  man  halh  power  and  will 


256 


THE  PRELIMINARY  DISCOURSE        [suc.  VUL 


rf'Sn^'*'^'  Ashan'ans  taught,  tliat  if  a  believer  gailty  of  such  sin  die 
without  reperiLance  his  sentence  is  to  be  left  with  God, 
whethet'  he  pardon  bim  out  of  mercy,  or  whether  the 
pvophet  intercede  for  him  (accordino:  to  that  saying  re- 
corded of  him.  "  My  intercession  shall  be  employed  for 
those  among  my  people  who  shall  have  been  guilty  of 
gi'ievons  cninea"j  or  whether  be  punish  him  in  proportion 
to  his  demerit  and  afterwardS;  through  his  mercy,  admit 
hiiri  into  paradise    but  that  it  is  not  to  be  supposed  he 


to  choose,  goofl  rind  evd.  and  oaii 
morfeovei  know  hf  slialJ  bfe  rewarded 
if  ha  <3o  wf»li.  .*riii  sh».il  be  piinif,hfccl 
if  he  do  ill ;  but  that  bo  litpemls, 
n<>twit!mi:aiidiri(i-,  on  God's  power, 
and  wiUoth,  if  Gou  willfith,  bufe  not 
CtberwiBe  Then  he  proceeds  biiefJy 
to  refute  the  two  extreme  opinions, 
and  first  to  prove  thaf  of  the  Qadi^ 
risns,  though  It  "be  agreeable  to 
rV^C's  justice,  inconysttfnt  wiib  his 
attiil>utes  of  wisdom  and  power : 
"Sapifentia  enilTi  T>e),"  s-'ijfi  he. 
"crmipt-eVieodiL  quicquid  fuit  e^  iu- 
tuium  est  ah  eetei'niLato  in  ftn^m 
usque  n\nndi  et  postea.  fit  ifct  novl* 
ab  aetferno  oirni&  opera  crealururum, 
sive  boMii,  eivr*  mtda.  quae  fuerint- 
creata  cum  potentia  Dei,  et  ejua. 
Jibem  (tt  dcierminata  veiVir.tatt^.  !<i- 
CuL  jpsi  vi6un)  fuit,  X)er,rque  noyit 
eum  qui  fnfcnrus  erar  mains,  et  ta- 
rnt»n  ci-<aftvit  «<um,  et  similiter  bonaln, 
quem  etiain  creavit ;  neque  negari 
pot^t  quin,  El  \pi>\  lih'.ii&set.  potiiiftset 
OTones  creare  );x'aio?' :  placuit  ttun'^-n 
Peo  cieJire  lioiios  ct  roalas,  cum  Dto 
soli  sit  al«»f)lata'  et  libera,  voluntas', 
et  perfv^-cta  f^leciio,  et  non  houu'ni. 
Ita  enitfi  Salomon  in  snis  provei-biia 
divir,  Vitam  et  moCriin,  honnm  et 
mrthun,  divitiab  el  paupurlui-ein  esse 
et.  venire  h  Deo  Ghristiani  ctiam 
dicunt  S.  Pauimn  dix-isso  in  sui'< 
epi.*t«)iifl  ;  1>icbt  fetiam  luliin)  figufo, 
quare  facis  nmim  vas  &d  honcrem. 
et  lib  ad  vas  ft<l  contnineiiajn  ?  Cum 
igitnr  miser  homo  Juerit  rreatus  i 
voluntate  Dei  el  potenHa,  nihil  alind 
potest  tribui  ipi.i  qviirj  ip?f-  s6^nsii-> 
cognosceudi  et  sentiendi  'Mi  bt^ne  vel 


nt;i!e  facial-.  Quit  unicn  rausii  (id 
est.  sensus  coguoscindi)  erjt  ejui 
gir.riae  vel  po-.rffc  C;>,u?a  ;  per  ttlem 
eniin  sendum  wovit  qviid  bovu  vel 
mall  {.(Iveisna  \jej  prun-epti  fpu«<vit." 
Tije  opinion  of  the  Jal''tri,ins,  nU" 
the  olher  baad,  he  rejects  \s  Ofrrt- 
trary  to  rnnn',--  cun9cl«'ijsn>s.s  of  his 
own  powpp  and  choice,  and  incon- 
sisrent  with  G(>J>'s  justio.?,  and  '\)« 
havjn!,'  s(ivfn  mankind  laws,  to  the 
obtei'vici^'  01-  tran.s^ressir.g  yi  which 
he  h8«.  annexed  rewards  and  punish- 
ments. After  fchi5  be  proceeds  to 
explain  l^lle  third  opip:V>Ji  in  the  b>i- 
lowi'ng-  wotds;  "Terlia  Opinio  Zunis 
(i.e.,  Sonniti^nun)  quie  vcia  est. 
affinnat,  hoinini  potfif^tatem  &-^^e,  sed 
JimiUte'ci  a  f-ua  causa,  id  es'.,  depen- 
denUjia  a  Dei  potentia  <t  volnurate, 
et  propttr  il'la,in  coyniiiyiifDi  qua 
.lf*lib»;rat  bene  vel  male  fEceve,  tine 
digniiUi  piTKn.i  vel  pra='min.  IVT.Tni- 
featani  e.st,  in  retemitate  rmn  firiastj 
aliam  poteotiam  praeter  Dei  r.ostri 
oifiniputenti.-*,  e  cu|ns  folentia  pe.n- 
deluni  onini.>\  po->.sil>iJia,  id  esL,  quas 
poter»,nT,  esse,  cum  ab  ipso  fuerint 
creata.  Saplentia  vprb  Dei  novjt 
feti&m  q\v«:  non  sunt  lutura  :  tt  po- 
tent.ia  ejus,  etti  non  rreavftrit  ca. 
pctnir  tiufieti.  3|  it;>  Deo  piaculsset, 
Xts  novil  aaptpntia  Dei  (^ua:  oran.L 
iuipossTbib.i,  id  est,  qu.Te  non  poteiant 
esse  ;  quas  t3nr\fn  rnillo  ]>a<;to  pen- 
dent ab  ejus  potentia  •,  ab  ejas  eniia 
po^cnliil  nulla  pendetil.  nJaj  posbi- 
biMa.  Dicimus  enim  a  Dei  potentia 
nor.  pendere  croaie  Deum  ali'im  ipsi 
sirnilem^  nee  creare  ajiquid  qu<>d 
moveatui-  et  quies'iat  simul  eodem 


p 


SEC.  VIII.        THE  PRELIMINARY  DISCOURSE 


I 


257 


witi  r':?raaiii  for  ever  in  hell  with  the  infidels^  seeing  it  it? 
declared  that  whoevertshall  have  faith,  in  his  heart  Init  01 
the  weight  of  an  an;i;,  shall  be  delivered  from  hell-fireJ 
And  this  is  generally  received  for  the  orthodox:  dootnne 
m  this  point,  and  is  diametrically  opposite  to  that  of  the 
Mutazilites. 

These  were  the  more  rational  Sifatians,  but  the  ignorant 
part  of  them;  not  knowing  how  otherwise  to  explain  the 
expressions  of  the  Quran  relating  to  the  declarative  attri- 
butes, fell  into  most  gross  and  absurd  i)pinions,  making 
Goi^  corporeal  and  like  creates!  beings/'     Such  were— 

2.  The  Mushabbihites.  oi'  Assimilators,  who  allowed  aTheMusbab- 
resemblance  between  God  and  his  creatures/  supposing 


teinpore.  cuni  hsec  sint  ex  imi)Os!bi- 
bilibus :  compreliendic  Lameii»  sua 
sapieiitia  tftle  alitjiiid.  noli  peadere 
au  eju3  potentin.  ;V  potfeMtiii  igitur 
Dei  pendet  soltim  quod  potest  esse, 
el  po&slbile  eat  e>ssfc  •  qucP  semper 
para  la  est  dare  east,  poivsibilibu?*.  Et 
SI  hoc  penitus  coynoi.cajniu.-{,  oognos 
cen;uo  piiiiter  oouie  qnod.  est,  seu 
hiturmn  est,  sive  ?iiat  opera  ijoistra. 
sive  qmdvis  alitiri,  pcndere  k  foJa 
pottiitia  De\.  Et  hoc  non  pnvatim 
iutelligttur.  ned  in  geriere  de  onmi 
eo  quod  est  et  movetiir,  sivc  in  coelia 
bive  ill  terrfi  ;  et  nee  aliqu^.  poteutii 
potest  imjtediri  Dei  potentia,  cilri 
nulla  alia  potentia  absoluta  sit,  pxm 
ter  Dei ;  poteutia  vero  riostra  non 
Cot  a  sf'j  11131  ?i  Dei  potentia  :  e,t  cura 
polentia  uostra  dicitur  tsise  a  cau.sH 
sua.  idee  dicinuis  pottiltiain  uostram 
o.sse  straniiuis  coiMparatain  euni  po- 
tentia  Dei  :  eo  euiin  tnodo  quo  stra- 
nien  rnovetur  fi  aiotu  maris,  ila  nes- 
tra  poteutia  et  voluntft*  a  Dei  potftii- 
tia.  Itaqut'  l)c;i  potentia  sempe»* 
est  partita  etiam  Ji'j  occideudaTn  aii 
quem  ;  ut  ai  quis  lionjinein  occidat. 
non  dicirnus,  potentia  houiiuis  i<i 
factum.  3ed  aa^rna  poteutia  Dei  : 
erroj'  euim  est  id  tiibnei^  por<;i.di3e 
hoininis.  Fotentia  eiiiiii  Del,  cum 
semper  sit  psirata.  et  ante  ipsum 
honiinexTj,  ad  occidendnui  :  si  soia 
hominis    potentii    id     factum    <.sse 


dicerenius,  et  morerettir,  potentia 
Hiixxb  Dei  (qua?  ante  erat  I  jail/  ibi 
endet  frustra  :  <(uia  post  moi  (eiu  non 
potest  potertia  Dei  eum  itenmi  occi 
dere  ;  ex  quo  st^que/etur  potentiani. 
Dei  imptnliri  k  potentia.  hominis,  et 
potejitiam  boniims  auteire  et  ante- 
cellere  potentiam  I)ei ;  quod  est  ab- 
surdu/a  et  impossibile.  Igit\ir  Deua 
est  qui  operatur  reterna  suit  poten- 
tia :  si  ver6  homini  injiciatur  culpa, 
give  !n  tali  bomicidio,  sive  in  aliis 
hoc  eftt  quantiim  ad  pra^^ept*  et 
legem.  Honn'ui  tribuitur  solixni 
opus  externe,  et  ejus  electio,  quae 
est  a  voluntate  ejus  et  pf^tencia  t 
nou  v^er6  interne, — Hoc  est  punctual 
iiiutl  indivisibile  et  BbCietum.  qnod 
a  pauciseimif^  oapitur,  ut  ^apientissi- 
nnia  Sjdi  A.bo  Hamet  ElgAcelt  (i.e. , 
DoDiinua  -.Vbu  Hdmed  a!  Ghaziili) 
affiijuat  (cujus  spiritui  Deus  conce- 
dat  gloriam,  Anien  !)  se<pientibus 
verbis  ;  Ita  abdJtujn  et  profundi! m 
et  abstnisnm  est  Intel]  igere  punetum* 
illud  Libt^ri  Arbitiii,  ut  neque  chai- 
actt^res  ad  scribenduTO,  neque, uUaj 
rationei?  ad  experimenduu];  sutticiaiit, 
et  omneo,  quotquot  de  hac  re  locuti 
sunt,  haeserunt  confusi  in  ripa  (anti 
t-t  tain  spadosi  raaris." 

'   Al  Shahrist  ,  apud  Foe.,  p.  25S. 

■''Vide    Vuc..  ibid.,   p.    2$^^.    kc  j 
Abtdfav.,  p    167,  (fee 

'^  Ai  Maw^jkif,  apud  Pec,  ibid 


258  niB  PRELIMINARY  DISCOURSE.      [sEC  Vlll. 

him  to  be  a  figure  comj'Osed  of  members  or  parts,  either 
spiritual  or  corporeal,  aud  capable  of  local  motion,  of 
a:ieent  and  descent,  &c.^  Some  of  this  sect  inclined  to 
the  opinion  of  the  HuLilians,  who  beUeved  that  the  divine 
nature  might  be  united  with  the  human  in  the  same  per- 
son ;  for  they  granted  it  possible  that  God  might  appear 
in  a  human  form,  as  Gabriel  did ;  and  to  confirm  their 
opinion  they  allege  Muhammad's  svords,  that  he  saw  his 
Lord  in  a  most  beautiful  form,  and  Moses  talking  with 
God  face  to  face.^  And 
iiicKara-        3.  The   Karamiftus,   or   followers   of   Muhammad   Ibn 

niians  or         _^  t  1     j      i        ■»  r     •  •  ^  t 

Mujassft-  iiaram,  called  also  Mujassamians,  or  Corporalists,  who  not 
only  admitted  a  resemblance  between  God  and  created 
beings,  but  declared  God  to  be  corporeal.^  The  more  sober 
among  them,  indeed,  when  they  applied  the  word  "body"  to 
God,  would  be  understood  to  meaii  that  he  is  a  self-sub- 
sisting being,  which  with  them  is  the  definitidn  of  body; 
but  yet  some  of  them  affirmed  him  to  be  finite,  and  ciir 
cumscribed,  either  on  all  sides,  or  on  some  only  (as  beneath, 
for  example),  according  to  different  opinions ;  *  and  others 
allowed  that  he  might  be  felt  by  the  hand  and  seen  by 
the  eye.  Nay,  one  David  al  Jawari  went  so  far  as  to  say 
that  his  deily  was  a  body  composed  of  flesh  and  blf^od, 
and  that  he  had  members,  as  hands,  feet,  a  head,  a  longue, 
eyes,  and  ears  ;  but  that  he  was  a  body,  however,  not  like 
other  bodies,  neither  was  he  like  to  any  created  being ;  he 
is  also  said  further  to  have  affirmed  that  from  the  crown 
of  the  bead  to  the  breast  he  was  liollow,  and  from  the 
breast  downward  solid,  and  that  he  liad  black  curled  hair.^ 
These  most  blasphemous  and  monstrous  notions  were  the 
consequence  of  the  literal  acceptation  of  those  passages  in 
the  Quran  which  figuratively  attribute  corporeal  actions 
to  God,  and  cf  the  words  of  Muhammad  when  he  said 


^  Al  Shahrist.,  apud  eund.,  ibid.,  '  Al  Sbahrist,,  ubi  r<;ip. 

p.  226.  *  Idem,  ibid.,  p.  225. 

-  Vide  M-arracc,  Prodr.,  part  3,  ^  Idem,  ibid.,  ]ip.  220,  227 
p.  76. 


SEC.  VIII.]      THE  PRELIMINARY  DISCOURSE.  259 

that  God  created  man  in  his  own  image,  and  that  himself 
had  felt  the  fingers  of  God,  which  he  laid  on  his  back,  to 
he  cold.  Besides  which,  this  sect  are  charged  with  father- 
ing on  their  prophet  a  great  number  of  spurious  and  forged 
traditions  to  support  their  opinion,  the  greater  part  whereof 
t]iey  borrowed  from  the  Jews,  who  are  accused  as  naturally 
prone  to  assimilate  GoD  to  men,  so  that  they  describe  him 
a^  weeping  for  Noah's  flood  till  his  eyes  were  sore.^  And^ 
indeed,  though  we  grant  the  Jews  may  have  imposed  on 
Muhammad  and  his  followers  in  many  instances,  and  told 
them  as  solemn  truths  things  which  themselves  believed 
not  or  had  invented,  yet  many  expressions  of  this  kind 
are  to  be  found  in  their  writings ;  as  when  they  introduce 
God  roaring  like  a  lion  at  ever)'-  watch  of  the  night,  and 
crying,  "Alas!  that  I  have  laid  waste  my  house,  and 
sufiferea  my  temple  to  be  burnt,  and  sent  my  children  into 
banishment  among  the  heathen/'  &c.^ 

/^  The  Jabarians,  who  are  the  direct  opponents  of  theTheJaba- 
Q.-'darians,  denying  free  agency  in  men,  and  ascribing  his  SrvkW 
actions  wholly  unto  God.^  They  take  their  denomination  Sione.^""*' 
from  al  jahr,  which  signifies  necessity  or  compulsion ; 
because  they  hold  man  to  be  necessarily  and  inevitabh" 
constrained  to  act  as  he  does  by  force  of  God's  eternal  and 
immutable  decree.*  This  sect  is  distinguished  into  seveiul 
species,  some  being  more  rigid  and  extreme  in  their  opi- 
nion, w^ho  are  thence  called  pure  Jabarians,  and  otliers 
more  moderate,  who  are  therefore  called  middle  Jabarians. 
The  former  will  not  allow  men  to  be  said  either  to  act  or 
to  have  any  power  at  all,  either  operative  or  acquiring, 
asserting  that  man  can  do  nothing,  but  produces  all  his 
actions  by  necessity,  having  neither  power,  nor  will,  nor 
choice,  any  more  than  an  inanimate  agent ;  they  also  de- 
clare that  rewarding  and  punishing  are  also  the  effects  of 
necessiiy;   and  the  same   thev  say  of   the   imposing  of 

^  Al  Shahrist.,  ibid.,  pp.  227,  228.         ^  Vide  Abulfarag,  p.  \b6. 
2  Talm.    Berachoth,   c.   l.      Vide         *  Al  Shahrist.,  al  IVIawAkJf,  et  Ibn 
P')C.,  ubi  Bup.,  p.  22S.  al  Kussd,  apud  Poc,  ibitl,  p.  238,  &c. 


26o  THE  PRELIMINARY  DISCOURSE       [SEC.  viiT 

conimands.  This  was  the  doctrine  of  the  Jabmians,  the 
follo-weis  of  Jahm  Ibn  Safwaii,  "who  likewise,  held  that 
paradise  and  heil  "^ill  vanirjh  pr  be  annihilated  ^.fter- 
thoae  who  are  destined  thereto  respectively  shall  liave 
entered  them,  so  that  at  last  there  vill  remain  no  exibting 
being  besides  GOD;^  supposing  those  words  of  the  Quran 
which  declare  that  the  inhabitants  of  pui-ndise  and  of  hell 
shall  remain  therein  tor  ever  to  be  hvperbolicaj  oiily,  and 
iQtended  fur  corroboration,  and  not  to  denote  an  eternal 
duration  iti  reality.^  The  mederate  Jabariaus  are  those 
who  ascribe  some  power  to  man,  but  such  a  powe^'  as  !)ath 
no  influence  on  the  action  ;  for  as  to  those  wiio  grant  the 
power  of  man  lo  have  a  certain  iniiueuce  on  the  action, 
which  iuliuence  is  called  Acqnisition,  some  ^  will  not  admit 
them  to  be  called  Jabarianr-*,  though  others  reckon  those 
also  to  be  called  middle  Jabarians,  and  to  contend  for  the 
middle  opinion  between  absolute  necessity  and  absolute 
liberty,  who  attribute  to  man  .Acquisition  or  GonoinTence 
in  producing  the  action,  whereby  he  gaineth  commendation 
or  blatno  (yet  without  admitting  it  to  have  any  influence 
on  the  actiorf),  and  therefore  make  the  Ashanans  a  branch 
of  this  sect*  Having  again  mentioned  the  term  Acquisir* 
tion,  we  may  perhaps  h^ve  u  clearer  idea  of  what  the 
Muhanimadans  mean  thereby  when  told  that  it  is  detined 
to  be  an  action  directed  to  the  obtaiuing  of  prolit  or  the 
removing  of  liurt^  and  for  that  reason  never  applied  to  any 
action  af  (;rOD,  who  acquJreth  to  himself  neither  profit  nor 
hurt.*  Of  the  middle  or  moderate  -lalxarians  were  the 
Najarians  and  the  Diidriaus  The  Kajiiriani;  were  the 
adlier«nts  of  al  JIasari  Ibn  Muhammad  al  Najar,  who 
taught 'that  t.iOD  vvafti  he  who  created  the  actions  of  men, 
both  ^ood  and  bud,  and  that  man  acquired  them,  and  also 
that  man's  power  had  an  iufluence  on  the  action,  or  a 


'  Al  aViahriiit.,  al  Mutari'/.zi^  fef  Ibn         '  Al  Shahrist 
al  Ku£sa,  »|jafi  cund.,  pp.  239.  843,         *   Ibn  al  Kussd  ei  »1  Maw^kif 
Ac.  '  lbj»  ai   K'ussa,    n.pud    luc,    ubi 

*  Idem,  ibid  ,  p.  260.  sap.,  p.  240. 


SEC.  Yin.]      THR  PRELIMINARY  DISCOURSE.  261 

certain  co-operation,  which  Le  called  Acquisition;  and 
herei)!  iip  agreed  with  al  Asharf.''  The  Dimiiana  Aveie  the 
disciples  of  Diriir  Ibn  Amru,  who  held  also  that  mms 
actions  are  really  created  by  God,  aiid  that  man  really 
acquired  them.-  The  Jaharians  also  say  that  GoD  is  abso- 
lute Lord  of  his  creatures,  and  may  deal  with  them 
according  10  hi?  own  pleasure,  without  rendering  account 
to  anv,  and  that  if  he  should  admit  all  men  without  dis- 
tinction into  paradise,  it  would  be  110  impartiality,  or  if 
he  should  cast  them  all  into  hell,  it  would  be  no  injus- 
tice.^ And  in  this  particular  likewise  they  agree  with  the 
Asharians.  wiix?  assert  the  same,*  and  say  that  reward 
is  a  favour  horn  God,  and  punishment  a  piece  of  justice; 
obedience  being  by  them  considered  as  a  sign  only  of 
future  I'ewaid.  and  transgression  as  a  sign  of  future  pun- 
L^hment.^ 

$.  The  Murjians,  who  are  said  to  be  derived  from  the  iheMur- 
Jabaiians.^  These  teach  thiit.  the  judgment  of  every  true 
behever,  who  hath  been  ji^uilty  of  a  grievous  s>in.  will  be 
deferred  till  the  resurrection ,  for  which  reason  they  pass 
no  sentence  011  him  in  this  world,  either  of  abaolution  or 
condemnation.     They  also  hold  that   disobedience  with 

^  Al  Shahrinfc.,  apud  eund.,  p.  345.  crfAtura  sit  ejus,  uoc  tacit  cuiquair. 

'  IdttHi,  ibid.  iujuiiain,     etssi    earn    toruieT)!!-*    ef 

'  A:fi.iUa)ag,  p.  ;,6S.  <!tc.  pcenip   sereri)i;j    oirficiat  :    plus   eniiij 

*  Al  fShaliristiri,  iibi  sup.,  p.  253,  boni   et   cornmodi    accepit  ereatnra 

&c.  quart  Jo  aecepit  ei.se  a  8U0  crcatore, 

'  Shiirli  ai  Tawaiiiya,  ibid.    Totde  qu^un   jn- uannodi  et  dariiini  qnaDri" 

satne  etfect  writf-a  tue  MoorisL  au  e.b   bo  darnjiatia  ert    et  arlccta  tof 

thorcpiOted  abv>vt:,  from  wiiom  1  will  nierttib  et  ptPius.     H<if  anum  intfj 

vt-nture  to  tranioribe  the  folio win^  ligiiu-'  si  Deus  ab.solute  id   I'acere*: 

passa*-^.  witb  wbicii  be  oonchTde.'s  his  Quando  t^niiu  T^feUf,  pi<^iait  ct  mistt- 

I>is-conr«>e  on  Freewill  : — "  laieHet!-  ricordia  motu«,  c-Vi^it  aiiquo-'  nt  ipsi 

tus  fere  luiaiiie  naturali  novit  Deuni  sierviaut,  Dounmis   DeuH  gratift  "^uiJ 

esse  recUini  judicfcin  et  jastum.  <jui  id    fiU-it    ex    iiihuita    b*;iutate ;    eti 

non   ttliter   a.ltirif    creahirara    qu^ni  quanu<»  aJiqiios  dere'linquil.,  et  pa>uis 

juste:  rtidui  Jjttum  e^st;  absolutuui  (t   tormentis   alfioit,    <:x    jualitia  el 

Douiinum.  et  banc  (»rbia  inat^hiuarn  rectit\idiiie.       ilt    t<iu<jleni    di<.)i)ii3s 

east  ejus,  et  ab  eo  cr^iatatii  ;  Deujii  ouin*^s  poenas  e-M;  ju-sta.;?  <p.ije  a  Deo 

naliis  debere  rationfcm  r^ddere    ciini  veninnt,  et  nostni  tantiiiu  citJpa,  et 

quicxuid  agal,  asfit  jure  propriobibi ;  omnia  bona  ess*,  k  pietate  et  ttjiscri- 

<*t  ita  aV)3c>lutt  potesit  afficere  prae/uio  f;ordl».  ejus  iutinitfi.''* 
vel   pa-'iia  qufcui   valt.    ciiin    onams        *  Ai  Sliahiiat .  ubj  sup.,  p.  25C. 


262  run  PRELIMINARY  DISCOURSE       [SEG.  viii. 

faith  lutrteth  DOft,  and  that,  on  the  other  hand,  o]:»edieTice 
with  intidelity  proficeth  not.^  As  to  the  reason  of  their 
name  the  learned  differ,  necause  of  the  different  significa- 
tions of  its  root,  each  of  which  they  acaommodate  Lo  some 
opinion  of  the  sect.  Some  think  them  so  called  because 
they  postpone  works  to  intention,  that  is,  esteem  works  to 
be  inferior  in  degree  to  intention  and  profesi?ion  of  thp 
faith ;  "^  others  because  they  allow  hope,  by  asserting  that 
disobedience  with  faith  hurteth  not,  &c. ;  others  take  the 
reason  of  the  name  to  be  their  deferring  the  sentence  of 
the  heinous  sinner  till  the  resurrection ;  ^  and  others  their 
degrading  oi  Ali,  or  removing  him  from  the  first  degree  to 
the  fourth  ;  ^  for  the  Murjians,  in  some  points  relating  to 
the  office  of  Imdm,  agree  with  the  Kharijites.  This  sect  is 
divided  into  four  species,  three  of  which,  according  as  they 
bappen-to  agree  in  particular  dogmas  with  the  Kharijites, 
the  Qadnrians,  or  the  Jabarians,  are  rtistinguished  as  Mur- 
jians of  those  sects,  and  the  fourth  is  that  of  the  pure 
Murjians,  which  last  species  is  again  subdivided  into  five 
others.^  The  opinions  of  Muqatil  and  Ba&har,  both  of  a 
sect  of  the  Murjians  called  Thaubiinians,  should  not  be 
omitted.  The  former  asserted  that  disobedience  hurts  not 
him  who  professes  the  unity  of  God  and  is  endued  witli 
faith,  and  that  no  true  believer  sliall  be  cast  into  hell.  He 
also  taught  that  GoD  will  surely  forgive  ali  crimes  besides 
infidelity,  and  that  a  disobedient  believer  will  be  punished 
nt  the  day  of  resurrection  on  the  bridge^  laid  over  the 
midst  of  hell,  where  the  flames  of  hell-fire  shall  catch  hold 
on  him,  and  torment  him  in  proportion  to  his  disobedience, 
and  that  he  shall  then  be  admitted  into  paradise.'  The 
latter  hold  that  if  GoD  do  cast  the  believers  guilty  of 
prievous  sins  into  hell,  yet  they  will  be  delivered  thence 
after  they  shall  have  been  sufhciently  punished ;  ijut  that 


^  Abulfarag,  p.  169.  "  idem,  ibiJ. 

'  Ai  Fimue.  ^  See  supra,  Sect.  IV.,  p.  147. 

•^  Ibii  ul  Athi'r,  al  Mutaril/i.  "^  Al  Shahrist.,  ubi  sup.,  p.  257 
*  Al  Shahrlst.,  ubi  sup.,  p.  254, 4<r 


t;EC.  VIII.}      THE  PRELIMINARY  DISCOURSE.  263 

it  is  neither  possible  nor  consistent  with  justice  that  they 
should  remain  therein  for  ev^er;  which,  as  has  been  ob- 
served, was  the  opinion  of  al  Ashari. 

TIT.  The  Kharijites  are  they  who  depart  or  revolt  from  TheKbin- 
the  lawful  prince  established  by  public  consent;  and^"^' 
thence  comes  their  name,  which  signines  revolters  or 
rebel?  ^  The  first  who  were  so  called  were  twelve  thou- 
sand men  wlio  revolted  from  Ali,  after  they  had  fought 
under  him  at  the  battle  of  Saffain,  taking  offence;  at 
his  submitting  the  decision  of  his  right  to  the  Khalifat, 
which  Muawiyah  disputed  with  him,  to  arbitration,  though 
they  themselves  had  first  obliged  him  to  it.^  These  were 
also  called  Muhaqqimites,  or  Judiciariaris,  because  the 
reason  which  they  gave  for  their  revx)lt  was  that  Ali  had 
referred  a  matter  concerning  the  religion  of  Go&:  to  the 
.judgment  of  men,  whereas  the  judgment,  in  suck  case, 
belonged  only  unto  GoD.^  The  heresy  of  the.  Kharijites 
consisted  chiefly  in  two  things  : —  i.  In  that  they  affirmed  a 
man  might  be  promoted  to  the  dignity  of  Imam  or  prince 
though  he  was  not  of  the  tribe  of  Quraish,  or  even  a 
freeman,  provided  he  was  a  just  and  pious  person,  and 
endued  with  the  other  requisit-^  (jualifications ;  and  also 
held  that  if  ilie  imam  turned  aside  from  the  truth,  he 
might  be  put  to  death  or  deposed ;  and  that  there  was 
no  absolute  necessity  for  any  Imam  at  all  in.  the  world. 
2.  In  that  they  charged  Ali  with  sin,  for  having  left  an 
affair  to  the  judgment  of  men  which  ought  to  have  been 
determined  by  GcD  alone;  and  w^nt  so  far  as  to  declare 
him  guilty  of  infidelitj^.  and  to  curse  him  on  that  account.* 
In  the  38th  year  of  the  Hijra,  which  was  the  year  follow- 
ing the  revolt,  all  these  Kharijites  who  persisted  in  their 
rebellion,  to  the  number  of  four  thousand,  were  cut  to 
pieces  by  Ali,  and,  as  several  historians  ^  write,  even  to  a 


^  Al  Shahrist.,  ubi  sup.,  p.  261.  *  Idem.  ibid. 

2  See  Oekley's  Hist.  c,t  tdo  S.ira-  **  Abulfeda,    al    Jaundbi,     Eima- 

censi,  v»I.  i.  p.  60,  &c.  cinus,  p.  40. 
^  Al  Shahrist.,  ubi  bup..  p.  270. 


264  T^^fi  PRELIMINARY  DJSCOURSr..      [sfc.  vni 

man  ,  but  others  say  nine  of  them  escaped,  and  that  two 
lied  into  Oman,  two  into  Karmaa,  two  into  Sajistau,  two 
into  Mesopotamia,  and  one  to  Tel  Mawiuu,  and  that 
these  propagated  their  heresy  in  those  places,  the  same 
remaining  there  to  this  day.^  The  principal  sects  of  the 
Xharijites,  besides  tht  Miiharjqiinites  above  mentioned, 
aiti  six,  which,  though  they  greatly  differ  among  them- 
shlve^  in  other  matters,  yet  agree  in  these,  viz.,  that  they 
absolnitdy  reject  Othraan  and  A.li,  preferring  the  doing  of 
this  to  the  greatest  obedience,  and  alJuwino  marriages 
to  be  contracted  on  no  other  terms  ;  that  they  account 
tliose  who  are  guilty  of  grievons  sins  to  be  intidtU:  and 
that  they  hold  it  necessary  to  resist  the  Imam  when  he 
transgresses  ttie  law^  One  sect  of  them  deserves  more 
particular  noti^'e,  viz. — 
p.M-uiiar  The  ^^'uidians  so  called  from  ai  Waid   whicli  signifies 

wiru^b.  "  the  threats  denounced  by  God  against  the  wicked  These 
Lire  the  antagonists  of  the  MurjianB,  and  assert  that  hrt 
wlio  is  gnijty  of  a  grievous  sin  ought  to  be  declared  an 
infidel  or  apostate  and  will  be  eternally  punched  in  hell, 
thbugh  he  were  a  true  believer;-  which  opinion  of  theirs, 
as  has  been  observed,  occasioned  the  tirst  rise  of  the 
Mnt:izilites,  One  .Jaafar  Ibn  Mubashahar,  of  the  p,pct  of 
tlie  Nudhiimians  was  yet  more  severe  tlmn  tiic  Wuidians, 
pronouncing-  hirn  to  be  a  reprobate  and  an  apostate  who 
steals  but  a  grain  of  corn.^ 
ThoShi-ihb  IV  The  Shfahs  are  the  opponents  of  the  Khaiijites: 
di.^tinffui»L-  tlieir  name  propeily  signifies  sectaries  or  ydherent-^  in 
mul's'. "  gen^U'til,  but  is  peculiarly  ubed  to  denote  those  of  Ali  fhn 
Talib,  who  mainiain  liim  to  be  lawful  Xhelif'ah  end  Imam, 
and  that  the  supreme  authority,  both  m  spirituals  and 
teniporajs,  of  right  belongs  to  his  desceiidnnts.  notwith- 
standing they  may  be  deprived  of  it  by  t lie  injustice  of 
(«llieT:s  or  their  own  fear.     They  als»i  teach  that  the  office 

'  Al   Shahnstar.j       See  0*kley's         *  Abultar.,  p.   i6q  ;  Al  Sliahiiet., 
Hist    0^.  the  Sarftcens    ubi  sup.,  p.     apud  Poc  Spec .  p.  256 
63  i  ^  Vide  Poc,  ibid  J  p.  257 


SEC.  vjir.]       TBE  PRELIMINARY  Dli^COURSE.  265 

of  Imarn  is  not  a  coininoii  thing,  depending  on  the  will  of 
tbe  vulgar,  so  tLafc  they  nnay  set  up  whom  they  please, 
but  a  fundamental  affair  of  religion,  and  an  article?  which 
the  prophet  couid  not  have  negiecfed  or  left  to  the  fancy 
of  the  common  people  ;  ^  nay  some  thence  called  fmam- 
ians,  go  so  far  as  to  assert  that  relii^ion  consisis  solely  in 
the  knowledge  of  the  true  loiam.-  The  principal  sects  of 
the  Shiahs  are  five,  which  are  subdivided  into  an  almost 
inaumerabJe  nnniber,  so  that  some  nnderstand  MuJiani- 
niad's  prophecv  of  the  seventy  odd  sects  of  tlie  Shiahs 
only  Their  general  opinions  are — i.  That  the  peculiar 
desijrnation  or  the  Imam,  and  the  testimonies  of  thy 
Quran  and  Muhammad  coucrirnijii?  bim,  are  necessary 
points  2.  That  the  Imams  ought  necessarily  to  keep 
themselves  fr^e  from  light  sins  as  well  as  more  grievous. 
3.  That  eveiy  one  ought  publicly  to  declare  who  it  is 
that  he  adheres  to,  and  crora  whom  he  separates  himself, 
by  word^.  deed.,  and.  engaeemeiil  .  and  that  herein  theie 
should  be  no  dissimulation.  But  in  this  last  point  some 
of  the  Zaidians.  a  sect  so  named  from  Zniri.  the  son  of 
Ali  snrnamed  7Ain  al  Abi(iin,  and  great-graiid>;on  of 
Ali,  dissented  t'roni  the  rest  01  the  Shiahs^  As  to 
other  articles  wherein  they  agreed  not,  somt  of  them 
oaine  pretty  near  to  the  notions  of  the  Mutazibtes.  others 
to  those  of  thi*  Muiahabbihites.  and  others  to  those  of 
the  SunniS'*  Among  the  latter  of  these  Muhammad  al 
fUkir,  another  son  oi'  Zaiu  al  Abidi'n's,  seems  to  claim  a 
place  ,  for  his  opinion  as  to  rbe  will  of  God  was  that 
God  wilkth  something  in  ua  and  something;  from  us,  and 
that  what  he  willeth  from  us  he  hath  revealed  to  \is;  for 
which  reascui  he  thought  it  preposterous  ttiat  we  should 
employ  our  thoughts  about  these  thiut^^s  which  Goi)  willeth 
in  US,  and  neglect  thase  which  he  willeth  from  us  :  and 
as  to  God's  deciee,  he  held  that  the  way  lay  in  the  middle. 

1  AISl»ahrist.,ibid.,p.26i:  Abul-         *  Trtem.    ibid.     Vide   D'HerbeL, 
farag,  p.  169.  Bibi.  Orient,  art  Schiab. 

»  Al  Shahristj  ibid.,  p.  262.  *  Vide  Hoc,  ibid. 


266  THE  PRELIMINARY  DISCOURSE,      [sec.  vru 

and  that  there  was  neither  compulsion  nor  free  liberty.^ 
A  tenet  of  tlie  Khatlabians,  or  disciples  of  one  A])ul 
Khattab.  is  too  peculiar  to  be  omitted.  These  maintained 
paradise  to  be  no  other  tlian  the  pleasures  of  this  world, 
and  liell-fire  to  be  the  pains  thereof,  and  that  the  world 
will  never  decay  :  which  proposition  being  first  laid  dow^n, 
it  is  no  W'Onder  they  went  further,  and  declared  it  law^ful 
to  indulge  themselves  in  drinking  wine  and  whoring,  and 
to  do  other  things  forbidden  by  the  law,  and  also  to  omit 
doinf;  the  thin<ijs  commanded  bv  the  law.^ 
Their  vene-       Many  of  +he  Shiahn  carried  their  veneration  for  Ali  and 

r-itir-ii  of  All  "^ 

and  his  de-  his  descendants  so  far  tha,t  they  transorressed  all  bounds 

ftceudauts.  ^ 

or  reason  and  decency,  though  some  of  them  were  less 
extravagant  tlian  others.  The  Ghulailes,  who  had  their 
name  from  their  excessive  2e?»l  for  their  Imams,  were  so 
highly  transported  therewith  that  they  raised  them  above 
the  degree  of  created  beings,  and  attributed  divine  pro- 
perties to  them;  transgressing  on  either  hand,  by  deifying 
of  mortal  men,  and  by  making  CxOD  corporeal;  for  one 
while  they  liken  one  of  their  Imams  to  God,  and  another 
•while  they  liken  God  to  a  creature.^  Tlie  sects  of  these 
are  various,  and  have  various  appellations  in  different 
countries.  Abdallah  Ibn  ^>aba  (who  h^d  been  a  Jew,  and 
iiad  asserted  the  same  thing  of  Joshua  the  son  of  Xun) 
was  the  ringleader  of  one  of  them.  This  man  gave  the 
following  salutation  to  Ali,  viz.,  "  Thou  art  Thou,"  i.e.,  thou 
art  God:  and  hereupon  the  Ghulaites  became  divided 
into  several  species,  some  maintaining  the  same  thing,  or 
something  like  it,  of  Ali,  arid  others  of  some  of  one  of  his 
descendants,  affirming  that  he  was  not  dead,  but  would 
return  again  in  the  clouds  and  fill  the  eyith  with  justice. 
But  how  niucli  soever  they  disagreed  in  othei'  things,  tliey 
unanimously  held  a  metempsvcbosis,  and  what  they  call 
al  Hulul,  or  the  descent  of  God  on  his  creatures,  meaning 

^  AJ  Sbahrist.,  ibid.,  p.  263,  *  Idero,  ibid. 

2  Idem,  et  Ibn  al  Kussi'i,  ibid.,  p.         *  Itleni,  iV)id.,  ]>.  764.     Vide  Mar 
260,  &c.  rac,  Prodr  ,  part  3,  p.  >io,  &x. 


SEC.  vm.]      THE  PRELIMINARY  DISCOURSE.  267 

thereoy  tliat  God  is  Tjresent  id  every  place,,  and  speaks 
with  every  tongue,  and  appears  in  some  individual  per- 
son;^ and  hence  some  of  them  asserted  their  Imiims  to 
be  prophets,  and  at  length  gods.-      The  Nusainans  and 
the  Ishaqians  taught  that  spiritual  substances  appear  in 
grosser  bodies,  and  th^at   the  angels  and  the  devil  have 
appeared  in  this  manner.    They  also  assert  that  OoD  hath 
appeared  in  the  form  of  certain   men  ;  and  since,  after 
Muhammad,  there  hath  been  no  man  more  excellent  than 
Ali,  ana,  after  him,  his  sons  have  excelled  all  other  men, 
that  God  hath  appeared  in  their  form,  spoken  with  their 
tongue,  and  made  use  of  their  hands ;  ior  which  reason, 
say  they,  we  attribute  divinity  to  them.^  *     And  to  sup- 
port these  blasphemies  they  tell  several  miraculous  things 
of  Ali,  as  his  moving  the  gates  of  Khaibar/  w?iich  they 
urge  as  a  plain  proof  that  he  was  endued  with  a  particle 
of  diviuit}^  and  with.  sovereigTi  power,  and  that  he  was  the 
person  in  whosej  form  God  appeared,  with  whose  hands  he 
created  all  things,  and  with  whose  tongue  he  published 
his  commands ;  and  therefore  they  say  he  was  in  being 
before  the  creation  of  heaven  and  earth.^     In  so  impious 
a  manner  do  they  seem  to  wrest  those  things  "which  are 
said  in  Scripture  of  Christ  by  applying  them  to  Ali. 
These   extravagant   fancies   of   the   Sluahs,  however,  ia 
making  their  Imams  partakers  of  the  divine  nature,  and 
the  impiety  of   some  of  those   Imams  in  laying  claim 
thereto,  are  so  far  from  being  peculiar  to  this  sect,  that 


♦  Talboys  Wheeler,  in  his  History  of  India,  vol.  iv.  part  i.  p.  86, 
attributes  these  notions  to  all  Sbiahs.  He  says,  "They  believe  m 
God  as  the  Supreme  Spirit ;  in  Muhammad  and  his  family  as  emana- 
tions from  the  Supreme  Spirit."  This  statement  is  too  sweeping;  the 
views  here  attributed  to' all  belong  to  the  S«jfi  portioii  of  the  sect. 

E.  M.  W. 


^  Al  ShahriBtiini,  ibid.,  p  265.  '  Idem,  ibid ,  Abtilfar.,  p.  160. 

2  Vide  l»VHerbel.,   Bibl.    Orient.,         '  See  Prid..  Life  of  Mah.,  p.  93. 
art.  Hakem  BeamviUah,  '  Al  Shahrist.,  ubi  sup.,  p.  266. 


268  THE  I^RBLIMINARY  DISCOUHl^H.       [<iEC  viil. 

most  of  the  other  Muhanima«laD  sects  nra  tainted  with,  the 
sarae   iimdness,   there  being   many  found  miioDg   them, 
and  among  the  Suii'?  esptcially,  who  pretend  to  be  nearly 
related  to  heaven,  and  who  boast  of  strange  revelations 
before  the  credulous  peopled    It  may  ttot  be  amiss  to  hear 
what  al  Ghazali  has  written  on  this  occasion.     *'  Matters 
are  eunie  to  that  pa^s,'"  says  he,  "  that  some  boast  of  an 
union  with  God,  and  of  discoursing  familiHrly  with  him, 
without  tile  interposition  of  a  veil,  saying,  *It  hath  been 
thus  said  to  us/  and  'We  have  thus  spoken .'  aft'ectinf;  to 
imitate  ilustiin  al  Hallaj,  who  was  put  te  de:^^n  for  some 
words  of  this  kind  uttered  by  him,  lie  having  o,aid  (a^>  was 
proved  by  credible  witnesses^,  '1  am  the  Truth,' ^  or  Abu 
Yaxid  al  Bastarni,  of  whom  it  is  related  that  he  often  used 
the  expression,    Subhani/  ?.e., '  Praise  be  unto  me  ! '      But 
this  Wc^y  of  talking  is  the  cause  of  great  mischief  among 
the  cororaon  people,  insomuch  that  husbandmen;  neglect- 
ing the  tillage  of  their  land,  have  pretended  to  the  like 
privik'.ges,  nature  being  tickled  with  dii^joarses  of  this 
kind,  which  furnish  men  with  an  excuse  for  leijving  their 
o.ccupations,  under  pretence  of  purifying  their  souls,  and 
attaining  I  know  not  what  degrees  and  conditions.     Nor 
i<5  there  anything  to  hinder  the  mo«t  stupid  fellows  from 
forhiing  the  like  ]:>retet>?ij0H3  and  catching  at  such  vain 
expressioiii) :  for  wheuf  ver  what  they  say  js  denied  to  he 
true,  tliey  fail  notao  reply  that  our  unbelief  proceeds  from 
learning  and  logic;  affirming  learniiig  to  he  a  vtil.  and 
logic  the  worK  of  the  mind ;  whereas  what  they  teil  us 
appears  only  within,   being   discovered  by  the  light  of 
truth.      But  this  is  that  truth  the  sparks  whereof  have 
flown  into  several   countries  and  occasioried  great  mis- 
chiefa;  so  that  it  is  more  for  the  advantage  of  GoD V>  true 
religion  to  put  to  death  one  of  those  who  utter  such  things 
than  to  bestow  life  on  ten  others."  * 

"*   Poc  Spec,  p.  267.  '   Vide  ibid,,  art.  BaHhain. 

2  Vide  D'Herbfl.,  Bibl.  Orient,,         *  Al   Ghazili.    apud   Poc.    Spec, 
art.  H&ll3ge.  ubi  sup, 


SEC.  VI 11.]      THE  PRELIMINARY  DISCOURSE.  269 

Thus  far  have  we  treated  of  the  chief  sects  acnone  the  Main  points 

.  >  fir  -■  1   ■         of  difltvenrc 

Mnhainniadaiis  of  the  first  at>es,  oiiittine  to  my  anyt.hmQf  betwoon  the 
of  the  more  irioderu  sects,  because   the  same  are  tuken  tUe  smuns 
little  or  no  notice  of  by  their  o^'ii  writers,  and  would  be 
of  no  rise  to  our  present  design.'     It  may  be  proper,  how- 
ever, to  mention  a  word  or  two  of  the  g real,  schism  at  this 
day  subsiisting  between    the    Svmnis  ;uid  the  Shiahs,   or 
partisans  of  Ali..  and  maintained  on  either  side  with  im- 
placable hatred  and  furious  zeal.     Tboilgh  the  diiVerence 
arose  at  first  on  a  political  occasion,  it  has,  notwithstand- 
ing, been  «n  well  improved  by  additional  circumstances 
and  the  spirit  of  contradiction,  that  each  party  detest  and 
anathematise  the  other  as  abominable  heretics,  and  farther 
from  the  truth  than  either  the  Christians;  or  the  Jews.^ 
The  chief  points  wherein   they  differ  are — r.  That  the 
Sliiahs   reject  Abu  Baqr,  Omar,  and  Otbmun,  the  three 
first  Khalifahs,  as  usurpers  and  intrudtrvS;  wlieroas   the 
Sunnfs  acknowledge  and  respect  them  as  rightful  imams. 
2.  The  Shiahs  prefer  Ali  to  Muhammad,  or  at  least  esteem 
them  both  equal,  but  the  Sunnis  admit  neither  Ali  nor 
any  of  tiie  prc^-phets  to  be  equal  to  Muhammad,     j    The 
Sunnis   charge   the    Shiahs    with  corrupting   the    Quran 
and  neglecting  its  precepts,  and   the  Sbiahs  retort  the 
same  charge  on  tlie  Sunnis.     4.  I'he  Sunnis  receive  the 
Sunnat.  or  book  of  traditions  of  their  prophet,  as  oi  cano- 
nical authority,  whereas  the  Shiahs  reject  it  as  apocry- 
phal and  unworthy  of  credit.    And  to  these  disputes,  and 
some  others  of  less  moment,  is  principally  owing  the  anti- 
pathy which  has  long  reigned  between  the  Turk.s  who  are 
Suunis  and  Ihe  Persians   who  are  of  the  sect  of  Ali.     It 
seems  strange  that  Spinoza,   had  he  known  of  no  other 
schism  among  the  MnhammadauS;  should  yet  never  have 
heard  of  one  so  publicly  notorious  as  this  between  the 
Turks  and  Persians;  but  it  is  plain  hr-  did  not,  ov  he  would 

'  The  reader  nui^  Tiieet  vi/no  some  ^  ^i«if^  ibid.,  o.  10.  an  J  Cliardiuj 
account  of  thfcii-  in  f  icaat's  br&teo£.  Voy.  dc  Perse,  i  i,  pp.  160,  170 
Ihe  Ottoman  Empirt,  \.  2.  c    12.  &c, 


^^o  THE  PRELIMINARY  DISCOURSE.       |sec.  viii. 

never  have  assigned  it  as  the  reason  of  his  preferring  the 
order  of  the  Muiiammndan  Church  to  that  of  the  Roman, 
that  there  have  arisen  no  schisms  in  the  lormer  since  its 
birth.^ 

As  success  in  any  project  seldom  fails  to  draw  in 
imitators,  Muhammud's  having  raised  himself  to  such  a 
degree  of  power  and  reputation  by  acting  the  prophet 
induced  others  to  imagine  they  might  arrive  at  the  same 
height  by  the  same  means.  His  most  considerable  com- 
petitors in  the  prophetic  office  were  Musailama  and  al 
Aswad,  whom  the  Muhammadans  usually  call  *' the  two 
liars" 

The  former  was  of  the  tribe  of  Hunaifa,.  who  inhabited 
the  piovince  of  Yaraama,  and  a  principal  man  among 
them.  He  headed  an  embassy  sent  by  his  tribe  to  Mu- 
hammad in  the  ninth  year  of  the  Hijra,  and  professed 
himself  a  Muslim;"^  but  on  his  return  home,  considering 
that  he  might  possibly  sliare  with  Muliammad  in  his 
power,,  the  next  year  he  set  up  for  a  prupliet  also,  pre- 
tending to  l.)e  joined  witii  him  in  the  couiniifc;sion  to  recall 
mankind  froiri  idolatry  to  the  worship  of  the  tiae  God;-'' 
and  he  published  written  revelations  in  imitation  of  the 
<^uran,  of  which  Abulfaragiiis"^  has  preserved  the  follow- 
ing passage,  viz.:  "Now  hath  God  been  gracious  unto 
her  that  was  with  child,  and  haih  brought  forih  from 
her  the  soul  which  runneth  between  tlie  peritonaeum  and 
the  bowels."  Musailama,  having  fonried  a  considerable 
party  ainc^ng  tliOhe  of  Hunaifa,  began  to  think  himseii 
u])on  equal  terms  with  Muhammad,  and  sent  him  a  letter, 
oifering  to  go  halves  with  him,^  in  these  words:  "From 


'  The  words  of  Spinoza  tn-f  :—  quo  tempore  hscc  superstitiu  incepit, 

"Ordinom  Romaiite  tcclesiae — poli-  nulin   in  eoruia   ewlesia   sclii-mata 

ticum    et    pluriniis    iucrosum    esse  orta  sunt."     Optia  Tostb..  p.  615. 
fateor;  nee  ad  dtcipiendavn  plebem,         -  Abulfed  ,  p.  l6o. 
ct    hcmiiium     uii!tiio;i    cofcrcendum         ^  Idem,  Kimaa,  p.  9. 
coinjriodioreii)  Is»to  ci«jd(.ff-in  ni  uido         *  H'i«t.  DvnaKt..  p.  164. 
jVIahumciiacirfc    kcclesiaj    esst-t,    qui         *  A.bulfcd.,  ubi  sup. 
longc  euudeui   antccellit.      Nam  ii 


SEC.  vni.l-      Tilt:  J-RELIMJNARY  DISCOU.hKSE.  27, 

Musailama  th.e  ap)OStle  of  God,  to  Muhammaci  the  apostle 
of  God.  Now  let  the  earth  be  half  mine  and  half  thine." 
But  Muhammad,  tliinking  himself  too  well  established 
to  need  a  paiLner.  wrote  liini  this  answer :  '*'  From  Mu- 
hammad the  apostle  of  God,  to  Musailauia  the  liar.  The 
earth  is  God's  :  he  giveth  the  same  for  inheritance  unto 
sucli  of  his  servants  as  he  pleaseth;  and  the  happy 
issue  shall  atteind  those  who  fear  him."^  During  the 
few  months  which  Muhammad  lived  after  this  revolt, 
Musailama  rather  gained  than  lost  ground,  and  grew  very 
formidablfc,  but  Abu  Baqr,  his  r.uccessoj,  in  the  eleventh 
year  of  the  Hijra,  sent  a  great  army  against  him,  under 
the  command  uf  that  consummate  general,  Khalid  Ibn 
al  Walid,  who  engaLicd  Musailama  m  a  bloody  battle, 
wherein  the  false  propliet,  happening  to  be  slain  by 
Wahshfl;  the  negro  slave  who  had  Idlled  Hainza  at  Ohod, 
and  by  the  i»ame  lance,^  the  Muslims  gained  an  entire 
victory  ten  thousand  of  the  apcstates  being  left  dead  on 
the  spot,  and  the  rest  returning  to  xMuhammadism.^ 

Al  Aswad,  whose  name  was  Aihala,  was  of  the  tribe  ai  ^swad 

111  ii  •■'  cA-i      t'^*^  Second 

of  Ans,  and  governed  that  and  the  otlier  trices  ot  Arabs  of  "the 
descended  from  Madhhaj.*  This  man  was  likewise  an 
apostate  from  Muhanjmadism,  and  set  up  for  himself  the 
veiy  year  that  M-uhammad  died.^  He  was  surnamed 
Dhii'l  Haiiuir.  or  the  laaster  of  the  asses,  because  he  used 
fretiuenily  to  say,  "  The  master  of  the  asses  is  coming  unto 
me;"^'  and  pretended  to  receive  his  revelations  from  two 
onaeU  named  Suhaiq  and  Shuraiq.'  Having  a  good 
hand  at  legerdemain  and  a  smooth  tongue,  he  gained 
mightily  on  the  multilude  by  the  strange  feats  which  he 
showed  them  and  the  eloquence  of  his  discourse;^  by 
these  means  he  greatly  increased  his  yjower,  and  having 

^  Ai  liaidhawi,  in  Onriln,  c.  5.  *  Al    Suhaill,    apud    G&'^mer.    ha 

''   Abtilfed.,  -ubi  sui  '  n^'fc.  ad  AbulL  Vit.  Moh.,  p.  15S, 

*  Idem,  ibid.  ;  Abulfar?y.  p.  173  ;         *  Eliriac.,  p.  o. 

Kliiiac,  p.    16,    &c.      See    Ockley  s         '  Abuiftda,  ubi  sup. 

Hist,  of  tlie  ^aiacens,  vol.  i.  p.  15,         ^  h.\  Suhaili,  ubi  sup. 

ij.t.  '  ^   Abulfeda,  ubi  sufi. 


272  THE  PJ?ELJ!^IN4RY  DTSCOURSB.      [sec  vjji. 

rnade  himself  master  of   Majidn  and  the  territory  of  al 
Tayif,^  on  the  death  of  Eadhan,  the  governor  oJ-  Yaman  for 
M.nhanunad,  he  seized  that  proiirice  also,  killing  Shahr, 
the  801)  of  Badhan..  and  takin.q  to  wife  his  Tvidow,  whose 
father,  the   uncle  of    Firuz  the  Dailamite,  he  had    also 
slain. ^     Thirf  news  being  brought  to  Muhamrnad,  he  sent 
to  his  friends  and  to  those  of  Hamdan,  a  puty  of  whom, 
conspiring  wixih  Qais  ibn'  Abd  al  Yaghuth,  who  bore  al 
As  wad  a  grudge,  and  with  Firuz  and  al  Aswad't.  wife, 
broke  by  niglit  into  his  honse,  where  Firdz  surprised  him 
and  cut  oif  his  head.     While   he   was   despatching   he 
roared  like  a  bnll;   at  which  his   guards   came   to   the 
chamber  door,  but  v^ere  sent  away  by  his  wife,  who  told 
them  the  prophet  wi^s  only  agitated  by  the  divine  inspira- 
tion.    'J'his  was  done  the  very  niglit  beCore  Muhammad 
died.    The  next,  morning  the  conspirators  caused  the  foi- 
lowing   proclamation  to  be   made,  viz.,  "  I  bear  witness 
that  Muhammad  is  the  apostle  of  God,  «ind  that  Aihaut 
is  a  liar;"  and  letters  were  immediately  sent  away  to 
Muhammad,  with  in  account  of  what  had  been  done ; 
but   a   messenger   from    heaven   outstripped    them,   and 
acquainted  the  prophet  with  the  news,  which  he  imparted 
to   lus   companions   but   a   little    before  liis   death,   the 
letters  themseive;?  not  arriving  till  Abu  Baqr  wa,s  chosen 
Khalifah.     It  is  baid  that  Muhammad,  on  this  occasion, 
told  those  who  attended  him  that  before  the  day  of  judg- 
ment thirty  more  impostors,  besides  Musailaina  and  al 
Aswad.  should  apf)ear,  and  ev^^ry  one  of  them  set  up  for 
a  prophet.     The  whole   Mine,  i/om  the  beginning  oi'  al 
Aswad's  rebellion  to  his  death,  was  about  four  muntlis.^ 

In  the  same  eleventh  year  of  the  Eijra,  but  aftei  the 
death  of  Muhammad,  af>  ^eems  most  ptobable,  Tulaiha 
Tbn  KhuwaiUd  set  up  for  a  prophet^  and  Sajaj  Bint-  al 
Miindai'^  for  a  prophetos::). 

'   Abulfeda  et  Elmnclnus,  ulii  (>ijp.  ^  Idem,  iJ  Jnnhaoi,,  iil    sup. 

3  T(terr:,  ibut. 

♦  Tbn  Si'olm.?h  and  Eiu^iiciuua  ml]  bar  the  daiisfh  ht  of  u\  HinitR, 


SEC.  VIII.]      THE  PRELIMINARY  DISCOURSE.  273 

Tulaiha  was  vf.  the  tribe  of  Asad,  which  adhered  to 'riikiha Hud 
him.  together  witla  great;  iiumljeis  of  the  tribes  of  Ghatfau  *^^^' 
an.j  Tay.  Against  them  likewise  wab  K'halid  sent,  who 
engaged  and  put  them  to  liigiit,  obliging  Tulaiha  "with  his 
shattered  troops  to  retire  into  Syria,  where  he  stayed  till 
the  dedth  of  Abu  Baqr;  then  he  went  to  Omar  and 
embrat'ed  Muhanimadisni  in  his  presence,  and  having 
taken  the  oath  of  h'lelity  to  him,  returned  to  his  own 
country  and  people.' 

Sajaj.  surnamed  Omm  Sadir,  was  of  the  tribe  of  Taicirn. 
and  the  wife  of  Abu  Qahdaia,  a  .-soothsayer  of  Yamama. 
She  was  followed  not  only  by  those  of  her  own  tribe,  but 
by  several  others.  Thinkihg  a  prophet  th6  most  proper 
husband  ior  her,  she  went  to  Musailama,  and  married 
him ,  but  after  she  had  stayed  witli  him  three  days,  she 
left  hira  and  returned  home.'^  What  became  of  her  after- 
wards I  do  not  find.  Ibn  Shohnah  has  given  us  part  of 
the  conversation  which  passed  at  the  interview  between 
tliose  t^vo  pretenders  lo  inspiration,  but  the  same  is  a 
little  too  immodest  to  be  translated. 

Ill  succeeding  ages  sevf^raJ  impostor&  from  time  to  time 
started  up.  most  of  whom  quickly  came  to  nothing,  hut 
some  made  a  considerable  figure,  and  propagated  sects 
which  continued  long  after  their  decease,  1  shall  give 
a  brief  account  of  the  most  remarkable  of  them  in  order 
of  time. 

Id  the  reign  of  al  Mahdi  th6  third  Khafifah  of  the  race  Hakim  ib 
of  al  Abbas,  one  HakiiJi  ibn  Basham,^  originally  of  Menl  uudhis 
in   Khurasan,  who  had  been  an  under-  sec-rfitary  to  Abu  ^^^*^''"^^^' 
Muslini,  the  governor  of  that  provicce,  aod  afterwards 
turned  sotdjer,  passed  thence  into  Mawaralnahr,  where  he 
gave  himself  out  for  a  prophet     He  )s  generally  named 
by  the  Arab  writers  al  Mukanna,  and  sometimes  hi  Biirkai, 
that  iS;  "the  veiled,"  because  he  used  to  cover  his  face  with 

•*   Elmacinus.  p.  (6  ;  al  Baiclhdwi.  m  Quran,  c.  5. 
•  Ibn  SlK>hna.h.     Vid?  EluiHcinus,  -p.  16. 
'  (.ir  Tbti  Ate',  according  U>  Ibn  Sliohiiah. 


274  THE  PRELIMINARY  DJSCOUR.'^E.      [Sec.  viu. 

a  veil  or  a  -gilded  mask,  to  conceal  his  deformity;  having 
lost  an  eye  in  the  wars,  and  being  otherwise  of  a  despicable 
appearance ;  though  his  follo\Ters  pretended  he  did  it  for 
the  same  reatjon  as  Moses  did,  viz.,  lest  the  splendour  of 
his  countenance  should  dazzle  the  eyes  of  th«  beholders. 
He  made  a  great  many  proselytes  at  Nakhshab  and  Kash, 
deluding  the  people  with  several  juggling  performances, 
which  they  swallowed  for  miracles,  and  particularly  by 
causing  the  a])pearance  of  a  moon  to  rise  out  of  a  well  for 
many  nights  together ;  whence  he  was  also  called,  in  the 
Persian  tongue,  Sazindali-mah,  or  the  nioonmaker.  This 
impious  irnpostor,  not  content  with  being  reputed  a  pro- 
phet, arrogated  divine  honours  to  himself,  pre  lending  that 
the  deity  resided  in  his  person  ;  and  the  doetiine  whereon 
he  built  this  was  the  same  with  that  of  the  Ghulaites  above 
mentioned,  who  affirmed  a  transmigration  or  successive 
manifestation  of  the  divinit}--  through  and  in  certain  pro- 
phets and  holy  men,  from  Adam  to  these  latter  days  (of 
vvhich  opinion  was  also  Abu  Muslim  himself  ^) ;  but  the 
particular  doctrine  of  al  Mukauia  was  that  tlie  person  in 
whom  the  deity  had  last  resided  was  the  aforesaid  Abu 
Musliia,  aiid  that  the  same  had,  since  his  death,  passed 
into  hims.elf.  The  faction  of  al  Mukanna,  who  had  made 
himself  master  of  several  fortified  places  in  the  neiirhbour- 
nood  of  the  cities  above  mentioned,  growing  daily  more 
and  more  powerful,  the  Khalifah  was  at  length  obliged  to 
send  an  army  to  reduce  liirn  at  the  approach  whereof  al 
Mukanna  retired  into  one  of  his  strongest  fortresses,  which 
he  had  well  provided  for  a  siege,  and  sent  his  emissaries 
abroad  to  persuade  people  that  he  raised  the  dead  to  life 
and  knew  future  events.  But  being  straitly  besieged  by 
the  Khalffah's  forces,  when  he  found  there  was  no  possi- 
bility for  him  to  escape,  he  gave  poison  in  wine  to  his 
whole  family,  and  all  that  were  with  him  in  the  castle ; 

*  'I'hif?  explaiu.s  a  doubt  of  Mr.  atui  corrected  by  Bespier.  Vide 
Bayl«  courfcrning  a  passage  of  El  B&yle,  JJic.  Hist.,  art,  Abuaiusiitnus, 
macjnus,  os  transiattd  by  Erpenius    vers  la  fizi,  et  Rem.  B. 


SEC.  VHi,]      THE  PRELIMINARY  DISCOURSE.  275 

and  wlieu  they  were  dead  he  burnt  their  bodies,  together 
with  their  clothes,  and  ail  the  provisions  and  cattle  ;  and 
then,  io  prevent  his  own  body  being  found,  he  threw 
himself  into  the  flames,  or,  as  others  say,  into  a  tub  of 
aquafortis,  or  some  other  preparation,  which  consumed 
every  part  of  him,  except  only  his  hair,  so  that  when  the 
besiegers  entered  the  place  they  found  no  creature  in  it, 
save  one  of  al  Mukanna's  concubines,  who,  suspecting  his 
design,  liad  hid  herself)  and  discovered  the  whole  matter. 
This  contrivance,  however,  failed  not  to  produce  the  effect 
which  the  impostor  designed  among  the  remaining  part  of 
his  followers ;  for  he  had  promised  thern  that  his  soul 
should  transmigrate  into  the  form  of  a  grey-headed  man 
riding  on  a  greyish  beast,  and  that  after  so  many  years  he 
w^ould  return  to  them,  and  give  them  the  earth  for  their 
possession:  the  expectation  of  which  promise  kept  the 
sect  in  beini^  for  several  ases  after  under  the  name  of 
M ubayyidites,  or,  as  the  Persians  call  them,  Safaid  jamah- 
ghian,  i.e.,  the  clothed  in  white,  because  they  wore  their 
garments  of  that  colour,  in  opposition,  as  is  supposed,  to 
the  Khalifahs  of  the  family  of  Abbas,  whose  banners  and 
habits  were  black.  The  historians  place  the  death  of  al 
Miikanna  in  the  i62d  or  163d  year  of  the  Hijra.^ 

In  the  year  of  the  Hijra  201,  Babik,  surnamed  al  Khur-  aaWksind 
rami  and  Khurramdin,  either  because  he  w:as  of  a  certain 
district  near  Ardaibil  in  Adhairbijan  allied  Khurram,  or 
because  he  instituted  a  merry  religion,  which  is  the  signi- 
fication of  the  word  in  Persian,  began  to  take  on  him  the 
title  of  a  prophet  I  do  not  find  w^hat  doctrine  he  taught, 
but  it  is  said  he  professed  none  of  the  religions  then  known 
in  Asia,  He  gained  a  great  number  of  devotees  in  Adhair- 
bijan and  the  Persian  Iraq,  and  grew  powerful  enough  to 
wage  war  with  the  Khalifah  al  jMamun,  whose  troops  he 

^  They  were  a  sect  in  the  days  of  *  Ex  Abulfarag,   Hist.    Dyn.,    p. 

Abulfaragius,  who  lived  about  five  226  ;  Lobb  al  Taw^rlkh  Ibu  Shoh- 

hundred  years  after  this  extraordi-  nah,    al    Tabari,     and     Khondamir. 

nai-y  event,   and  may    for  aught  I  Vide  D'Herbel.,  Bibl.  Orient.,   art. 

know,  be  so  stilL  Hakim  Ben  Hascbem. 


276  THE  PRELIMINARY  DfSCOURSE.      [sec  viii 

often  be;ait,  killing  several  of  his  generals,  and  one  of  tbein 
■with  his  own  hand ;  and  by  these  victories  he  became  so 
formidable  that  al  Mutasjin,  the  successor  of  al  Manuin, 
was  ohiiged  to  employ  the  forces  of  the  whole  empire 
against  him,  The  general  sent  to  reduce  Bdbik  was 
Ai'shid,  who  havinQ  overthrown  him  in  battle,  took  his 
castles  one  after  another  with  invincible  patience,  not- 
withstanding the  rebels  gave  him  gr^at  annoyance,  and 
at  last  shut  up  the  impostor  in  his  principal  fortress, 
which  being  taken,  Babik  found  means  to  escape  thence 
in  disgnise,  with  some  of  his  family  and  principal  fol- 
lowers ;  but  taking  refuge  in  the  territories  of  the  Greeks. 
wa»  betrayed  in  the  following  manner.  Sahel,  an  Armenian 
officer,  happening  to  know  Bibik,  enticed  him,  by  offers 
of  service  and  respect,  into  his  power,  and  treated  him 
as  a  mighty  prince,  till,  when  he  sat  down  to  eat,  Sahel 
clapped  himself  down  by  him  ;  ai  which  Babik  being 
sui^rised,  asked  him  hovf  he  dvared  to  take  that  iibeity 
unasked ?  "  It  is  true,  great  king."  replied  Sahel,  " ]  have 
committed  a  fitult ;  for  who  am  1.  that  I  shduld  sit  at 
your  ms^esty's  table  ^"  And  immediately  sending  for  a 
smith,  he  made  use  of  this  bitter  sarcasm,  "  Stietch  forth 
your  legs,  great  king,  that  this  man  may  put  fetters  oa 
them/'  After  this  Sahel  ^ent  him  to  Afshfd,  though  he 
had  offered  a  large  sum  for  his  liberty,  having  first  served 
him  in  his  own  kind  by  causing  his  mother,  sister,  and 
wife  to  be  ravished  before  his  face ,  for  so  Babik  used  to 
treat  his  prisoners  Aishid  havitie:  the  arch  rebel  in  his 
power,  conducted  him  to  al  Mutasim,  by  whose  order  he 
was  put  to  an  ignomiilious  and  cruel  death.  This  man 
had  maintained  his  ground  against  the  power  of  the 
Khali'fahs  for  twenty  years,  and  had  cruelly  put  to  death 
above  two  hundred  and  fifty  thousand  people,  it  being 
his  custom  never  to  spare  man,  woman,  or  child,  either 
of  the  Muhammadans  or  their  allies.^     The  sectaries  of 

*  Ex  Abulfarag,  p.  152,  &c.  ;  Eluiacinus,  p.  141,  itc,  and  Khuiidaniir. 
Vide  D'Herbel.,  art.  Btfbik. 


SEC.  vul]      the  preliminary  DISCOURSE.  277 

Babik  which  remaiued  after  his  death  seem  to  have  been 
entirely  dispersed,  there  being  little  or  net  mention  made 
of  then)  by  histerians. 

About  the  year  2^5,  one  Mahaiud  Ibu  Farav  prefcended  waha^'id 
to  be  Moses  resuscitated,  and  played  his  part  so  well  that 
several  people  believed  on^  hiin,  aad  attended  him  when 
he  was  brought  before  the  Khali fah  al  Mutawaqqih  That 
prince,  having  been  an  ear- witness  of  his  extravagant  dis- 
courses, condemned  him  tJO  receive  ten  buffets  from  every 
one  of  his  followers,  and  then  to  be  drubbed  to  deata; 
which  was  accordjngly  executed :  and  his  disciples  were 
imprisoned  till  they  came  to  their  right  minds.^ 

The  Karmatians,  a  sect  which  bore  an  inveterate  malic*  The  Karma 
against  thu  Muhammadans,  began  first  to  raise  disturb-  their 
ances  in  the  year  of  the  Hijra  278,  and  the  latter  end 
of  the  reign  of  al  Mur.amid.  Their  origin  is  not  well 
kTiown,  out  the  common  tradition  is  that  a  poor  fellow, 
whom  some  esU  K.armata,  came  from  Khuzisian  to  the 
villages  near  Kiifa,  and  there  feigned  great  sanctity  and 
strictness  of  life,  and  that  GoD  had  enjoined  him  to  pray 
fifty  times  a  day,  pretending  also  to  invite  people  to 
the  obedience  of  a  certain  Imam  of  the  family  of  Muham- 
mad ^  .and  this  way  of  life  hvi  continued  till  he  had  made 
a  very  great  party  out  ot  whom  he  chose  twelve,  as  his 
apostles  to  govern  the  rest  and  to  pi'opagate  his  doctrines. 
But  the  governor  of  the  province,  finding  men  /leglected 
their  Work,  and  their  husbandjy  in  particular^  to  say  those 
fifty  prayers  a  day.  seized  Ihe  fellow,  and  having  put  him 
iiito  prison  swore  that  he  should  die ;  which  being  over- 
heard by  a  girl  belonging  to  the  governor,  she,,  pitying  the 
man  at  night  took  the  key  of  the  dungeon  irom  under 
her  master's  head  as  he  slept,  and  having  let  the  prisoner 
out,  returned  the  key  to  the  place  whence  she  had  it 
The  next  morning  the  governor  found  the  bird  flown,  and 
the  accident  beirjg  publicly  known,  raised  great  admira- 


^  Iba  Shobnah.   Vide  D'Herbel.,  p.  337. 


278  THE  PRELIMINARY  DISCOURSE.       [sec.  viu 

tion,  his  adherents  giving  it  out  that  God  had  taken  him 
into  heaven.  Afterwards  he  appeared  in  another  pro- 
vince, and  declared  to  a  great  number  of  people  he  had 
got  about  him  that  it  was  not  in  the  power  of  any  to  do 
liira  hurt ;  notwithstanding  which,  his  courage  failing  him, 
lie  retired  into  Syria,  and  was  Jioi  heard  of  any  more. 
Doctrmes  His  scct.  howcver,  continued  and  increased,  pretendina: 
tices.  that  their  master  had  manifested  himself  ta  be  a  true 
prophet,  and  had  left  them  a  new  law,  wherein  he  had 
(jlianged  the  ceremonies  and  form  of  prayer  used  by  the 
Muslims,  and  introduced  a  new  kind  of  fa.st,  and  that 
he  had  also  allowed  them  to  drink  wine,  and  dispensed 
with  several  things  commanded  in  the  Qunin.  They  also 
turned  the  precepts  of  that  book  into  allegory,  teachhig 
that  prayer  was  the  symbol  of  obedi^n^^e  to  their  Inidm, 
and  fasting  that  of  silence,  or  concealing  their  dogmas 
from  strangers:  they  also  believed  fornication  to  be  the 
.sin  of  infidelity,  and  the  guilt  thereof  to  be  incurred  by 
those  who  revealed  the  mysteries  of  their  religion  or  paid 
not  a  bliiid  obedience  to  their  chief.  They  are  said  to 
have  produced  a  book  wherein  was  written  (among  other 
things),  "In  the  name  of  the  most  merciful  God.  Al 
Faraj  Ibn  Othman  of  the  town  of  Nasrana  saith  that 
Christ  appeared  unto  him  in  a  human  form  and  said, 
'  Thou  art  the  invitation :  thou  art  the  demonstration ; 
thou  art  the  camel : ■  thou  art  the  beast :  thou  art  John 
the  son  of  Zachaxias  :  thou  art  the  Holy  Ghost.'"  ^  From 
the  year  above  mentioned  clip  Karmatians,  under  several 
leaders,  gave  almost  continual  disturbance  to  the  Xhah'- 
fahs  and  their  Muhammadan  subjects  for  several  years, 
committing  great  disorders  and  outrages  in  Chald<^a,  Arabia, 
Syria,  and  Mesopotamia,  and  at  length  establishing  a  con- 
siderable principajity,  the  power  whereof  was  in  its  meri- 
dian in  the  reign  of  Abu  Dhahir  famous  for  his  taking  of 
Makkah,  and  the  indignities  by  him  offered  to  the  temple 

*  Apud  Abulfarag,  p.  27 5. 


SKC.  vijl]       the  preliminary  DISCOURSE.  l-jf) 

there,  but  which  decb'ned  soon  after  his  tirne  aii'l  came  to 
nothing.^ 

To  the  Kannatiaris  the  Ismailians  of  Asia  were  very  The  ismaii 
near  of  kin,,  it  they  Aveie  not  a  branch  of  them.  For  these, 
who  were  also  called  al  Mulihidah,  or  the  lrai)iou3,  and 
by  the  writers  of  the  history  of  the  holy  wars,  Assassins, 
agreed  with  the  former  in  many  respects ;  such  as  their 
inveterate  malice  against  those  of  other  religions,  and 
especially  the  Lluhamaiadans,  their  iinlimited  obedience 
to  their  prince,  at  whose  command  they  were  ready  for 
assassinations,  or  any  other  bloody  and  dangerous  enter- 
prise, their  pretended  attachment  to  a  certain  Imam  of  the 
liouse  of  All,  &c.  These  Ismailians  in  t}ie  year  483  pos- 
sessed themselves  of  al  Jabal,  iji  the  Persian  Iraq,  under 
the  conduct  of  Hasan  Sahah,  and  that  prince  and  his 
descendants  enjoyed  the  same  for  a  hundred  and  seventy- 
one  years,  till  the  whole  race  of  them  was  destroyed  by 
Holagu  the  Tartar.'^ 

The  Batinites,  which  name  is  also  given  to  the  Ismail- 
ians by  some  authors,  and  likewise  to  the  Karmatians/ 
were  a  sect  which  professed  the  same  abominable  prin- 
ciples, and  were  dispersed  over  several  parts  of  the  East.* 
The  word  signifies  Esoterics,  or  people  of  inward  or  hidden 
light  or  knowledge. 

Auu'l  Tayyab  Ahmad,  surnamed  al  Mutanabbi,  of  the  Abu-iTay- 
ttibe  of  Joufa,  is  too  famous  on  another  account  not  to  Jrdpheticai 
claim  a  place  here.     He  was  one  of  the  most  excellent  '^''*^'^^" 
poets  among  the  Arabians,  there  being  none  besides  Abu 
Tarnam  who  can  dispute  tiie  prize  with  him.     His  poetical, 
inspiration    was   so   warm   and    exalted  that   he   either 
mistook  it,  or  thought  lie  could  persuade  others  to  believe 
it,  to  be  prophetical,  and  therefore  gave  himself  out  to  be 


•^  Ex  Abnlfar.,  ibid.  •,  Eiinacin.,  p.  ^  Vide  Klmachi.,  pp.  1 74  and  286; 

174,  &c.  ;  Ibu  Shohnah,  Klioiidamiv.  D'Herbel,  p,  194. 

Vide  D'Herbel.,  art.  Caririaih.  "  Vide  Abulf ar. ,  pp.  361,  374,  380, 

-  Abiilfar,  p.  505,  ivc.  ;  X>'H<?rbe].,  483. 


PP-  104,  437.  5«5.  620,  and  7S4. 


28o  TME  PRELIM iS A K'Y  DISCOURSE.       [SEC- viii. 

a  prophet  indeed,  uid  thenc-e  acquired  his  surname,  by 
which  he  is  generally  known,  ilia  accuiDplishnients  were 
too  great  not  lo  have  some  success;  for  several  tribes 
of  the  A  tabs  Oa  the  deserts,  particularly  that  of  Qalab, 
acknowledged  him  to  be  what  he  pretendevi.  J'.ut  Liilu, 
governor  in  those  parts  for  Akhfehid,  king  of  F.'^ypt  and 
Syria,  gooo  put  a  stop  to  the  t'urther  progress  of  this  new 
sect  by  imprisomng  tJieir  prophet  and  obliging  him  to 
renounce  his  ehimericai  dignity  ;  which  having  done,  he 
regained  his  libfeii.y,  aud  applied  himself  soieiy  to  his 
poetry,  by  raeunc'  \vjiereof  he  got  very  considerable 
riches,  beini;  in  high  esteem  at  the  courts  of  geveral 
princes.  ^1  M.utanabbi  lost  hi^  life,  together  with  his 
son,  on  the  bank  of  the  Tigris,  in  defending  the  money 
which  had  been  given  him  by  Adad-ud-Daula  sultan  of 
Persia,  against  sornft  Arabian  robbers  who  demanJed  it  of 
him,  with  which  money  he  was  returaijig  to  Kufa,  hip 
native  city.  Tliis  accident  happened  in  the  year  334.^ 
Eiibaand  The  last  pjretender  to  prophecy  I  ahall  now  uke  notice 
of  18  one  who  appeared  in  the  city  of  Amasia,  in  Natolia, 
in  the  year  638,  and  by  his  wonderful  feats  sed  ced  a 
great  multitude  of  people  there.  He  was  by  nation  q 
Turkman,  and  called  himself  Baba,  and  had  a  disciple 
called  Isaac,  whom  he  sent  about  to  invite  those  of  his 
own  nation  to  join  him.  Isaac  accordingly,  coming  to  the 
territory  of  Sumftisat,  published  his  comnission,  and  pre- 
vailed on  many  to  embrace  his  master's  sect,  especially 
among  the  Turkmans  :  so  that  at  last  he  had  six  thousand 
horae  at  his  heels,  besides  foot.  With  these  Baba  and  hh* 
disciple  made  open  war  on  all  who  would  not  cry  out 
vvith  them,  "There  is  no  God  but  Gud  ;  Baba  is  the- 
apostle  of  God,"  and  they  put  great  numbers  of  MuViam- 
madauh  as  well  as  Christians  to  the  sword  in  those  parts, 
till  at  length  both  Muhammadans  and  Christians,  joining 
together,  gave  them  battle,  and  having  entirely  routed 


Pnef .  in  Opera  Motanabbis  MS.     Vide  D'Herliel.,  p.  63S,  &c. 


SEC  viii.]      THE  PRELIMINARY  DISCOURSE  281 

them  put  thorn  all  to  ihe  sword,  ■except  their  two  chiefs, 
who  being  taken  alive,  had  their  heads  struck  off  by  the 
execr.tioiier.' 

I  could  mention  several  other  impost.ors  of  the  same 
"kirid  Avhich  have  arisen  among  the  Muhammadans  since 
their  .pro])het*s  time,  and  very  near  enongh  to  complete 
the  nnraber  foretold  by  him  ,  but  I  apprehend  the  reader 
is  by  this  time  tired  as  well  as  myself,  and  shall  there- 
fore, here  conclude  this  discourse,  which  may  be  thought 
already  too  loiiq  for  an  introduction.* 


■*■  The.  Wfllih4bis  of  Arabia  arid  India  have  figured  too  prominently 
in  history  aiid  still,  exercise  too  powerful  an  rtiflueuce  upon  Jibi^m  to 
j  ustify  ihe  omission  of  aii.y  mention  of  them  in  a  work  like  this  ; 
accordiijplv  we  add  Lli«  following  accoiuit  of  this  sect,  taken  by  per- 
nn'ssion  frj)Di  Hughes'  Noixn  on-  Mahamvuidanism,  second  edition  — 

''  Tbid  sect  was  founded  by  Mnhamiuad,  son  of  Abdul  Wahhab, 
but  as  their  opponents  coulclnot  call  them  ^vhummodnns,  they  have 
been  distiuguialied  by  tlie  name  of  tht  fathex-.-of  the  founder  of  their 
sect,  and  are  called  Wahhdbis. 

"  Sbfekh  Muhammad  was  bom  at  Ayi'na,  a  village  in  the  province 
ot  Arad,  in  the  country  of  Kajd,  in  the  year  a.d.  169 i.  Having 
been  carrifallj  ins+ructed  in  the  tenets  of  the  Abislim  religion 
accorrling  to  the  teachings  of  the  Hambali  sect,  he  in  due  time  left 
his  natiye  pJacej  in  company  with  bis  fatber,  to  pertorrn  tlie  pil- 
grimage to  Mecca.  A t  ^adina  he  wr..3  instructed  by  Shekh  A hd uUah- 
ibo -Ibrahim  of  Najd^  «nd  it  is  suppoted  that  vjbiist  sitting  at  the 
feet  oi'this  cekbratt-d  teache'!'  the  son  of  Abdul  ^^'ahhab  first  rpaiised 
how  far  the  rigid  hues  of  IsUni  had  been  stretched,  almoet  to  break- 
ing, in  the  *^ndeuvour  to  adapt  its  stem  principlos  to  U)e  snpersti- 
tionib  of  idolatioiw  Arabia.  He  accompanied  his  father  to  Harimala, 
and  after  bib  father's  death  he.  retnrne<l  to  his  native  vjHaore  of 
Ayine.,  where  he  as&ujned  the  position  of  a  reiigi-jus  teacher.  His 
tiiuching  -met  with  a^cc^^/C'lancc.  anvl  he  sooji  acquired  so  great  an 
influence  over  the  people  of  those  parts*  that  t)ie  Giyvernor  of  Ii.ii>f<a 
i-ompel^ed  him  to  leave  the  di.-uicl,  and  t.liy  reformer  found  •■;  frieivlly 
asylum  in  Derniab,  under  the  protection  of  Muhammad -ibn-SaiiLd,  a 
chief  01"  corisiderabie  inflnencfc,  who  made  ihe  protectior-  of  jbn- 
Abdal  Wahliab  a  pretext  for  war  with,  the  Shekh  of  Hr-ssa.     Tbn 

'  Abuharag,  p.  479;   Ibn  Sbi>buab  ;  D'Hertiel.,  art.  Baba. 


282  THE  PRELlMfNAFY  DISCOURSE.       [5fx.  viil. 

Saud  mairied  the  daughter  of  Ibn-^Abdul-Wahljab,  and  established 
in  his  family  the  Wahhabi  dynasty,  which;  after  a  chequered  exist- 
evtca  of  more  than  a  liundrcd  years,  stiJ.1  exists  in  the  person  of  the 
Wahhabi  chief  at  Ryadh.^ 

"  The  whole  of  E.i.>tern  Ai-abia  has  embraced  the  reforaied  doctrines. 
of  the  Wahbdbfs,  and  Mr,  Palgrave,  in  his  accmmt  of  his  travels  in 
those  parts,  has  given  an  interesting  sketch  of  the  Wahhabi  religion- 
ists, although  he  is  not  always  correct  as  to  the  distinctive  princijdes 
of  their  religious  creed. 

•'  In  the  great  Wahhabi  revival,  political  interests  were  united  with 
religious  reform,  as  was  tliQ  case  in  the  gi'eat  Puritan  struggle  in 
England,  and  the  Wahh^bis  soon  pushed  their  conquests  ijvor  the 
whole  of  Arabia.  In  a.d.  1803  they  conquered  Mecca  and  Madina, 
and  for  many  years  threatened  the  subjugation  of  the  whole  Turkish 
Kmpire  ;  but  in  a.d.  181  i,  Muhammad  Ali,  the  celebrated  Passha  of 
Egypt,  commenced  a  war  against  the  Wahhabts,  and  soon  recovered 
Mecca  and  Madina;  and  in  1S18  his  son,  Ibrahim  Pasha,  totally 
defeated  Abdullah,  the  Wahhabi  leader,  and  sent  him  a  prisoner  to 
Constantinople,  where  be  was  executed  in  the  public  square  of  St. 
J^soplda,  December  19,  i8i8.  But  although  t)ie  teniporal  power  of 
the  Wahhdbis  has  been  sabdued,  they  still  continue  secretly  to  pro- 
pagate their  peculiar  tenets,  and  in  the  present  day  there  are  numer- 
ous disciple?  of  th6  sect,  not  only  in  Arabia  but  in  'j'urkey  and  India. 
It  is  a  movement  which  has  influenced  religious  thought  in  every 
part  of  JtiUim." 

After  givinc;  a  brief  account  of  the  Wahhibi  movement  in  India, 
under  the  leadership  of  Sayyid  Ahmad,  who  was  slain  in  battle  by 
the  Sikh  general  Sher  Sinj^h  nt  ijalakot  in  1831,  our  author  de- 
scribes the  tenets  of  the  Wahhabi  faith  as  follows  : — 

"  I.  They  do  not  receive  the  decisions  of  the  four  orthodox  sects, 
but  .say  that  any  man  who  can  read  and  understand  the  Qur^ji  and 
the  sacred  Hadtfi  can  judge  for  himself  in  matters  of  doctrine. 
They  therefore  reject  /jma'^  after  the  death  of  the  companions  of 
the  Prophet. 

'•'  2.  Tliat  no  one  but  God  can  know  the  secrets  of  men,  and  that 
prayers  should  not  be  offered  to  any  prophet,  Wall.  Pir,  or  Saint ; 
but  that  God  may  be  asked  to  grant  a  petition  for  the  sdke  of  a  saint. 

'  The  following  are  the  names  of  TurkI,  assassinated  1830  ;   Fayzu. 
the  WahhfJbi  chiefs  from  the  eatab-  died  1S66  ;  Abdullah,  still  living, 
lishuient  of  the  dynavity  ; — Muhani-         ^  By  Jjma  is  meant  "the  iiuani- 
inad  ■  itin  -  Sand,    died    A.D.    1765;  mous  conr-ent  of   the  learnui    doc- 
Abdul  -  Aziz,     assassinated     1803;  tors"--"tlife  unanimoua  constut  of 
S.''Ajd-il.n-Abdiil    A/.iz,    died    1.S14  :  the  Fathers." 
AbdulJaL-ibii-Saud,  oehoad«d  181 S  ; 


SEC.  VIII.]      THE  PRELIMINARY  DISCOURSE.  283 

"  3.  That  at  the  last  clay  Muhammad  will  obtain  permission  (izn) 
of  God  to  intercede  for  his  people.  The  Sunnis  believe  tliat  per- 
mission has  already  been  given. 

"4.  That  it  is  nnlawful  to  illuminate  the  shrinea  of  departed 
saints,  or  to  prostrate  before  them,  or  to  perambulate  (<aic?<//)  round 
them. 

"  5.  Thai  women  should  not  be  allowed  to  visit  the  graves  of  the 
(lead  on  a«3coant  of  their  immoderate  weeping. 

"6.  Thai;  only  four  festivals  ought  to  be  observed,  namely,  'Id- 
ul-Fitr,  'Id-ul-Azh4,  'Ashiiraa,  and  Shab-i-Barat 

"7.  They  do  not  observe  the  ceremonies  of  Mnulud,  which  are 
celebrated  on  the  anniversary  of  Muhammad's  birth. 

"  8.  They  do  not  present  offerings  {nazr)  at  any  shrine. 

"9.  They  connt  the  ninety-nine  names  of  God  on  their  fingers, 
and  not  on  a  rosaiy. 

*' 10.  They  understand  the  terms  'sitting  of  God'  and  'hand  of 
God,'  which  occur  in  the  Qurdn,  in  their  literal  Qiaqiqi)  sense,  and 
not  figuratively  {majazi)  ;  but,  at  the  same  time,  they  say  it  is  not 
3'evealed  hov)  God  sits,  or  in  what  sense  he  has  a  hand,  &c." 

From  thi.s  description  it  therefore  appears  that  Waiihdbiism  is 
Mu  dim  ProtL'stantism.  It  rejects  everything  contrary  to  the  t'^ach- 
ing  of  the  Quran  and  the  Hadis,  or  inspired  sayings  of  Muhammad. 
It  asserts  the  risjht  of  private  judgment  in  the  inierpretaiion  of 
Scripture.  Yei  huw  different  from  Christian  Protestantism!  This 
delivers  man  irom  the  thraldom  of  a  priestcraft  born  of  the  dark 
ages  of  Christianity,  and  sweeps  away  that  accumulation  of  error 
which  bad  hidden  for  centuries  the  light  of  that  Gospel  which 
guides  the  world  to  wisdom  founded  on  the  fear  of  God,  to  civilisa- 
tion based  on  human  freedom  and  >>rotherly  love.  But  Wahh4biism, 
whilst  reforndng  the  religion  of  IsUm,  would  sweep  away  the 
civilisation  and  learning  which  have  been  added  to  a  narrow  and 
imperfect  faith,  and  carry  the  world  back  "to  the  dark  age  of  the 
Arabian  Prophet,"  and  keep  it  there  to  the  end  of  time. 

E.  M.  w. 


THE    QURAN. 


THE    QURAN. 


CHAPTER  I. 

EiNTlTLED    SUEAT   UL   FATIHAT   (THE   PKEFACE). 

ReveoJed  at  Makkah. 


INTRODUCTION. 

The  cliapteis  of  the  Qurdn  are  entitled  Suras.  Miiir,  in  his  Life 
of  Mahomet,  Introduction,  p.  7,  says,  "  Weil  has  a  learned  note 
(Mohainuied,  p.  361)  on  the  meaning  of  the  word  Sura  asu  used  by 
Mahonvet.  It  was  proVjably  at  first  eru ployed  to  designate  any 
portion  of  his  revelation,  or  a  string  of  verses }  but  it  soon  afterwards, 
even  during  ]\Iahomet's  lifetime,  acquired  its  present  technical' 
meaning.-' 

This  chapter  is  held  in  the  highest  esteem  among  all  Muslims, 
"  who,"  says  Sale,  "  give  it  several  other  honourable  titles ;  as  the 
chapter  of  prayer,  of  praise.^  of  thAXuksgivivg,  of  treasure,  &o.  They 
esteem  it  as  the  c'^uintessence  of  the  whole  Quran,  and  often  repeat 
it  in  their  devotions,  both  jiublic  and  private,  as  the  Christians  do 
the  Lord's  Prayer  ■' 

The  author  of  the  Tafstr-i-Ravfi  declares  that  "he  who  has  read 
the  Fdiihat  has,  as  it  were,  read  the.  wdiole  Quriin,"  According  to 
this  author,  its  separate  clau&es  contain  the  sum  of  the  divine  Httri- 
butea,  ascriptions  of  praise,  promises  to  believers,  and  threatenings  of 
judgment  against  infidels,  &c.,  as  contained  in  the  Qurdn,  l\lus- 
lims  always  say  Amen  after  this  prayer. 

The;  following  transliteration  will  give  the  English  reader  an  idea 
of  the  rhyming  prose  in  which  the  Quran  is  written  :— 


CHAP.  I.j  (      288     )  [INTFOD. 

"  Bistnilli-ti  rahmaui  rrahim 
Al-haunduiilUlii  Rabbvlilumin 
Arcaiimarii'nahim  ; 
Mdiiki  yomi-d-dtn. 
fyaka  Nabiidti   waiytika  nastdin. 
Ihdius's^irslt  al  xniistakiiTi  ; 
Sirdt  alazfna  an  ni^mtii  niaihitn, 
Ghauj-'l-magbdhitLi  alaihim  walatlhillna." 

Muir  regards  this  as  the  daily  pi  aye  r  of  Mubaniraad  dnring  his 
search  for  light,  previous  to  Ins  app.tiuiptioii  of  the  prophetic  office. 
'*  It  was  aiierwardis  re-c&at  to  suit  the  requirements  of  public  worship." 
-  Life  0/  Makomet.  vol.  i,  p.  59, 

Muslims  are  here  nitt  witli  a  difficulty  as  to  the  divine  author- 
.sbip  of  their  Scriptures,  arising  out  of  the  form  of  address  in  this 
cliapter.  The  ortliotiox  belief  in  regard  to  ihe  origin  of  the  Quran 
is  that  it  was  cnfM  literally  froiVi  the  divine  original,  which  is 
engraved  oij  the  Luh-i-  Uijhffiz,  or  Prei-vervf  d  Table  close  by  the  throne 
of  Goii.  The  speaker  throughout  is  Gt>d.  It  is  God's  Word,  But 
this  chapter  contains  a  prayer  apparently  suitAhle  lor  sinful  men 
groping  after  divine  light  and  heavcxly  guidance.  A.s  the  text 
•stands,  the  chapter  clearly  ciainis  a  human  origin,  and  would  expiess 
very  well  the  desire  of  the  Makkau  reformer.  Muslim  comnieutaU'fC, 
however,  avoid  this  ditticulty  by  eiplaiuins  thi?  chaptc^r  as  ati  inspired 
model  of  prayer,  revt;aied  to  instruoi  the  faithful  hgw  to  pray,  and 
they  UTiderstand.  it  as  introduced  by  the  voTd  "say."  Ahdiil  Qadir 
says,  "  God  has  enunciated  this  chapter  iji  the  language  bf  his  servants, 
in  order  that  they  wight  thus  address  him." 

To  us  if  seems  th:.tt  in  the  mind  of  a  Muhamrcadao,  boasting  of 
the  absolute;  perfection  and  purity  ol  the  text  of  the  Quran,  and 
stickling  for  the  very  jots  and  tittles  of  the  text,  the  omissioii  of 
this  word — a  word  without  which  the  status  of  this  whole  chapter 
i»  changeil  -should  arouse  rerious  objection  to  tuch  a  jnod-e  of  av^oid- 
iug  a  diliiciiUy. 

A«>  to  the  priiyer  itsr'elf,  the  Christian  reader  oanjiot  but  admiie 
»f,s  spirit,  ft  js  throughout  earneat  and  devout,  tnterpp^tinj^r  ita 
Janguage  in  a  ChristiaH  uiaiiner,  any  one  ruight  respond  to  it 
*'Ameri" 

Suppofiing  thiy  prayer  to  express  the  l"(;eliiig.s  and  aspirations  oi 
the  MakktiJi  reformer  at  the  tiine  it  was  written,  v»e  could  hardly 
regard  hint  «,«{».  deliberate  m)po.stor.  ifad  be  continued  bin  search 
after  truth  in  the  spirit  of  this  prayer,  how  ditterent  would  have 
been  his  religion  froiu  that  which  .he  proclafnied  in  later  years  ! 

Concerning  the  formula,  "In  the  «;ime  of  the  most  merciful  God," 
8avary  says,  "U  is  prefixed  to  all  the  chapters  (with  the  exception 


SIPARA  f.j  (      28q      )  [CHAP.  T. 

of  one).  It  is  f'x.press!y  jecommended  in  ilie  Quriin.  Tlie  Muhain- 
madaus  pronounce  it  whenever  they  slaughter  an  animal,  and  at  tJie 
conimencement  of  their  reading,  and  of  all  important  actions.  Giaab, 
one  of  their  ceiehrated  authors,  aays  that  wheii  these  words  were 
sent  down  from  heaven,  the  clouds  fled  on  tlie  side  of  the  east,  the 
winds  were  lulled,  the  !«ea  was  moved,  the  animals  erected  their  ears 
to  libten,  and  the  devils  wefe  precipitated  from  the  ce"iH>tial  spheres." 

It  is  alrriost  certain  that  Muhamma'd  borrowed  the  idea  of  the 
Bismillah  from  the  Jews  and  Sabains.  The  latter  intidduced  their 
writings  with  the  words,  "  Bauain  i  yazdan  bakbshaishgar  dddar," 
i.^.,  In  the  ivime.  0/  God  ih*(  mercifut  and  the  -pist. 

liodwell  says,  "This  formula  i^  of  Jewish  origin.  It  was  in  the 
first  in6tau4:e  taught  to  the  Koreisch  hy  Oniayah  ot  Taief,  the  poet, 
who  was  a  contemporary  witJi,  hut  soiviewiiut  older  than,  Muhijn 
mad.  and  who,  during  his  mercantile  journeys  inU)  Arabia  Petrjiea 
and  Syria,  had  made  himself  acquainted  with  the  sacred  books  and 
doclriues  wf  Jews  and  Christians.  Mahaminad  adopted  and  cok 
Btantly  used  it.'' 

The  two  terms,  ''llahman,"  the  in^ciful.  and  *'  I\ahini,"  the  hle&sed^ 
have  nearly  the  same  meaiiing.  The  Tafsir-i-Raufi.  explains  the 
former  as  only  applicabJe  to  God,  while  the  latter  may  be  applied  10 
the  creature  as  well  a&  to  God.  Others  explain  the  former  epithet  aa 
applicable  to  God  as  txercismg  mercy  towards  his  creatures,  the 
latter  as  applicable  to  the  mercy  inherent  in  God. 


m    THE   NAME   OF   THE   MOST   MERCIFUL   GOD.  f,"»ST 

It  (1)  Praise  be  to  God,  the  Lord  of  all  creatures ;  (2)  sJSa. 
the  most  merciful,  (3)  the  kitig  of  the  day  of  judgment,    n  i. 

(4)  Thee  do  we  worship,  aud  of  thee  do  we  beg  assistance. 

(5)  Direct  us  in  the  riglit  way,  (6)  in  the  way  of  tliose 


(1)  Lcrd  oj  all  crenxurea.  "The  original  words  are  Rabbi'ialamin'a, 
which  literally  signify,  Lord  of  the,  worlda ;  but  niarTntna,  in  this 
and  other  places  of  the  Quran,  properly  means  thp  tl  ree  species  of 
rational  creatun-.',  men,  genii,  and  angel.s." — Salt.  Savary  translates 
it,  "Sover'ijgn  of  the  woi-lds.  Rod  well  has  il,  "Lord  of  worlds." 
Abdul  Qadir  of  Delhi  has  it,  "  jjord  of  the  whole  world.  "  In  the 
Teraian  translation  it  is  rendered  "Cherisher  of  the  Worlds." 

(6-7)  *' This  last  sentence,'  says  Sale,  "contains  a  petition  that 
God  wnnld  leiui  the  supplicant  into  the  true  relij^ion,  by  which  is 
tucant  the  Muhammadan,  iu  the  Qurin  often  called  ih'>  rvjht  way : 

T 


CH.\P.  I.j  (      290     )  [SIPARA  I. 

to  whora  tliou  basfe  been  gracious ;  (7)  not  of  lliose  against 
whom  thou  art  incensed,  nor  of  those  who  go  astiay. 

in  this  place  more  particularly  defined  to  be  the  way  of  those,  to  whom 
God  hath  been  g-racious,  that  is,  of  the  prophets  and  faithful  "vs'bo 
preceded  Muhammad  ;  under  which  appellations  are  alao  compre- 
hended the  Jews  and  Christians,  such  as  tliey  were  in  the  times  of 
their  primitive  purity,  before  they  had  deviated  from  their  rer<peetive 
institirtioiis ;  not  the  Way  of  the  ir/idem.'ievi^,  w^iose  signal  calamities 
are  mark.-^  of  the  just  anger  of  Gtxi  against  them  for  their  ohstinacy 
and  disohcdience;  nor  of  the  Christians  of  this  age,  wlio  have  departed 
from  the  true  doctrine  of  Jesus,  and  are  bewildered  In  a  labyrinth 
of  error  (JaUludd/n,  Baidhdwi.  &c.)  Tliis  is  the  common  exposi- 
tion of  the  passage,  thou;ih  al  Zamakhshari  and  some  others,  oy  a 
ditterent  ai'plication  of  the  negatives,  refer  the  whole  U)  the  true 
believre,  and  rhen  the  sense  will  run  thus :  The  ''jxiy  of  thoeC  to 
whrm  thiiu  ha?t  been  graciouii,  against  whom  t/njit  art  not  irtctnuel.  and 
who  have  not  erred,  which  translation  the  original  will  very  well 
bear." 

These  two  vi"ws  really  coincide,  inasmuch  as  the  claim  of  Islam 
is  that  all  true  believers  among  Jews  and  Christians  were  Muslims. 

Abdul  Qfidir  eays  that  by  thebe  words  we  are  to  understaaJ  four 
c1a.-s£b — the  piophets,  the  righteous,  the  martyrs,  and  the  -.^ood  ; 
andhy  ''thuse  ajfain?t  whom  Cod  i*  incensed,'  the  Jewf>  are  indicated  ; 
and  if  any  otliei  class  be  included,  it  is  that  of  the  Nazurencb. 


JNTROD.j  (      291      )  fCHAP.  II. 


CHAPTER  11. 

ENTITLED   SURA.T   UL    RAQR   (THE   COW). 

ReveoUed  partly  at  Makkcuh  and  partly  at  Madina. 


INTRODUCTION. 

*'The  title  of  this  clmpter  was  occasioned  by  the  story  of  the  red 
heiier  "  (in  vera.  66-73)  — Sale. 

*'  In  this  Siira  are  collected  the  passages  composed  in  the  firtst  two 
or  three  years  of  Mahomet's  stay  at  Medina,  TJie  greater  part 
relates  to  t!ie  .lews,  with  biblical  and  rabbinical  stories,  notice  of 
the  change  of  the  Kibla,  &c.  Tiie  diseilTected  citizens  are  also  de> 
nouDced  in  it.  There  is  likewise  much  matter  ol  a  legislative 
character,  prodnce'l  during  the  iirst  Medina  stage,  with  additions 
and  interpolations  from  the  revelations  of  later  stage.>." — Miiirs 
Lije  of  Mahomet,  vol.  iii ,  Appendix. 

The  following  i?  a  brief  analysis  of  this  chapter,  based  for  the 
most  part  011  Noeldeke's  Qri-gine  et  Composition^i  Surarwm.  Qurani- 
carum  ipsiusque  Qurdni,  showing  Makkan  and  Madinii  revelations, 
probable  date  of  composition,  and  principal  topics  treated. 

Makkan  Beoelations. 

These  are  found  in  ver.ses  21-38,  164-172,  and  probably  254-257, 
285,  and  2S6.  They  belong  to  the  period  of  Muhamroitd's  mission 
previou.«  to  the  Hijra. 

M'ldina  Revelations. 

These  make  up  the  bulk  of  the  oha'Jfter,  and  are  found  in  verses 
J-20,  30-153,  173-253,  and  258-284. 

Ai>  to  the  date  of  composition,  verees  1-20,  39-153,  173-185.  203- 
253,  and  Z58--284,  belong  to  the  interval  between  thti  Hijra  and 
the  early  part  of  a..h.  2.  Verses  154-163  were  levealed  soou  after 
the  battle  of  B&dr,  a.e.  2.     Verses  186,  187,  belong  to  a.h.  3,  and 


CHAP.  ll.J 


(      292      ) 


[fNTROD. 


verses  188-202  must  be  referred   to  a  period  shorHy  before   tlin 
pilgrimage  lo  Makkab  in  a.h.  7. 


»5 

I02-T12 

)) 

113 

n 

H5 

I I6-I4I 

142-153 
154-163 

164-172 


Analysis  of  the  Chapter  as  to  iU  TeacHnfi. 

Unbelievers  and  hypocrites  reproved  .  .  .  verses  I-20 
Exhortation  to  the  worship  of  the  true  God  .  .  „  21-38 
Jews  and  Christians  urged  to  accept  tlie  claim  of 

Muhatnmad  to  be  a  prophet  of  God  .        .        .        „      39-'02 
The  opposition,  of  Jewf>  and  Christians  to  M^uham 

raad's  prophetic  pretejisioiis  combated 
The  doctrine  of  abrogatibn  enunciated 
A  Qibla  declared  to  be  niinecessary  ... 
The  Jews  denounced  and  the  religion  of  AbraliRm 

declared  to  be  the  true  Isliim  .... 
The  Jews  finally  abandoned  and  the  Arabs  accepted 

by  the  adoption  of  Makkah  as  the  Qibla  of  Islam 
The  bereaved  friends  of  those  slain  at  Badr  roniforted 
Makkans  exhorted  U)  faith  in  God,  and  directed  to 

obsei;v«  the  law  respecting  forbidden  meats 
Law  coneerning  lawful  aud  unlawful  food  (delivered 

at  Madiua)  

The  sum  of  Mui^liuj  duty  .... 

The  law  of  retaljation 

The  law  concerning  bequests    .... 

The  law  concernmjr  fasting      .... 

The  fa.st  of  fiainadhaii      .        .        .        . 

Th,e  pilgdm  ige  to  Makkah  and  war  foi  the  faiih 

Hypocrites  and  true  bolievera  contrasted 

£xboit.iitioji  to  a  hearty  acceptance  of  fsl^iii     . 

The  doon\  of  iiitideU  pronounced 

Tho  Jews  reproached        ..... 

Suffering  to  be  patiently  endured    . 

Sundry  law.s  relating  to  almsgiving,  war,  wine,  lots, 

orphans,  marriage,  women,  oaths,  and  divorce  .         „     214-^42 
The  duty  of  warring  in  defence  of  religion  enjoined 

by  precept,  and  illustrated  by  tho  history  of 

former  prophets  ..... 

The  Throne  Ve:''se 

The  doctrine  of  the  resucroction  illustrated 
Exhortation  una  encouragement  to  almsgiving 
Usury  forbidden  •    .  .... 

Tlifi  law  concerning  contracts  and  debts  . 
Tile  prophet'^  confession  and  praver 


173-176 

177 

178,179 

I80-18Z 

183-1S5 

186,187 

1 88-202 

203-206 

207,  2o3 

209 

210-212 

213 

M3-253 
254-257 

258-260 
261-274 
275-277 
278-284 
285, 286 


SIPARA  I.]  (      2v93      )  fCHAP.  II. 

IN    THE  NAME   OF  THE   MOST  MERCIFUL   GOi^. 

(i  (1)  A.  L.  M.  (2)  'Jlierc  is  no  doubi  in  this  book;  it  Iv  T- 
is  a  diroction  to  the  pious^  (3)  wlio  believe  in  the  mysteries 
of  faith,  who  observe  the  appointed  times  of  prayer,  and 
distribute  ahns  out  of  what  we  have  bestowed  on  them, 
(4)  and  who  believe  in  that  revelation,  which  hath  been 
sent  down  unto  thee  and  that  wliicii  hath  been  sent  down 


(1)  A.  L.  M.  There  are  nventy-uino  chaptertj  which  begin  with 
certain  letters,  and  hese  the  Mutiammadans  believe  t(.  conceal  pro- 
found mysteries  thjit  have  not  Leon  coiuiMunicated  t<j  any  but  the 
prophet ;  notwitlistanding  which,  various  explanations'  of  them  have 
been  proffered  (see  frelim.  Disc,  sec.  ili.)  Sale  ears,  "None  of  the 
nuuierouo  conjectures  as  to  the  meaning  of  tliese  letters  is  more 
l)lau8ible  than  that  of  Golius,  who  suggests  the  id-ea  that  they  were 
originall/  inserted  by  the  amanuensis,  and  that  they  stood  t)r  the 
phrase  Ahmt  li  Mnhimmad,  i.e.,  by  the  command  of  Muhammad." 

(2)  There  is  no  doubi  in  this  book.  Tlie  author  of  tiie  notes  in 
the  Roman  Urdii  Quran  well  ob«-erves,  that  Muhammad  has  cast 
doubt  upon  his  Quran  by  the  constant  etiort  to  show  that  there  is 
no  room  for  doubt.  For  where  there  is  no  cousciousness  of  guilt, 
there  is  no  anticipation  of  a  crimina!  charge.  The  contrast  between 
tile  Quran  and  the  Christian  Scriptures  in  this  respect  is  very 
siriking. 

The  Tafdr-i- Rauji  explains  that  when  the  infidels  charged  Mu- 
hammad with  being  a  juggler,  a  pott,  and  a  collector  <>f  stories,  many 
were  in  doubt  about  the  tmth  of  the  Quran.  A<ioordingly  some  said 
Qne  thing,  some  auothei- ;  wherefoie  God  settled  the  minds  of  the 
faithful  by  the  declaration  of  this  vertic.  The  tame  writer  regards 
these  words  as  an  answer  to  the  pxayei  of  the  previou?  chapter, 

{'S)  Mysteries  of  faith.  "  The  Arabic  word  ia  Ghaib,  which  proi)erly 
signifies  a  thing  that  i.3  absant,  at  a  great  distance,  or  invisible,  such 
a.s  the  resurrection,  i)aradiso  «,nd  hell.  And  this  is  agreeable  to  the 
language  of  Scripture,  whif.h  defines  faith  to  be  the  evidence  of  things 
not  seen  (Hob.  xi  i  ;  2  Cor.  iv.  i8,  and  v.  7)." — Sale  Kodwell  trans- 
lates it  ^^ unseen.'^ 

Are  not  Muslims  chargeable  with  diisobedience  to  this  precept  of 
the  Quran  when  they  refuse  to  believf."  tlie  mysteries  of  the  former 
Scriptures,  the  Trinity  in  unity,  the  Sonsiup  of  Christ,  &c.  ? 

Appointed  cvrnes  of  prayer.     See  Frelim.  Discourse,  sec.  iv,  p.  169. 

(4)  That  u)hich  luith  been  aent  dmim  before  thee.  "The  Muiu*mma- 
dans  believe  that  Go<l  gave  written  revelations  not  only  to  Moses, 
Jesus,  and  Muhammad,  but  to  several  prophets,  though  they'acknow- 
ledge  none  of  those  which  preceded  the  Qur^n  to  be  fiow  extant 
except  the  Pentateuch  of  Moses,  the  Psahus  of  David,  ^nd  the  Go.spel 
of  Jesus,  which  yet  they  say  were,  even  before  Muhammad's  time, 


Rf 


CHAP,  n]  (     294.     )  [SIPARA  I. 

ufito  the  prophets  before  thee,  fliid  have  firm  assurance  ot 
the  life  to  come  :  (5)  these  are  directed  hy  their  Lord,  and 
they  shall  prOvSper.  (6)  As  for  the  unbelievers,  it  will  be 
equal  to  them  whether  thou  admonish  them,  or  do  not  ad- 
monish them  ;  they  will  not  believe.  (7j  G-od  hath  sealed 
up  their  hearts  and  their  hearing ;  a  dimness  covereth  their 
sight,  and  they  shall  suilfer  a  grievous  punishment. 
2'  II  (8)  There  are  some  who  say,  We  believe  in  God,  and 

the  last  day;  but  are  not  reaJly  believers:  (9)  they  seek 

altered  and  corrupted  by  the  Jews  and  Christians,  and  tlierefore  will 
uot  allow  our  present  copies  to  be  genuine  " — SaU- 

iSmt  down.  lor  tlie  Muslim  belief  as  to  the  manner  in  win^h  God 
revealed  the  Scriptures,  ?^ee  Prelirn.  Discour&e,  see.  iii.  p.  io8. 

Fi/rnt.  assurance  of  the  life  io  eortie.    "The  original  word,  al  akJdrat, 

f)roperly  signifies  the  loiter  }mt  of  any  thin  <^,  and  by  way  of  excel- 
ence  the  next  life,  the  latitr  or  future  state  after  doath  ;  and  is  opposed 
to  alduuya,  this  world,  and  al  oiJax,  tha  former  or  present  life." — Sale. 
Kodwell  translates,  "  And  full  faith  have  they  in  the  life  to  come.'' 

The  assuraiice  predicate* I  of  the  true  believers  is  in  regard  to  the 
fact  of  a  judgnient-day  aud  a  future  state,  not  of  theii  certain  par- 
ticipation in  the  joycs  of  heaven.  Muhnmniadans  regard  anything 
like  assuraneo  of  faith,  m  a  Chrisrii^n  sense,  as  gross  presumption, 
and  as  tending  to  ain  by  breaking  down  the  barriers  against  its  com- 
miasion.  Nevertheless,  the  plain  teaching  of  the  Qur^n  and  of  the 
traditions — see  Miahoi't-'ul-MostSblh,  chap.  i. — clearly  assures  ^nrt^ 
salvation  to  all  Muslim.^.  Why  any  Musliui  should  express  a.  doubt, 
or  rather  hesitjite  to  confess  his  usiju ranee  as  to  aalvation,  may  be 
accounted  for  partly  by  his  unwilliiigtieas  to  anticipate  the  divine 
decree,  partly  because  of  the  teach in:^s  of  the  theologians  respecting 
purj^ftory,  and  lastly,  because  of  the  protest  of  the  conbcience  against 
apian  of  salvation  without  aloneni«»nf. 

(6)  They  will  not  helUve.  The  Tafsir-i- ftaiffi  ra.iaes  the  inquiry  why 
God  sent  prophets  to  inftdeis  whom  he  knew  would  not  believe, 
and  in  reply  siays  they  •were  sent  (r)  to  pronounce  condenmation 
against  them,  ard  (2)  to  deprive  them  of  the  possible  excuse  that  no 
prophet  had  been  gent  to  them. 

(7)  Tl^e  doctrine  of  this  verse  is  tliat  infidels  "  who  will  not  be- 
lievo  "  have  been  condemned  t3  judicial  blindness,  which  portends 
th«  more  awful  punishment  of  hell.  Sale  says  ;  "Muhamitiad  here 
and  elsewhere  imitates  the  truly  inspired  writers  in  making  God, 
by  operation  oti  the  minds  ot  reprobates,  prevent  their  convi>r.-jion.'' 

(8-10)  The  persons  referred  to  here  were  probably  hypucriticai 
disciples  from  among  the  Jews.  Abdul  Qadir  says  the  reference  is 
to  Ibn  Abi  and  his  Iriendd,  who,  when  reproached  by  the  prophet 
for  his  hypocrisy,  declared  themselves  to  be  true  followers  of  IsW.m. 
Muslim  commentators,  however,  never  want  for  historical  characters 
wherewith  to  illustiate  the  Qur4n. 


5IPARA  I.]  (      295      )  [CHAP.  II. 

to  deceive  Goo,  and  those  who  do  believe,  but  they 
deceive  themselves  only,  and  are  not  sensible  thereof. 
(10)  There  is  an  infirmity  in  their  hearts,  and  God 
hath  increased  that  infirmity ;  and  they  shall  suffer  a 
most  painful  punishment,  because  they  have  disbelieved. 
(Ij)  When  one  saith  unto  them,  Act  not  corruptly  in 
the  earth ;  thev  reply,  Yerily  we  are  men  of  integrity. 
(12)  Are  not  they  themselves  corrupt  doers  ?  but  they 
are  not  sensible  thereof.  (13)  And  when  one  saith  unto 
tliem,  Believe  ye  as  others  believe ;  they  answer,  Shall  we 
believe  as  fools  believe  ?  Are  not  they  themselves  fools  ? 
but  they  know  it  not.  (14)  When  they  meet  those  who 
believe,  they  say^  We  do  believe:  but  when  they  retire 
privately  to  their  devils,  they  say,  We  really  hold  with 
you,  and  ojily  mock  at  those  p^oj'ile :  (15)  God  shall  mock 
at  them,  and  continue  them  in  their  impiety ;  they  shall 
wander  in  confusion.  (16)  These  are  t^fi  men  who  have 
purchased  error  at  the  price  of  true  direction :  but  their 
traffic  hath  not  been  gainful,  neither  have  they  been  rightly 
directed.     (17)  They  are  like  unto  one  who  kindleth  a 


(11  j  Act  not  corruptly.  "Some  expositors  understand  by  this  the 
sowing  ot  false  doctrine,  and  corrupting  people's  principles." — Sale. 

(13)  BeLiivi  ye  as  others  btlieve,  i.e.,  aa  the  first  folio v/ei*s  of  Isldm 
believo. 

(14)  Devils     Tlieir  leaders  and  friends,  so  Taf&ir-i-Raufi. 

(15)  fihall  wander  in  cortfusiov.     For  the  manner  see  next  veisc. 

(16)  llieir  trajlc  hath  not  been  gainf\d,  die.  According  to  the 
Tafsir-i  Ii.f/uji,.the  re  war"!  of  their  hypocrisy  is  that  they  are  infidels, 
whilst  regaf<ling  tbemselves  as  ot  the  faithful ;  hereticB,  whilKt 
thinking  tbeniaelvea  eoniid  in  doctrine  ;  ignorant,  whilst  thinking 
themeelves  learnod  ;  doomed  to  deisiriiction,  whilst  fancyiu;;  them- 
selves in  the  way  oi'  salvation,  (Jompare  this  witli  tbe  teaching  of 
Paul  in  2  Thesfj.  ii.  j  i,  12.  Was  there  ever  .a  more  t^triking  example 
of  thin  very  kind  of  reprobation  than  the  Arabian  prophet  himself? 
The  earnest  reformer  of  Maklvah  he«oni as  the  cruel  and  sensual  de- 
ceiver, and  yet  the  apparently  self-deceived  politician  of  Madlna. 

(17)  .Like  unto  one  who  Idndlctk  a  firt,  etc.  The  author  of  tbe 
notes  in  the  Koman  Urdu  Qardn,  referring  to  the  claim  that  the 
Qnran  is  in  every  respect  absolutely  perfect,  and  therefore  in  itself 
a  standing  miracle,  culls  attention  to  the  want  of  agreement  in  the 
number  of  tlie  firet  and  last  parts  of  this  verse.  The  first  half  of  ihe 
sentence,  and  consequently  the  parable  also,  is  incomplete.     Sale 


Chap,  ir.]  (    296    )  Fstpara  i. 

five,  and  when  it  hath  enlightened  all  around  liini,  God 
laketh  away  their  light  und  leaveth  them  in  darkness,  they 
shall  not  see  ,  (18)  itu^y  are  deai,  dumb,  and  blind,  therefore 
\riU  they  not  repent.  (19)  Or  like  a  stoiriiy  cloud  from 
heavon,  fraught  with  darkness,  thunder,  and  lightning,  they 
put  their  fingers  in  their  ears  hecause  of  the  noise  of  the 
thunder,  foi  fear  of  death  ]  God  encompasseth  the  infidels : 
(20)  the  lightning  wanteth  but  little  of  taking  away  their 
siglit ;  30  often  as  it  anlighteneth  theiii,  th'^y  walk  therein, 

suggests  the  number  may  have  K-en.  thus  changed  in  affectation  of 
the  prophetic  t^tylt,  and  that  the  sense  "  may  be  completed'  by  adding 
the  words,  he  tum^  from  it,  shuts  his  eyes,  or  the  like."  "Mubammau 
coMinares  thoi-e  who  beiioved  not  in  him  to  a  man- who  wanta  to 
kinitle  a  tiie.  but  as  soou  as  it  burns  up  and  ihe  flames  yive  a  light, 
sliuta  hi$  cy^6,  lest  lie  aliould  see.  As  if  he  bud  said,  You,  0  Arabians, 
have  loiig  desired  a  prophet  of  your  own  nation,  and  now  I  am  sent 
untx^  you,  and  liave  plainly  proved  my  mission  by  the  excellence 
ot  my  doi;trine  and  revelation,  you  resist  couvietion,  and  refuse  to 
believe  in  me  ;  therefore  shall  God  leave  you  in  your  ignoraxice." — 
Sale. 

(19,  20)  Or  like  a  stormy  cloud  fron  heaven^  <tc.  "  Here  Muhammad 
compares  the  unbelii'-ving  Arabs  to  people  caught  in  a  violent  storm. 
To  perceive  the  beauty  of  this  (-omparison,  it  musi  be  observed  tbat 
the  Mubammadar  doctors  say  this  tempest  is  a  type  or  image  of  the 
Qurin  itself  :  the:  thunder  signifying  the  threats  therein  contained  ; 
the  lightning,  the  promises  ;  and  the  darkness,  the  mysteries.  The 
tenor  of  the  tlireats  makes  them  stop  their  eai-s,  unwilling  to  lu?ar 
truths  80  disaffieeajjle  j  wlien  the  promises  arc  read  10  them  ihey 
attend  with  pleasure  ;  but  when  anvthing  mystetioue  or  ditlicult 
of  belief  occurs,  they  «ir«nd  stock-etiU,  and  will  not  submit  to  be 
directed."---*Va/£,  Jahiluddin. 

Abdul  Q4dir  obfterves  that  up  to  this  point  three  clusst-.s  have  bt!en 
described — true  believers,  inftdol*,  and  hypocrites.  Tbi«  latter  class 
is  referceU  to  in  thif>  parable.  They  fear  the  diftlculties  of  Ihcir  pro- 
i'essiop  as  a  traveller  fears  the  thunder  in  a  dark  ni»ht.  As  u 
traveller  guided  by  the  /ightning  moves  on,  but  finding  himself 
enveloped  in  darkness  again  stops  stock-still,  so  the  hypoc j  ite  bojuPs 
times  professes  his  faith,  at  otlier  times  denies  it,  according  on  hiii 
'  circumstances  are  those  of  peace  or  danger. 

The  Tajsfri-Rauji  explams  the  jftorm  a&  symbolic  of  the  dangers 
incurred  in  fighting  against  the  infidels.  The  hypocritejj  thrpugh 
fear  hid  themselves,  desiring  to  escape  the  tiangor ;  but  as  sc>on  as 
they  saw  the  glitter  of  the  booty,  they  made,  jjr.'ut  profeusions  of 
loyalty  to  Islam.  "In  ehort,  while  they  had  the  hope  of  scciuring  *; 
share  in  the  booty,  they  professed  themselves  friendly  and  were  lui- 
some  jn  praises  ;  but  when  they  were  confrotited  by  the  fear  and  toil 
(of  tlu;  bjtttle),  they  became  inimical  fanlt-hnder.s." 


51PA.RA  i.j  (    2(^7    )  l^ciJ/r.  ir 

but  when  darkness  coiiietb  on  them,  they  stand  still : 
and  if  God  so  pjeased  he  would  (3ertainly  deprive  them 
of  tlieir  henrin^r  and  their  sio:ht.  for  God  is  miirhty. 

II  (21)  0  men  of  Makkah,  seivn  your  Lord  who  hath  It  s 
created  you,  and  thos«  who  have  been  before  y.ra: 
perad venture  ye  will  fear  him;  (22)  who  hath  spread 
the  earth  as  a  bed  for  you,  and  the  heaven  ius  a  r.over- 
ing,  aud  hath  caused  water  to  descend  from  lieaven, 
and  thereby  produced,  fruits  for  your  sustenance.  Set 
not  up  therefore  any  Equals  unto  God,  against  your 
o^vlJ  knowledge.  (23)  If  ye  be  in  dl)ubt  concertiing  that 
revelation  which. we  have  sent  down  unto  our  servant,  pro- 

(21)  Omen  of  Maklcah.  The  passage  beginning  wiUi  thia  vers*?  and 
endiiig,  wiib.  verge  S8  belongs  to  t];e  Makkan  period  of  Muho,iMmaU*8 
mi  Vision. 

(22)  Set  "not  up  tJierefore  any  eiji^.tals  Unto  God,  (!:c.  Tbis  .is  the 
rational  GoiKlusiou  fiom  the  considerations  before  mentioned.  It 
rrvhtais  to  us  tbe  grar.d  laotive-poYcr  within  Iht  bobom  of  t.be  Makkan 
reformer.  He  has  listened  to  the  testiniony  of  conscience  to  a 
Supreme  Beitig,  tlie  Creator,  Preserver,  and  Benefactor.  .He  here 
appeals  to  his  countrymen  to  come  to  thig  aame  sonrce  of  light,  and 
Id  abaiidon  idolatry,  which  contnidicts  their  own  reaaon.  Thu  pas- 
gage  ho.s  Homethmg  of  the  sublimity  of  siiuilar  passages  in  the  Old 
1'est;iTnent. 

(2;i)  If  yt  be  in  doubt  .  ,  .  produce  a  chapter  like  unto  if.  1  ri  cliap. 
xvii.  yer.  90,  this  challenge  is  prest^nted  iri  the  following  boaisiiiil 
declaration:  '* Verily  i('  men  and  genii  were,  purposely  assembled 
that  they  luight  produce  a  book  like  this  Quran,  they  cpuld  not  pro- 
duce one  like  unto  it,  although  the  one.  of  them  aasistW  the  (jthei." 
Will  thoFe  %ho  would  exonerate  Miihammad  from  the  charge  of 
being  an  impostor  explain  how  an  honesi  man  eould  put  these  words 
into  the  mouth  of  God  1  If  Muhammad  be  the  author  of  the  Qurdn 
— and  all  apologists  regaM  him  as  such — he  munt  have  knoivn  that 
even  the  most  excellent  hunaatn  compot;ition  had  no  claim  to  be  called 
inspired  ,  yea,  further,  it  is  inconceivable  that  he  should  haVe  beem 
so  self-deeeivcd  as  to  fancy  that  when  he  put  these  words  into  the 
mouth  of  God,  he  vas  speaking  the  -words  of  G(A,  and  n(>t  those 
.of  his  own  inventjon.  Which  is  greatcn-,  the  credulity  which  can 
behove  an  honest  man,  of  high  interiigenoe  and  poetic  genius,  capable 
of  such  SAilf-deceptioTi  as  this,  or  that  which  beitevee  a  w-i':'ked  man 
and  a  deliberate  impostor  capable  of  feigning  sincerity  and  honest 
piety  ■?  T.et  it  be  observed  this  riaim  "wj^s  ever  set  up  at  Mldhift.  It. 
Was  there  that  the  question  of  being  an  honest  reiormer  01  a  prophet 
of  Arabia  was  decided. 

"  If  any  one  has  a  mind  to  tyst  this  boastful  claim,  let  him  read 


4t 


CHAP.  Jl]  (     298     )  [SIPARA  I. 

duce  a  chapter  like  unto  it,  and  call  upon  your  witnesses 
besides  GoD,  if  yc  say  truth.  (24.)  But  if  y(;  do  it  not,  nov 
shall  ever  he  ahU  to  do  it ;  justly  fear  the  fire  whose  fuel  is 
Tuen  and  stones,  prepared  for  the  unbelievers.  (25)  But 
bear  good  tidings  unto  those  who  believe,  and  do  good 
works,  that  they  shall  have  gardens  watered  by  rivers;  so 
of  leu  as  they  eat  of  the  fruit  thereof  for  sustenance,  they 
skcdl  say,  This  is  what  we  hav(^  formerly  eaten  of ;  find  they 
shall  be  supplied  with  several  &orts  oj  fruit  havinf»  a  mutual 
resemblsnee  to  one  another.  There  shall  tljey  enjoy  wives 
subject  to  no  impurity,  and  there  shall  they  continue  for 


the  40th  chapter  of  Isaiah,  the  145th  Pf'&ljn,  the  38th  erf  Job,  arid  a 
liuiidred  och-er  passages  in  the  Chiihtiari  Scriptures,  which  are  in 
etylo  and  diction  superior  to  th(^  Qur4u.  It  may  be  said  that  the 
beauty  of  the  oiifsriiial  cannot  be  rendered  m  a  tr  mi  relation.  Very 
woU  ;  thib  ia  equally  true  or  the  IransVations  of  the  Christian  Scrip- 
tures. Besides  thc«e  there  are  hiiii.hcdfi  of  b(^ks  which,  in  poirii  of 
matter,  arrangement,  and  inBtrutiticn,  are  auperioT  to  the  Qurdn." 
Thus  wiites  the  author  of  the  notes  on  the  RoiUiin  Urdii  QurArt 
The  3an)e  auth^or  gives  the  namOH  and  titles  of  a  number  of  Arabic 
authors  and  bfx)ks,  which  deny  the  claim  of  Muhammad  and  M'a- 
hammadana  respecting  the  divine  perfection  of  the  Qitr^.n,  among 
whom  are  the  foiuider  of  the  sect  of  the  Muzddryans,  Lsa-bin-Sdbih, 
al  Muzd4r,  and  others.  Gibbon  describes  the  Quriin  as  an'^'incolie- 
rent  rhapsody  of  fable,  and  precept,  and  declamation,  which  some 
times  crawls  in  the  dust,  and  bometimea  is  loht  in  ih a  clouds." — 
Decline  a/tid  Fall  of  Rcmian  Em/pire,  vol  i.  p.  36$,  Miimun's  edition. 
See  also  Prelirru  Discouree,  86ct.  iii.  p.  103. 

Your  tiyitneanei'  besides  God.  Your  false  gods  and  idols-— ^said  in 
ridicule 

(24)  Whose  fuel  is  men  and  siomes.  Men  and  idols.  The  Tayjsfr-i- 
Rau^  gives  the  opinion  of  Ronic  comiaentators  that  clouds,  apparently 
Udi'n  with  refjeshing  sliowers,  v/ill  potir  down  torrents  of  stcn(;H, 
which  will  greatly  increase  the  heat,  nnd  torments  of  hell ! 

(25)  This  i&  what  we  bats/ormtrly  eaten  of.  "Some  comment-iitori? 
(Jalalain)  approve  of  thi<  sense,  snppoijing  the  fruits  of  ]>aradi8e, 
though  of  various  tastes,  are  alike  in  colour  and  outward  ajjpea ranee ; 
but  others  (Zaniaklishari)  think  the  meaning  to  be,  that  the  inhabi- 
tarite  of  that  place  Avill  find  there  fruits  of  the  same  01  the  like  kinds 
as  they  used  to  eat  while  on  earth.' — 3aJe. 

There  (hey  shall  e^ijoy  wives  mhject  io  no  impurity.  "It  is  very 
remarkable  that  the  notices  in  the  Coran  of  this  voluptuous  paradise 
are  atviost  encirdif  confined  to  a  time  when,  whatever  the  tenaency  of 
his  desires,  Mahomet  was  living  chaste  and  temperate  with  a  single 
wife  of  threescore  years  of  age. 

■'It  is  LoLeworthy  that  in  thto  Medina  Suras,  that  is,  in  all  the 


SIPARAI.j  (      299     )  [chap.  IT. 

ever.  (26)  Moreover,  God  will  not  he  ashamed  to  pro- 
pound in  a  parable  a  gnat,  or  even  a  more  despicable  thing : 
for  they  w!io  believe  will  know  it  to  be  the  truth  from 
their  LoRD  ;  but  the  unbelievers  will  sny,  What  raeaneth 
God  by  this  parable?  he  will  thereby  mislead  many,  and 
will  direct  many  thereby:  but  he  will  not  mislead  any 
thereby,  except  the  transgressors,  (27)  who  make  void  the 
covenant  of  God  after  the  establishing  thereof,  and  cut  in 
sunde)'  that  which  God  hath  connnanded  to  be  joined,  and 
act  corru])tly  m  the  eartn. :  they  shall  perish.  (28)  How  is 
it  ihai  ye  believe  not  in  God  ?  Since  ye  were  dead,  and  he 
gave  you  lite;  lie  will  hereafter  cause  you  to  die,  and  will 
again  restore  you  to  life,  then  shall  ye  return  unto  him, 
(29)  It  is  he  who  hath  created  for  you  whatsoever  is  on 
earth,  and  then  set  his  mind  to  th^  cTeatioii  of  he-a.ven, 

voluminous  revelationis  of  the  ien  yoars  followixig  the  Hegirii,  women 
are  only  twice  refeiTed  to  as  eouslitutiiig  cnn  oi  tb<;  deliglits  of  para- 
dise, and  on  both  occasions  in  these  simple  words  :  And  to  them 
{hQliey^TH')  Uiere  shall  he  tht^reifi  pwc  mves.  Was  it  that  the  soul  of 
Mahomet  had  at  that  period  no  lonjriTiga  after  what  lie  had  then  to 
satiety  the  enjoyment  of]  Or  that  a  closer  runUict  with  .[ewish 
principles  and  morality  repressed  the  budding  pruriency  of  tlie  reve- 
lation, and  covered  with  meritecl  confusion  ti»e  picture  of  hits  sensual 
paradise  which  had  been  drawn  at  Mecca?"— -^Mir'a  Life  of  Mahoimt, 
vol.  ii.  p.  143. 

The  pai'adide  of  Isldm  is  the  garden  of  Eden  inhabited,  by  men  and 
women  with  canial  appetites  oi"  infinite  capacity,  and  wiih  abiUt\ 
rnd  opportunity  to  indulge  them  to  the  full.  We  strain  onr  eyes  in 
vain  tg  catch  a  glimpse  of  a  spiritual  heai'en  anywhere  in  the  Quran. 

(26)  God  will  not  be  ashamed  tc  propound  in  a  parable  a  gnmi. 
'*Oo<.l  ia  no  more  aBhamed  to  propound  a  gnat  as  a  parable  thaii  to 
use  a  more  dignified  illustration.  — Savary.  This  was  rc-vealed  to 
refute  the  objection  of  infidels,  that  the  employment  of  such  parables 
Ava.s  beneath  the  dignity  of  God. — Abdul  Qadir^  Yahya,  d-c. 

The  tranmji-es&ors.  Infidels  and  hypotitites.  The  Tafdr-i-Ravfi 
says  the  transgressors  are  distinguished  by  three  characteristics : 
covenant-breaking,  dissolving  all  connection  with  one's  relatives, 
and  t^uarrels  omen  ess.  This  is,  of  cours^e,  a  mere  paraphrase  of  the 
next  verse. 

(28)  Ye  were  dead^  d-e.  Sale,  on  the  authority  of  Jalaluddin; 
pargpLrasea  thus  :  "  Yt  wert  dead  whilt  in  the  loins  of  your  lathers, 
and  he  gave  you  life  in  your  mothers'  wombs ;  and  after  death  ye 
.^iuili  again  be  raised  at  the  re^unection." 

(29}  ,S&ven  heavens.     See  the  same  expresoion  in  chapters  xli.  n, 


CHAP.   H.j  (      300      )  [SIPARA  I. 

aud   formed   it   into   iseven    heavens ;    he   knoweth   all 
things. 
t  4'  II  (00)  Wiien  thy  Loud  said  anto  the  angels,  I  am  going 

to  place  a  Hubstitute  on  earth;  they  said,  Wilt  thou  place 
there  one  who  "svill  do  evil  therein,  aoid  shed  blood  ?  but 
we  t'elebrate  thy  praise,  and  sanctify  thee.  God  answered, 
Verily  I  know  ihat  which  ye  know  not:  (31)  aud  he 
taught  Adam  the  Jianms  of  all  things,  and  then  ]>roposed 
them  to  the  angels,  and  Baid,  Declare  unto  me  tlie  names 
of  tlie&e  things  if  ye  say  truth.  (32)  They  answered,  I'raise 
be  unto  thee;  we  have  no  knowledge  but  what  thou 
teachest  us,  for  thou  art  knowing  .and  wise.     (33)  GOD 

ItV.  12,  ixvii.  '3,  and  Ixii.  14.  It  is  probably  borrowed  from  the 
Jews. 

(30)  A  mhstitute  on  earth.     Literally,  a  Jdialifahy  vicegerent. 

"  Concerniu^  the  creation'  of  Adam,  here  intimated,  the  Muham- 
madans  have  several  peculiar  traditions.  They  say  the  uilgQls  Gab- 
riel, Michael,  aud  Isralil  were  sent  by  God,  one  alter  another,  to  fetch, 
for  that  purpose  seven  handfuls  of  earth  from  different  depths  and 
of  iliffeient  colours  ( whence  some  account  for  the  various  coniplexion;s 
of  mankind)  ;  bnt  the  earth  being  apprehensive  of  the  consequence, 
aud  de!>inng  them  to  represent  her  fear^to  God  that  the  creature  he 
desigmid  to  form  would  rebel  agaiust  him  and  diaw  down  his  curse 
upon  her,  they  returned  without  performing  God's  command  ;  where- 
upon he  »eat  Azrail  on  the  saniu  errand,  who  executed  his  commis- 
fcion  without  remorse  ;  for  which  reason  God  appointed  that  angel  to 
separate  the  souls  from  the  bodies,  being  thereiote  called  theanydof 
death.  The  earth  he  had  taken  wac  carried  into  Arabia,  to  a  place 
between  Makkah  and  Tayif,  where  being  first  kneaded  by  the  angels, 
it  was  afterwards  fashioned  by  God  himself  into  a  hunian  form,  aud 
left  to  dry  (Qur4n,  chap.  Iv.  v.  13)  for  the  space  of  forty  days,  or,  a& 
Others  say,  aH  m^y  years,  the  angel&in  the  meantime  often  visiting  it, 
aud  Iblis  (then  one  of  the  angels  who  are  nearest  to  God's  presence, 
afterwards  the  devil)  ahioug  tiie  rest  ;  but  he,  not  contented  with 
looking  on  it,  kicked  it  with  his  foot  tillit  rung,  aud  knowing  God 
designed  that  creature  to  be  his  superior,  took  a  secret  resohition 
never  to  acknowledge  him  at  such.  After  this  God  animated  the 
figure  of  clay,  and  endue<l  it  with  an  ijitelligent  soul,  and  when  he 
had  placed  him  in  paradise  formed  Eve  out  of  his  left  side  (Jalilud- 
din,  &c.)" — iSale. 

They  ^aioL,  Wilt  ihou  place  there  onf,  tic.  This  knowledge  on  the 
part  of  the  angels,  bays  the  Tafsiri-Eutufiy  wns  either  derived'from  a 
divine  revelation  to  that'eifect,  or  from  a  perusal  of  the  writings  on 
fhe  pre6€rve<l  tabjcs. 

(;i2,  3;i)  (jod  aaid^  0  Adu-.a,  tell  them  th.ir  names.  "This  story 
Muaammad  boiToWcd  Lorn  the  Jewish  iraditions,  wnich  say  tl\at  the 


SlTARA  l]  (      3«I      )  [chap.  U. 

said,  0  Adciui,  tell  them  their  names.  And  wheu  he  had 
told  them  their  name^,  Gop  said.  Did  J  not  tell  you  th^t 
I  know  the  secretf?  of  heaven  and  earth,,  and  know  that 
which  ye  discover,  and  tliat  which  ye  conceal  ?  (34)  And 
when  we  said  unlo  the  angels,  Worship  Adarn  ;  they  ail 
worshipped  Aim,  except  Iblis,  who  refused,  and  was  pulled 
up  with  pride,  and  became  of  the  nwrnoe/r  of  trnbelievers. 


arigela  haviujj  spoken  of  luaji  With  some  conterapt  when  God  oon- 
pulted  thern  about  his  creation,  God  luiujo  answf^r  that  the  man  was 
wiser  tliaii  they  ;  and  to  convince  them  of  it  lie  brought  all  kinds  of 
animjd*  to  them,  and  asked  them  their  names.;  which  they  not  being 
able  to  tell,  he  put  the  same  question  to  the  men,  who  uflraed  them 
one  after  another  :  and  being  asked  his  own  name  ami  God'.s  name, 
he  answered  veiy  justly,  and  ga^^e  God  tliO  i.ami".  of  Jehc.vak."' — 
i6afe. 

(34)  Wlien  w^  snid  unto  the  angeh,  H^orshijo  Addm.  Sale  says  tJie 
auf»els' adorlnj^  Adam,  ia  mentioned  in  the  Talmud.  "The  original 
word  signifies  profferly  to  prwftrate  oveielf  till  the  forehead  touches 
the  ground,  wliii.h  is  uic  humblest  postiu'e  of  adoration,  and  tsfiictly 
due  to  God  only  ;  but  it  is  sometimes,  as  in  thia  j)lace,  used  to  ex- 
press the  civil  woTSiJip  or  homage  which  may  he  paid  to  creatures. 
(Jalaluddin.)'" 

Except  IUi$.  The  story  of  IbHts  .-ind  the  angels  probably  owes  its 
origin  to.lewish  tradition.  The  name  Wls^ivom  halas,  a  wicked 
pcPson.  may  have  been  derived  by  translation  from  the  o  vov-ripii  oi 
the  N<iW  Testament,  Matt,  xiil  19,  38;  \  John  ii  13,  14.  The 
Tafsh-'i-Ravfi  Kiys  the  name  of  .Iblts  before  this  di.sobedicuce  was 
AzaiiU,  and  ihai;  IhiB  name  was  given  to  indicate  hig  now  hopeless 
condition.  Muhammad  probably  atlopted  the  name  most  familiar  to 
his  countrymen  whilst  relating  a  stoty  derived  from  Jewi  h  souroef*. 
Mu.-ilim  comuieutatois,  bdieving  the  angels  to  be  impeccable,  and 
denying  tliat  they  propagate  their  species,  :irgue  that  Iblis  is  of  the 
genii,  and  the  <njr^n,  chap,  xviii.  4.8,  aeems  to  prove  tha<  Muharumiid 
regarded  him  as  the  father  of  the  genii. 

The  whole  doctrine  of  the  Qurdu  ooncertiing  Iblis  and  the  genii,  or 
Satansof  the  Quran,  hasbec-n  borrowed,  lor  the  most  part  from  fJhe  Magi 
of  Persia,  and  the  attempt  to  identify  them  in  theQuntn  with  the  Satau 
and  evil  spirits  of  the  Bible  is  so  uusncoessfui  a~s  to  form  a  plain  indi- 
cation of  the  fojger'a  hand.  A  companion  of  the  two  l^ooks  on  this 
subject  will  reveal  more  than  om^  instance  wherein  the  Quran,  not- 
withstanding it^  boust  that  )l  preserves  and  confirmt^  the  teaching  of 
the  former  Sfiiiptures,  tails  to  attest  the  te.vhing  of  the  Bible. 

Because  of  ike  nwmbcr  of  'wnhelievers.  Sale  says,  "  The  occasion  of 
tlie  devil's  fall  has  some  aflinity  with  an  opinion  vv'hicti  has  beert 
pretty  much  entertained  among  Christians  (Irenesus,  Lact.,  Greg. 
Myssen,  (Slc),  viz.,  that  the  angels  being  informed  of  God's  intention 
to  oreaie  man  after  his  own  image,  and  to  dignify  hiuuat\  nature  by 


CHAP.  H.]  (      302      )  [SIPARA  I. 

(35)  And  we  said,  0  Adam,  dwell  thou  and  thy  wife  in 
the  garden,  and  eat  of  thtfr-v.it  thereof  pleiitifully  wher- 
ever ye  will ;  but  approach  not  tViis  tree,  lest  ye  become  of 
the  nuinber  of  the  transgressors.  But  Satan  caused  them 
to  forfeit  j?rt'rarf2$t;,  and  turned  thom  out  of  the  state  of  hap- 
p%ness  wherein  they  had  been;  whereupon  we  said,  Get  ye 

Chris^t's  asfeurning  it,  some  of  them,  thinking  their  glory  to  be  eclipst d 
thereby,  euvifcd  man's  happiness,  and  so  revolted.'' 

(35)  I)u-ell  thou  find  thy  wij>  vn  the  gardtn.  Muhaniinadars  believe 
the  ivsideuce  of  Adaia  and  Evft  before  the  Pall  to  have  been  paradise 
or  heaven,  the  place  to  which  all  good  ^Muslims  go. 

This  tree.  '*  Concemin<^  this  tree,  or  the  forbidden,  fruit,  the  Mu- 
liarnmadan^.  ag  well  as  llie  Chrisiians,  have  various  opinions.  Scane 
say  it  waa  au  ear  of  wheet ;  some  wiJl  iiave  it  to  have  been  a-Ag-ti-ee, 
and  otJiei-s  a  vine.  The  story  of  the  Pall  is  lold;  with  some  further 
druumblances,  in  the  beginning  of  the  seveiith  chapter. '''—i6V/«. 

But  Satit-n.  JFtodwell  calla  attention  to  the  change  from  Ibha,  the, 
calumniator,  to  SAinn^  the  hafe.r  ''They  have  a  tradition  that  the 
devil,  offering  to  j^et  into  paradise  to  teinpt  Adam,  was  not  admitted 
by  the  KLiard  j  whereupon  he  begged  of  the  animals,  one  after  au- 
otlier,  to  carry  )iim  in,  that  he  might  speak  to  Adam  and  hif?  wife  ; 
but  th(jy  all  refused  hmi,  excej>t  the  .^erpetii,.  wiio  took  him  between 
two  of  his  toetli,  and  so  iiiti-oduCed  him.  They  add  that  the  serptnL 
was  then  of  a  beautiful  form,  and  not  in  the  Bliape  he  nov/  bears  — 
Sale. 

We  said,  Get  ye  dovm.  '*  The  ^f  uhaniraadans  say  that  ^^hen.  they 
were  cast  down  from  paradise,  Adam  fell  on  the  isJe  of  Ceylon  or 
Sar&ndib,  and  Eve  near  Jiddah  (the  port  of  Makkah)  in  Arabia  ;  and 
that  after  a  separation  of  two  hundred  Vt-ar?  Ad^m  wa.s,  on  his  re- 
pentance, coiKiuctfcd  by  the  Angel  Gabriel  to  a  niouutain  nearMakkah, 
where  he  found  and  knew  hin  wile,  the  mouutoin  being  ttience  named 
Arifat,  and  that  he  afterwards  retired  witii  liev  to  Ceylon. 

"  ft  may  not  be  improper  hero  to  mention  auctther  tradition  con- 
cerning che  gigajitic  btature  of  our  fust  parents.  Their  prophet,  they 
say,  aitirmod  Adam  to  have  l)een  as  Ull  us  a  high  palm-tree  ;  but  this 
would  bp  too  much  in  proportion,  if  that  v/ere  really  the  print  of  hi.» 
foot,  which  i.s  pretended  to  be  eiuch.  on  the  top  ot  a  mountaijj  in  the 
isle  01  Cbylon,  thence  named  Pico  de  Adam,  jud  by  the  Arab  writer's 
Rahun,  beinj^  somewhat  above  two  spans  lung  (though  others  say  it 
is  seventy  cubits  long,  and  that  when  Adam  aet  one  foot  here  he  had 
the  other  in  the  sea),  and  too  little,  if  Eve  were  of  so  enormous  a  size, 
ti3  is  said,  when  her  head  lay  on  on<;  hill  nf-ar  Makkah,  her  knees  rested 
on  two  oth''.rs  in  the  plain,  about  two  musket-shot'?  asunder." — Sou. 

The  Ta/s'/j'i'-Raufi  regards  these  words  as  b^ing  addre.ssed  to  the 
seTUv?n«  a"*  well  as  to  Adam  and  Kve. 

The  one  0/  ijon  an  eneray  unto  the  othrr,  i.e.,  Sataa.  an  enemy  of  man. 
or  tht  allnsioa  niay  be  to  enmity  between  Adani  and  Eve,  typifying 
t.h'i  eniG.ty  between  ihe  faithful  ;ind  the  iriiidels. — Tafdr-i- ttauji. 


SIPARA  I.j  (     303     )  [chap.  II. 

down,  the  one  of  you  an  enemy  unto  the  oth<er;  and  there 
shall  be  a  dwelling-place  for  you  on  earth,  and  a  provision 
for  a  season.  (36)  And  Adam  Teamed  "words  of  j^rnyer 
from  his  Lord,  and  G-od  turned  unto  him,  for  he  is  easy 
to  be  reconciled  and  merciful.  (37)  We  said,  Get  ye  all 
down  from  hence;  hereafter  shall  there  come  unto  you  a 
direction  from  me,  a,nd  whoever  shall  follow  my  direction, 
on  them  sha.ll  no  tear  come,  neither  shall  they  be  grieved  ; 
(38)  but  they  who  shall  be  unbelievers,  and  accuse  our 

(36)  Adam  hammed  Vuorde  of  p-aycr,  the.  There  is  a  difference  oi 
cpinion  among  the  cotnmentAtors  as  to  what  these  woi'd^  were.  7'he 
TaMr  i-Kaufi  accepts  the  opinion  that  they  were  the  wor-ls  of  the 
creed,  "  L,4il4ha-iiJal-Uho,  Muhainma'l-vir-Rusul-ullah,*'  God  he  is 
God,  and  Muhonviaad  u  iht  apostle  of  Ood.  But  all  aucb  tiaditionarv 
statements  are  the  cntgrowth  of  <i  desire  to  <:xalt  Munamumd.  One  <>f 
the  traditions  makes  Adam  say  vhat  "As  soon  as  the  breath  cacje 
into  my  hoJy  I  opened  my  eyer^,  and  saw  the  worda,  Ld-ildha-i,llaL~ 
Idho,  Mit.haiiimad-ur-Rusiil'uUdh  written  on  the  lietivens. ' 

The  purport  of  the  verse  seems  to  he  that  God  taught  Adam,  in  a 
general  way,  the  words  he  then  reyealcd  Joi-  tlie  benefit  of  himself 
and  hia  children,  Adam  being  regarded  aB  the  propiu-t  of  Go<J  to  his 
generation. 

God.  tuTiitd  to  him,  for  he  is  easy  to  he  reconciled.  Rod  well  trans- 
hitfcs,  "  For  he  loreth  to  turn."  Ail  the  Quran  requires  lo  secure  the 
favour  of  God  is  i&  repent,  i.e.,  to  submit  to  the  will  of  God  and  ask 
pardon  for  sin. 

(o7,  IJb)  J-let'eafter  shall  cauM  .  .  ,  a  direction.  "  Cod  here  pro- 
ini.ses  Adam  that  his  v.i]  I  shon  id  be  revealed  to  hira  aiui  his  posterity  ; 
which  projuifee  the  Muhammadans  believe  was  fulfilled  at  several 
time?  by  the  ministry  of  several  prophets,  from  Adam  himself,  who 
was  the  til  St,  to  Muliammad,  who  was  the  last.  The  number  of  bookB 
I'evealed  uato  Adam  they  saw  was  ten''  (Jaldluddm).— .Sa/e. 

And  wli.oeve^  shall  jollcru}  my  direction,  d^r..  The  Tafsir-i-Rmifi 
conceives  the  idea  that  the  story  oi  Adam  was  placed  at  the  very 
beginning  of-  the  Qurdn  as  a  warning  to  ail  his  posterity.  He  says, 
'■  God  has  narratetl  the  story  of  Adam  before  he  tells  of  othera,  in 
order  thac  by  showing  his  people  how  ihey  were  adored  by  tiie 
angels,  t])rough  Adam,  in  \vho>;e  loins  they  were  hidden,  and  yet, 
instead  of  being  drawn  to  him  by  tiis  goodiies.s,  th  jy  have  turned 
front  him,  broken. his  ooniuKindmfiits,  and  have  not  been  ashamed. 
Thtsn  in  the  expu!.-ion  of  Adam  fr(<m  psu'ddi/jc,  as  here  I'elaied,  he 
intimates  thut  notwithstanding  the  nearness  of  Adam  to  liimself,  and 
the  adoration  of  angels  bestowed  i,i];>on  Mn,  yet,  foi-  one  act  of  dis- 
obedience, was  expelled  irvm  pyrfidise.  Wheiefore  he  says,  i^ear  me, 
and  dare  not  tc*  disobey  my  commands,  lest  I  refuse  to  receive  you 
into  paradise,  at  th-i  judgment-ilay." 

And  accAse  oiir  siynd  of  fubchood-    Concerning  the  word  here  trans- 


CHAP,   fl]  (      304      )  [STPARA  I 

sigDS  oC  t'iVlseliood,  tbey  shall  be  the  companions  of  JuM- 
fire,  therein  shall,  they  remain  for  ever. 
^j.  'I  (39)  0  children  of  Isruel,  remember  my  favour  wliere- 

with  J  have  favoured  you ;  and  perform  your  covanant  with 
me,  and  1  will  perform  wy  covenant  with  you;  and  revere 
me:  (40)  and  believe  in  tho.  revelation  ^]\\Qh.  T  liave  sent 
down,  confirming  that  which  is  with  you,  and  Vk)  not  the  first 
who  i^elieve  not  therein,  neither  exchancrc  mv  siiihs  for  a 
small  price  ;  and  fear  me  (41)  CKitlie  not  the  truth  with 
vanity,  neither  conceal  the  truth  against  your  own  know- 

lated  signs  Sa-le  sftys.  "This  w.jrd  has  variou.s  significations  in  the 
Qumn  ;  soinetiine>i,  as  in  this  passage,  it  signifios  diviw-  m-e'ation  or 
Scripture  in  general,  sometimes  the  verses  of  tbt  Qnran  in  particular, 
and  at  other  times  rUibtt  miracles.  Bur,  the  aense  is  easily  difatiu- 
guisbed  by  tlvi  context." 

Tki'y  fihaU  be  the  compapioris  of  h^cU-Jire,  Oicnin  shall  they  remain 

Jor  ever.     The  sufleiings  of  the  damniKi  are  deBcribed  in  chap.  i\v. 

19-ai,  xxv    ii-i  5,  x.vxvii.  61   71,  and  Ivi.  40-56,     Tliia  punishment 

ist-iemal,  and  varies  in  intensity  arcordihp  to  the  hcinuusnebs  of  din. 

Hell  is  divided  into  aovfn  apartments.  For  description  of  each 
see  PreViininaiy  l)iscoui>r,  sec.  iv  p.  148. 

(39,  40)  0  cTiUdten  of  Israd.  .  .  .  believe  in  the  revelation  which  I 
have  sent  down  cvnftrminij  that  which  is  with  ycu.  *'  H  lie  Jewa  are  here 
called  upon  to  receive  the  Quran,  as  verifying  and  r.oniiriuing  the 
Pentateiicli,  paitioularly  with  rcopect  to  the  unitv  of  (Jod  ana  the 
mission  of  Muharamad-  And  they  are  exhorted  not  to  con c«nil  the 
paHsages  of  their  law  -vvhioh  bear  \vitnev«i8  to  thosH  lruthf>,  nor  to  cor- 
rupt them  by  publiahin^  talse  copie>'ioi'the  Pentateufli,  for  wliich  the 
wiitors  were  bul  poorly  patd." — Sale,  on  the  autkcrrity  of  Yahya  and 
t/aJdluddin,. 

For  passages  of  the  Quran  attestiiij^  the  genuineness  of  the  Chris- 
tian and  Jewish  S<:riptures.  Hee  Judex  under  the  word  Quran. 

A  careful  conaideration  o(  the  ijnjujrt  of  such  p  issaees  as  this  ought 
to  convince  every  honest  Mnslirn  of  the  fa«'.t  tliar  Muhamrnad  cer- 
tainly did  regard  the  Scripturus  t/ier  i.arrevt  amruig  Jews  ami  Chris- 
tians as  the  ])ure  Word  of  God.  If  he  did  not,  then  the  Qurdn. 
atte.^rs,  verifies,  nnd  confirms  a  lie  !  See  chap.  hi.  93.  \.  70,  vi,  90, 
91,  X.  97,  and  xlvi.  11. 

(4!)  Cloliinnot  tht  truth  wUh  vnrrUy,  neither  conceal  the  truth  againH 
your  own  knoi.cleclg^.  Bodwell  translates  the  latter  part  of  the  verse 
thus  :  Hide  not  the  tnUh  wk^i  ye.  knov)  it.  On  this  he  writes  a?  fol- 
lows; "  Mulianimad  rarely  accused  tlie  Jew.s  and  Chririlians'  of  cor- 
luptinf?,  but  oiten  of  misrepresenting,  their  ?acred  hooks,  in  order 
to  fivade  his  claims  His  charges,  however,  ary  alway-s  very  vaguely 
worded,  and  his  utterances  upon  this  subject  are  tan-tamouiit  to  a 
strong  testimony  in  favour  of  the  uuin)]K'ttchabte  ii^tejrily  of  the 


srPARA  T,]  (    305    )  [chap.  ir. 

ledge ;  (42)  observe  the  stated  times  of  prayer,  and  pay 
your  legal  alms,  and  bow  down  yourseht;s  with  those  who 
bow  down.  (43)  Will  ye  command  men  to  do  justice,  and 
forget  rour  own  souls  ?  yet  ye  read  the  book  of  the  law :  do 
ye  not  therefore  understand  ?  (44)  Ask  help  with  perse- 
sacred  books,  both  of  the  Jews  and  Christians,  so  far  as  he  knew 
them."  The  Tafslr-i-Rauji  confirms  th**,  position  taken  above.  It 
paraphrases  thus  :  '*  Do  not  mingle  with  the  truth  tiiat  tlie  praise  of 
Muhammad  is  recorded  in  the  Pentateuch  the  lie  of  a  denial,  and  do 
not  hide  the  ti-uth  that  he  is  the  prophet  of  the  last  times,  for  yon 
know  that  this  prophet  13  a  prophet  indeed.  Whj  then  do  ye  deli- 
berately hide  his  praise  and  title  (of  prophet),  and  make  yourselves 
the  prisoners  of  hell  I" 

Trie  whole  force  of  this  exposition  rests  on  the  admission  that  the 
Jews  were  in  possession  of  the  uncorrupted  Scriptures. 

Again,  it  is  noteworthy  that  the  corruption  charged  is  not  directed 
a.sjainst  the  Scriptures,  but  acr^^iriAt  their  irUerpretauon  of  those  Scrip- 
tures. The  author  of  the,  notes  on  the  Roman  Urdu  Quran  calls 
attention  to  thefact,  that  while  Muhammad  would  conciliate  Jews 
and  Christians  by  the  pretence  that  his  Qurdn  confirms  their  Scrip- 
tures, he  constantly  misrepresents  and  falsifies  them.  This  is  true 
of  both  their  doctrinal  teaching  and  historical  statement.  It  must, 
however,  be  observed  tliat  this  inconsistency  was  not  always  due  to 
the  intention  of  the  Arabian  prophet,  but  generally  to  his  ignorance. 

(42)  Stated  times  nf  yraijer  .  .  .  legal  alms.  The  prayer  (siddt)  ot 
the  Muslim  diifers  fron^.  what  the  Christian  calls  prayer  iu  that  it 
consists  invariably  of  the  repetition  of  ascriptions  of  praise  to  God 
and  of  petitions  for  divine  blessing  uttered  iv  the  Arabic  layiguage^ 
and  is  almost  entirely  mechanical.  The  mind  and  the  heart  of  the 
worshippers  are  alike  shut  up  to  the  words  and  forms  of  the  stereo- 
typed prayer.  The  Arabic  diia  exjuesses  more  nearly  the  Christian 
idea  of  prayer.  This,  too,  probably  corresponded  more  nearly  to 
Muhanunad's  own  idea  of  suJdi. 

Legal  almiji  {zikdt)  are  levied  on  money,  gi'ain,  fruit,  cattle,  and 
merchandise.  The  object  for  which  it  is  levied  is  the  support  of  the 
poor.  It  amounts  to  about  two  and  a  half  or  three  per  cent,  on 
annual  profits. 

Although  tliese  words  are  addressed  to  Jews,  the  prayer  and  alms, 
concerning  which  exhortation  is  made,  are  Muslim,  i.e.,  of  the  kind 
and  form  belonging  to  the  last  dispensation  of  the  one  true  religiorj. 

For  nearly  all  the  rites  and  forms  ot"  religion,  Islam  finds  sanction 
in  the  volnme  of  traditions.  This  fact  affords  a  strong  argument 
against  the  Quran  as  the  inspired  Scripture  of  a  new  dispensation. 

,(43)  Ye  read  the  book  of  me  law,  i.e.,  the  Pentateuch.  This  verse 
affords  another  proof  that  Muhammad  belitv^ed  the  Jewish  Scrip- 
tures then  extant  to  be  the  genuine  Word  of  C-od. 

(44,45)  Ask  help  with  perseverance  and  prayer,  d^c.  Abdul  Qddir 
translates,  "  Get  streno:th  by  toil  and  prayer,"  &c.,  and  paraphrases, 
*'  Make  it  (prayer)  a  habit,  and  the  duties  of  religion  will  become 
easy."  "  •  U 


OHAP.  II.)  (      306     )  [SIPARA  I. 

verance  and  prayer;  this  indeed  is  grievous  unless  to  the 
humble,  (45)  who  seriously  think  they  shall  meet  their 
Lord,  and  that  to  him  they  shall  return. 
K  6'-  II    (46)   0   children    of    Israel,   reuiember   my   favour 

wherewith  I  have  favoured  you,  aud  that  I  have  pre- 
ferred you  above  all  nations;  (47)  dread  the  day 
wherein  one  soul  shall  not  make  satisfaction  for  another 
soul,  neither  shall  any  intercession  be  accepted  from 
them,  nor  shall  any  compensation  be  received,  neither 
shall  they  be  helped.  (48)  Reniemher  when  we  delivered 
you  from  the  people  of  Pharaoh,  who  grievously  oppressed 
you,  they  slew  your  male  children,  and  let  your  females 

T'he  hum.hle,uho  seriousl//  i/iink  they  shall  vuiet  their  Lordy  and  that 
to  him  they  shall  return.  Sentiinent.-ii  like  these  ex!  libit  the  vast  moral 
superiority  of  MuhaTumad's  teaching  with  regard  to  God  and  man's 
relation  to  him  over  that  of  his  idoJatroiis  coiintrvmen  and  of  idola- 
ters of  any  country..  The' influence  of  passages  lik«>.  this  must  be 
taken  into  account  if ,  we  would  understand  the  power  which  the 
Quran  exerts  over  Muslims. 

(46)  O  children  of  Israel^  r^memher  my  favour,  *i'C.  The  object  of 
passages  like  this  was  to  conciliate  the  Jews  by  appeals  to  their 
national  pride,  and  by  an  attempt  to  imitate  the  >ityle  nf  their  pro- 
phets in  nis  exhortations  to  them.  Passages  of  tlie  Qur4n  hke  this 
concerning  tlie  children  of-  Israel  evince  considerable  knowlecige  of 
the  history  uf  tlie  chosen  people.  And  yet  the  error  which  is  here 
mixed  up  with  the  truth,  without  any  apparent  design,  would  seem 
to  show,  that  Muhammad  had  not  access  to  the  Jewish  Scriptures 
directly.  It  is  therefore  most  probable  that  he  obtained  his  infor- 
mation from  Jewish  friends,  who  had  themselves  an  imperfect 
knowledge  of  their  own  'Scriptures.  8ee  on  this  -subject  Muir's 
Lif^  of  Mahomet,  voL  ii.,  supplement  to  cliap.  v. 

(47)  Dreeul  the  day  wherein  one  soul  shall  not  niake  satisfaction  for 
another  soul.  "Tiiis  verse,  often  repeated,  contradicts  the  notion  of 
Muhammad  a'  an  intercessor,  and,  of  course,  contradicts  Scripture 
also,  unless  undei"stood  thus: — 'The  guilty  shall  not  atone  for  the 
guilty.'" — Brinckman's  Notes  on  Isjam, 

The  author  of  the  Tafulr-i-Ravfi  thinks  this  verse  is  addressed  to 
unbelievers,  and  regards  it  as  teaching  the  certain  damnation  of  all 
who  have  not  secilred  the  intercession  of  Muhammad. 

(48)  Then  slcr  your  male  children.  The  Tafdr-i- Ravfi,  gives  a 
story  which  illustrates  the  habit  of  Muslim  commentators  of  invcnt- 
ingi /ml or y  to  ex ])]tiin  the  indelinite  sUdemeUts  of  the  Qurdn".  The 
stoiy  IP  that  Pharaoh  ]iad  a  dream,  in  which  he  saw  a  lire  issue 
fortn  from  the  Ti:mp]e  at  Jerusalem.  The  fire  consumed  him  and 
his  people.  Calling  his  wii^e  men,  lie  asked  the  meaning  of  his 
dream.     They  told  him  that  a  person  would  be  born  from  among 


siPARA  I.]  (    307    )  [chap,  ir. 

live  :  therein  was  a  great  trial  from  your  Lord.  (49)  And 
when  we  divided  the  sea  for' you  and  delivered  you,  and 
drowned  Pharaoh's  people  while  ye  looked  on.  (50)  And 
when  we  treated  with  Moses  forty  nights ;  then  ye  took 
the  calf /or  your  God,  and  did  evil;  (51)  yet  afterwards 
we  forgave  you,  that  peradventure  ye  might  give  thanks. 
(62)  And  when  we  gave  Moses  the  book  of  ■  the  /ai«?,  and 

the  children  of  Israel  wlio  woukl  destroy  both  him  and  \\\^  nation. 
Accoidingly  he  ordered  all  the  male  children  of  the  Israelites  to  be 
destroyed.  When  some  twelve  thousand-^accordincf  to  others  seventy 
thousand — infants  had  been  destioyed,  his  subjects  interfered,  and  so 
far  moditied  Pharaoh's  intention  tbat  lie  spared  the  children  born 
every  alt*irnate  year.  During  one  of  these  years  Aaron  was  born  ; 
but  Moses,  being  born  tlis  following  year,  was  jjlaced  iji  a  basket 
and  allowed  to  float  down  the  Nile.  On  its  reaching  the  palace, 
Pharaon  drew  the  basket  to  shore  and  found  the  infant  Moses  in  it. 
His  wife  at  once  declared  that  the  child  did  not  belong  to  the  Jews, 
and  proposed  to  adopt  it  as  their  own,  inasmuch  as  they  had  no 
children.  Thus  Mo.ses  was  preserved  by  hia  enemy.  See  also 
Quran,  chaps.  viL,  xx.,  and  xxvi,  &c. 

(50)  7'Aeri  toolc  ye  the  calf  for  your  God,  and  did  evil.  "  The  person 
who  cast  this  call',  the  Muhammadans  say,  was  (not  Aaron,  but)  al 
S^mairi,  one  of  the  principal  men  among  the  children  of  Israel,  some 
of  whose  descendants,  it  is  pretended,  still  inhabit  an  island  of  that 
3iame  in  the  Arabian  Gulf.  It  was  made  of  the  rings  and  bracelets 
of  gold,  silver,  and  other  materials  which  tlje  Israelites  had  bor- 
rowed of  the  Egyptians  ;  for  Aaron,  who  commanded  in  his  brother's 
absence,  having  ordered  Sdmairi  to  collect  those  ornaments  from  the 
people,  who  carried  on  a  wi(^ked  commerce  with  them,  and  to  keep 
them  together  till  the  return  of  Moses,  al  Simairi,  understanding 
the  founder's  art,  put  them  all  together  into  a  furnace  to  melt  them 
down  into  one  mass,  which  came  out  in  the  form  of  a  calf.  The 
Israelites,  aocastoraed  to  the  Egyptian  idolatry,  paying  a  religious 
Vk'orship  to  this  imuge,  al  S^inairi  went  further,  and  took  some 
dust  from  the  footsteps  of  the  horse  of  the  Angel  Gabriel,  who 
m&rched  at  the  head  of  the  people,  and  threw  it  intc>  the  mouth 
of  the  calf,  which  immediately  began  to  low,  and  became  ani- 
mated ;  for  such  was  the  virtue  of  that  dusi." — Sale,  on  avtilioriiy 
t)f  Jalaluddhi. 

Some  write  IS  explain  that  Samairi  discovered  the  virtue  of  this 
dust  of  the  footsteps  of  Gabriel's  horse  by  pbt^erving  that  wherever 
such  footsteps  were  there  green  grass  immediately  appeared.  Others 
account  for  the  voice  in  the  golden  calf  by  referring  it  to  Satan, 
who,  entering  it,  began  to  say  to  the  people,  '*  I  am  your  preserver, 
wherefore  worship  me," 

(51^  Fet  afterwards  we  forgave  you,  i.^,,. those  who  did  not  actually 
worship  the  golden  calf.     See  ver.  53. 

(52)   When  ut  gave  Moses  the  book.     We  have  here  one  instance,  of 


CHAP.  II.J  (      308     )  [SIPARA  I. 

the  distinction  hetvjeev  f/ood  and  ^ml,  tliat  peradveiiture  ye 
rnighv  be  directed.  (5H)  Ard  when  Moses  said  unto  his 
people,  0  my  people,  verily  ye  have  injured  your  own 
souls,  by  your  taking  the  calf /br  your  God ;  therefore  be 
turned  unto  your  Creator,  and  slay  those  among  you  wi^io 
have  been  guilty  of  that  crime  ;  this  will  bo  better  for  you 

which  this  chapter  furnishes  many,  wherein  the  Quiu«  shows  the 
ignorance  of  Muhammad  with  respect  to  the  history  of  the  Jews  «i8 
eontAineU  in  the  books  of  Mofiea,  The  "Book"'  of  the  law  (the 
Torah  or  Pentateuch)  is  here  i'cpresented  as  given  fo  M-oa^  in  the 
Maunt,  wlieregs  tlio  stor}^  refers  to  the  giving  of  the  two  tiibles 
(Arabic,  Alw4h,  meanicg  tahlets)  containing  the  teh  couimaiidmentB 
only.     See  Exod.  xxxiv^  5^8. 

For  further  exposition  of  discrepancy  betweeii  the  Qur&n  and  tlie 
Pentateuch,  see  comment*  ou  chap.  Vii.,  ver?.  104'-163,  where  is 
recorded  the  most  detailed  account  of  the  exodus  of  Israel  from 
Egypt  and  God's  dealing«  with  them  in  the  wiidt^rness  to  be  found 
in  the  Qurdn. 

And  he  disttnction  heiween  good  and  evil.  Rodwell  translates, 
'•and  the  illumination,"  chap.  xxi.  4Q. 

The  Arabic  word  here  translated  distinction  is  Furqdn,  a  name 
which,  among  Mushms,  is  given  solely  to  the  Qurdn.  The  author 
of  the  notes  on  t)ie  Pvoman  Urdu  Qurdn  argues  from  the  use  of  this 
word,  which  is  derived  from  the  Syraic,  that  Muhammad  must  have 
had  access  t(»  the  writings  of  Syjian  ( 'hristiane,  and  esijecially  to  the 
rommentarv  of  the  Old  fijid  New  Testaments  by  Ephraim,  a  Syriati, 
in  whi>:tr  a  great  many  stories  similar  to  tho?e  of  the  Qurdn  are 
8»i  ]  to  be  recorded,  una  in  which  the  Pentateuch  ia  uniformly  called 
the  Furq6ji. 

That  this  word  may  have  been  introduced  into  Muhammad's 
vocabulary  from  Syrian  sources  is  altogether  probable,  but  the 
gtorieis  of  the  Qui^n  bear  no  traces  of  having  been  copied  from,  or 
even  learned  from,  any  written  record.  On  the  contrary,  they  every- 
where bear  the  marks  of  having  been  recorded  in  the  Qur^n  from 
hearsay  sources.  Any  written  record  in  the  hands  of  Muhammad 
would  have  enabled  him  to  give  more  accurate  statements  of  fact, 
and  thus  would  have  better  confirmed  his  claim  that  the  Qurdn 
atte8ts  the  former  Scriptures. 

The  meaning  of  the  term  Furqan,  as  applied  to  Scripture,  is  not 
"thatwlii'^h  u  divided  into  sections "  (Hughes'  Notes  on  Muham- 
madanism,  p.  11),  but  iiuit  which  divides  beiur.ert, good  and  evd,  "that 
peradventure  ye  inight  be  directed," 

(63)  }'e  have  injured  your  own  wuls.  Rodwell  has  it,  "  J'e  have 
sinned  to  your  own  hurt."  The  allusion  ia  to  the  slaying  'of  certain 
of  their  number  for  the  sin  of  idolatry. 

iS/Vw/  thost  aiiinnfj  you.  dc.     Lit.  sla^  one  another. 

"In  this  particular  the  narralion  agrees  with  that  of  Moses,  who 
ordered  the  Levites  to  slay  every  man  Ins  brpiher  ;  hut  the  Scripture 


SIPARA  I.]  (      309     )  [chap.  it. 

iu  the  sight  of  your  Creator":  and  the^-mtpon  he  turned 
unto  you,  for  he  is  easy  to  be  reconciled,  and  merciful. 
(54)  And  when  ye  said,  O  Moses,  we  vvii^  not  helieve 
thee,  until  we  see  God  manifestly;  therefore  a  punish- 
ment came  upon  you,  while  ye  looked  on ;  (55)  then  we 
raised  you  to  life  after  ye  had  been  dead,  that  peradven- 
ture  ye  might  give  thanks.  (56)  And  we  caused  clouds 
to  overshadow  you.  and  manna  and  quails  to  descend 
upon  you,  saying.  Eat  of  the  good  things  which  we  have 
given  you  for  food:  and  they  injured  not  us,  but  injured 


says  there  fell  of  the  people  that  day  about  three  thousand  (the  Vulgate 
bays  23,000)  men;  whereas  the  commeritators  of  the  Quran  make  the 
number  of  the  slain  to  amount  to  7o,ocx) ;  and  add,  that  God  sent  a 
dark  cloud  which  hindered  them  from  seeing  one  another,  lest  the 
sight  should  move  those  who  executed  the  sentence  to  compassion." — 
Sale,  and  Jaldluddin. 

(54)  When  ye  said,  0  Mones,  we  will  not  Jjelieve  tiue,  until  we  see  God 
manifesf-ly.  "The  persons  here  meant  are  said  to  have  been  seventy 
men,  who  were  made  choice  of  by  Moses,  and  heard  the  voice  of  God 
talking  with  him.  But  not  being  satigfied  with  that,  thfey  demanded 
to  see  God  ;  whereupon  they  were  all  struck  dead  by  lightning." — 
Sale,  Ismail  ihn  AH,  Tafsir-i-Raufi. 

As  tliii>  statement  is  nowhere  corroborated  in  the  Bible,  it  is  pro- 
bably derived  from  Jewish  tradition. 

(55)  Then  we  raised  you  to  life.  The  Tafsir-i-Raufi  states  that 
Moses,  seeing  his  seventy  companions  stricken  dead,  immediately 
interceded  for  their  restoration  to  life,  on  the  ground  that  the  people 
might  suspect  him  of  their  murder.  God  then,  on  Moses'  iuterce^- 
fiion,  restored  them  to  life.     See  also  Rodwell's  note  on  this  passage. 

(56)  Wt  caused  clouds  to  ooershadow  you.  The  pillar  of  cloud,  and 
may  be  ttie  pillar  of  fire  also  (Exod,  xiii,  21,  22).  Some  commentators 
say  that  the  cloud  was  as  a  canop>  over  the  Israelites  to  shield  them 
from  the  heat  of  the  sun  (Tafsir-i-RauJi). 

Manna  and  quails.  ''  The  Eastern  writers  say  these  quails  were  of 
a  peculiar  kind,  to  be  found  nowhere  but  in  Yamun,  from  whence 
they  were  brought  by  a  soutli  wind  in  great  numbers  to  the  Israelites' 
camp  in  the  desert.     The  Arabs  call  these  birds  Saliva,  w^hich  is 

Eiainly  the  same  with  the  Hebrew  Halwini,  and  say  they  have  no 
ones,  hut  are  eaten  whole."-- ^^Sa/*^, 

A  great  variety  of  opinions  have  been  entertained  among  Muslim 
commentators  as  to  what  maiina  represents,  e.g.,  flour,  honey, 
heavenly  gifts  bestowed  secretly,  &c.  As  to  the  quails,  some  have 
it  that  they  were  dressed  in  the  air  and^  baked  by  the  heat  of  the 
sun  before  they  fell  on  the  grc-wnd. 

As  to  the  Salwi  having  no  bones  (see  Sale's  note  above),  the  fact 
is,  their  bones  are  so  tender  that  many  eat  tliem  along  with  the  flesh. 


CHAF.  II.]  {     3»0     )  [SIPARA  I. 

their  own  souls.  (57)  And  when  we  said,  Enter  into  thi? 
city,  and  eat  of  the  iwovislons  thereof  plentifully  as  ye 
will ;  and  enter  the  gate  worshipping,  and  say,  Forgive- 
ness! we  will  pardon  you  your  sins,  and  give  increase 
unto  the  well-doers.  (5.8)  But  the  ungodly  changed  the 
expression  into  another,  different  from  what  had  been 
spoken  unto  them  ;  and  we  sent  down  upon  the  ungodly 
indignation  from  heaven,  because  they  had  transgressed. 
K  T*  (59)  And  when  Moses  asked  drink  for  his  people,  we  said, 

►Strike  the  rock  with  thy  rod;  and  there  gushed  thereout 
twelve  fountains  accordiyig  to  the  number  of  the  tribes,  and 

And  they  injiired  not  u%  hut  injured  their  own.  souls.  Savary 
translates  this  passage,  ""iour  murmurs  have  been  injurious  ouly  to 
yourselves." 

The  Taft^ir-i-Raufi  seems  to  refer  the  injury  spoken  of  in  this  verse 
to  the  wandering  ;n  the  wilderness. 

(57)  Enter  i/iis  citt/.  Some  qommentatorB  suppose  this  city  to  be 
Jericho,  others  Jerusalem. — Sal^. 

The  author  of  the  notes  on  the  Roraan  Urdu  QurAn  takes  the 
allusion  to  be  to  a  "city  of. refuge."  This  mixing  up  of  events, 
some  of  winch  happened  in  the  wilderness,  others  in  the  Holy 
Land,  and  still  others  which  happened  nowhere,  added  to  which  is 
the  narration  of  events  as  t)ccurriDg  successively,  wjiose  chrono- 
h>gical  order  is  widely  different,  shows  the  ignorance  of  the  Arabian 
prophet. 

Say  forgiveness.  "  The  Arabic  word  is  Hittaton^  which  some  take 
to  signify  that  profession  of  the  unity  of  God  so  frequently  used  by 
the  Muhammadans,  La  ildha  ilia  'lldho,  There  is  no  Oed  but  God" — 
tSeUe,  faldlvddin. 

(58)  But  the  ungodly  changed  the  expression,  cc.  'According  to 
JaMludclin,  instead  of  Hittaton,  they  cried  JJ  ibbat  fi  shalrat,  i.e.,  a 
grain  in  an  ear  of  barley ;  and  in  ridicule  of  the  divine  command  to 
enter  the  cit"?  in  aii  humble  posture,  they  indecenily  crept  in  upon 
their  breech.— >Sa/«,  Yahya. 

Indignation  from  hedveix.  "A  pestilence  which  carried  off  near 
seventy  thousand  i)f  them.'* — Sale. 

(59)  Strike  the  rock.  "The  commentators  say  this  -was  a  stone 
which  Moses  brought  from  Mount  Sinai,  and  the  same  that  fled 
awav  with  his  garments  which  he  had  laid  upon  it  one  day  while  he 
M'ashed. 

"  They  describe  it  to  bp  a  square  piece  of  white  marble,  shaped 
like  a  man's  head  ;  wherein  they  differ  not  niuch  Irom  the  accounts 
of  European  travellers,  whoj^ay  this  rock  stan<ls  among  several  lesser 
ones,  about  a  hundred  paces  from  Mount  Horeb,  and  a]ipeaTs  to  have 
been  loosened  from  the  neighboiiring  mountains,  h.iviocf  no  cohe- 
rence with  the  others ;  that  it  is  a  huge  mass  of  red  gianite,  almost 


S1PA.RA  I.]  (     311      )  [CHAP.  II. 

all  men  knew  their  r<?sj[?«c^ti7e ,  drinking-place.  Eat  and 
drink  of  the  bounty  of  GOD,  and  commit  not  evil  on  the 
earth,  acting  unjustly.  (60)  And  wnen  ye  said,  0  Moses, 
we  will  by  no  means  be  satisfied  with  one  hind  of  food; 
pray  unto  thy  LoRi>  therefore  for  us,  that  he  would  pro- 
duce for  us  of  that  which  the  earth  bringeth  forth,  herbs 
and  cucumbers,  and  garlic,  and  lentils,  and  onions;  Mos< 
answered^  Will  ye  exchange  that  which  is  better,  for  that 
which  is  worse?  Get  ye  down  into  Egypt,  for  there  shall 
ye  find  what  ye  desire:  and  they  were  smitten  with  vile- 
ness  and  misery,  and  drew  on  themselves  indignation 
from  God.  This  they  mffercd,  because  they  believed  not 
in  the  signs  of  God,  and  killed  tlie  prophets  unjustly ; 
this,  because  they  rebelled  and  transgressed. 

[}  (61)  Surely  those  who  believe,  and  those  who  Jndaize, 

round  on  oue  side,  and  liat  on  the-  other,  twelve  f^,et  high,  and  as 
luaiay  thick,  but  broader  than  it  is  high,  and  ahoufc  fifty  feet  in 
circum f erence. " — Sale,  Jaldluddin. 

Tiaelve  fountains.  ''  Maryacei  tliinks  this  circumstance  looks  like  a 
Rabbinical  fiction,  or  elt^e  that  Muhammad  confounds  the  \rater  oi" 
the  rock  at.  Horeb  with  the  tvvelv«;  •vvells  at  Elini.'' — Sfdr.. 

All  men  knew  their  (hinkinq- place.  Rodwell  translates,  ''ail  men," 
but  understands  "each  triJ^e.''  He  adds,  ** This  incident  is  perhaps 
inadvertently  borrowed  from  Exod.  xv.  27." 

(60)  We  vnll  by  no  means  be  satisfied  xvith  one  kind  of  food.  This 
refers  to  the  second  luurniuring'  of  the  Israelites.  See  Num.  xi. 
5,  &c. 

Mose&  answered  .  .  .  Get  ye  dotmi  to  Egypt.  According  to  the  Pen- 
tateuch, this  is  not  oal_y  not  ■svhat  M<).=es  said,  but  what  he  would  not 
bave  Siiid.     Cf.  Exod.  xxxii.  9-14,  with  Num.  xiv.  13,  &c. 

Thi&  itmy  suffvred^  because  they  .  .  ,  kilkd  ilie  propheU.  Muslim 
commentators,  folio wffig  the  anachronism. of  this  passage,  insf a uce, 
JqIiu  Baptist  and  Zachariah'as  being  among  the  loartyred  prophets 
refen-fed  ti»  liere ! 

(<51)  Surely  th.oi,".  v'ho  believe,  rfr,  "Irom  the^e  words,  wbich  are 
ro|mated  in  the  fifth  ihapter,  several  -wnters  have  wrongly  concluded 
tliat  the  Mnhammadans  hold  it  to  be  the  doctrine  of  their  prophet 
that  every  ninn  may  be  saved  in  his  own  religion,  provided  he  be 
sincere  and  lead  a  good  lite.  It  is  true  some  of  theii'  doctors  do 
agree  this  to  be  the  purport  of  the  words,  but  th^-n  they  .■say  the 
latitude  liereby  grunted  was  ioon  revolted,  for  that  this  passage 
id  abrogated  by  several  others  in  the  Quran,  w^hich  expressly  declare 
that  none  can  be  s-aved  who  is  not  of  the  Muhamniadan  faith  ;  and 
particularly  by  liiose  words  of  the  third  chupter  (ver.  84),  Whoever 


CHAP.  II.]  (      312      )  [SIPARA  I. 

and  Christians,  and  Sabians,  whoever  believeth  in  God,  and 
the  last  day,  and  doth  that  which  is  right,  they  shall  have 
their  reward  with  their  Lord  ;  there  shall  cmne  no  fear  on 


foUoweth  any  other  religion  than  Islam  (i.e.,  the  Muhammadan),  it 
ahall  not  he  accepted  of  hmx-  aufl  at  the  last  day  he  ahall  be  of  those  who 
'perish.  However,  others  are  of  opinion  that  this  passage  is  hot 
abruv:^ated,  but  interpret  it  differently,  taking  the  meaning  of  it  to 
be,  that  no  man,  whether  he  be  a  Jew,  a  Christian,  cr  a  Sabian, 
shall  be  exclnded  from  Balvation,  provided  he  quit  his  erroneon^ 
religion  and  become  a  Muslim,  which  they  say  is  intended  by  the 
following  Avords,  Whoever  believeth  in  God  and  the  last  day,  and  doth 
that  which  is  right.  And  this  interpretation  is  approved  by  Mr. 
Rt'iand,  who  thinks  the  words  here  import  no  more  than  those  of 
the  apostle,  In  every  nation  he  that  feareth  God  and  worketh  righteous- 
nes»  is  accepted  of  him  (Acts  x.  35)  ;  from  which  it  must  not  be 
inferred  that  the  religion  of  nature,  or  any  other,  ia  sufficient  to  save, 
without  faith  in  Christ  {Relig.  Moham.,  p.  128).""     Nd/se. 

R.)dwell  ideniifies  the  Subeiies  with  the  so-calied  Chiistians  of 
St.  John.     See  his  note  on  this  passage, 

Brinckman  thinks  the  fairest  interpretation  of  this  passage  to  be 
as  follows  :—  "Jews,  Christians,  Sabian«,  whoever  become  Mo.^lems, 
shall  be  saved  if  they  become  Moslems,  and  they  shall  be  safe  uo 
matter  what  was  their  previous  religion.'"' — Rotes  on  Isldm,  p.  53. 

Abdul  Qddir  and  the  Tafsir-i^RauJl  render  the  passage  as  making 
faith  in  God  and  the  last  day  and  the  performance  of  required  duty 
the  condition  of  salvation,  no  matter  what  a  man's  infidelity  may 
have  consistod  in  before  he  believed.  They  agree  in  regarding  Jews 
and  Christians  as  infidels. 

The  true  exT)lanatioii  of  this  j^assage,  so  often  quoted  in  contro- 
versyj  will  be  made  evident  from  the  lollowMng  considerations  :  — 

(i.)  The  passage  is  addressed  to  the  people  of  the  Book  (Ahl-i- 
kitdb),  as  appears  from  the  context.  Rodwell  describesthe ''  Sabeans  " 
correctly. 

(2.)  Muhammad  did  not  regard  ail  Jews  and  Christians  as  infidels 
(ch.ip.  iii.  113  and  199).  He  every^vhere  describes  Is! Am  as  the  ojie 
only  true  religion  given  by  God  to  men  through  the  medium  of  the 
prophets.  It  was  the  religion  of  Adam,  of  Noah,  of  Abraham,  «)f 
Moses,  and  of  Jesus.  Jews  and  Christiiins,  &c.,  therefore,  who 
believed  ''  in  God  and  the  last  day,"  and  did  "  thrit  which' was  right," 
lofre  trv£  Muslim s.  Only  those  Jews  and  Christians  who  rejected 
Muhammad  as  the  prophet  of  God  are  stigmatised  as  inhdels.  In 
this  passage  and  passages  of  similar  purport  Muhammad  assumes 
that  ne  is  the  prophet  oi  the  true  faith,  and  really  strives  to  con- 
ciliate Jews  and  Christians  by  endorsing  their  religion  as  true.  He 
Would  have  them  abjure  the  errors  into  which  they  had  fallen,  and 
return  to  tin;  simple  faith  and  practice  of  their,  or  lather  God's 
relijjion,  as  now  langht  by  the  prophet  of  God. 

It  follows  liom  this,  that  as  a  true  Jew  nnist  receive  Jesus  Christ, 
and  hence  become  a  Chrisuan,  if  he  would  be  saved,  .so  a  true  Chris- 


SIPARA  1.]  (      313      )  [CHAI'.  II. 

them,  neither  shall  they  be  grieved.  (62)  Call  to  mind  also 
when  we  accepted  your  covenant,  and  lifted  up  the  moun- 
tain of  Sinai  over  you,  saying,  Receive  flie  law  which  we 
have  given  you,  with  a  resolution  to  heef  it,  and  remember 
that  which  is  contained  therein,  that  ye  may  beware. 
(63)  After  this  ye  again  turned  back,  so  that  if  it  had 
not  been  for  God's  indulgence  and  mercy  to'^ards  you,  ye 
had  certainly  been  destroyed.  (64)  Moreover  ye  know 
what  hefdl  those  of  your  nation  who  transgressed  on  the 
Sabbath  day;  We  said  unto  them,  Be  ye  changed  into 
apes,  driven  a.w ay  from  the  society  qf  men,     (.(Jo)  And  we 

tian  iijii.st  I  ecfeive  Muhammad,  and  henee  become  a  Muhainmadan,  if 
lie  would  b«  saved. 

Granting)  as  Muslims  do,  that  Muhammad  is  the  prophet  be 
claimed  to  be.  therf»  is  nothing  in  this  passage  incoiisLstenl  with  his 
usual  teaching  as  tt?  the  way  pf  salvation. 

(62)  Li/ted  up  the  mountain  0/  Sinai  over  yen.  "The  Muham- 
madan  tradition  ie,  that  the  Israelites  refusing  to  receive  tlie  law  of 
Moses,  Ood  tore  up  tlie  mountain  by  the  root-*,  and  shook  it  over 
their  heads  to  terrify  them  inte  a  comphauoe."— &^«  and  Abdul 
Qddvr. 

Kodwell  has  clearly  demonstrated  the  Jewish  oirigin  of  this  state- 
ment. 

(63)  After  this  ye  a^in  twrn^d  back.  Some  commentators  (Tafsir-i- 
Rauji.)  liiink  these  words  refer  to  the  rejection  of  Jesus,  but  more 
I)robably  they  refer  tu  the  rebellion  at  Kadesh-Barnea,  or  some 
similar  ew.nt  connected  with  the  journey  in  the  wilderness. 

(64.  65).  Be  ye  changed  into  apes,  dhr,.  "The  story  to  which  this 
passage  ref«r;5  is  as  follows  : — In  the  days,  of  David  3<>nie  Lsraeiites 
dwelt  at  Allah  or  Elath,  on  the  Bed  Sea.  where  on  the  night  of  the 
Sabbath  tlie  lish  used  to  come  in  great  numbers  to  the  ehore,  and 
stay  there  all  the  Sabbath  to  tempt  them  ;  but  the  night  following 
they  returne<l  into  the  sea.&gain.  At  length  some  of  the  inhabitants, 
negiecilng  God's  command,  catched  the  ti.sh  on  the  {Sabbath,  and 
dressed  and  ate  them  ,  and  afterwards  cut  canal?;  from  the  sea  for 
the  fish  to  enter,  with  sluices,  which  they  shut  on  the  Sal^bath,  to 
prevent  their  return  to  the  sea.  The  other  part  of  the  inhabitants, 
who  strictly  observed  liie  Sabbath,  used  both  oersut^sion  and  force 
to  stop  this  impiety,  but  to  no  purpose,  the  otienders  growing  only 
more  and  more  obsiiuate  ;  whereupon  David  cursed  the  Sabbath- 
breakers,  and  God  transformed  tbeih  into  apes.  It  is  said  that  ane 
going  to  see  a  fdend  of  his  that  was  among  them,  found  him  in  the 
shape  of  a,n  ape,  mo\ing  Lis  eves  about  AViklly,  and  asking  him 
whether  he  was  not  such  a  one,  the  ape  made  a  sign  v,'ich  hi.^  head 
that  it  was  he  :  whereupon  th'*  friend  said  to  him,  '  Did  iiui  1  advise 
you  to  desist? ''  at  wluch  the  ape  wept.    They  add  that  these  unhappy 


CHAP.  II.J  (     314     )  [SIP ARA  I. 

Jiiade  them  an  exaniplft  unto  those  who  were  contemporary 
with  them,  and  unto  those  who  Ciimo  after  them,  and  a 
warning  to  the  pious.  (oG^  And  when  Moses  said  unto 
his  people.  Verily  God  commandeth  you  to  sacrifice  a 
cow ;  thoy  answered.  Dost  thou  make  a  jVst  of  us  !  Moses 
said,  God   forbid   that  T  should  be  one  of  the  foolish. 


people  retuaincd  three  dayo  in  this  coiiditiou,  and  were  aitei'wards 
deatroyed  by  a  wind  wliirh  bwept  them  all  into  the  sea." — Sale. 

JRoilwell  says  theit?  is  no  traco  of  thi«  legend  in  ibe  TtUniudists. 
Conip.  chap.  vii.  164. 

The  Tafsir-i- Kaufi  says  the  number  tlins  changed  into  apes  was 
seventy  thoiisan'l,  a  number  very  yommonly  assigned  by  ^luilim 
vritera  to  everv  displfiv  of  divim;  jud.uimt'iit. 

(66)  Verily  Ihd  comnnmdeth  yon  to.<t.H'rifire  a  covk  "The  ocoji:«ion 
of  this  sacritice  is  thns  i-elated  : — A.  certain  man  at  Ins  death  left  liis 
gon,  then  a  child,  a  cow-oalf.  Avhich  •^'anderefl  in  the  desert  till  he 
came  to  age,  at  which  tinio  his  mother  told  him  the  heifer  was  hi?, 
and  bit)  him  fetch  her  and  sell  her  for  three  pieces  oi'  gold.  AVhe.u 
the  young  man  came  to  the  market  with  his  heii'er,  an  anjfol  in  the 
shape  of  a  man  accosted  him,  and  bid  him  isix  pieces  of  gold  for  her  ; 
but  he  would  not  take  the  money  til]  he  had  asked  his  mother's 
consent,  which  wlien  he  had  obuaiiiod,  he  returned  to  the  market- 
place, and  met  the  angol,  vho  now  offered  him  twice  as  much  for 
I  he  heifer,  provided  he  would  say  nolhing  of  it  to  hi<<  motlier;  but 
the  Tt»ung  niiin  reftising,  went  and  acquainted  her  with  the  addi- 
tional offer.  The  woman  perceiving  it  wft.-j  an  angel,  bid  her  son  go 
back  Mid  ask  Lini  what  must  be  done  with  th«^  heifer ;  whereupon 
the  angel  told  tlie  voung  man  that  in  a  little  time  the  children  of 
luTael  wonhl  buy  that  heifer  of  him  at  any  pric»*.  And  soon  after  it 
happened  that  an  Israelite,  named  llammiel,  was  killed  by  a  rela- 
tion of  his,  who,  to  pivvent  discovery,  conv(  yed  the  body  to  a  place 
cousinerablv  distant  from  thai  where  the  fact  was  committed.  The. 
friends*  of  the  shiin  man  accused  some  other  persons  of  the  murder 
before  Moses;  but  they  denying  tiie  fact,  ami  there  being  no  evi- 
dence to  convict  them,  (hxl  commanded  a  cow,  of  .'S\ich  and  such 
particular  marks,  to  be  killeil  ;  but  therr  Ixjing  no  other  which 
Answered  the  description  except  the  orphaJiV  beifer,  they  were 
obliged  to  buv  het  for  as  much  gold  ns  hor  nirfe  would  hold  ;  accord- 
ing to  *»me,  for  her  full  weight  in  gold,  audos  others  s;iy,  for  ten 
viines  us  much.  This  heifer  they  sacrificed,  and  the  de^id  body 
being,  by  .livine  direction,  stjuck  wilh  a  part  of  it,  revived,  and 
it^mding  up,  ijumed  the  person  who  had  killc»i  him.  after  whicli  ii 
immediately  fell  down  dead  again.     The  whole  story  seems  to  be 


^  The   Tafsit'  t-H'iuft  has  it  thftt     compen««tiou     »gainst     his    aeigii. 
the   nninlorer   hiniseU    becMoe    the     hours. 
acuu;»er.    and    set    >ip   ft   ol&im   for 


SIPARA  1.] 


(    3^5    ) 


[chap.  II. 


(67)  They  said,  Pray  for  us  unto  thy  Lord,  that  lie  would 
show  us  what  cow  it  is.  Moses  answered,  He  saith,  Slie 
is  neither  an  old  cow.  nor  a  young  hoifer,  but  of  a  middle 
ago  between  both  •  do  ye  therefore  that  wliich  ye  are 
commanded.  (68)  They  said,  I'ray  for  us  unto  thy  T.nKp, 
that  he  would  show  u.<s  what  colour  she  is  of.  Moses 
answered,  He  saith,  She  is  a  red  cow,  intensely  red,  her 
colour  rejoiceth  the  beliolders.  (69)  They  said,  Pray  for 
us  uuto  thy  LoHD,  that  he  y,'o\i\dfu7'th€r  show  us  what  cow 
it  is.  for  several  cows  with  us  are  like  one  another  and  we, 
if  God  please,  will  be  directed.  (70)  Moses  answered,  He 
saith,  She  is  a  cow  not  broken  to  plough  the  earth,  or  water 


borrowecl  from  the  red  heifer,  which  was  ordered  by  ihe  Jewish  law 
to  be  burnt,  and  tlie  ushes  kept  for  purifying  those  who  h<;ppened 
to  touch  a  dead  corpse  (Num.  xix.),  and  from  the  lieifer  directed  to 
be  slain  for  tlie  expiation  of  a  certain  murder.  See  Deiit.  xxi.  1-9." 
— Sale^  on  authority  of  Abulfeda. 

The  Tafslr-i-Jlauji,  dilating  on  this  story  at  groat  length,  gives  it 
with  some  variations  from  the  version  given  above,  yet  substantially 
the  fiame  ytory. 

ThiK  piece  of  history  w  manifestly  manufactured  by  the  commen- 
tators to  explain  a  verv  c^bscnre  passage.  The  substance  of  the  stor^' 
is  guthtvied  from  the  Qurilii  (see  succeeding  veises).  The  passage  is 
an  addii.ional  proof  tliut  Muhammad  was  not  in  possession  of  a  copy 
of  the  Jeyvish  Scriptures.  His  information  must  have  been  received 
from  some  one  who  was  himi^elf  ignorant  of  the  Scriptures.  Cer- 
tainly Muliammad  could  not  have  garbled  the  Mosaic  account  to 
malie  his  Qurdn  appear  as  a  n«w  r(^velation,  as  haH  been  charged 
upon  him  {NoieA  on  Roman  Urdii  (^iirdn).  A  deliberate  garbler, 
with  the  Pentateuch  before  Kim,  would  have  done  belter  work.  The 
pas.sage  is  perfectly  incoherent,  as  the  invc7Vted  history  of  the  Mualim 
commentators  shows. 

(68)  t^he  is  a  red  o>u\  intensely  red.  "The  original  is  yellow,  but 
this  word  we  do  not  use  in  s^M?aking  of  the  colour  of  cattle." — *SV/^«, 

It  seems  to  me  the  peculiar  colour  in  here  intended  as  a  sign  to 
indicate  what  cow.  The  succwding  question,,  a-s  well  as  the  preced- 
ing, d"«M'ing  that  Moses  should  pray  for  them,  is  presented  to  show 
the  uubeiifif  ami  havdiress  of  heart  on  the  paii  of  the  Jews.  They 
doubt  tlie  inspiration  of  Moses,  wherefore  these  numerous  question."*. 
See  Ta/sfr  i-liavfi,  in  loco. 

(70)  Moits  ansu-ered,  He  saith,  <<'''.  Muhammad  liere  presents 
Moses  as  a  prophet  of  God  like  himself.  He,  like  Muhaiumad,  the 
inspired  pi-ophel,  delivers  the  precise  message  of  God  word  foi'  word. 
But  the  iuspiiation  hort?  and  elsewliere  aftribulod  to  the  prophets 
in  the  Q'urdn  is  a  very  dilfemit  thing  from  that  attributed  to  them 


£.|. 


CHAP.  11  J  (      316      )  [SIP.\RA  I. 

the  field,  a  sound  one,  there  is  no  blemish  in  her.  They 
said,  Kow  hast  thou  brought  the  truth.  Then  they  sacri- 
liced  her ;  yet  they  wanted  but  little  of  leaving  it  undone. 
jl  (71)  And  when  ye  slew  a  man,  and  contended  among 
yourselves  concerning  him,  Goo  brought  forih  to  light 
that  vv-hich  ye  concealed.  (72)  For  we  said,  Stnke  the 
dfud  body  with  part  of  the  sacrificed  cow :  so  God  raiseth 
the  dead  to  life,  and  showeth  you  his  signs,  that  perad- 
venture  y  i  may  understand.  (73)  Then  were  your  hearts 
hardened  after  this,  even  as  stones,  and  exceeding  them  in 
hardness :  for  froin  some  stones  have  rivers  bursted  forth, 
others  have  been  rent  in  sunder,  and  wa.ter  hath  issued 
from  them,  and  others  have  fallen  down  for  fear  of  God. 
.P)U.t  God  13  not  regardless  of  that  which  ye  do.     (74)  Do 

in  the  Bible.  Tiiis  tact  affoids  arioLher  instaucf  of  the  falsehood  of 
the  claim  that  theQiirdri  attests  t!ie  Christian  Scriptures  cli.  xd.  in). 
77te^  wanted  hut  little  of  Itairing  it  undone.  "Because  oi'  tl'e  exor- 
bitant price  which  they  were  obtiged  to  pay  for  ihe  heifer.  — Bak^ 
and  the  Tafxir-i- Rauji. 

(71)  When  ye  slew  a  man^  &c.  The  commentators  are  troubled  to 
reconcile  this  charge  of  niuHer  against  the.  whole  nation,  when, 
according  to  their  history  of  the  transaction,  it  was  the  net  of  only 
one  man.  'J'he  Tafsir-i  Haufi  conceives  the  Jews  orenerally  as  becom- 
ing partners  in  crime  w;th  the  one  guilty  person  by  tliejr  unwillfnji- 
nesri  to  use  the  divine  instrumentality  to  aiscover  the  muiderr  ,  and 
their  readiness  to  charge  th-e  ciime  upon  one  another. 

(72)  Strike  Qu  dead  body  untk  part  0/  the  mc>r>jiced  coio.  There  is 
considerable  learning  displayed  in  the  discussion  as  to  -what  part  of 
the  cow  was  used  for  this  purpose.  The  -weight  of  learning  is  pretty 
well  divided  between  the  tongue  and  the  end  of  the  tail  ! 

(73}  Hardened,  after  this,  i.e.,  after  tlie  sacrifice  of  the  cow,  tlie 
restoration  to  life  of  the  murdered,  and  the  conviction  of  the  inur 
d<»rpj'.  The  events  here  alluded  to  are  not,  for  a  wcndei,  described 
by  th'!  comni'entators.  iVom  what  follows.  il,  appears  to  nie  the 
allumon  18  to  their  rejection  of  the  prophets,  and  especially  of 
Midiammad  (ver.  74). 

Utherska/vt- fallen  down  for /eu'>- of  CoU.  Sonie  think  the  alluaiou 
heie  to  be  to  the  toiterini,' of  the  rocks  from  themountaii»-Mide  under 
an  eartiiquuke  shock.  (.)theia  have  quoted  much  tradirion  to  show 
the  literal  fnlHlment  of  this  in  connection  with  the  jirophet,  stones 
doin^  olteisaiice  to  him.     See  Tafsir-i- Raufc. 

(74)  D'i  ye  tkei'efore  dt'sire  the  Jews  should  believe  you?  lloJwell 
translate;:-,  '"■  Desire  ye  then  that  for  jouj'  sakes  {i  e.,  to  please  you.,  O 
Muslims)  the  Jews  should  belici/r,  ?  " 

The  negative  here  suggested  as  an  answer  to  this  question  throws 


sn\4  uA  I.] 


(    3^7    ) 


[CHAP.  II. 


ye  therefore  desire  tbftt  the  Jews  should  believe  you  ?  yet 
a  parfc  of  them  heard  the  word  of  GoD,  and  then  perverted 
it,  after  they  liad  understood  it,  against  their  own  con- 
science. (75)  And  when  they  meet  the  true  believers, 
they  say,  We  believe:  but  when  they  are  privately  assem- 
bled together,  they  say,  Will  ye  acquaint  them  with  what 
God  hath  revealed  unto  you,  that  they  may  dispute  with 
you  concerning  it  in  the  presence  of  your  Lord  ?  Do  ye 
not  therefore  understand  ?  (76)  Do  not  they  know  that 
God  knoweth  that  which  they  conceal  as  well,  as  that 
which  they  publish?     |j  (77)  But  there  are  illiterate  men  Nwr. 

eoine  light  on  the  various  examples  of  Jewish  unbelief  related  In  the 
preceding  context,  the  narratiori  of  which  closes  with  the  preceding 
verse.  The  object  of  these  statements  is  primarily  to  show  the  simi- 
larity of  Arabia's  prophet  to  Moses,  and,  secondarily,  t<>  aiouse  in 
Arab  minds  that  fanatical  hatred  of  the  Jews  wliich  was  soon  to  vent 
itself  on  the  Bani  Quraidha  and  other  tribes.  See  Muir's  Life  of 
Malwmet,  vol.  iii,  pp.  255-291. 

Yet  a  part  of  them  heard  .  .  .  then  perverted  it.  They  listened 
with  apparent  interest  to  the  words  of  the  Qiir^n,  and  gave  Muham- 
mad reason  to  believe  they  received  H  a?  the  Word  of  God,  but  after- 
wards were  led  to  changetheir  minds,  probably  through  the  influenca 
of  their  more  stable-minded  brethren. 

(76)  And  when  they  meet  the  true  hdievers,  they  say,  We  believe* 
These  are  the  hypocrites  referred  to  in  ver.  74.  More  likely  they 
were  ignorant  Jews,  who  were  really  drawn  toward  Muhammad 
when  in  his  presence  and  under  his  influence,  but  who  were  drawn 
away  again  by  the  influence  of  other  Jew.s  who  were  adverse  to 
Muhammad.  "Failure  to  ally  themselves  to  him  was  quite  sufficient 
to  put  them  under  the  ban  of  hypocrisy. 

The  Tafslr-i' Raufi  instances  Qab,  who  was  assassinated  about  this 
time  by  the  order  or  consent  of  Muhammad,  on  account  of  his  oppo- 
sition to  IsUni,  as  one  of  these  hypocrites. 

When  tiiey  are  -privately  astemhled  together,  they  Bay,  dk4.  Abdul 
Q4dir  translates  "  one  says  to  another,"  instead  of  "tliey  say."  Ho 
comments  as  follows  : — "  The  hypocrites  were  in  the  habit  of  telling 
t^e  Muslims,  in  order  to  wiji  their  favour,  what  was  written  in  their 
books  concerning  Muhammad  ;  but  his  enemies,  finding  fault  wiih 
thera,  objected  to  their  placing  .such  proofs  in  their  hands,"  ije*,  of 
the  Muslims.  Does  not  thits  verse  throw  some  light  on  the  source 
from  which  Muhammad  obtained  the  garbled  accounts  of  the  hi«itory 
and  experience  of  the  prophets  found  m  his  Qurdn  l  Ignorant  Jewa 
related  the  stories  iinpertectly  to  the  followers  of  Muhammad,  who 
repeated  them  still  more  imperfectly  to  their  prophet,  who  erabcdied 
Lhem  ivi  the  Qurdn. 
(77"^  niiterate  men  .  .  .  u-ho  know  not  the  hook.  •  "Among  them  the 


CHAP.  11.]  (      318      )  [SIPARA  r. 

among  them,  who  know  not  the  book  of  the  law,  but  only 
l/iiig  stories,  although  they  think  otherwise.  (78)  And 
woe  unto  them,  who  transcribe  corruptly  the  book  of  tJie 
Law  with  their  hands,  and  then  say,  This  is  from  God  : 
that  they  may  sell  it  for  a  small  price.  Therefore  woe 
unto  them  because  of  that  Avhich  their  hands  have  written  ; 
and  woe  unto  them  for  that  which  they  have  gained. 
(79)  They  say.  The  fire  of  hell  shall  not  touch  us  but  for 
a  certain  number  of  days.  Answer,  Have  ye  received  any 
promise  from  Goi>  to  that  purpose?  for  God  will  not  act 
contrary  to  his  promise :  or  do  ye  speak  concerning  God 
that  which  ye  know  not  ?    (80)  Verily  whoso  'doth  evil,  and 

vulgar  know  the  Pentateuch  only  by  tradition.  They  have  but  a 
blind  belief."'— Salary. 

The  author  of  the  notes  to  the  Eoman  Urdu  Quran  well  observes 
that  this  passage  implies  that,  in  Muhamniad's  estimate,  the  Jewish 
Scriptures  were  extant  and  Entirely  credible,  and  that  tbey  were  read 
and  understood  by  their  doctors. 

(78)  Woe  unt«  tnem,  who  transcribe  corruptly,  the.  hook  of  the  Law  with 
their  hands,  and  then  say,  This  u  from  God.  "■  ^'hene  are  they  who 
form  sentences  as  they  please  for  tlic  people,  and  then  ascribe  them 
to  God 'or  his  prophet." — Abdul  Qadir. 

Tlie  inference  diavvn  by  modern  Muslims  froni  passages  like  this, 
that,  according  to  the  Quran,  the  Jewish  and  Christian  Scriptures 
have  been  corrupted,  and  are  thei'efore  no  longer  credible,  is  entirely 
unjustifiable.  Admitting  the  charj;e  made  here  against  certain- Jews 
to  be  true  (and  the  ChriHtian  need  not  deny  it),  it  proves  nothing 
concerning.the  text  of  present  copieM;  On  the  contrary,  the  charge 
implies  the  exibtence,  at  that  date,  of  genuine  copies. 

That  they  may  sell  it  for  a  small 'price.  This  formula  occurs  repeat- 
edly in  the  Quran.  Its  ineatiiiig  is,  that  the  gain  arising  from  such 
a  coui-se  would  be  small  compared  with  the  loss  of  the  soul  in  hell. 

The  Tahir-i-Raufh  m\9XQfi  a  story  Lo  the  ejffect  that  certain  Jews 
were  bribed  to  pervert  the  Mosaic  description  of  Antichrist  or 
Dajjal,  so  as  to  make  him  c^^jrrespond  in  size,  complexion^  and 
other\y^ise  to  Muhammad. 

(^9)  A  certain  nunibvr  of  days.  "  That  is,  says  Jaldluddi'n,  forty, 
being  the  number  of  days  that  their  forei'athers  worshipped  the 
golden  calf,  after  which  they  gave  out  that  their  punishment  should 
cease.  It  is  a  received  opinion  among  the  Jews  at  present  that  no 
person,  be  he  ever  so  wicked,  or  of  whatever  sect,  snail  remain  in 
hell  above  eleven  months,  or  at  mofet  a  year,  except  Dathan  and 
Abiram  and  atheists,  who  will  be  tormented  there  to  all  eternity." 
—Sale. 

(80)  Whoso  doeth  evil.  "By  evil  in  tJii&  c^se  the  commentators 
generally  imderstand  polytheism  or  idolatry,  which  sin,  the  Mu- 


SIPAKA  I.j  (      319      )  [CHAP.  IF. 

is  encompassed  by  his  iiiiquity,  they  shall  he  the  compauions 
of  hell-f\v%,  they  shall  remain  therein,  forever :  (81)  but  they 
who  believe  and  do  good  works,  they  shall  be  the  com- 
panions of  paradise,  they  shall  continue  therein  forever. 

\\  (82)  Eemem/M?-  also,  when  we  accepted  the  covenant  K  j  «>• 
of  the  children  of  Israel,  saying.  Ye  shall  not  wcjrship 
any  other  except  God,  and  ye  shall  show  kindness  to  your 
parents  and  kindred,  and  to  orphans,  and  to  the  poor, 
and  speak  that  wliich  is  good  unto  men,  and  be  constant 
at  prayer,  and  give  alms.     Afterwards  ye  turned  back, 

hamimidans  believe,  unless  i-»:pented  of  in  this  life,  13  unpardonable, 
and  will  be  punished  b^'-  eternal  damnation  ;  but  all  other  sins  they 
hold  will  at  length  be  iorgivHn." — Sale. 

The  final  pardon  oi"  sin,  however,  is  true  only  of  Muslims.  For 
the  kdjlr  or  infidel,  i.e.^  any  one  who  rejects  Islam,  there-  is  eternal 
burning  (chaps,  xi.  53  and  xli.  28). 

Companions  of  Jim.  The  Quran  everywhere  represents  the  pains 
of  hell  as  being  thofe  produced  by  firfe.  Everywhere  the  prophet 
seems  to  gloat  over  the  horror.-^  of  the  punishment  meted  out  to  tiie 
lost  in  perdition.     See  references  in  Index  under  the  word  Hell. 

(81)  B'it  they  who  believe  and  do  good  'woi4,:s,  i.e.,  Muslims  j)er- 
forming  th-e  duties  re([uired  by  their  profession. 

The  statement  made  in  these  verses  would  seem  to  conti-adict  that 
of  such  passages  as  speak  of  salvation  by  the  grace  ol"  God,  e.f/.,  chap. 
xxiv.  21.  But  thei-e  i.s  not  necessarily  any  more  contradiction  here 
than  in  similar  passages  of  the  Bible,  where  the  doctrines  oi  faith 
and  works  seem  ix)  be  inconsistent  with  each  other.  Tlie  gi-ace  of 
God  is  bestowed  upon  the  ground  of  faith,  which  is  inseparable  from 
good  works. 

(82)  The  covenant  of  the  cJiildren  of  Israel,  dx.  It  is  noteworthy 
that  the  Qurdn  nowhere  makes  allusion  to  the  ceremonial  rites  of 
sacritice  as  a  sin-offering,  when  narrating  the  religious  duties  of  the 
Jews.  Even  the  famous  passage  in- chap.  xxii.  ."^6-40,  where  sacritice 
is  recoginsed  as  a  rite  appointed  by  God  unto  every  nation,  and  tlie 
story  of  the  "  Yellow  Cow"  (vers.  66-70),  do  not  indicate  a  sacrifice 
in  any  Jewish  sense  as  having  atoning  efficacy.  Muhammad  could 
hardlv  have  known  so  much  of  .Judaism  as  is  manifest  in  the  (^unin 
—could  not  have  met  with  so  many  Jews  a'-*  he  did  in  Madina, 
without  knowing  something  at  least  of  their  ideas  of  sacrifice.  Tiio 
conclusion  would  seem  well  founded  that  he  deliberately  eliminated 
the  whole  idea  of  atonement  from  what  he  declared  to  be  tlie  Word 
ot  God,  and,  therefore;  never  permitted  the  doctrine  of  salvatioji  by 
atonement  to  appear  as  having  divine  sanction  in  any  disptmation. 
With  facts  like  this  before  us,  it  is  very  difficult  to  exonerate  tln^ 
rfutbor  of  the  Q,ur4n  from  the  charge  of  deliberate  forgery  and  con- 
scious imposture. 


CHAP,  n,]  (     320     )  [SIPARA  T. 

except  a  few  of  you,  and  retired  afar  off.  .  (83)  And  when 
we  accepted  your  coveimi)t.,  saying,  Ve  shall  not  shed  your 
hroihers  blood,  nor  dispossess  one  another  of  your  habita- 
tions; then  ye  confirmed  it,  and  were  witnesses  the^ret^. 
(84)  Afterwards  ye  were  they  who  slew  one  another,  and 
turned  several  of  your  hreihren  out  of  their  houses,  mutu- 
ally assisting  each  other  against  them  with  injustice  and 
enmity ;  but  if  they  come  captives  unto  you,  ye  redeem 
them :  yet  it  is  equally  unlawful  for  you  to  difeposseas 
them.  Do  ye  therefore  believe  in  part  of  the  boolc  of  the 
law,  and  reject  other  part  thereof?  But  whoso  among 
you  doth  this,  shall  have  no  other  reward  than  shame  in 
this  life,  and  on  the  day  of  resurrection  they  shall  be  sent 
to  a  most  grievous  punishment ;  for  Goi)  is  liOt  regardless 
of  that  wJiich  ye  do.  (85)  These  are  they  who  have  pur- 
chased this  present  life,  at  the  price  of  that  which  is  to 
come ;  w^herefore  their  punishment  shall  not  be  mitigated; 
neither  shall  they  be  helped. 
R  \'i'        II  (86)  "We  formerly  delivered  the  book  of  the  law  unto 

(83)  Shall  7U>t  shed  your  brother's  hlood.  Rod  well  translates,  "  your 
nwii  blood,''  and  explains  as  follows  :  *'  Tlie  blood  of  those  who  ai-e 
as  your  own  flesh." 

(84)  Yet  it  is  equally  unlawful  for  you  tr>  dUpossess  them.  "  Tins 
pat^sage  was  revealed  on  oecaaion  of  some  <|uanels  which  arose 
bf'tween  the  Jews  of  the  tribes  of  Quraidha,  and  thope  ot  al  Aws.  al 
Nadhlr,  and  al  Khazraj,  and  came  to  that  height  that  they  took  arnia 
and  destroyed  one  another's  habitations,  and  turned  one  another  out 
of  their  hcmses ;  but  when  any  were  takmi  captive,  thc-y  redeemed 
them.  When  they  were  asked  the  reason  of  their  acting  in  this 
•manner,  they  answererl,  that  they  were  commanded  by  their  law  to 
redeem  the  captivefi,  but  tluit  they  fought  out  of  ehanie,  lest  their 
chiefs  should  be  deapif^ed." — Sale,  on  authority  of  Jaldlud<Jin. 

(8ft)  \S'ho  have  purchased  this  present  fife,  dbc.  Thif?  clear  recog- 
nition of  the  importance  of  8eekin;:j  happiuesff  in  the  life  to  cc»ino, 
together  with  thtj  personal  character  given  to  the  Judge  of  all  trieii, 
have  not  been  the  least  potent  factors  in  gaining;  induence  lor  Lslim 
aniong  its  votaries. 

Shall  not  he  helped.  By  the  int-evcciision  of  prophets  and  angels  to 
save  them  irom  wrath  on  the  judgment-day. 

(8C)  And  caused  apostles  to  iixccs^d  him.  ''  It  is  recorded  that  there 
wei-e  four  thousand  prophets,  move  or  less,  bel  ween  Moses  rind  .b-.-jus,  all 
of  whom  obeyed  the  precepts  of  the  Pentateuch,  e.g.,  Joshua,  Simeon, 
Job,  David,  Solomon,  Elijah,  Zacharayu,  and  John  Baptist.    They 


SI  PARA  1.]  (321    )  [chap,  rr.. 

Moses,  and  caused  apostles  to  succeed  him,  and  gave 
evident  miracles  to  Jesus  the  son  of  Mary,  and  streng- 
thened him  with  the  holy  spirit.  Do  ye  therefore, 
whenever  an  apostle  coineth  unto  you  with  that  which 
your  souls   desire   not,  proudly  reject  Mm,  and   accuse 

were  sent  in  order  to  proclaim  and  enforce  tlie  law,  for  the  corrup- 
tions (of  the  text  of  the  Word  of  God)  made  by  Jewish  doctors  had 
been  spread  abroad.  Wherefore  these  apostles  were,  so  to  speak, 
divine  teachers  and  renev/ers  of  the  true  religion.  Such  are  referred 
to  in  this  verse." — Taffilr-i-Raufi. 

This  anthority  states,  in  this  same  coixnection,  that  a  prophet  was 
sent  at  the  beginning  ot  everr  century,  and  that  at  the  beginning  of 
each  millennium  a  great  prophet  (Nabi  ul  Azim)  was  sent.  This 
state  of  things  continued  until  the  coming  of  Muhammad,  who,  beiuf^ 
the  last  of  the  prophets,  closed  the  book  of  inspiration  and  established 
the  true  faith  in  perfection.  He  does  not,  however,  seem  to  sec  the 
inconsistency  of  this  theory  with  the  fact  of  the  four  thousand  ]»rophets 
belonging  to  the  Mosaic  di -pen nation  before  mentioned,  nor  does  he 
show  by  what  process  the  disposition  of  doctors  of  divinity  to  corrupt 
the  text  of  Scripture  has  been  changed  in  the  last  dispensation.  If 
the  former  f^ci'iptures  were  corrupted  io  spite  of  the  foui  thousand 
prophets,  how  about  the  Qur^n  in  a  dispensation  devoid  of  prophets  ? 

And  gave  evident  miro.des  to  Jesus  the  son  of  Mary.  These  were — 
(i)  speaking  when  an  infant  in  his  mother's  arms  ;  (2)  making  hirSa 
of  clay  when  a  child,  and  causing  them  to  fly  away  ;  (3)  healing  the 
blind-born;  (4)  cleansing  lepers;  and  (5)  raising  tlie  dead.  See 
chaps,  iii.  48  and,  v.  no. 

Ihese  passages,  while  recognising  Jesus  ae  a  worker  of  miracles, 
everywhere  ascribe  them  to  divine  power  ext€rnal  to  him.  He  is 
only  "  the  son  of  Mary." 

And  strengthened  him  iiith  the  holy  spirit.  *'  We  must  not  imagine 
Muhammad  here  means  the  Holy  Ghost  in  the  Christian  acceptation. 
The  commentators  say  this  spirit  vras  the  angel  Gabriel,  who  sancti- 
iied  Jesu-s  and  constantly  attended  on  him." — Sale^  Jaldhidain. 

In  chap,  iv,  169.  Jesus  is  said  to  be  "a  spii'it  proceeding  from 
God,"  BO  that  he  would  ap]iear,  according  to  the  Quran,  to  be  the 
Holy  Ghost.  Muslims  even  accord  to  his  followers  the  creed, 
"  There  is  one  God,  and  Jeyus  is  the  Spirit  of  God,"  as  expressive  of 
the  truth.  In  chap.  xxi.  91,  Mary's  conception  is  said  to  have  been 
diif  to  the  hreaih-jvg  hy  God  of  hie  spirit  into  her.  And  in  chap.  iii. 
45,  Jet>u3  i&  called  the  '•'  Word  proceeding  from  Himself"  %.e.,  God. 
Now,  while  it  is  nerlain  that  these  expresHions,  and  many  others  of 
a  siiiiilav  inipori  in  the  Quran,  do  express  the  doctrine  of  the  divinity 
of  Jesus,  aci  well  as  of  the  Holy  Ghost,  it  is  peifectly  clear  that 
Mvhainmad  '/lever  'I'nteadeA  to  express  that  idea.  For  instance,  in 
chap,  iii,  47,  it  is  evulent  that  Muhammad  regarded  Jesus  as  a 
creature.  And  in  chap  iv.  169,  170,  where  Jesus  is  culled  tlie 
■'  word  which  he  (God)  conveyed  into  Mary,  and  a  spirit  proceeding 
from  him,''  this  very  expression,  -which  is  one  of  the  strongest  in  the 

X 


CHAP.  II.}  (     322     )  [srPv».RA  I. 

some  of  imposture,  and  slay  otliers  ?  (87)  The.  Jews  say, 
Our  hearts  are  uncircumcised :  but  God  hath  cursed  them 
with  their  infidelity;  therefore  few  shall  believe.  (88) 
And  when  a  book  came  unto  them  from  God,  confirming 
the  scriptures  which  were  with  them,  although  they  had 
before  prayed  for  assistance  against  those  who  believed 
not,  yet  when  that  came  unto  them  which  they  knew  to  he 
from  God,  t\\Qy  would  not  believe  therein :  therefore  the 
curse  of  God  shall-  be  on  the  infidels.  (89)  For  a  vile 
price  have  they  sold   their  souls^  that  they  should  not 


Quran,  is  followed  by  the  command,  "  Shj  not,  there  are  three  Gods," 
which  is  evidently  intended  to  deny  the  idea,  of  the  divinity  of  Jesus 
as  well  as  of  Mary.  Nevertheless,  the  iaci  01  such  expressions  being 
used  in  the  Quran  can  only  be  explained  on  the  ^;round  that  they 
were  in  use  among  the  Arabs  in  Miibanimod's  time  in  a  Christian 
sense,  and  that  Muhammad  either  used  tliem,  while  explaining  away 
their  meaning,  in  order  to  commend  his  doctrine  to  Christians,  (»r, 
as  is  more  probable,  he  used  them  without  understanding  their 
Christian  iraport  himself.     See  Muir's  Life  of  Mofuiinet,  vol.  ii;  p.  138- 

The  unintentional  testimony  of  Muhammad  to  the  character  of 
Jesus  is  a  subject  worthy  the  hiudj  of  the  Christian  controversialist. 

The  Ta/sir-i-IIusuini  gives  four  opinions  of  Muslim  commentators 
as  to  the  import  of  the  expression  "  holy  spirit :"  (i.)  The  h'>ly  soul 
of  Jesus  ;  (2  )  the  angel  Gabriel ;  (3.)  a  potent  name  whereby  he  was 
able  to  raise  the  dead  ;  and  (4.)  the  Gospel. 

And  accuse  some  of  imposture.  The  prophet  of  Arabia,  as  is  his 
wont,  here  likens  the  treatment  he  received  at  the  hands  of  the  Jews 
to  that  endured  by  Jesus,  wliom  tbey  rejected  as  an  impostor.  The 
pa.ssage  shows  that  Muhammad  u-ois  regarded  as  an  impostor  by  the 
Jews  of  Madina  at  least. 

(87)  But  God  hath  cursed  them  with  their  injidelity,  therefore  few 
ahall  believe.  Rodwell  readers  it,  "  God  liath  cursed  them  in  their 
infidelity  :  few  are  they  who  believe." 

Savary  has  it :  "  God  cursed  them  because  of  their  perfidy.  Oh, 
how  small  is  the  number  of  the  true  believers  !" 

(88)  And  when  a  hook  came,  unto  tht^m  from  Ood.  The  Qurdn, 
wliich  Muliammad  heve  distinctly  claims  to  be  the  Word  of  God. 

They  had  bi'fore  prayed,  dec.  "  The  Jews,  in  expectation  of  the 
coming  of  Muhammad  (according  to  the  tradition  of  his  followers), 
used  this  prayer  :  O  God^  -fvelp  us  againM  the  unbelievers  by  the  projthaC 
wko  is  to  he  sent  in  the  Imt  tinuiB.'' — Sale., 

Which  they  knew  to  be  from  God.  Another  charge  of  deliberate 
rejection  of  his  clainjs, 

(89)  Old  of  envy ^  becausn  God  sendxth  down  hia  favours  to  such  of  his 
servants  as  he  pleoseth.  Envious  of  "  the  gift  of  th«  prcxphetic  office, 
&c.,  to  a  pagan  Arab,  and  not  to  a  Jew." — Hodwett. 


SIPARA  I.]  (     323     )  [chap.  H 

believe  in  that  which  OoD  hath  sent  down ;  out  of  envy, 
because  God  sendeth  down  his  favours  to  €uch  of  his 
servants  as  he  pleaseth :  therefore  they  brought  on  them- 
selves Indignation  on  indignation ;  and  the  unbelievers 
snal]  suffer  an  ignominious  punishment.  (90)  When 
one  saith  unto  them,  Believe  in  that  which  God  hath 
sent   down;    they   answer,   We    believe    in    that  which 

"  It  is  remarkable  that  Muhammad  accuses  the  JewB  of  rejecting 
him  for  the  same  reason  their  elder?  and  priests  had  refused  Christ, 
namely,  for  enyy^—Brinckman,  iVofes  on  Jslam. 

This  assumption  of  Muhammad,  like  that  of  deliberate  rejection 
of  him  whom  they  knew  to  be  the  prophet  of  God,  and  of  that  which 
they  knew  to  be  the  Word  of  God  (i.e.,  the  Qurdn,  see  ver.  88),  is 
purely  gratuitous.  He  liad  failed  to  give  his  Jewish  hearers  one 
single  good  reasou  for  beliering  him  to  be  sent  of  God  as  a  prophet, 

K.  Bos  worth  Smith  (Mo^iammed  and  Mohanimedamsm,  p.  14,  second 
edition)  is  surprieed  "that  the  avowed  relation  of  Christianity  to 
Judaism  has  not  protected  JsMm  from  the  assaults  of  Christian 
apolo(?ists,  grounded  on  its  no  less  explicitly  avowed  relation  to  the 
two  togeil:er."  But  sureJy  "avowed"  relationship  can  afford  no 
protection  to  any  religion  against  assault.  The  avowed  relationship 
must  be  proven  to  be  genuine.  Mere  assertions  on  the  part  of  Jesus 
never  could  have  established  any  relationship  between  Christianity 
and  Judaism.  This  relationship  is  only  established  by  showing 
Christianity  to  be  a  development  of  Judaism — a  development  de- 
manded by  Judaism  itself.  Until  it  can  be  shown  that  Islam  is  a 
further  development  of  both  Judaism  and  Christianity,  all  "  avowed  " 
relationship  cdunts  for  nothing.  The  ground  of  assault  on  the  part 
ot  Christian  apologists  is  the  inanifest  disagreement  between  IsUm 
and  its  "  avowed  relation  "  to  Christianity. 

(90)  That  which  Ood  hath  sent  down.  The  Qurdn.  The  Tafsir-i-Ra  uji 
understands  the  allusion  to  be  to  the  Gospel  also,  but  this  opinion  is 
not  well  founded.  The  latter  part  of  the  verse  undoubtedly  refers 
to  the  Qiirin  alone,  and  the  allusion  here  must  be  to  the  same  thing. 

Tn/it  which  hath  been  sent  dovm  to  us.     The  Pentateuch, 

Tkey  reject  .  .  .  the  truths  confirming  that  which  is  with  them.  See 
note  on  ver.  40,  This  statement,  so  Jn*equently  reiterated,  is  one  of 
the  chief  of  the  points  inviting  attack  upon  the  Qur^n,  Tlie  question 
to  be  decided  is  one  of  fact.  Does  the  Quran  confirm  the  doctrine, 
the  history,  and  the  plan  of  salvation  by  atonement  set  forth  in  the 
writings  ot  Moses  I  If  not,  then  the  Quran  is  a  forgery,  and  Mu- 
hammad an  impostor,  the  Qur<in  being  witness. 

Muslims  are  so  thoroughly  convinced  01  the  force  of  this  argument 
against  them  that  they  see  no  way  of  evading  it  except  in  the  claim 
that  the  Pentateuch  now  in  use  among  Jews  and  Christians  is  either 
in  whfde  or  in  pai  t  a  forgery. 

ISay,  Why  tjierefirrv  have  ye  slain  the  prophns  of  Ood  ?  See  Matt,  xxiii. 
S7-     i^o  Rod  well ;  but  see  also  notes  01:  ver.  6a 


CHAP.  II.]  (      324      ) 

hath  be(3n  sent  down  unto  lis  :  .and  1 1iey  reject  what 
ha;th  been  reveahd  since,  although  it  be  the  truth,  con- 
firming that  which  is  with  them.  Say,  Why  there- 
fore have  ye  slain  the  prophets  of  God  in  times  past, 
if  ye  be  true  believers  ?  (91)  Moses  formerly  came  unto 
you  with  evident  signs,  but  ye  afterwards  took  the  calf /or 
yovr  god  and  did  wickedly.  (92)  And  when  we  accepted 
your  covenant,  and  lifted,  the  mountain  of  Sinai  over 
you,  sai/i/ig,  Keceive  the  law  which  we  have  given  you, 
with  a  resolution  io  per/onn  it,  and  hear;  they  said.  We 
have  heard,  and  have  rebelled:  and  they  were  made  to 
drink  down  the  calf  into  their  hearts  for  their  unbelief. 
Say,  A  grievous  thing  hath  your  faith  commanded  you,  if 
ye  be  true  believers  ?  (93)  Say,  If  the  future  mansion  with 
God  b^  prepared  peculiarly  for  you,  exclusive  of  the  rest 
of  mankind,  w^ish  for  death,  if  ye  say  ttuth ;  (94)  but  they 
will  never  wish  for  it,  because  of  that  w^hioh  their  hands 
have  sent  before  them;  God  kuoweth  the  wicked-doers ; 


(91)  The  calf.     See  notes  on  ver.  50, 

(92)  Lifted  ike  mouvtain  of  Sinai  over  you.     See  note  on  ver.  62. 
We  have  heard  arid  rehcUed.      Mnshci  commentators   oxpreBS  a 

variety  of  (.'pinions  in  regard  to  these  words,  e..g.,  they  cried  aloud 
"we  h<ave  heard,"  but  said  softly  "and  rebelled,''  or  'Sve  have  heard" 
with  our  ears  "  and  rebelled  "  with  our  hearts,  or  tliat  their  fathers 
heard  and  they  rebelled;  or  that  some  said  "we  have  heard,"  and 
others  "and  rebelled;"  or,  fiji ally,  that  two  different  occasions  are 
referred  to,  one  of  obedience  and  another  of  rebellion.  See  tafsir-i- 
jRauji. 

Sai/,  A  griivom  thing,  d:t.  "  Muhanimad  here  infers  from  their 
forefathers"  disobedience  in  worshippirig  the  calf,  at  the  same  tiuie 
that  they  pretended  to  believe  in  the  law  of  Moses,  tliat  the  faith  of 
the  Jews  in  his  time  was  as  vain  and  hypocritical,  since  they  rejected 
him,  who  was  foretold  therein,  as  an  impostor." — Sale,  Yahya,  Bai- 
dhdwi. 

(93)  If  the  future  mannon  .  .  .  loish  for  death,  if  ye  say  truth. 
This  same  claim  can  be  set  ut)  witli  eq^ual  justice  against  Muslimg, 
who  holvi  iiUt  no  hope  of  salvation  to  such  as  reiect  Islam.  The 
Tafstr-i-Raufi  regards  the  words  as  being  addressed  to  believers  as  a 
tent  cf  thfir  faith.  Tried  by  such  a  tost,  there  are  indeed  very  few 
true  Muslims. 

(94)  That  which  their  hands  have  sent  before  theyn.  ''That  is,  by 
reason  of  the  wicked  forgeries  which  they  have  beeii  gnilty  of  in 
respect  to  the  Scriptures.    An  expression  luuch  like  tJiat  of  St.  Paul 


SXPARA  I.]  (      325      )  [chap.  II. 

(95)  and  thou  slialt  surely  find  them  of  all  men  the  most 
covetous  of  life,  even  more  than  the  idolaters  :  one  of  them 
would  desire  his  life  to  be  prolonged  a  thousand  years, 
but  none  shall  reprieve  liimself  from  punishment,  that  his 
life  may  ))e  prolonged  :  God  seeth  that  which  they  do. 

li  (96)  Say,  Whoever  is  an  enemy  to  Gabriel  (for  he  hath  1\TT- 
caused  t?ie  Qiirdn  to  descend  on  thy  heart,  Ijv  the  permission 
of  God,  confirming  that  which  was  before  reveled,  a  direc- 
tion, and  good  tidings  to  the  faithful)-  (97)  whosoever  is  an 
enemy  to  God,  or  his  angels,  or  his  apostles,  or  to  Gabriel, 
or  Michael,  verily  God  is  an  enemy  to  the  unbelievers. 
(98)   And  now   we  have   sent  down   unto  thee  evident 


where  he  says,  that  some  tnen's  sins  are  ope7i  beforehand,  going  before 
to  judgment." — Sale. 

God  knomth  the  vncked-doers.  This,  with  a  multiUide  of  similar 
pjissages  in  the  Quran,  clearly  emphasises  the  truth  of  God's  omni- 
science. It  is  one  of  those  truthfs  which  has  given  IsUm  so  much 
moral  power,  and  which  asserts  its  superiority  over  the  various 
form.-5  of  heathenism  with  which  it  cornea  In  contact.  Such  truths 
regarding  God  account  in  great  measui*e  for  its  influence  as  a  "  mis- 
sionary religion." 

(06)  Whoever  is  an  enemy  to  Gabriel.  "Tl)e  commentators  say  that 
the  Jews  asked  what  angel  it  was  that  brought  the  divine  revelations 
to  Muhammad ;  and  being  told  that  it  was  Gabriel,  they  replied  that 
he  was  their  enemy,  and  the  messenger  of  wrath  and  punishment ; 
but  if  it  bad  been  Michael,  they  would  have  believed  on  him,  be- 
cause that  angel  was  their  friend,  and  the  messenger  of  peace  aud 
plenty.     And  oti  this  occasion,  they  say,  this  passage  was  revealed. 

That  Michael  was  really  the  prote<*tor  or  guardian  angel  of  the 
Jews  we  know  from  Scripture  (Dan.  xii.  J) ;  and  it  seems  *,liat  Gabriel 
was,  as  the  Persians  call  him,  the  angel. of  revdaiioyis,  being  frequently 
sent  on  messages  of  that  kind  (Dan.  viii.  16;  ix.  21;  liuke  1.  19,  26); 
for  which  reason  it  is  probable  MuhAmmxid  pretended  he  was  the 
angel  from  whom  he  received  the  Quran." — Sale,  Jalaluddin,  Yahyor. 

(98)  Evident  signs,  "  i.e.,  the  revelations  of  this  book." — Sale.  "  The 
Qurdn  and  miracles."- -T^a/sfr-t^jRawj?,  The  word  Aydt,  here  trans- 
lated signs,  is  that  which  is  used  to  denote  the  various  sections  or 
verses  of  the  Quran.  As  these  verses  were  claimed  to  be  a  standing 
jniracle,  :aid  wt:re  for  this  reason  called  signs,  the  allusion  of  the  pas- 
sage is  to  the  revelations  of  the  Quran,  as  Sale  has  it. 

A^  to  the  'laim  of  Muslim  tradition  and  of  modern  Muharama- 
dans  that  Muhdmmad  wrought  miracles,  it  is  sujBicient  to  say  that 
such  a  claim  is  made  directly  in  opposition  to  the  repeated  declara- 
tion of  the  Qur4n  to  the  contrary.  See  vers.  118,  119;  chap.  iii. 
1 84,  185  ;  chap.  vij.  34-36,  109,  iir  ;  chap,  x.  21,  &c. 


CHAP.!?.]  (     326     )  [SIPAR\I. 

signs,  and  none  will  disbelieve  tLem  but  the  evil-doers. 

(99)  Whenever  they  make  a  covenant,  will  some  of  them 
reject  it  ?  yea,  the  greater  part  of  them  do  not  believe. 

(100)  And  when  lliere  came  unto  them  an  apostle  from  God, 
confirming  that'  scripture  which  was  with  them,  some  of 
those  to  whom  the  scriptures  were  given  cast  the  book  of 
GrOD  behind  their  hacks,  as  if  they  knew  it  not :  (101)  and 
they  followed  the  device  which  the  devils  devised  agams'-  ti)e 
kingdom  of  Solomon,  and  Solomon  was  not  an  uni)eliever ; 
bat  the  devils  believed  not;  they  taught  men  sorcery,  and 
that  which  was  sent  down  to  the  two  angels  at  Babel, 
Hdnit  and  Mardt ;  yet  those  two  taught  no  man  until  they 
had  said,  Verily  we  are  a  temptation,  therefore  be  not  an 

flOO)  An  apostle  from  God,  Cffijirming  that  scripture  which  was  with 
ihem.  Muhammaa  here  reitetates  his  claim  to  be  an  apogtlfe  con- 
finning  the  Jewish  Scriptures.  He  would  also  be  recognised  as  an 
apostle  pf  God  because  he  confirms  the  Jewish  Scriptiires.  He  there- 
fore attests  the  divine  character  of  th(i  Scriptures  (.'.xtant  in  his  timi. 
See  also  note  on  ver.  90. 

(101)  T/(»  device  which  ihe  devils  devised.  "The  devils  having,  by 
God's  permission,  tempted  Solomon  without  success,  they  made  u«e 
of  a  trick  to  blast-  his  character.  For  they  wix>te  several  books  of 
magic,  and  hid  them  under  that  prince's  throne,  and  after  his  death 
tola  the  chief  men  that  if  they  wanted  to  know  by  what  means  Solo- 
mon had  obtained  his  absolute  power  over  men,  genii,  and  the  winds, 
they  should  dig  under  his  throne  ;  which  having  done,  tliey  found 
the  foresaid  books,  which  contained  impious  sup^irstitions.  The 
better  sort  refused  to  learn  the  evil  arts  therein  delivered,  but  the 
common  people  did  ;  and  the  priests  published  this  scandalous  stoiy 
of  Solomon,  which  obtained  credit  among  the  Jew.s,  till  God,  say 
the  Muharamadana,  cleared  that  kiDg  by  the  mouth  of  their  prophet, 
declaring  that  Solomon  was  no  idolater." — Sale,  Yahya,  Jaldlnadlii. 

"Babel  is  regarded  b^  the  Muslims  as  the  foimtain-head  of  the 
science  of  magic.  They  suppose  H^riit  and  MdriH  to  be  two  angels 
who,  in  conse<j[uence  of  their  want  of  compassion  for  the  fraila  es  of 
mankind,  were  sent  down  to  earth  to  be  tempted.  They  both  sinned ; 
and  being  permitted  to  choose  whether  they  Would  be  punished  now 
or  hereaiter,  chose  the  former,  and  are  still  suspended  by  th«,;  feet  at 
Babel  in  a  rocky  pit^  and  are  the  great  teachers  of  magic."— I,a7w  on 
chap,  iii.,  note  14,  01  the  Thousand  and  One  Nights.  See  also  Rod- 
well's  note. 

HdrM  and  Mdr^U.  ''  Some  say  only  tiiat  these  were  two  magicians 
or  angels  .^ent  by  God  to  teach  men  magic  and  to  tempt  them  ;  but 
o*.heT3  tell  a  longer  fable,  that  the  angels  expressing  their  surpriee 
at  the  wiukedneas  of  the  sons  of  Adam,  alter  prophets  had  been  sent 


SIPARA  J.]  (     327      )  [CHAP.  IT. 

unbeliever.  So  men  learned  frorn  those  two  a  chonn  by 
which  they  might  causa  division  between  a  man  and  his 
wife ;  bat  they  hurt  none  thereby,  unless  by  God's  per- 
mission, and  they  learu(;d  that  which  would  hurt  them, 
and  not  proiit  them ;  and  yet  they  knew  that  he  who 
bought  that  art  should  have  no  part  in  the  life  to  come,. 
an.d  woful  is  the  pHce  for  whieli  they  have  sold  their  souls, 
if  they  know  it.  (1 02)  But  if  they  had  believed,  and  feared 
GtOd,  verily  the  reward  tfiey  aiould  have  had  from  GOD 
would  have  been  better,  if  they  had  known  it. 

Ij  1,103)  O  true  believers,  say  not  ta oa/r  apostle,  "Kama;"  11  l'^ 
but$ay  "Undhiirna;"  and  hearken :  the  infidels  ehall  suffer 
a  grievous  piiiiishn)eiit.  (104)  tt  is  not  the  desire  of  the  un- 
to ttieui  with  dlvinQ  commissions,  God  bid  tbem  choose  two  out  of 
their  own  number  to  be  sent  ddwu  to  be  judges  on  earth.  Wh«ro- 
npou  they  pitclied  upoi)  Harut  and  Miirut,  who  fcxecuied  their  office 
wiUi  mtegrity  for  some  time,  till  Zuharah,  or  the  planet  Venus,  de- 
scendijd  and  apjx^ared  b^d'ore  them  in  tho-  shape  of  a  beautiful  woman, 
bringing  a  complaint  against  her  huabanrl  (though  others  say  she 
WAS  a  real  woman).  As  soon  as  thev  aaw  her  they  fell  in  love  with 
hdT,  and  endeavoured  to  prevail  on  her  to  satisfy  their  desires ;  but 
she  flew  up  again  to  heaven,  whither  tlie  two  augels  also  returned, 
but  were  not  admitted.  However,  on  the  intercession  of  a  certain 
pious  man,  they  were  allowed  to  cht^ose  whether  they  would  be 
punished  in  this  life  or  in  the  other ;  whereupon  they  chose  the 
former,  and  now  siifler  punishment  accordingly  in  Babel,  where 
they  are  to  remain  till  the  du>  of  judgmeni.  They  add  thai  if  a 
man  haa  a  fancy  to  learn  magic,  he  may  go  to  them,  and  hear  their 
voice,  but  cannot  see  them, 

"The  Jews  have  something  like  this  of  the  angel  Shamhozai, 
who  having  debauched  himself  with  women,  repented,  and  \)j  way 
of  peiia/)oe  "Hung  himself  up  between  heaven  and  earth.  (See 
BereshJt  Rabbah  in  Gei).  vi.  2).'' — ^S'l/zJe,  Yakm,  JaMluddin,  <kc. 

(103)  Say  mi  to  our  apostle.  ^^Raina. ; ''  hut  say  "  UndMirna"  " Those 
two  .A.rabJc  words  have  both  the  same  signiiication,  viz.,  Lock  on  lis, 
and  are  a  kind  of  salutation.  Mu.hammftd  had  a  great  aversion  to 
the  first,  because  the  Jews  frequently  used  it  ui  derision,  it  being  a 
word  of  reproach  in  their  tongue.  They  alluded,  it  seems,  to  the 
Hebrew  \'erb  ^^1,  ma,  which  signifies  to  he  had  cr  mischievous  J' — 
ISfde,  JuLHudclin. 

"  TiWna,"  ixH pronounced,  means  in  HeVjrew,  "  &ur  had  one;  "  but  in 
Aiabic,  ^^look  onua." — Hodwell,  Ahdul  Qddir. 

(lOo)  Whatever  'oer&e  we  shall  ahroyate,  or  causae  thee  to  forget,  tee 
icill  hnng  a  hetter  than  it,  or  One  like  unto  it,  "  Im4m  Baghawi  says, 
■  that  file  number  of  abrogated  verses  has  betu  variously  estimated 


CHAP.  II.}  (      32S      >  [STPAP-A  I. 

believers,  either  among  tho?>e  unto  whom  the  scriptures  have 
been  given,  or  among  the.  idolaters,  that  any  good  should 
oe  sjnt  down  unto  you  from  your  Lord  :  but  God  will 
appropriate  his  mercy  unto  whom  he  pleaseth  ;  for  God  is 
exceeding  beneficent.  (105)  Whatever  verse  we  shall  abro- 
gate, or  cause  tlwe  to  forget^  we  will  bring  a  lietter  than 

from  five  to  fi\  e  hundred." — Hughes'  Introduetion  to  thu  Roman  Urd& 
Quran,  1S76,  p.  xix. 

Tlie  Tafsir  Fatah-ul-Ay^iz  tlescrVoes  three  classes  of  ahroj]rate<i  pas- 
sages :  (i.)  M'hem  one  verse  or  passage  if*  ^uhsiitufed  for  another; 
(2.)  where  the  raeaning  and  ibroe  of  a  jmssage  if!  ab-''ogated  by  the 
addition  of  anotlier  passage;  both  passages  being  letaiufed  in  the 
book  ;  and  (3.)  wb.ere  the  passage  is  remo-ved  entii'ely  from  both 
the  book  and  the  memory  of  those  who  may  have  heard  ic.  See 
on  this  subject  Introduction  to  Muir's  Life  of  Mahomet,  pp.  xxii,  and 
icxvLj  also  Prelimmary  Didconrse,  p.  no. 

Brinckman,  in  his  Notes  on  Islam,  draws  from  this  passage  the 
following  conclusion  :— "If  God  gave  Verses  to  Muhammad  and  then 
cancelled  them,  it  utterly  destroys  the  notion  that  the  original  of 
the  present  Qui'4n,  as  we  now  have  it,  was  written  on  the  preserved 
table  from  ail  eternity  by  irod.  If  it  be  f^aid  that  God  tnonghi  it 
better  to  vri th (3 n-.sv  some  versc^s  after  declaring  them,  it  looks  as  if 
Go*i,  like  man,  did  not  know  fie  future  ;  and  as  we  do  not  know 
fer  .'I  certain iy  what  words  were  cancelled,  we  cannot  tell  which 
verse  it  is  best  for  us  to  attend  to." 

The  doctrine  of  abrogation,  as  taugltt  in  this  passage  and  others 
(xiii.  JB9  and  xvL  103),  sprang  up  during'  Mohiunnad's  prophetic 
career  as  a  matter  of  necessitv.  The  prophetic  pasea^es  bein^  deli- 
vered piecemeal,  and  generally  as  the  religious  or  political  ciroum- 
slonces  of  the  prophet  demanded,  it  came  to  pass  T.hat  some  oi  the 
later  deliverances  were  contradictory  to  former  ones.  The  Jews, 
ever  alert  in  tlieir  Opposition  Ut-  iho.  pretensions  of  the  new  religion, 
pointed  out  the  discrepancies  already  mHuifest  in  the  so-railed  re\e- 
lations.  C>bjections  of  this  order  could  not  but  seriously  influence 
the  popularity  of  the  prophet  among  his  r.ountrjmen,  and  even 
jeo:<ardi3e  his  cr<^dit  in  the  eyes  ot  his  own  followers.  Undfir  cir- 
ouia^tanceB  likethe'e  Muhammad  promulgated  the  doctrine  of  abro- 
gation, a  doctrine  which  not  only  secured  the  allegiance  of  those 
whose  faith  had  bten  shaken  by  Jewish  objections,  but  which  has 
oerved  to  strengthen  his  followers  in  all  ages  in  their  controversy 
with  Jews  and  Christians. 

The  claim  of  the  commentators  is:  (i.)  That  God  is  a  sovereign, 
<»nd  is  therefore  at  liberty  to  change  or  abulish  his  laws  at  his  own 
discretion  ;  (2.)  that  abrogRlion  on  his  nan.  does  not  imply  any 
impi'rfectiou  in  the  laws  rhanged  or  abouslied,  as  Jews  and  Ohri^- 
1ian.s  had  declared,  but  ihat  circumstances  of  time,  place,  &.c,.,  caUed 
lorth  new  law^s,  jites,  and  ceremonies.  Ail  God's  laws,  rites,  and 
ceremonies,  ordained  for  the  guidance  of  his  creatures,  are  good  and 


STPARA  r.]  (      329     )  [CHAP-  II. 

it,  or  one  like  unto  it.  Dost  tliou  not  know  that  GOd  is 
almighty  ?  (106)  Dost  thou  not  know  that  unto  God  be- 
longeth  the  kingdom  of  heaven  and  earth  ?  neither  have 
ye  any  protector  or  helper  except  God.  (107)  Will  ye 
require  of  your  apostle  according  to  that  which  was  for- 
merly required  of  Moses  ?  but  he  that  hath  exchanged  faith 

true  for  the  ttoe  and  mider  the  cin'aiihstauces  in  which  they  were 
giv-en  and  for  which  they  Avere  inteuded. 

Now,  while  it  may  be  admitted  tlu\t  the  abrogated  passages  of  the 
Q,ur.in  may  thus  be  upheld  against  the  objection  that  they  militHte 
{igainst  the  perfection  of  the  divine  character,  asswning,  as  Muslims 
do,  tlie  inspiration  of  tlie  Quran,  yet  thi.-*  uoctriiie  will  not  serve 
their  purpopo  when  applied  to  the  alleged  abrogation  of  the  Sciip- 
tures  of  the  OhI  and  New  Testamenti^. 

On  this  point  it  becomes  na  to  ailmit  freely  that  God  has  abro- 
gated in  one  age  rites,  caremonietj,  and  laws  which  were  commanded 
in  another.  We  claim  this  much  iu  our  controrersy  with  Jews  con- 
cerniBg  the  rites  and  ordinances  of  the  M6s;iic  dispensation  relating 
to  clean  and  unclean  meats,  sacrifices  and  olfcirings,  tiie  observance 
of  cerLain  feasts,  h(dy  days,  jnlgrimages,  &c.  This  doctrine  is  clearly 
maintained  bv  the  Apostle  Paul  in  his  Epistle  to  the  Galatiana  and 
by  the  author  of  the  fioistie  to  the  Hebvews. 

But  when  the  Muslim  seeks  to  apply  this  principle  of  abrogation 
to  the  great  cardinal  doctrines  of  the  Christian  faith,  as  taught  con- 
sistently throughout  the  whole  Bible,  and  thus  attempt.^  to  reconcile 
the  forrner  Scriptures  with  the  contradictory  teachings  of  the  Quran 
concerning  the  being  and  attributes  of  God,  the  Trinity,  the  Soneiii  p  of 
Christ,  the  Holy  Bpiiit,  and  thfi  Atonement,  njjt  to  mention  historical, 
facts  and  the  spirit  of  prophecy,  the  Ci'.ristian  does  fairly  take  excep 
tion  to  this  doctrine  of  abrogation.  No  amount  of  argument  can 
ever  so  reconcile  the  Qurdn  with,  the  fotraer  Scripturis,  which  it 
professes  to  confirm,  as  to  make  it  possible  to  accept  both  as  the 
Word  of  Go<l.  If  the  Bible  bo  acknowie<lged  to  be  the  Word  of 
God  (and  every  Muslim  is  bound  to  do  so),  then,  all  reasonable  con- 
cession to  the  doctrine  of  abrogation  being  made,  the  Quran  must 
still  be  rejected. 

Dost  7wt  thou.  hMUf  that  God  is  Almighty?  This  is  given  as  the 
reason  why  Cod  may  abrogate  any  portion  of  his  Word.  It  ia  the 
reason  given  by  all  Mujslini  commentators.  "  He  can.  do  as  he 
pl'.'asea.*'  But  God  cannot  lie.  He  cannot  deny  eternal  truth,  his- 
torical facts,  and  his  own  nature.  "  He  cannot  deny  himself." 
Compare  the  teaching  of  Jesus  iu  Matt.  v.  17. 

(107)  Thai  v:kick  u<u  fvrmerly  required  of  Moses  t  "Jaldluddin 
Rays  that  what  the  Jews  required  of  Moses  wa-s  that  they  might 
see  God  manifestly.  The  Tafsir  Humini,  however,  has  it  that  they 
demanded  that  M  uhatnmad  should  show  them  such  a  complete  book, 
given  at  one  tim«,  as  was  given  to  Moses.  Whatever  the  allusion 
may  be,  one  thing  is  evident,  viz.,  that  Muhammad  was  troubled 


CHAP.  II.]  (     330     )  [SIPARA  I. 

for  infidelity,  bath  already  erred  from  tLe  straight  way. 
(108)  Many  of  those  unto  whom  the  scriptures  have 
been  given,  desire  to  render  you  again  unbelievers,  after 
ye  have  believed ;  out  of  envy  from  their  souls,  even 
after  the  truth  is  beeome  manifest  unto  them;  but  for- 
give thern,  and  avoid  thifm,  till  Gop  shall  send  his  eom- 
80U.  mand ;  for  God  is  omnipotent.  (109)  Be  constant  iw 
prayer,  and  give  alms ,  and  what  good  ye  have  sent 
before  for  your  souls,  ye  t-hall  find  it  with  God;  surely 
God  seeth  that  which  ye  do.  (110)  They  say,  Yerily  none 
shall  enter  paradise,  except  they  who  are  Jows  or  Christians: 
this  is  their  wish.  Say,  Produce  your  proof  oj  this^  if  ye 
speak  truth.  (Ill)  Nay,  ]mt  he  who  resigneth  himself  to 
God,  and  doth  that  which  is  right,  he  shall  have  his  reward 

and  displeased  at  the  disposition  of  his  follo-wei-s  to  require  of  him. 
similar  e\idence  of  his  prophetic  missicn  to  that  given  by  Moses." — 
Votes  on  Bvman  Urdit  Qumn, 
(i08)  Out  of  envy  frmi  their  souls,  So.     See  notes  on  ver.  89. 
Butforgivc  them,  and  avoid  them.    These  words  indicate  Ihe  policy 
of  Muhammadj  so  long  as  be  was  too  weak  to  use  the  moi-e  cojiyinciug 
argument  of  the  sword  in  tlie  conti'oversy  with  the  powerful  Jewish 
tribea  of  Madina.     The  faithful  were  not  to  wage  war  against  them, 
but  to  forgive  them,  and    to  prevent   their  exerciaing  any  evil 
influence,  they  were  to  be  avoided.     The  Tafsir-i-Raufi  paraphrases 
this  passage  thus  :  "  Forgive  and  pass  them  by.  until  God  tevea]  his 
domniand  concerning  their  slaughter  or  their  payment  of  tribute." 

(109)  Be  constant  in  'prayer.  Prayer  is  the  first  of  the  five  prin- 
cipal duties  of  the  Muslim.  It  consists  iu  the  of!iiring  01  ascriptions 
of  praise  to  the  deity  with,  supplication  fur  divine  blessing  five  times 
a  day.  The  times  for  prayer  are  :  (i.)  In  the  evening  at  four  minutes 
after  sunset ;  (2.)  just  after  nightfall ;  (3.)  at  daybreak  in  the  morn- 
ing;, (4.)  at  noon,  as  soon  as  tlie  sun  begins  to  decline  from  the 
meridian;  (5.)  midway  between  noon  aud  sunset.  See  also  note  on 
Ter.  42. 

And  alms.  The  giving  of  zak(%  or  legal  and  obligatory  alms,  is 
another  of  the  five  duties.  The  idea  was  probably  borrowed  from 
the  Jewish  tithes.  See  note  on  ver.  42,  and  Preliminarv  Di&coursej 
p.  172. 

(110)  Th^y  say^  Verily  none  sluiU  aifer  paradUe,  exdipt  they  who  are 
Jews  or  Christians.  "This  passage  was  revealed  on  occasion  of  a 
dispute  which  Muhammad  had  with  the  Jews  of  Madlna  and  the 
Christians  of  Najr^  each  of  them  asserting  that  rhose  of  their 
religion  only  should  be  saved." — Sale.  Jaldtuddiu.  See  note  on 
ver.  61. 

(111)  iVay,  but  he  who  resigneth  himself  to  God,  and  doth  thai  wh/ich 


SIPARA  J. 3  (     331      )  [CHAP.  II. 

with  his  LoBD :  tliere  shall  come  no  fear  on  them,  neither 
shall  they  be  grieved. 

I'l  (112)  The  Jews  say,  The  Christians  arc  grounded  on  11 
nothing ;  and  the  Christians  vsay^  The  Jews  are  grounded 
on  nothing;  yet  they  lofli  r<iad  the  scriptures.  So  like- 
wise say  they  who  know  not  the  scripture,  according  to 
their  saying.  But  God  shall  judge  between  them  on  the 
day  of  the  resur  ection,  (concerning  that  about  which  they 
now  disagree.  (113)  Who  is  more  unjust  than  he  who  pro- 
hLbiteth  the  temples  of  (tOD,  that  his  name  should  be  re- 
membered therein,and  who  hasteth  to  destroy  them  ?  Those 
men  cannot  enter  therein,  but  with  fear:  (114)  they  shall 


ii  rightyidbc.  Here  we  have  first  a  deuial  of  the  teaching  of  Jews 
and  C/hri8tian3  that  a  profession  of,  and  obadience  to,  the  require- 
ments of  their  religion  is  necessary  to  salvation.  As  tJiis  is  also 
the  teaching  of  the  Muslims,  the  force  of  this  denial  of  it  by 
Muhammad  can  only  be  evaded  by  the  convenient  doctrine  of  abro- 
gation. Secondly,  Ave  have  here  a  declaration  that  resignation  to 
the  will  of  God  and  right  doing,  which  Jal^uddln  interprets  as 
"asserting  the  unity  of  God,"  are  the  sole  conditions  of  salvation. 
If  80,  then  men  are  still  under  the  law,  and  so  cannot  be  saved, 
seeing  none  can  fulfil  its  requir€;raents.  If  so,  theti  the  Gospel  of 
Jesus,  wliich  the  Qur^n  claims  to  have  attested,  is  untrue, 

(112)  The  Jews  say,  The  Ohridians  are  ground'id  on  nothing,  dc. 
"The  Jews  and  Christians  are  here  accused  of  devjjing  the.  teuth 
of  each  other b  religion,  notwitliptandiug  thej  read  the  Scriptures; 
whereas  the  Pentateuch  bears  testimony  to  J^jsua,  and.  the  Gospel 
bears  tentimony  to  Mosea." — Sale,  Juldlnddin. 

Yet  they  both  read  the  Scriptures.  Tbi&is  fortliev  testimony  to  the 
Jewish  anU  Christian  Scriptures,  as  not  only  extant  and  in  general 
use  among  Jews  and  Christians,  but  also  to  their  credibility.  The 
plain  inference  from  this  passage  is  that  Muhammad  re?;arded  them 
as  genuine.  Whence  then  the  ground  for  the  chaige  matle  by  him 
that  the  Jews  and  Christians  changed  and  corrupted  their  Scriptures 
(ver.  41)  l  The  answer  is,  that  he  did  not  charge  upon  them  the 
crime  of  corrupting  tlie  text,  but  of  pervertiuQ  and  concealing  the 
mmning  of  their  Scriptui'es. 

The  charge  made  by  modern  ?»f  uslims  as  to  tlip  corruption  of  the 
Bible  text  cannot  be  justified  by  any  fair  interpretation  of  the 
Qurdn.  This  is  a\\  arrow  borrowed  from  the  quiver  of  Christian 
infidelity. 

Thity  who  hiow  not  the  ScHpture.  The  heathen  Arabs,  who  sided 
with  Jews  and  Ciiilstians  in  their  debutes. 

(113,  114)  Who  is  more  unjust  than  he  who  prohihiieth  the  temples 
0/  God,  dtc.     "  Or  hindereth  men  from  paying  their  adorations  to 


CHAP.  II.]  (      332      )  [SIPARA  1. 

have  shame  in  this  world,  and  in  the  next  a  grievous 
punishment.  (115)  To  God  beio7igeih  the  east  and  the 
west ;  therefore  whithersoever  ye  turn  yourselves  to  pray, 
there  is  the  face  of  Gou ;  for  God  is  omnipresent  and 
omniscient.  (116)  Th^y  say,  God  hath  begotten  children: 
God  forbid !  To  him  helongeth  whatever  is  in  heaven,  and 
on  earth;  (117)  all  is  possessed  by  him,  the  Creator  of 

God  in  those  sacred  places.  This  passage^  says  JaUluddln,  was 
revealed  on  news  being  brought  that  the  Romans  bad  spoiled  the 
temple  of  Jerusalem  ;  or  else  when  the  idolatrous  Arabs  obstructed 
Muhammad's  visiting  the  temple  of  Makkah  in  the  expedition  of  al 
Hudaibiya,  which  happened  in  the  bixth  year  of  the  Hijra." — 'Sale. 

But  Rndwell  points  out  tliat  this  verse  is  misplaced  here,  in  case 
it  has  reference  to  the  Makkans  who  obstructed  Muhammad's  visit  to 
the  Kaabali  in  the  sixth  year  of  the  Hijra. 

*'  Muhammad  little  thought  how  this  verse  foreshadowed  his  suc- 
cessors. The  Mosque  of  Omer  at  Jerusalem  and  the  Mosque  of  St 
Sophia  will  occur  to  the  reader." — Brinckman^s  Notes  on  Ish&m. 

Those  men  cannot  enter  therein  hut  with  fear.  This  verse  is  referred 
to  as  authority  for  eicludiog  Ghristiaus  from  the  Musjid,  especially 
from  the  Kaabah. 

(115)  Whithersoever  pe  turn  yourselves  to  pray,  there  is  the  face  of  God. 
This  verse  is  regarded  by  all  cojnmentuLors  as  abrogated  by  ver. 
145.  It  is  said  to  have  been  revealed  in]  the  interval  between  the 
abrogation  of  the  command  to  pray  tovrard  Jerusalem  and  the  final 
command  to  turn  toward  Makkah.  A  multitude  of  stories  have  been 
invented  to  explain  the  verse,  but  their  recital  would  be  unprofit- 
able. 

For  Cfod  is  omnipresent  and  on>,ni8cient.  This  is  given  as  the  reason 
for  requiring  no  Qibla.  Even  the  Muslim  must  be  struck  witli  the 
very  strange  inconsistency  between  this  reasonable  statement  and 
the  rfeason  assigned  in  ver.  145  for  the  command  to  turn  to  Makkah 
as  the  Qibla. 

(116)  They  say,  God  hath  begotten  chi'ldren.  "This  is  spoken  not 
.-nly  of  the  Christians  and  of  the  Jews  (for  they  are  accused  of 
holding  Uzair  or  Ezra  to  be  the  Son  of  GckI),  but  also  the  pagan 
Arabs,  who  iiuagined  the  angels  to  be  daughters  of  God." — Sale, 
Tafsir-i-liaufi. 

This  charge  indicates  the  ignorance  of  the  Arabian  prophet. 
Neither  Jews  nor  Cliristians  ever  said  God  begot  children  in  the  sense 
here  ascribed.  The  charge  was  probably  due  to  an  inference  drawn 
from  th«<  laiigua^e  used  by  Christians,  and  perhaps  by  Jews,  in  speak- 
ing of  Christ  and  his  people  as  the  *'  Son  of  God''  and  "the  children 
of  God  "  The  charge  against  the  Jews  that  they  called  Ezra  the  Son 
of  God  (xjhap.  X.  30)  is;  entirely  without  proof,  and  altogether  beyond 
the  region  of  probability. 

(117)  Be,  and  it  is.  The-doctrine  that  God  creates  out  of  nothing 
is  here  clearly  recognised.    Alio  bin  entire  sovereignty  over  all  things. 


SIPARA  !.J  (      333      )  [chap.  IT. 

heaven  and  earth ;  and  when  he  dreceeth  a  thing,  he  only 
saith  unto  it,  Be,  and  it  is.  (118)  And  they  who  know 
not  the  scHptures  say,  Unless  God  speak  unto  ns,  or  thou 
show  us  a  sign,  ')m  will  not  believe.  So  said  those  before 
them,  according  to  their  saying :  their  hearts  resemble 
each  other.  We  have  already  sho^n  manifest  signs  unto 
people  who  firmly  believe;  (119)  we  have  sent  thee  in 
truth,  a  bearer  of  good  tidings  and  a  preacher;  and  thou 
shale  not  be  questioned  concerning  the  companions  o£ 
hell.  (120)  But  the  Jews  wLU  not  be  pleased  with  thee, 
neither  the  Christiaus.  until  thou  follow  their  religion ; 
say,  The  direction  of  God  is  the  true  direction.  And 
verily  if  thou  follow  their  desires,  after  the  knowledge 
which  hath  been  given  thee,  thou  shalt  find  no  patron  or 
protector  against  God.     (121)  They  to  whom  we  have 


(118)  Or  thou  ahow  us  a  si^n.  This  passage  points  to  the  strong 
preBsure  brought  to  bear  u^ots.  Muhammad,  not  only  by  Jews  and 
Christians,  but  also  by  the  Arabs,  in  their  coiist.ant  demand  for 
njiracles.  Such  passages  also  dearly  show  that  Ivluhammad  wrought 
no  JiiiradeB. 

Wc  have  alrtndy  sliovm  manijed  iigns,  Muhanjmad  here  probably 
alludes  to  th*^  verm  {Ai/dt,  si^ins)  of  the  Qurin  as  manifest  signs  to 
be]  i.^  vers. 

(119)  We  have  sent- thee  .  ..  a  preacher.  This  is  Muhammad's 
claim  concerning  himself.  He  ever  sets  himself  forth  as  a  preacher, 
yet  as  a  messeneer  of  God,  an  apostle,  by  whom  the  Q^uran  was  to  be 
conveyed  to  and  enforced  upon' the  world.  The  power  by  whicli  it 
was  to  be  enforced,  at  the  time  this  passage  was  writt^en,  was  persva- 
sion.  The  pains  consequeiit  on  unbelief  were  the  pains  of  hell-fire. 
Believers  were  not  yet  made  by  the  power  of  the  sword. 

Thmt  ahMlt  not  he  question<!d  concerning  the  companion  of  hell.  Tlie 
Tafsh-  Husaiiu  says  tliese  words  were  spoken  in  reply  to  tiie  inquiry 
of  Muhammad  concerning  his  paients,  who  had  died  in  idolatry. 
The  meaning,  however,  seems  t;)  be  that  the  prophet  was  not  to 
dispute,  but  simply  to  'proclaim'  the  ti-uih.  If  men  would  not  believe, 
the  responsibility  rested  with  them.  They  thereby  proved  them- 
fcelves  to  be  <:oinpanions  of  hell. 

(120)  Until  Oiov  follov:  their  religion.  We  iecTrn  from  this  passage  the 
grov'iTig  division  between  the^lews  and  Christians  and  Muhammad, 
who  is  now  regarded  as  teaching  doctrine  which  is  far  from  attesting 
the  Jaith  of  Abraham,  Moses,  an«i  Jesus.  Even  Muhammad  recognises 
"  their  religion''  as  different  from  his  own,  but  yet  different  only  as 
heresy  differs  from  ortliodox.y. 

(121)  2^^^  to  whom  we  have  given  the  hool.    Sale,  m  his  translation, 


M 


1  5 


CHAP.  II.]  (     354     )  [^tPARA  I. 

given  the  book  of  the  Qurdn,  and  who  read  it  with  its  true 
reading,  they  believe  therein ;  and.  whoever  believeth  not 
therein,  they  shall  perish. 
t'  II  (122)  O  chOdren  of  Israel,  remember  my  favour 
wherewith  I  have  favoured  you,  and  that  I  have  pre- 
ferred you  before  all  nations;  (123)  and  dread  the 
day  wherein  one  soul  shall  not  make  satisfaction  for 
another  soul,  neither  shall  any  compensation  be  accepted 
from  them,  nor  shall  any  intercession  avail,  neither  shall 
tli«y  be  helped.  (124)  Re^iTvemh^r  when  the  Lord  tried 
Abraham  by  certain  words,  which  he  fulfilled  :  God  said, 
Verily  I  will  constitute  thee  a  model  of  religion  unto 
mankind ;  he  answered,  And  also  of  my  posterity ;  God 
said,  My  covenant  doth  not  comprehend  the  ungodly 

supplies  tlie  vords  "  of  tfu  Quran  "  after  this  sentence.  Some  Muslim 
commentators  understand  the  passage  In  the  same  way  ;  but  the 
sentiment  of  the  whole  passage,  aa  well  as  the  inierpretatiou  of  moat 
Muslim  commentators,  w  against  it.  The  reference  is  to  Lhe  Jewish 
and  Christian  Scriptures,  and  the  meaning  of  tiie  passage  then  is, 
"The  diiectioD  of  God  is  the  true  direction,"  i.e.,  Isl^m,  and  those 
Jews  and  Christians  who  read  their  own  Scriptures  "with  its  true 
reading,"  i.e.,  who  do  not  change  or  twist  the  evident  import  thereof, 
"  they  believe  therein." 

We  have  in  this  pafcsuge  a  distinct  witness  of  Muhammad  lunteelf 
to  the  genuinenesfl  and  credibility  of  the  Scriptures  eriant  in  hia 
own  time,  and  in  use  aiaong  Jews  and  Christians. 

(122)  0  children  of  Israel.  .  .  .  /  have  preferred  yo%  before  all 
nations,  i.e.,  "until  the  time  ol'  Muhammad.  Then  the  descendants 
of  Ishmael  were  not  so  approved  by  God." — Brinek'man'i  NoUi,  on 
hldm. 

This  ver83  and  the  next  are  identical  with  vers.  46  and  47. 

(124)  Remember  xchcn  the  Lord  tried  A hrahmn.  "God  tried  Abraham 
chiefly  by  commanding  hira  to  leave  his  native  country  and  to  oflfer 
liifi  son.  But  the  commentators  pappose  the  trial  here  meant  related 
only  to  3ome  |>urticular  ceremonies,  auch  as  circumcision,  pilgrinuvge 
to  the  Kaabah,  several  rites  of  purification,  and  the  like." — Sale. 

Which  hefidjilled.  Which  Ahrabara  fui^Ued  by  leaving  liis  home 
and  country,  and,  as  Muslims  believe,  by  offering  up  Ismail  as  a  sjacri- 
fce.     See  chap,  rxxvii.  101-107. 

Verily  I  will  constitute  thee  a  viodd  of  religion.  "I  will  establish 
thee  the  leader  (»i  the  people." — Savari/. 

"  1  have  rather  expressed  tho  meaning  than  truly  translated  the 
Arabic  word  Jmdfn,  which  answers  to  the  Latin  Antiaia.  This  title 
the  Muhammaiians  giv^i  to  their  priests  who  begin  the  prayers  in 
their  mosques,  and  whom  all  the  congregation  follow."— /Sa/e. 


SiPARA  I.]  (    335    )  [chap.  II. 

(125)  And  when  we  appointed  the  holy  house  of  MaJckahio 
be  a  place  of  resort  for  mankind,  and  a  place  of  security ; 
and  said,  Take  the  station  of  Abraham  for  a  place  of 
prayer;  and  we  covenanted  with  Abraham  and  Ismail, 
that  they  should  cleanse  my  house  for  those  who  should 
compass  it,  and  those  wlio  should  be  devoutly  assiduous 
there,  and  those  who  should  bow  down  and  worship.    (126) 


(1 25)  The  holy  house.  "  Thai  is,  the  Kaabah,  which  is  usually  called , 
by  way  of  eminence,  the  house.  Of  tjie  sanctity  of  this  building  and 
other  particulars  relating  to  it,  see  the  Preliminary  Discourse,  p. 
iZo."—Sale. 

The  station  of  Abraham.  '*A  place  so  called  within  the  inner 
enclosure  of  the  Kaabah,  wnere  they  pretend  to  show  the  print  of  his 
foot  in  a  stone." — Sale. 

According  to  the  Tafsir-i- Ravji,  Abraham  visited  the  house  of 
Ismail  in  his  absence,  but  not  liking  the  treatment  he  receired 
from  his  wife,  left  with  her  a  message  for  his  son,  which  was  under- 
stood by  Ismail  to  express  a  desu*e  that  he  should  divorce  his  wife. 
This  he  did,  when  he  married  another.  Abraham  came  again  in  the 
absence  of  his  son,  and  being  urged  by  his  daughter-in-law  to  descend 
from  his  caiael  and  to  permit  her  to  wash  his  nead,  he  declared  that, 
owing  to  a  vow  not  to  leave  his  camel  till  he  had  completed  his 
journey,  he  could  not  get  down.  Being  pressed,  however,  he  so  far 
consented,  that  with  one  foot  on  his  camel  and  the  other  on  a  stone 
he  had  his  head  washed  !     This  is  "  the  place  of  Abraham." 

And  we  covenanted  wiih  Abraham  and  Ismail,  <£;c.  The  purpose  (jf 
this  passage  seems  to  have  been:  (i.)  To  confirm  in  Arab  minds  their 
own  traditions  respecting  Abraham  and  Ismail  as  the  founders  of 
the  temple  at  Makkah,  and  (2,)  to  present  the  prophet  of  Arabia  as  a 
reformer  of  Makkan  idolatry,  as  Abraham  was  said  to  have  been. 

Throughout  the  Qurjin  Muhammad  endeavours  very  adroitly  on 
the  one  hand  to  imitate  the  Old  Testament  prophets,  and  on  the 
other  to  make  it  a])pear  that  the  circumstances  of  trial  and  opposition 
under  which  the  Old  Testament  prophets  laboured  were  precisely 
similar  to  those  under  which  he  laboured. 

For  most  {satisfactory  reasons  for  regarding  this  whole  Muslim 
hist<:)ry  of  Abraham  and  Ismail  as  utterly  unworthy  of  the  least 
credit,  see  Introductioa  to  Muir's  Life  of  Mahomet,  pp.  cxciii.,  cxciv., 
Eind  ccix.  note. 

The  adoption  of  Arab  and  Jewish  legend  current  in  his  day  as 
true,  and  the  promulgation  of  it  as  of  divine  authority,  might  be 
reconciled  with  the  theory' that  Muhammad,  though  self -deceived, 
vet  was  honest  in  his  prophetic  character.  But  when  we  add  to  this 
nis  vacillation  between  the  temples  at  Alakkah  and  Jerusalem,  fixing 
on  the  latter  first,  then  expressing  himself  indifferent  to  either,  and 
finally  settling  on  M&kkah,  the  inconsistency  is  a  little  too  striking 
to  tally  with  such  a  theory. 


CHAP,  n.]  (      336      )  [SIPARA  1. 

And  when  Abraham  said,  LoRB,  make  this  a  territory  of 
security,  and  bounteously  bestow  fruits  on  its  inhabitants, 
such  oi  them  as  believe  in  God  and  the  last  day ;  God 
answered.  And  whoever  believeth  not,  I  will  bestov  on 
him  little ;  afterwards  I  will  drive  him  to  the  punishment 
olhell-&YQ;  an  ill  journey  shall  it  be!  (127)  And  when 
Abraham  and  Ismail  raised  the  foundations  of  the  house, 
saying.  Lord,  accept  i^froin  us,  £(»r  thou  art  he  who  heareth 
and  knoweth:  (128)  Lord,  make  us  al.=?o  resii,^ned  unto  thee, 
and  of  our  posterity  a  people  resigned  Unto  thee,  i^nd  show 
us  our  holy  ceremonies,  and  be  turned  unto  us,  for  thou 
art  easy  to  be  reconciled,  and  merciful.  (129)  Lord, 
send  them  likewise  an  apostle  from  among  them,  who 
may  declare  thy  signs  unto  them,  and  teach  them  the 
book  of  the  Qwrdn  and  wisdom,  and  may  purify  them ;  for 
thou  art  mighty  and  wise. 

(127)  And  when  Abraham  and  Ismail  raisei  the  fmindations  of  ike 
house,  d:c.  Muir,  in  hi?  Life  of  Mahrrninty  Iwtrodv.ction,  pp.  cxci. 
and  cicii.,  shows  the  whole  story  to  be  most  cieurly  n  legendary 
fiction. 

(1 28)  Lord,  make  us  also  resigned.  "  The  Aiabic  woiTl  is  Muslimuna, 
in  the  singular  Muslim^  which  the  Muhammadans  take  as  a  title 
peculiar  to  theniselves.  The  Europeans  generally  write  and  pro- 
nounce it  MusalriumS' — Sola. 

P.odwcll  has  greatly  impr<^*vc'd  the  translation  hy  retaininp;  the 
original  form  of  the  word,  "Lord,  make  us  also  Muslims,  and  our 
posterity  a  Mu-slim  people,"  tic 

(129)  Lord.,  send  mem  Itkemne  an  apostle  from  among  them,  who  tnay 
declare  thy  signs  un,tc  tJiem,  the.  If  tliese  words  had  been  ]>ut  into 
the  mouth  of  Moses,  we  might  regaid  them  as  an  allusion  to  Deut. 
xviii.  15.  As  they  stand,  and  regarded  in  the  light  of  Muhammad's 
prophetic  pieten6;ons.  the  resemblance  is  probably  accidental. 

Underlying  ihese  words  thure  is  the  claim  of  the  Quraish  to  be 
the  children  of  Abraham,  a  claim  which  has  little  positive  evidaiicc 
in  its  favour.  The  negative  proof  derived  from  the  lact  that  the  Jews 
never  denied  il  is,  after  all,  very  much  weakened  when  we  consider 
that  a  claim  to  be  an  Ishmaelite  would  be  a  matter  of  small  interest 
to  a  Jew ;  besides,  the  general  ignorance  of  Arabia  and  its  peoplo 
prevalent  everywhere  would  naturally  lead  them  to  regard  all  Arabs 
as  Ishmaelite?.  Under  such  cir':uiustanceb,  the  silence  of  the  Jews 
carries  little  weight  with  it. 

^'  And  m^doin,  i.e.^  the.  meaning  of  the  QurAn,  or  its  declarations 
G8  to  things  requiied  and  forbidden,  as  to  things  clean  and  unclean, 
and  thus  tnrough  the  law  to  purily  them.'"' — Tafslr-i-Iiaufi 


siPAi-'A.n.  (    337    )  [chap.  ir. 

but  he  whose  mind  is  infatuated?  Surely  we  iiave 
chosen  him  in  this  world,  and  in  that  which  is  to 
come  he  shnll  be  one  of  the  righteous.  (131)  When 
his  LoHD  said  unto  hinri.  Resign,  thyself  ww^o  me;  he 
answered,  I  have  resigned  myself  uuto  the  liORD  of  all 
creatnj'es.  (132)  And  brahaia  bequeathed  this  rdigimi 
to  his  cliildren,  and  Jacob  did  the  same,  snying,  My 
children,  verily  God  hath  chosen  this  religion  for  you, 
therefore  die  not,  unless  ye  also  be  resigned.  (133)  Were 
ye  present  when  Jacob  was  at  the  point  of  death  ?  when 
he  said  to  his  sons,  W^honi  will  ye  worship  after  me  ? 
They  answered,  We  will  worship  thy  God,  and  the  GoD 
of  thy  fathers  Abraham,  and  Ismail,  and  Isaac,  one  GoD, 
and  to  him  will  we  be  resigned.  (134)  That  people  are. 
now  passed  away,  they  have  what  they  have  gained,  and 
ye  Eifiall  havf  what  ye  gain ;  and  ye  shall  not  be  questioned 
concerning  that  which  they  have  done.  (135)  They  say, 
Become  Jews  or  Christians  that  ye  may  be  directed.    Say, 

(130)  The  religion  of  Abraham,  i.e.,  l»la/a.  Whilst  such  language 
was  intended  to  serve  the  purpose  of  winning  the  Jews,  it  expresses 
no  real  concession  to  them.  In  so  far  as  they  differed  from  IsJdm, 
just  so  far  had  they  departed  from  "  the  religion  of  Ahraham." 

(132)  And  Abraham  bequeathed  this  religion  to  his  chiidren,  and  Jacob 
did  the  snir.e,  d;c.  That  tlie  religion  refenvd  to  here  is  Islim  is 
evident  from  the  latter  part  of  the  verse.  Understood  in  the  sense 
intendpd  by  Muhammad,  viz.,  that  the  Muslim  faith  was  the  religion 
of  Abraham  and  the  patriarchs,  this  statement  is  false.  Accordingly, 
we  have  here  a  statement,  which,  if  overthrown,  carries  with  it  tlie 
whole  fabric  of  Muhammadanism  built  upon  it.  Either  the  religion 
of  Isliini  was  the  religion  of  Abraliam,  Isaac,  and  Jacob,  or  it  was  not. 
If  it  was,  let  us  have  the  evidence  of  the  former  Scriptures,  the 
■witness  of  the  former  prophets.  Failure  here  must  stigmatise  the 
wholb  system  as  a  forgery. 

(134)  Tiit'^f  have  ivhat  they  ham  gained.  "Or,  deserved.  The 
MulmtnTn-'idoin  notion,  as  to  the  imputation  of  moral  actions  to  man, 
which  tliev  c&ll  ^wi'ii  ur  acquiaition,  \s  sufficiently  explained  in  the 
Prel'imiriacy  Discourse,"  p.  156. — Bah. 

Ye  shnll  not  be-  quedioved  concerning  that  which  they  have  done. 
Neither  their  virtues  nor  their  vices  will  be  :accredited  to  you. 
Every  man  shall  answer  for  his  own  sin.     See  chap,  xxxv.  19. 

(135)  7VJey  my,  Becovne  Jews  or  Christian!},  tha^  ye  riutfy  be  directed. 
Sai/,  Nay,  d'c.     We  here  learn  the  estimaie  whi>  h  Muhammad  put 

Y 


CHAP,  ll.j  (      338      )  [SIPARA  r. 

Nay,  wefollovj  the  religion  of  Abraham  the  orthodox,  who 
was  no  idolater.  (136)  Say,  We  believe  in  God,  and  that 
which  hath  been  sent  down  unto  us,  and  that  which  hath 
been  sent  down  unto  Abraham,  and  Ismail,  and  Isaac, 
and  Jacob,  and  the  tribes,  and  that  which  was  delivered 
unto  Moses,  and  Jesus,  and  that  which  was  delivered  unto 
the  prophets  from  their  Lord  :  We  make  no  distinction 

upon  the  Juaaism  and  Christianity  of  hie  dav.  They  were  systems 
of  idolatry  :  the  Jews  regarding  Ezra  as  ttie  Son  of  God,  as  the 
commentators  allege ;  the  Christians  holding  to  a  Trinity  which, 
with  Muhammad,  consisted  of  GW.  Mary,  and  Jesus.  See  chap.  iv. 
169;  comp.  chap.  v.  116,  and  chap.  x'\x.  36.  The  Muslim  is 
taught  to  regard  himself  as  a  follower  of  that  faith  from  which  botJi 
Jew  and  Christian  had  wandered,  the  faith  of  Abraham,  "  who  was 
no  idolater." 

The  orthodox,  Arabic  Hanif,  n)ftrining  one  who  has  turned  from 
good  to  bad,  or  from  bad  to  gooii.  Hf-re  the  meaning  is  one  who 
has  turned  from  idolatry  to  the  worship  of  the  true  God.  See  Rod- 
well's  note  on  chap.  xvi.  121. 

(126)  Say,  We  oelieve  in  God.,  and  thai-  which  hath  been  sent  down 
to  us,  d-c  No  passage  in  the  Qurdn  sets  forth  more  clearly  than 
this  the  claims  of  Islam.  It  is  the  one  true  religion  0^  all  trie  fro- 
2>hets  and  apostles  of  God.  It  was  the  religion  of  Abraham,  of  Moses, 
and  of  Jesua.  Upon  this  foundation  the  whole  structure  of  Islam 
gtands.  The  controversy  between  the  Christian  and  the  Muslim  is, 
mainly,  one  as  to  fact.  The  principal  question  is,  Dons  Jsldm  con- 
serve  within  itaelf  the  systeTii  of  spiritilal  truth,  the  historical  fads^ 
and  the  flan  of  salvation  set  forth  in  the  teachings  of  the  patriarchs  a'lid 
prophets  of  the  Old  Testament  dispensation,  and  of  Jesus  and  his  Apostles 
in  the  New?  This  is  the  pi»int  which  Mu.slims  ever  seek  to  evacle, 
and  yet  this  is  the  point  which,  above  all  others,  they  are  bound  to 
establisu  ;8ee  also  above  on  ver.  132). 

Tliat  which  hath  been  sent  down  unto  Abraham,  d:c.,  .  .  .  we 
make  no  distinction  between  any  of  them.  Two  points  of  import- 
ance in  thf-  controvcisy  with  Muslims  may  be  noted  here  : — First, 
it  is  here  q^serted  that  written  revelations  (books)  like  unto  the 
Quran  were  ''sent  down"  from  God  "unto  Abraliam,  and  Ismail, 
and  Isaac,  and  Jacob,"  Where  is  tlie  evidence  of  the  truth  of  these 
statements?  Where  the  proof  tliat  Ismail  was  a  prophet  at  all? 
The  Muslim  will  say  that  the  te.stimony  of  the  Quran  is  sutficient 
evidence.  This  is  the  argument  of  Muhammad  himself  in  the  next 
verse.  But  this  <ame  statement  declares  that  the  writings  of  Moses 
and  Jesus  are,  «qually  with  the  Qurdn,  to  be  regarded  as  the  inspired 
Word  of  God.  This  is  our  second  point.  If,  now,  the  Scriptures  of 
the  Old  and  New  Testaments  contradict  or  fail  to  corroborate  these 
assertions  of  the  Qiuan,  then  the  Quran  points  to  Mie  evidence  wliich 
refutes  its  own  statements.  Th"  assertion  of  modern  Muslims,  that 
these  books,  the  writings  of.Moses  and  Jesus  included,  are  nu  longer 


SfPARA  I.]  (     339     )  [CHAr.  IL 

"between  any  of  them,  and  to  God  are  we  resigned.  (137) 
Now  if  they  believe  according  to  what  ye  believe,  they 
are  surely  directed,  but  if  they  turn  back,  they  are  iu 
schism.  God  shall  support  thee  against  them,  for  he  is 
the  hearer,  the  wise  (138)  The  baptism  of  God  Jtxjive  we 
received,  and  who  is  better  tlian  God  to  baptize  ?  him  do 

extant,  and  that  the  books  in  the  hands  of  Jews  and  Chiistians  are 
either  forgeries  or  old  copies  ol  the  Scripture  so  full  of  corruptions 
us  to  be  no  longer  credible,  is  itself  evidence  of  the  desperation  of 
the  Muslim  apologist.  Such  an  assertion  is,  of  course,  incapable  of 
proof.  Notwithstanding,  it  is  marvellous  with  wliat  pertinacity  the 
assertion  continues  to  be  made. 

(137)  If  they  turn  back,  tkey  are  in  xckism.  This  last  clause  ia 
translated  in  Rodwell,  "fAcT/  cut  thernselven  off  from  you;"  in  the 
Tafslr-i-Raujiy  "are  in  opposition  -  and  enmity  to  you;"  ill  Abdul 
Qddirs  translation,  "  are  opposed  to  you." 

On  his  entry  into  Madina,  Muhammad  courted  the  favour  of  the 
Jews.  Hoping  to  bring  them  over  to  acknowledge  his  prophetic  pre- 
teusionc,  he  expressed  much  reverence  for  the  patriarchs  of  th^  Jews, 
and  espechdly  for  Abraham,  "the  orthodox."  A  siiuilar  desire  to 
win  the  influence  of  the  Abyssinian  "  Naidshi,"  and  tlie  Christian 
tribes  of  Yaman,  drew  forth  from  him  similar  expressions  of  respect 
for  Jesus.  .  His  was  the  religion  of  Abraham,  Moses,  and  Jesus. 
Why  should  they  not  acknowledge  hiiu,  seeing  he  had  been  sent  to 
confirm  the  Scriptures  of  both  Jew  and  Christian  'i  His  neighbours 
and  fellow-townsmen,  the  Jews,  demanded  of  him  the  proof  of  his 
claim.  Failing  to  satisfy  this  very  reasonable  demand,  he  soon  found 
the  Jews  to  be  his  keenest  opponents,  whose  objections  he  could  not 
silence,  save  by  the  assassin's  knife  and  the  fanatic's  sword.  This 
verse  marks  the  growing  antipathy  towards  these.  Failure  to  obey 
the  "prophet"  was  now  evident  apostasy  from  God ;  refusal  to  accept 
the  doctT-iues  of  Islam,  evidence  ofeumity  toward  the  Muslims. 

God  will  support  ikee  against  them.  The  bloody  triumph  over  the 
Bani  Quraidha  and  the  Bani  Nadhir  is  here  foreshadowed.  Argu- 
ment and  miracle  being  denied  hini,  Muhammad  still  relies  on  God. 
With  this  faith  he  instigates  the  assassination  of  Abu  Afak,  of  Kdb, 
and  Ibn  Sanina  ;  exiles  the  Bani  Nadhir  and  Qainucda  ;  and  orders 
the  slaughter  of  eight  hundred  men  of  the  Bani  Quraidha  in  cold 
blood. 

It  is  said  that  the  blood  of  the  Khalifah  Othraan,  which  was  shed 
by  an  assassin  s  hand  while  reading  the  Quran,  fell  upon  the  words 
of  this  verse.     See  Rodwell  in  loco. 

(138)  TJie  baptism  of  God  have  we  received.  Rodwell  translates 
this  t>ass<ige,  "  Islam  is  the  baptism  of  God,"  but  says,  "  The  original 
simply  has  ' Baptisvi  of  GodJ  -This  may  be  understood  either  of 
Islam  generally,  or,  with  Ullman,  in  the  more  restricted  sense  of 
circumcision." 

Sale  says,  "  B\  baptism  is  to  be  undenst^od  the  religion  which  God 


Ht 


CHAP,  ir.j  {       J40      )  [SIPARA  II. 

we  worslilp.  (139)  Say,  Will  je  dispute  witli  us  con- 
ceraing  GoD»  wlio  is  our  Lord,  and  your  Lord  ?  wo  liave 
our  works,  and  ye  have  your  works,  and  unto  him  are  we 
sincerely  devoted.  (140)  Will  ye  say,  truly  Abraham, 
and  Isinaij  and  Isaac,  and  Jacob,  and  the  tribes  were 
Jews  or  Christiana  ?  Say,  are  ye  wiser,  or  God  ?  And 
who  is  more  unjust  than  he  who  hideth  the  testimony 
which  he  hath  received  from  God  ?  But  God  is  not  regard- 
less of  that  which  ye  do.  (141)  That  people  are  passed 
away,  they,  have  what  they  have  gained,  and  ye  shall  have 
what  ye  gain,  nor  shall  ye  be  questioned  concerning  that 
which  they  have  done. 
seoonh  jl  ri42)  The  foolish  men  will  say,  "What  hath  turned 

then,  from  their  Qibla,  towards  which  they  formerly 
prayed?  Say,  Unto  God  helongeth  the  east  and  the 
west :    liG   directeth   whom   he   pleaseth   into   the   right 

ifisfcituted  in  the  beginning  ;  becetuse  the  signs  of  it  appear  in  the 
perfion  \vho  professes  it,  as  the  signs  of  water  appear  in  the  clothes 
of  him  that  is  baptized." 

Abdul  Qddir  translates  it  *'  The  Colour  of  God,"  and  comments  thus 
in  the  margin  :  "The  Christians  had  a-  custom  that  when  any  one 
was  introduced  into  their  religion,  they  prepared  a  yellow  colouring 
matter  with  which  they  coloured  the  man's  clothes  and  person. 
This  ver!*c;  was  spoken  in  opposition  to  this  practice."  The  Tafslr-i- 
Raufi,  givoi?  the  fame  translation,  and  refers  it  tu  the  baptism  of 
infants  by  immersion  in  watur  coloured  yellow,  which  was  used  for 
their  purification.  He  understands  the  verse  to  mean,  *'that  purifi- 
cation of  Muslims  from  the  contamination  of  idols  by  faith  in  God." 

(139)  Will  ye  dinpute  with  us  concerning  God,  d!;c.  '^  "  These  words 
were  reveaLi<l  'i:»ecau8e  the  Jews  insisted  that  they  first  leceived  the 
Scripcures,  thai  their  Qibia  was  more  ancient,  and  that  no  prophets 
oould  arise  amon}j  the  Alabs  ;  and  therefore  if  Muhammad  was  a 
prophet,  he  must  hrive  been  of  their  nation."-^ (S'oi«,  Jaldluddin. 

(140)  Jews  or  Chrintians.  The  author  of  the  notes  on  the  Roman 
ITrdii  Quvdn  calls  attention  to  the  anachronism  of  applying  the 
names  "Jew"  and  "Christian"  to  those  who  were  dead  centuries 
before  these  titles  had  any  existence. 

Who  hideth  I  he  ttdirnony,  &c.  "The  Jews  are  a^^ain  accused  of 
corrupting  and  suppressing  the  prophecies  in  the  Pentateuch  relating 
to  Muhammad.' — ^ale. 

On  this  subject  see  further  rrclim.  Disc,  yj.  io6,  and  notes  on 
verse  74. 

(142)  Wlmt  hath  turned  them  from  their  Qihla,  dc<i.  /  "At  first, 
Muhammad  and  his  followers  observed  no  particular  rite  ia  turning 


srpARA  11.]  (    341    )  [chap.  it. 

way.  (]43)  Tlina  have  we  placed  you,  0  ArabiaTW,  an 
in  termed  iato  nation,  that  ye  may  be  witness  against  the 
rest  of  mankind,  and  that  the  apostle  may  be  a  witness 

their  faces  towards  any  certain,  place  or  quarter  of  the  world  when 
they  praj^ftd,  it  being  declai'e<i  to  be  perfectly  indiiforent  (ver.  115). 
Afterwards,  when  the  prophet  fled  to  Madlna,  he  dire ctea  them  to 
turn  toward!?  the  temple  of  Jerusalem  (probably  to  ingratiate  hiniyelf 
with  the  Jews),  which  continued  to  be  their  Qibla  for  six  or  seven 
mouths  ,  but  either  finding  the  Jews  too  intractAbh,  or  despairing 
otherwise  to  gain  the  pagan  Arabs,  who  could  not  foi-get  their  respect 
to  the  temple  of  Makkah,  be  ordered  that  prayere  for  the  futiu'e  should 
be  towards  the  last.  Tiiis  <;liaiige  was  made  in  the  second  year  of 
the  Hijra,  and  occasioned  many  to  fall  from  him,  taking  offence  at 
his  inconstancy." — ikule^  Jal&luddin, 

The  "foolish  men  "^  were  the  Jews  and  the  disaffected  among  the 
people  of  Madimi.  Their  folly  consisted  in  their  inability  to  recou- 
cile  the  statement  of  Muhammad  in  vei*.  115,  and  his  practice,  for 
fifteen  months,  in  turning  towanis  Jerusalem,  with  the  new  coljmiand 
to  turn  towards  the  temple  of  the  idolaters.  Every  appeal  to  reason 
was  deprecated,  and  those  claiming  the  right  of  private  judgmenr 
were  stigmatieed  as  fools.  All  who  failed  to  acquiesce  in  every 
proposal  of  the  " prophet "  were  disaffected.  JfJdm  then,  as  now, 
demanded  th^  entire  submission  of  the  intellect,  fia  well  as  ihe  wiil.  tc> 
the  dictum  of  the  infallible  prophet  of  an  uuattcsK'.d  revelttioiu 

Say,  J'lilo  God  biil^/igeth  the  east  and  the  west.  This  is  used  as  an 
argument  to  justify  the  change  of  Qibla.  Grod  m.ay  do  as  he  pleaseth 
nitii  his  own.  The  same  statement  is  used  in  vty\  115  to  shoj^'  that 
710  Qibla  was  necessary  on  the  ground  tiiat  God  is  everywhere  present. 
"  Whitliersucver  ye  turn  yourselves  to  pray,  there  is  the  face  of 
God."  It  is  a  very  convenient  argument  that  will  both  prove  the 
rationality  of  turning  from  one  Qibla  to  another,  and  at  the  same 
time  disprove  the  necessity  for  a, Qibla  at  all  ! 

(i43)  Tlius  have  we  jmced  >/oti,  0  Arabians,  an  intermediate  nationj 
tf-c,  Savary  translates  thus  :  "  We-  have  established  you,  0  chosen 
people,  to  bear  witness  against  the  rost  of  the  nation,  as  your  apostle 
will  bear  it  against  you." 

Rodweil  says,  "A  central  people,'  instead  of  ''intermediate 
nation.". 

Sale  says,  "The  commentators  (JalAluddiu,  Yahya,  6oC.)  will  have 
the  meaniny  to  be.  that  the  Arabians  are  here  declared  tu  be  a  most 
just  and  yood  natiojj."' 

The  idea  intended  seems  to  me  to  be  this  :  Makkah  with  the  Kaabah 
being  now  constituted  the  sacred  city  of  JsHm,  as  Jerusalem  with 
the  temple  was  the  sacied  city  of  the  Jews,  Arabia  was  thereby  made, 
so  to  Hjieak.  the  centre  of  the  world  in  matters  of  religion,  and,  con- 
sequeutly,  the  An  bians  were  constituted  witnesses  for  the  tiue 
religion  a.^ainst  the  reat  of  mankind  even  as  Muhammad  wa8  a 
witness  for  islam  against  them,  or,  as  Rodwell  translates  "  in  regard 
to  tht-m." 


CHTAP.  JT.]  (      342      )  [SIPARA  11. 

against  you.  (14-4)  We  appointed  tlie  Qibla,  towards 
which  thou  diiist  formerly  ^my,  only  that  we  might  know 
him  who  followeth  the  apostle,  from  him  who  turneth 
back  on  the  heels ;  though  this  change  seem  a  gi'eat  matter, 
unless  unto  those  whom  God  hath  directed.  But  God 
will  not  render  your  faith  of  none  eilect;  for  God  is 
gracious  and  merciful  unto  man.  (145)  We  have  seen 
tliee  turn  about  thy  face  towards  heaven  with,  uncertainty^ 
but  we  will  cause  thee  to  turn  thyself  towards  a  Qibla 
that  will  please  thee.  Turn,  thf:refore,  thy  face  towards 
the  holy  temple  of  Makkah ;  and  wherever  ye  be,  turn  your 
faces  towards  that  place.  They  to  whom  the  scripture 
hath  been  given,  know  this  to  be  truth  from  their  IvOHD. 

Thug  early  -vve  see  the  idea  ftf  a  universal  IsMm  leveloped  in  the 
mind  of  Muhammad. 

(144)  We  af'p&irUed  the  Qiblttf  ,  .  .  only  that  wg  might  knoxo  him 
'tjdho  foUoweth  the  apostle,  from  him  who  turneth  back  on  the  heels.  Many 
of  Muhammad's  followers,  especially  those  who  had  come  out  from 
among  the  Jews,  -were  ofl/mdcd  at  the  manifest  inconsistency  of 
changing  the  Qibla  from  Jerusalenv  to  tlie  idolatrous  city  ol"  Alakkah 
with  its  pantheon.  They  naturally  apostatised  and  returne<l  t<»  the 
faith  of  their  fathers.  Muliammad  now  pretends  that  the  change 
WAS  made  as  a  test  of  their  faith,  whereas  nothing  i&  clearer  than  the 
fact,  that,  failing  in  his  attempt  to  win  over  the  Jey's  by  the  deference 
he  had  shown  to  their  religion  and  the  holy  city,  he  now  adopts  ,a 
similar  policy  iit  recognising  the  Kaabah  as  the  holy  place,  towards 
which  prayer  is  to  be  made,  in  order  to  conciliate  the  favour  of  the 
Arabians.  The  duplicity  and  worldly  policy  of  the  "prophet''  was 
too  manifest  to  e!»tape  the  not  oe  of  even  many  of  his  own  di.sciples. 
These  are  the  '* foots"  and  "disaffected."  When  facts  Wt-re  against 
the  prophet  of  Arabia,  it  was  only  8t»  much  the  worse  for  the  facts  ! 

But  Ood  will  not  render  your  faith  of  -none  effect.  "  Or  will  not 
suffer  it  to  go  without  its  reward,  while  ye  prayed  towards  Jeru- 
salem."— Sale, 

(145)  Turn,  therefore^  thy  face  towards  the  holy  temple,  dx.  Abdul 
Qadir  sa^vs  tjiat  whilst  Jerusalem  was  the  Qibla,  MuhaniTnad  desired 
lo  tuvn  toward  the  Kaabah,  and  accoi-dingly  prayed  "toward  heaven," 
Jioptng  for  the  command  to  change  the  Qibla  to  Makkah  ! 

Then  f^  vAom  the  Scripture  hath  been  Cjiven  know  this  to  be  truth 
from  Uicir  Zord;  i.e.,  the  Jews  know  that  this  change  of  Qibld  is  in 
accordance  with  the  divine  commantl.  The  Taf^r~i-Rait/i  under- 
stands Christians  to  be  also  alludad  to  under  the  expression  "they  to 
whom  the  Scriptur»'  hath  been  given  ;"  but  the  circuiustances  under 
wbioht  the  pascwge  was  written,  viz.,  the  final  breach  between  Mu- 
naranmd  and  Judaism,  would  limit  the  application  here  to  the  Jews. 


SIPARA  11,] 


(    343    ) 


[chap.  it. 


Goo  ia  not  regardless  of  that  which  ye  do.  (146)  Verily 
althougii  thoa  shouldest  show  unto  those  to  whom  the 
scripture  hath  been  given  all  kinds  of  signs,  yet  they  will 
Hot  follow  thy  Qibla,  neither  shalt  thou  follow  their 
Qibla ;  nor  will  one  part  of  them  follow  the  Qibla  of 
the  otlier.      And  if  thou  follow  their  desires,  after  the 


Of  course,  the  words  have  an  equally  fit  application  to  Christians. 
In  this  verse  we  tind  di.stinct  traces  of  deliberate  deception  and 
falseliood  on  the  part  (»f  Mnhanmiad.  (a.)  In  liis  pretending  to  nave 
been  displeased  with  Jeiusalem  as  the  Qibla.  He  had  been  prayinj^ 
ttiward  it  for  lifteeu  months,  had  taught  others  to  pray  in  like 
njanner,  and  had  even  built  the  first  moixjue  of  Islam  with  the  pulpit 
towards  Jerusalem.  Hifi  "displeasure,"  therefore,  evidently  grew  out 
of  his  failure  to  win  over  t:he  Jews,  coupled  with  hi^  desire  to  gain, 
influence  among  the  Arabs  by  constituting  their  sacred  city  the 
Qibla  of"  his  religion.  (6.)  Again,  the  assertiun  that  the  Jews  knew 
by  the  teaching  of  their  Scriptures  that  such  a  change  was  from  the 
Lord,  is  so  jdainly  false  as  to  render  it  impossible  to  account  for  it 
oil  any  rational  ground  other  than  that  of  deliberate  fabrication. 

It  may  be  said  that  Muhammad  was  deceived  by  the  representa- 
tions of  his  converts  from  Judaism.  If  so,  it  would  truly  show  him 
to  be  the  ''ignorant  prophet."  Bur  it  must  be  remembered  that  this 
is  not  the  word  of  Muhammad  but,  according  to  Muhammad'.^  claim, 
the  Word  of  God.  He  it  is  who  is  here  made  to  sanction  ''the  re- 
pres(*ntatioii>s  "  of  such  <'.onverta.  liut  regarding  these  statements  as 
matle  by  Muhammad,  we  think  his  character,  his  shrewdness,  his  pro- 
found knowledge  of  the  men  he  had  to  deal  with,  all  combine  to  make 
the  th*!ory  of  his  being  bimbelt  fleccived  exceedingly  i?Ti]»roi. table. 

(146)  Verily  allhouyh  thou  shoidJest  show  .  .  .  oU  kinds  of  mjnt^,  d-c. 
The  opposition  of  the  Jews  liad  become  s«»  decided  as  to  leaver  i.o 
hope  of  a  reconciliation.  They  ]U)W  cliorged  him  with  worshipping 
towarrl  a  heathen  teinple,  and  with  fickleness.  These  objections  he 
now  strives  to  uicet  by  such  ''  revelations"  an  this.  "But  it  was  the 
victory  at  Badr,  one  or  two  months  atter,  and  the  subseo^uent  ho^ 
tilitie^t  against  the  Jewa,  which  furnished  the  only  eifective  means 
for  silencing  theb-  objections." — Muir's  Life  of  Mdhomet,  vol.  iii.  p.  45. 

Nor  Kill  one  ^^art  if  them  follow  the  Qilla  of  the  other.  "  That  is, 
each  religion  has  its  own  (appointed)  Kibla  ;  he  refers,  apparently, 
to  Chrisliiins  turning  towards  I  he  east  and  Jews  towards  Jerusalem  ; 
whence  Mahomet  would  argue  a  propriety  in  hia  having  a  peculiar 
r.nd  distinctive  Kibla  for   UlAni.''—JfuirsI>ife  of  JfiJiomd,  \ol  iii. 

]).  45.  !'»'<■• 

Muslim  commentators  refer  the  w:ord.s  to  the  Jews  and  Chri«tian^'. 
I  tliink  the  reference  is  to  tht-  Jewn  entirely.  The  preceding 
and  succeeding  context  seen)s  to  demand  this  limitation.  The  his- 
tory of  the  passage  stems  alh<o  to  demand  it.  The  reference,  ".hen, 
may  be  to  <me  of  three  po:iS.ibl9  dilfcrenoes  of  o})inior.  among  the 
Jews:  (a.)  Some  may  have  que^lioued  the  propriety  of  worsaippiug 


CHAP    II.]  (      344     )  [SIPARA  li. 

knowledge  which  hath  heen  given  thee,  verily  thou  wilt 
become  orie  of  th»  ungodly.  (HT")  They  to  whom  we  have 
given  the  scripture  know  our  o'jwdle,  even  as  they  know 
their  own  chiklren;  but  some  of  them  hide  the  truth, 
against  their  own  knowledge.  (148)  Truth  is  from  thy 
Loud,  therefore  thou  shalt  not  doubt. 
1'^  T^  (!  (149)  Every  sect  hath  a  certain  tract  of  heaven  to 
which  they  turn  themselves  in  jrrayer ;  but  do  ye  strive 
10  run  after  <.rood  things ;  wherever  ye  be,  God  "v^ili 
bring  you  all  back  at  the  resurrection,  for  GoD  is  al- 
mighty. (150)  Ay»d  from  what  place  soever  thou  comest 
forth,  turn  thy  face  towards  the  holy  temple ;  for  this 
is  truth  from  thy  LoRD;  neither  is  Go!i3  regardless  of 
that  which  ye  do.  (151)  From  what  place  soever  thou 
comest  forth,  turn  thy  face  towards  the  holy  temple ; 
and  wherever  ye  be,  thitherward  turn  your  faces,  lest 
men  have  matter  of  dispute  against  you;  but  as  for 
those  araorig  them  who  are  unjust  doers,  fear  them  not, 

lowards  any  Qibla,  seeing  the,  holy  temple  was  destroyed;  or 
(b.)  the  allusion  may  be  to  those  who  had  espoufcd  tlie  caufee  of 
ibUm  ;  or,  (c.)  wliat  is  most  probable,  relerence  may  be  had  to  the 
ancient  difference  in  the  holy  mounts  of  Jew  and  Samaritan  (JohD 
iv .  2o  and  refei;ftnGet!  . 

(147)  7'Kny  to  whrnn,  we  hcfV6  niven.  the  Scnvtum  kiiou)  nur  apostle, 
euti  lu  t/ii>.y  know  their  own  children.  "That  is,  the  Jews  are  really 
convinced  of  the  truth  of  MuhammadV  mifsion." — Rodwell. 

Is  not  the  alJuBion  to  those  who  had  now  become  the  conyerts 
of  Ifllaui  ?  Such  a  view  is  favoured  by  the  concluding  sentence, 
"  but  some  of  then)  hide  the  tvutb,"  &c.,  referring  to  tlie  unbelieving 
Jews.  3 1"  it  do  not  have  such  a  re'erecci',  then  we  must  place  this  etat©- 
Hjfcui  iu  tho  catalogue  of  deliberate  fal»rioalions.    See  note  on  ver.  145. 

Acrprdinii  to  Abdul  Q^dir's  translation,  the  reference  is  Lot  to 
Muhammad  bui  to  the  propriety  of  the  change  of  Qibla.  The  pas- 
sage tlien  nicrely  leiteratcs  the  statement  of  ver.  145. 

(148'/  Trvth  in  froni  thy  L,ord.  The  *' truth"  referred  to  here  is 
the  new  doctrine  ^f  the  Qibla.  See  the  pame  expression  in  vers. 
J  45  and  150, 

( ]  51 )  Lest  iven  huve  vuntar  0/  disjmte  again  ft  you.     Mnham  mad  had 
acquired  sutlicient  experience  of  the  injury  likely  to  be  inUioted 
u}K)L  his  religion  by  disputes  conceniiug  the  proper  Qibla  to  allow 
the  possibility  of  any  such  disputes  iu  the  future.     All  must  here 
afler  turn  toward  Makkah  in  prayer. 

UnJ^ist  dofrs;  i.e.,  Jews  end  disaffected  Arabs. 


SIPARA  II.] 


(    3i5    ) 


[chap.  n. 


but  fear  me,  tbat  I  may  accomplish  my  grace  upou  yoii, 
and  thai  ye  may  be  directed.  (152)  As  we  have  sent 
unto  you  an  apoatle  from  among  you,  to  rehearse,  our  sigmj 
unto  you,  and  to  purify  you,  and  to  teaeh  you  the  book  of 
th^  Quran  and  wisdom,  and  to  teach  you  tiiat  which  ye 
knew  not:  (153)  therefore  remember  me,  and  I  will  re- 
member you,  and  give  thanks  unto  me,  and  be  not  unbe- 
lievers. 

(152)  An  apostle  from  among  y/u.  The  forir.fr  uatiolis,  thus  dis- 
tinguished, having  rejected  their  prophets,  are  here  regarded  a<i 
apostates.  C.'ouipai-e  with  chap.  x.  14.  The  Ar8l)S  are  now  declared 
to  be  the  chosen  people  of  God,  and,  by  implication,  the  Jews  are 
stigmatised  as  rejected  of  God.  The  policy  of  the  **  prophet "  is  now 
to  flatter  the  national  pride  of  his  ccimtrynien,  and  to  quicken  their 
zeal  for  religion  by  the  doctrine  that  they  are  now,  as  believers,  the 
favouriten  of  Heaven. 

To  rehearse  our  signSy  i.Cy  the  verses  of  the  Qurdn,  regarded  as  eelf- 
evideatly  divine. 

To  yiurijy  you  from  idolVitry  and  ceremonial  defilement.  The 
Taf»ir-i- Raiiji  adds,  "  He  (the  apostle)  asks  pardon  for  you,  tiiat  you 
may  be  pure  from  your  sins."  Mubamn.«d,  however,  never  claimed 
any  such  mediatorial  office.  In  the  Qur^n  he  repeatedly  rejects  the 
idea  of  a  mediator  altogether.  See  chap.  vi.  50  ;  vii.  188  ;  xxxix.  42, 
&c.  Islam  icipiires  no  m»^diator ;  Muslims  will  be  saved  because  they  are 
Mudiim. 

The  fact,  however,  that  Muhammad  hai<  been  conistituted  a  medi- 
ator by  his  followers,  rn)twithstauding  the  teaching  of  the  Qurdu, 
coustituteb  a  powerful  argument  against  Ishim.  Muslims,  like  other 
fallen  men,  feel  their  need  of  a  mediator.  They  ch-'se  Muhammad 
for  their  intercessor  ;  but  the  Quran  rejects  the  idea  altogether,  See 
chap.  xliv.  4i,  42,  and  references  noted  above.  Islam,  therefore,  fails 
to  satisfy  the  /eit  want-s  of  sinful  men  everywiiere. 

The  hook  o^  tlie  Qurhn.  Tlie  terra  boojcy  which  is  here  used  to  de- 
scribe the  collection  of  pa.ssages  of  Muhammud'ti  revel atioii^  gives  us 
reason  to  Iteliove  ibat  the  Qurjln  was  record*  d  in  book  form  in  the 
days  of  Muhammad  himself.  It  is  so  often  referred  t-)  under  this 
appellation — the  same  as  is  applied  to  the  writings  of  Moses — as  to 
leave  the  impression  that  numerous  copies  were  extant  among  the 
Muslims. 

(153)  Remember  7/>^,  and  I  loill  remember  yo-u.  The  Tafsir-i-Raufi 
comments  on  this  as  follows: — "Eemember  me  with  gifts,  that  1 
may  ramember  you  witli  favours ;  or  remember  me  with  worship,  that 
T  may  remember  you  vnth  benefits  ;  or  remember  me  with  prayer, 
1hat  I  may  remember  you  with  blessing;^ ;  or  remember  me  cimong 
the  people,  that  1  may  I'cmember  jou  among  the  angels." 

Tnis  passage,  with  the  ccmiqeiiLary,  expi-essits  the  legal  spirit  of 
Muhammadanism,  not^vilh»tanding  the  consiaul  declaration  that 
G<^d  is  "mercifid  and  gracious," 


CHAP.  11.]  (      346      )  [sfPARA  II. 


P/' 


t  »  •  11  (154)  0  trvc  believers,  beg  assistance  with  patience 
and  prayer,  for  God  is  with  the  patient.  (155)  And  say 
not  of  tbose  who  are  slain  in  fight  for  the  religion  of 
(tod,  that  ihey  art  dead;  yea,  iheij  an  living:  but  ye  do 
not  understand.  (156)  We  will  purely  prove  you  'by 
affijicting  yon  in  some  measure  with  fear,  and  hun^^er,  and 
decrease  of  wealth,  and  losi>  of  lives,  and  scarcity  of  fruits  : 
but  bear  good  tidings  unto  the  patient,  (157)  who,  when  a 
misfortuue  befalleth  them,  say,  We  are  God's,  and  unto 
him  shall  we  surely  return.     (158)   Upon  them  shall  be 


(155)  And  say  nut  of  thorn  who  are  slain  inftA^hifor  ihsreligicrt  of 
Ood,  that  thev  are  riead.  Kodwell  renders  "  in  fight "  by  the  phrase 
"on  God's  path," 

"  The  original  vrords  are  literally,  viho  are  slain  in  tiie  way  of  God  ; 
by  \vhich  expres-sion,  frequently  occurring  in  the  Quian,  is  always 
meant  war  undertaken  against,  \inbelieverb  for  th*)  propagation  of 
the  Muhammadan  faith." — Sale. 

Abdul  Qadir  says  "that  believers  are  hei>:  encouraged  to  labour 
and  ^^athev  strength  for  the  crusade," 

Vea,  they  are  liviny.  "'J'he  souls  of  martyrs  (for  such  they  esteem 
those  who  die  in  battle  against  infidels),  fays  Jaldluddin,  are  in 
the  crops  of  gnien  V)ir'i!?,  which  have  liberty  to  fly  wherever  they 
please  in  paradise,  and  feed  on  the  fruitj?  tliereof." — Sale. 

(lOG)  Wcwill  mrely  prove  ijou  by  atflicting  j'ou  in  some  measure 
With  fear  and  hunyer,  dx.  This  passage,  beginning  with  ver.  154, 
WM  intended  to  comfort  those  who  had  lost  friends  among  the  slain 
at  the  battle  ol  Badr,  and  also  those  of  the  companions  who,  having 
SuH'ered  Joss  of  property  and  hoalth  in  the  emigration  Irom  Makkah, 
had  not  yet  enriched  themseives  by  the  pJtinder  of  the  caravans  of 
the  unbeiiever.-. 

(J 67)  M^c  are  God's,  and  unto  him  shall  vm  sir-ely  return,  "An 
expression  frequently  in  the  mouths  of  the  Muhammadans  when 
under  any  gnai  affliction  or  in  any  imminent  danger." — Sale. 

This  seidejtce  is  believed  to  be  ladeu  with  merit  to  those  who  use 
it  in  cii'cumstaaces  of  Inal  and  alfliction.  Even  when  the  trial  is 
past,  if  tlie  pious  repeat  it  at  the  remembrance  of  their  griet,  't  is 
said  to  bestow  great  merit.  The  comuiciitators  have  drawn  from 
this  verse  and  the  one  following  the  doctrine  that  sin  is  wat^luvl 
away  from  the  pouls  of  believers  by  means  of  stdferiug.  The  Tafair-i- 
Jiauji  declare.'?,  on  the  authority  of  Tinuuzi  and  oihers.  that  the  mnn 
who  hji.-}  lost  three  sons  by  death  may  bo  absolutely  certain  of  entei  - 
iug  paradise  ;  the  gate?  of  hell,  or  Either  purgatory,  are  closed 
against  him,  and  luuon  more  to  the  same  effect.  AfHiciion  is  there- 
fore submitted  to  by  the  Muslim  in  the  ]>erf.'<M  assurance  that  he 
will  be  the  recipient  of  blessing  hereafter.  Thus  it  is  robbed  of  its 
uses  as  a  waiuiujj  or  as  a  judgmeni  from  God  on  account  of  -An. 


SIPARA  Il.j 


(    347    ) 


blessings  from  their  LoKD  and  mercy, 
rightly  directed.  (159)  Moreover  Safa 
two  of  the  raominients  of  ( ron  :  whoever 
pilgrimage  to  the  temple  of  Makkah  or 
be  no  crime  in  him.  if  lie  compass  them 
him  who  voluntarily  performeth  a  good 


[CHAl     II. 

and  they  are  the 
and  Marwah  are 
therefore  goeth  on 
visiteth  it,  it  shall 
both.  And  as  for 
work ;  verily  God 


(159)  Moreover  Staffi  and  Marwah  are  two  of  the  monuments  of  God. 
rf-c.  Savary  translates  this  verse  as  follows  ; — "  Tie  who  shall  have 
pcrfoMHcd  tke'pH.grimage  of  Makkah,  and  shall  have  m.nted  the  holy  house^ 
shall  he  exempt td,  f ram  offering  an  e/pidtory  victmi,  provided  that  lie 
rnaketh  the  circuit  of  those  two  mountains.  He  who  aoeth  beyond  wluit 
the  precept  requireth  shall  experience  the  gratitude  of  the  Lord.'^ 

"  Safi  and  Marwa  are  two  mo  an  tains  near  Makkah,  whereon  wwe 
anciently  two  idols,  to  which  the  pagan  Ariibs  used  to  pay  a  super- 
stitious veneratioi)  (Prelim.  Disc,  p.  42).  JaUluddin  says  this 
pastsage  was  revealcl  because  tlie  fouowers  of  Muhammad  made  a 
wcruple  of  going  round  theso  mountains,  as  the  idolaters  did.  But 
the  true  rea^^on  of  his  allowinj^  this  relic  of  ancient  superstition  seems 
to  be  the  difticnlty  he  found  in  preventing  it.  Abu'l  Qasim  Hiba- 
tnllah  thinks  these  last  words  are  abrogated  by  thoae  other,  Who  loill 
reject  the  religion  of  Abraham,  except  he  who  hath  infatuated  his  sold  ? 
(ver.  130).  So  that  he  ^vill  have  the  meaning  to  be  quite  contrary 
to  the  letter,  as  if  it  had  been,  ii  shall  be  no  crime  in  him  if  he  do  no^ 
mmpass  them.  However,  the  expositors  are  all  against  him,  and 
the  ceremony  of  running  between  tliese  two  hills  is  still  observed  at 
the  pilgrimage"  (Prelim.  Disc,  p.  187). — Sale. 

The  Tafsir-i-Ranji  and  Tafsir  Fatah  al  azi%  relate  that  in  former 
time«  two  pill.irs  were  erected  on  these  two  hills  to  commemorate 
the  judgment  of  God  upon  two  notable  sinners,  Asdf,  a  man,,  and 
NailU)  a  woman,  who  had  committed  adultery  in  the  holy  Kaabah. 
When  the  people  fell  into  idolatry  they  worshipped  these  as  images 
of  God.  This  worship  Muhammad  abolished,  whereupon  some 
doubted  the  propriety  of  going  round  these  hills.  This  verse  was 
revealed  to  remove  their  scruples. 

The  true  reason  for  this  "  revelation  "  is  given  by  Sale  in  his  note 
quoted  above.  Muhammad  found  it  easier  to  break  the  idols  of  hi» 
countrymen  than  to  overcome  their  superstitionSj  hence  the  tolera- 
tion of  an  idolatrous  custom,  which  the  commentators  would  have 
us  believe  to  be  a  rolic  of  the  religion  of  Abraham. 

God  is  grateful.  The  author  or  tln^  notes  on  the  Roman  Didu 
Quran  eayg,  "The  teaching  of  thisver.se  is  that  whoever  performs 
the  pilgrimage  to  the  Kaabah,  according  to  the  commandment,  has 
great  merit  ;  t)ut  he  who  of  hii*  own  accord  make?  the  circuit  of  the.se 
two  mountains,  has  such  great  reward  that  God  becomes  grateful 
and  obligated  to  hini  ! "  He  then  compares  with  this  the  contrary 
teaching  of  the  Bible  (see  Job  xxii.  3,  and  Luke  xvii.  10). 

But  sui-ely  gratitude  may  be  ascribed  to  God  on  the  same  priuciple 
that  re]>entance  is  attributed  to  idm  in  the  Bible. 


R 


20 


CHAP.  II.]  (      348      )  [SJPARA  fl. 

is  grateful  and  knowing.  (IGO)  Tliey  who  conceal  any  of 
the  evident  signs,  or  the  direction  which  we  have  sent 
down,  after  what  we  have  manifested  unto  men  in  the 
scripture,  God  shall  cur^e  them;  and  they  who  curse 
shall  curse  them,  (101)  But  as  for  those  who  repent 
and  amend,  and  make  known  -what  they  concealed,  I 
will  1»8  turned  unto  them,  for  I  am  easy  to  be  recon- 
ciled and  merciful.  (162)  Surely  they  who  believe  not, 
and  die  in  their  unbelief,  upon  them  shall  be  the  curse 
of  God,  and  of  the  angels,  and  of  all  men;  (103)  they 
shall  remain  under  it  forever,  their  punishment  shall  not 
be  alio  via  ted,  neither  shall  they  be  regarded.  (164)  Your 
God  is  one  God  ;  there  is  no  God  but  He,  the  most  mer- 
ciful 

ll  (165)  N'ow  in  the  creation  of  he^aven  and  earth,  and 


(160)  Thefij  v>ho  conceal  ariy  of  tn«  evident  signs,  cbc. ;  z.e.,  the  Jews. 
See  note  011  ver.  145. 

In  the  Scripture.  Rodwell  8avs»  "  in  the  Book,'^  the  allusion  being 
to  th'i  Jewish  Scriptures. 

TKey  who  cune.  The  Tafslr-x-Rjbufi  understands  the  relerence  to 
the  "  angela,  men,  and  genii."  He  al»t>  ])rocaulgate8  the  strange 
doctrine  that  when  Muslima  cur«<e  one  another,  'teeing  tliat  curse.-? 
cannot  affect  one  of  the  faithful,  \\\py  fajl  upon  the  Jews  and  others, 
who  are  ju&tly  eacpused  to  a  cur«e. 

"  Yahya  internrets  it  of  the  ciirstR  which  will  be  given  to  the 
wicked,  when  tney  cry  out  because  of  the  punishment  of  the 
gepulchre  (see  Prelim.  Disc,  p.  127),  by  all  who  hear  them,  that  is, 
by  all  creatures  except  men  and  yijumV  —Sah. 

<16l)  Make  kaooyn  what  they  conceale«l.  Rodwell  translates 
"make,  known  the  truth,"  <'.e„  of  Islam 

(162,  1 63)  (J'ftou  them  chall  he  the  curse  of  Ood.  '^Ihese  verses  clearly 
teach  that  all  are  lost  except  Muslims.  Their  punishiuent  i&  also 
eternal. 

Neither  shall  tfhey  be  regarded.  *'  God  will  not  wait  for  their  rd- 
pentauce. "  —  JaUiluddin. 

(lf)4)  i'our  (rod  IS  one  God.  Thu  padsuge  beginning  with  this  verse 
and  cufiing  witli  verise  172  is  probably  Makkan.  The  truth  here 
enunciated  ia  taught  with  equal  clearness  In  the  Bible  (Deut.  vi.  4, 
Mark  xii.  29).  It  might  have  been  addressed  to  Jews  at  Madlna,  but 
the  verEes  I'ollowing,  being  addre^sc-d  to  idolaters,  decii It  against  this 
view.  The  idolaters oi  the  Madiua  period  of  Muhiuniund's  miuidtry 
weTii  spoken  of  in  different  terms. 

(165)  Thif  verse,  f-ays  the  Tafsir-i-RaiiJi,  contains  eight  signs  of 
divine  power,  thereby  demonstrating  the  ;.niperioijty  of  the  one  true 


SIPARA  IT.J 


(    349    ) 


[chap.  n. 


the  vicissitude  of  rught  and  day,  and  in  the  ship  which 
saileth  in  tlie  sea,  laden  with  what  is  profitaWe  for  man- 
kind, and  in  the  rain  water  which  GoD  sendetb  from 
heaven,  quickening  thereby  the  dead  earth,  and  replenish- 
ing the  same  with  all  sorts  ot  cattle,  and  in  the  change  of 
winds,  and  the  clouds  that  are  compelled  to  do  service 
between  heaven  and  earth,  are  signs  to  people  of  under- 
standing: (166)  yet  some  men  take  idols  beside  God,  and 
love  them  as  with  the  love  due  to  God  ;  but  the  true  be- 
lievers are  more  fervent  in  love  towards  God.  Oh,  that 
they  who  act  unjustly  did  perceive,  when  they  behold 
their  punishment,  that  all  power  belongeth  unto  God, 
and  that  he  is  severe  in  punishing.  (107)  When  those 
who  have  been  followed  shall  separate  themselves  from 


God  over  the  tlu'oe  hundred  and  sixty  idols  which  the  Makkans  wor- 
shipped. The  (Christian  will  be  reminded  of  a  similar  style  of 
argument  used  by  the  Apostle  Paul  at  Lystra,  and  also  at  Athens 
(Acts  xiv.  15,-17,  and  xviii,  24-29). 

Compelled  to  do  service.  "  The  original  word  signifies  properly  that 
(ire  pressed  or  compelled  to  do  personcd  service  without  hire,  which  kind 
of  servite  is  often  exacted  by  the  Eastern  princes  of  their  subjects, 
and  is  called  by  the  Greek  and  Latin  writers  angaria.  The  Scripture 
often  mentions  this  source  of  compulsion  or  force,  Matt,  v;  41,  xxvii. 
32,  &c/ — Sale. 

(166)  True  believers  are  more  ferve'iit  in  lave  towards  God.  Love  to- 
wards (led  is  here  recoQ-niied  as  a  characlenstic  of  believers.  And 
yet  tills  is  a  doctrine  rarely  taught  in  the  Quran.  In  the  Christian 
Scriptures  this  doctrine  inay  b»i  comnared  to  Jordan,  flowing  conti- 
nually in  an  ever- widening  sti'eam  through  the  length  of  the  Holy 
Land  ;  but,  in  the  Qur^u,  it  is  like  the  occasional  spring  in  the  de- 
sert.    The  love  of  God  is  rarely  presented  as  a  motive  to  obedience. 

Ohj  that  they  who  act  nnjustly  did  perceim.  "  Or  it  may  be  trans- 
lated, Although  the  unc/odly  a-ill  perceive,  &c.  But,  some  copies,  instead 
oiyara,  in  the  third  person,  read  tara,  in  the  -second  :  and  then  it 
must  be  rendered,  Uh,  if  thou  didst  see  when  the  un<fodly  beheld  th-dr 
jmniahnient,  &c." — Sale. 

We  have  here  an  illustration  of  the  fact  that  the  Quran,  in  its 
original  text,  is  not  entirely  pure,  as  some  writers  seem  to  think.  It 
has  its  various  readings,  like  other  ancient  writings.  A  critical  exa- 
mination of  any  considerable  number  of  old  manuscrij>t3  would  pro- 
bably reveal,  a  gi'C:at  many  more  such  readings  than  are  now  known. 
Yet  It  may  be  safely  asserted  that  the  text  of  the  Quran  is  the  purest 
of  all  work?  of  a  like  antiquity. 

(167)  Those  who  have  'Utr-  /ollowed,   4:c.     ''That  is,   when  the 


CHAP.  II.]  (      350      )  [SIPARA  II. 

their  followers,  and  shall  sea  the  punishment,  aud  the 
cords  of  rdat'ioa  between  thein  shall  be  cut  in  sunder ; 
(168)  the  followers  shall  say,  If  we  could  return  to  life,  we 
would  separate  ourselves  from  them,  as  they  have  iiow 
separated  themselves  from  us.  So  God  will  show  them 
their  works;  they  shall  sigh  grievously,  and  shall  not 
come  forth  from  the  fire  of  hell. 

R2  1  .         . 

"5"'         il  (1G9)  O  men,  eat  of  that  which  is  lawful  and  good  on 

the  earth  ;  and  tread  not  in  the  steps  of  the  devil,  for  he 
is  your  open  enemy.  (170)  Verily  he  commandeth  you 
evil  and  wickedness,  aud  that  you  should  say  that  of  God 
which  ye  know  not.  (171)  And  when  it  is  said  unto  them 
who  believe  not,  Follow  that  which  God  hath  sent  down ; 
they  answer,  Nay,  but  we  will  follow  that  which  we  found 
onr  fathers  practise.  What  l  though  their  fatliers  knew 
nothing,  aud  were  not  rightly  directed  ?  (172)  The  unbe- 
lievers are  like  unto  one  who  crieth  aloud  to  that  which 
heareth  not  so  much  as  his  calling,  or  the  sound  of  his 
voice.     They  are  deaf,  dumb,  and  blind,  therefore  do  they 

broach ers  or  heads  of  new  sects  shall  at  the  last  day  forsake  or  wash 
their  haads  of  their  disciples,  as  if  they  were  not  accomplices  in  their 
KU  per«til  i  ons. " —  Sal  e. 

(168)  Thef(>llowers  shall  say,  dhc.  There  shall  be  mutual  antipathy 
between  the  leaders  of  false  systems  of  religion  and  their  followers. 
They  shall  spend  an  eternity  of  sighing  and  reqret  in  the  flames  of 
hell. 

(169)  Eat  of  that  which  u  lawful.  Addressed  to  the  Makkans,  who, 
in  the  "times  of  ignorance,"  had  departed  from  the  religion  of  Abra- 
iiam,  and  being  idolaters,  ate  things  forbidden,  especially  swine's 
flesh.  So  faithfully  do  Muslims  obey  this  command  that  they  regard 
even  the  name  of  the'  forbidden  meat  as  polluting. 

Thj  devil.  Batan  is  ihe  avowed  enemy  of  mankind,  and  the  insti- 
gator to  idolatry  and  blasphemy.     See  chap.  viL  16,  17. 

(171)  We  will  follow  that  which  we  found  our  faUter$  practise.  The 
reproof  here  administered  contains  an  important  rule  which  may  well 
be  urged  upon  modern  Muslims  themselves.  Nothing  is  more  mani- 
fest tlian  their  perfect  satisfaction  with  the  religion  of  their  fathers, 
and  their  unwilUngness  to  consider  even  the  possibility  of  their 
fathers  having  been  mistaken.  Such  texts  as  this  are  very  useful  for 
those  who  would  arouse  them  to  examine  the  grounds  of  their  faith. 

(172)  Lihe  one  who  crieth  aloud,  <kc.  Abdul  Qadir  paraphrases 
thus  :  "  Teaching  infidels  is  like  calling  to  wild  animals,  who  may 
hear  a  sound,  but  who  do  not  understand." 


SIPARa  II.]  (     351      )  [CHAP.  11. 

not  understand  (173)  0  true  believers,  eat  of  the  good 
things  which  v?e  have  bestowed  on  you  for  food,  and  re- 
turn thanks  unto  GoD,  if  ye  serve  him.  (1 74)  Verily  he 
Hath,  forbidden  you  to  eat  that  which  dieth  of  itself,  and 
blood  and  swine's  flesh,  and  that  on  which  any  other  name 
but  God's  hath  been  invocated.  But  he  who  is  forced  by 
necessity,  not  lusting,  nor  returning  to  transgress,  it  shall 
be  no  crime  in  him  if  he  eat  of  thosf  things,  for  God  is 
gracious  and  merciful.  (176)  Moreover  they  who  conceal 
any  paii  of  the  scripture  which  God  hath  sent  down  unto 
them,  and  sell  it  for  a  small  price,  they  shall  swallow  into 

(173)  A  true  believer.  Addressed  to  the  people  of  Madiim.  See 
Kodwell  on  ver.  21.  The  exhortation  correspoiids  with  that  of  ver. 
169,  addressed  to  the  Makkans.  The  teaching  here  is,  however, 
fiiore  expiicu,  d'3 tailing  the  articles  forbidden. 

T}ie  redundancy  found  here  ia  probably  due  to  the  judgment  of 
those  wlio  compiled  the  Quran  under  the  direction  of  Othmdu.  Had 
this  portion  of  the  chapter  been  recited  by  Muhammad  liiraself,  we 
ehouid  not  have  this  medley  of  Makkan  and  Madlna  passagoa.  A 
tradition,  on  tlie  authority  of  Hudhaifdh,  relates  that  Muhnnimad 
was  in  the  habit  of  repeating  the  chapter  of  the  Cow  several  time.-} 
during  a  single  night,  besides  other  portions  of  the  Qur^n  (Matthews* 
Mishqii'-nl-Maedbih,  cliap.  xxxii.)  Such  an  exercise,  in  addition  to 
ordinary  sleep,  would  be  impossible.  It  is  therefore  probable  that 
TTiuch  additional  matter  was  added  to  these  chapters  by  the  compilers 
of  the  volume  now  ealled  the  Qur^n,  tiiough  the  names  of  the  chap- 
ters and  Home  portions  of  them  were  undoubtedly  in  use  in  the  days 
of  Muhammad.  To  these  were  ndded  other  revelations  gathered 
from  the  contents  of  the  box  in  Hafza's  keeping  and  from  the  memo- 
ries of  men. 

(174)  He  hath  forbidden,  dx.  Godfrey  Higgins,  in  Inn  Apology  for 
the  Lift  and  Character  of  Mahomet,  p.  33,  expresses  the  belief  that 
these  proliibition*;  wei'e  made  for  unitary  reasons.  But  it  is  much 
more  likely  that  he  adoxtted  them  from  the  religion  of  the  Jews. 
►Sanitary  considerations  would  liave  required  the  prohibition  of 
cameVs  flesh  as  well  as  that  of  swine.  Yet  modifications  were  made 
out  of  deference  to  Arab  prejudice,  as  was  dojie  in  the  changing  of 
the  Qibla.  An  illustration  of  this  is  found  in  the  permission  to  eat 
canul's  tife^ih,  already  alluded  to. 

(M  which  any  other  'name,  dho.  "  For  this  reason,  whenever  the 
'Muhammaduiis  kill  any  animal  for  food,  they  always  say  Bismillah^ 
or,  In  the  name  of  (jod  :  which,  if  it  be  neglected,  they  think  it  not 
lav\-ful  to  eat  of  it." — ^cde. 

Forced  hy  necessity.  That  is,  if  forbidden  meats  be  eaten  under 
compulsion,  or  to  save  one's  life, —  ibdul  Qddir,  Tafstr-i-Raufi. 

(175)  See  notes  on  ver.  160. 


CHAP.  II.]  (      352      )  [SIPAKA  TT 

their  "bellies  nothing  but  fire ;  God  shall  not  speak  nnto 
them  on  the  day  of  resurrection,  neither  shall  he  purify  them, 
and  they  shall  suffer  a  grievous  punishment.  (176)  These 
are  they  who  have  sold  direction  for  error,  and  pardon  for 
punishment :  but  how  great  will  their  suffering  be  in  the 
fire !  This  th^y  sJuill  endure,  because  God  sent  down  the 
book  of  the  Qurdn  with  truth,  and  they  who  disagree  con- 
cerning that  book  are  certainly  in  a  wide  mistake. 
Rx'BA.  II  (177)  It  is  not  righteousness  that  ye  turn  your  faces 

T)  22^  in  grayer  towards  the  east  and  the  west,  but  righteousness 
is  of  him  who  belie veth  in  God  and  the  last  day  and  the 
angels,  and  the  scriptures,  and  the  prophets ;  who  giveth 
money  for  God's  Bake  unto  his  kindred,  and  unto  orphans, 
and  the  neeay,  and  the  stranger,  and  those  who  ask,  and 
for  redemption  of  captives ;  who  is  constant  at  pmyer,  and 
giVeth  alms     and  of  those  who  perform  their  covenant, 


(176)  Sold  dirixtion  ff^r  trmr,  dc.  An  exposition  of  the  phraBe^ 
"  Selling  for  a  small  price,"  ver.  175. 

God  sent  down  the  book  of  the  Qurdn.  Many  Muslim  connnentators 
agree  in  referring  the  "book"  to  the  Pejitateuch.  The  meaning 
then  would  be  that  the  Jews  shall  be  accounte<l  worthy  of  the  pun 
iphment  above  de-scribed,  Vjecause,  having  the  Pentateuch  by  them^ 
with  its  prophecies  concerning  Muhammad,  they  have  "coiicealea 
the  Scriptures  which  God  hath  sent  down  unto  them.''  The  passage 
is  not  explicit,  and  may  refer  also  to  the  Quran.  The  former  view 
agrees  best  with  the  preceding  context,  the  latter  with  what  follows. 
Modern  Muslims,  by  their  "  Qoncealment  of  the  former  Scriptures," 
and  their  constant  disputing  "  coticeruing  chat  Book,"  bring  them- 
selves under  the  condemnation  of  their  own  protihet. 

(177)  Right eous^iess  is  of  him  who  believeth  in  God,  (Sec.  This  is  one 
of  the  noblest  verses  in  the  Qurdn.  It  clearly  distinguishes  between 
a  formal  and  a  practical  piety.  Faith  in  God  and  benevolence  to- 
wards man  is  clearly  set  forth  as  the  essence  of  religion.  U  contains 
a  compendium  of  doctrine  to  be  believed  as  well  as  of  precept  to  be 
practised  in  life. 

The  Scriptures.  Not  only  the  Qurdn,  but  the  "former  Scrip- 
tures," accepted  l)y  Jews  and  Christians,  besides  the  writings  (Sahil^) 
of  Adam,  ten,of  Seth,  fifty,  of  Enoch  (Idrim),  thirty,  and  of  Abraham, 
ten,  in  all  one  hundred  an<l  four  books. 

The  jirophets.  This  word  being  in  the  masculine  plural,  Miishm 
commentators  generally  agree  tliut  there  were  no  prophetesses.  For 
doctrine  and  practice  set  forth  here,  see  Preliminary  Discourse, 
p.  117. 


siPARA  II.]  (    353    )  [chap.  ij. 

when  they  have  covenanted,  and  who  behave  themselves 
patiently  in  adversity,  and  hardships,  and  in  time  of  vio- 
lence ;  these  are  they  w^ho  are  true,  and  these  are  they  who 
fear  GoD.  (178)  0  true  believers,  tlie  law  of  retaliation  is 
ordained  you  for  the  slain :  the  free  shall  die  for  the  free, 
and  the  servant  for  the  servant,  and  a  wompii  for  a  woman  ; 
but  he  whom  his  brother  shall  forgive  may  be  prosecuted, 
and  obliged  to  make  satisfaction  according  to  what  is  just, 
and  a  fine  shall  be  set  on  him  with  humanity.  This  is 
indulgence  from  your  Lord,  and  mercy.  And  he  who 
shall  transgress  after  this,  hy  killing  the  murderer,  shall 

(178)  For  the  Mosaic  "  law  of  retaliation,"  see  Levit.  xxiv.  17-22. 
The  Quiaiii  modifies  this  law,  which  was  probably  nearly  identical 
with  the  ancient  Arab  law,  so  as  to  distinguish  between  the  life  of  a 
freeman  and  that  of  a  slave,  between  the  life  of  a  woman  and  that 
of  a  man,  and  to  provide  for  the  settlement  of  a  blood-claim  by  the 
payment  of  money.  It  is  scarcely  necessary  to  point  out  the  fact  that 
this  law  deals  a  blow  at  the  equality  of  man,  based  on  Jt  universal 
brotherhood,  and  that  it  opens  the  door  to  untold  oppression  and 
tyranny  of  masters  oVer  servants,  of  husbands  over  wives,  and  of  man 
over  woman.  It  cannot  be  fairly  claiiued  that  the  moral  and  soda.! 
laws  of  Isliim  are  even  an  advance  on  those  of  Judaism,  much  less 
on  those  of  Christianity.  The  law  as  here  stated  is  abrogated  by 
chap.  V.  49,  and  xvii.  35. 

The  free  shall  die  for  the  free,  .  .  .  woman  for  woman.  "This  is 
not  to  be  strictly  taken  ;  for,  according  to  the  Sunnat,  a  man  also  is  to 
be  put  to  death  for  the  murder  of  a  woman,  Kegard  is  also  to  be 
had  to  difference  in  religion,  so  that  aMuiiaramadan,  though  a  slave, 
is  Tif)t  to  be  put  to  death  for  an  infidel,  though  a  freen^an.  But  the 
civil  magistrates  do  not  think  themselves  always  obliged  to  conform 
to  this  last  determination  of 'the  Sunnat." — Sale,  Jaldluddhi. 

He  whom  his  brother  shall  forgive,  <kc. — Rodwell  translates  this  pas- 
sage ;  "  He  to  whom  his  brother  shall  make  any  remission  (that  is, 
by  killing  the  manslayer),  is  to  be  dealt  with  equitably  ;  anatohiui 
snould  he  pay  a  fine  with  hberality."  Savary  translates  thus  :  "He 
who  forgiveth  the  murderer  of  hi>  brother  {brother  used  in  a  religious 
seuse)  shall  have  the  right  of  requiring  a  rea&onab  e  re(-  aration,  which 
shall  be  thankfully  paid."  So.  too,  in  the  main,  Abdul  Qadir,  Hus- 
aini,  and  Tafsir-i-Raufi.  The  meaning  is,  that  %\  henever  a  murderer 
has  been  spared  by  tLe  avenger  of  blood,  he  must  pay  a  fine  to  the 
f^aid  avenger.  This  must  then  be  regarded  as  a  final  settlement. 
If,  after  receiving  the  amoimt  of  the  fine,  he  avenger  kill  the  man- 
slayer,  he  "  shaU  suffer  a  grievous  punishment."  Presumably  he 
would  be  regarded  as  a  common  murderer.  Sale  says,  "This  is 
the  common  practice  in  Muhaiumsdan  countries,  parlicidarly  in 
Persia.'' 

Z     . 


R¥- 


CHAP.  I!.]  (     354     )  [SIPARA  n. 

3i!0er  a  grievous  pimisbment.  (179)  And  in  this  law  of 
retaliation  ye  have  life,  O  ye  of  Urt<l-ers  tan  ding,  that  per- 
adventure  ye  may  fear.  (180)  It  is  ordained  yon,  when 
any  of  you  is  at  the  point  of  death,  if  he  leave  any  goods, 
that  he  bequeath  a  legacy  to  his  parents,  and  kindred, 
according  to  what  shall  be  reasonable.  Tliis  is  a  duty 
incuirJbent  on  those  who  fear  GoD.  (181)  But  he  who  shall 
ciiange  the  legacy,  after  be  hath  heard  it  heqncathtd  by  the 
dying  person,  surely  the  sin  thereof  shall  be  on  those  who 
change  it,  for  God  is  he  who  heareth  and  knoweth. 
(182)  Howbeit  he  who  apprehendeth  from  the  testator 
any  mistake  or  injustice,  and  shall  compose  t}i£  matter 
between  them,  that  shall  be  no  crime  in  him,  for  God  is 
gracious  and  merciful. 

11  (183)  O  true  believers,  a  fast  is  ordained  you,  as  it 
WHS  ordained  unto  those  before  you,  that  ye  may  fear 

(179)  In  this  law  .  .  .  ij6  have  lip. ,  i'.«.,  this  law  has  been  enact*?cl 
as  a  benevolent  measure,  whereby  blood-feuds  might  be  finally  settled, 
and  thus  life  be  saveti. 

(180)  A  If^acy  to  }m  parents,  dx.  Muslim  commentators,  on  the 
authority  of  Bajilbdwi,  sa\  this  law  was  enacted  to  conectthe  custom 
of  the  ancient  Arabs,  whereby  parents  and  relatives  wei-e  sometimes 
disinherited  in  favour  of  the  r^^ligious  mendicant.  These  translate 
the  words  rendered  in  the  text^  '*  This  I'i  a  duty  incumhent  on,"  d'C,  m 
as  to  read,  ''  There  is  a  duty  toward  the  temperate, '  i.e.,  faqirs  or  men- 
dicants; and  they  nnderetaml  that  not  more  than  one-third  of  the 
property  uf  the  testator  may  he  devoted  to  such  per.sona.  >low- 
ever,  they  believe  this  ]aw  to  have  been  abrogated  \)y  the  law  con- 
cerning inheritance  in  chap,  iv.,  and  that  there  is  therefore  now  no 
law  requiring  theiii  to  will  any  of  their  substance  to  charitable 
objects.     See  Abdul  Q4dir  in.  loco. 

The  principal  passages  of  tlie  QuMn  relating  to  the  law  of  inhent- 
ujice  are  the  J<diowing  : — chaps,  iv.  6--J3,  175,  and  v.  105-107. 

(181,  182)  These  versef^  contain  a  warning  to  those  who  woiTld 
tamper  with  a  will  after  it  has  1>een  made,  ftnd  at  the  same  time  pro- 
vide for  the  conection  of  a  will  made  contrary  to  law.  Souie  writers 
understand  them  to  refer  to  the  friendly  mediation  of  those  who  suc- 
ceed in  securing  a  change  in  the  will,  in  tlie  interest  oTjui^tice,  before 
tho  death  of  the  testator,     bee  Tajs'ir  x-Iiauli. 

(183)  A  fasi  is  ordained^  dc.  Muir,  in  hit>  Ltfe  of  MahomeLvoX. 
lii.  pp.  i.'j,  48,  conjectures  that  fa^tin^was  not  ubt«rved  by  the  Mup- 
lims  till  after  the  liight  to  ^ladina.  The  followitig  is  his  account  of 
its  institution  — 

"  Two  or  three  months  after  his  arrival  iu  iyiedina.  Mahon\et  oL 


sfPARA  n."|  (    355  [chap.  ii. 


r 

■  ^" 

H  God.  (184)  A  certain  number  of  days  shdll  ye  fast:  but 
B  he  among  you  who  slmll  be  sick,  or  on  &  journey,  shall  fast 
H  an  equal  number  of  ofcher  days.  And  those  who  can  keep 
^P  it,  and  do  not,  must  redeem  thnr  neglect  by  maintamiug  of 
a  poor  man.  And  ne  who  voluntarily  dealeth  better  unih 
the  poor  wan  than  he  is  obliged,  this  shall  be  better  for 
him.     ;But  if  ye  fast,  it  will  be  better  for  you,  if  ye  knew 


served  the  Jews,  on  the  tenth  day  of  thejr  seven  month,  keeping  the 
great  fast  of  the  Atonement,  and  be  readily  adopted  it  for  hia  own 
people.  Prior  to  this,  fasting  does  not  appear  to  have  been  a  pre- 
scribed ordinance  of  Islam.  It  was  established  at  a  period  when  the 
great  object  of  Mahomet  was  to  Bjrnholiee  with  the  Jews  in  all  their 
mlcs  and  ceremonies. 

''But  wh^n  it  became  Ids  endeavour  to  cast  off  Judaism  and  its 
cu8tom5»,  tlii.s  fast  was  superseded  by  another.  Eii^bteen  months 
after  hia  arrival  in  Medina,  Mahomet  promulgated,  as  a  divine  com- 
mand, that  the  foil  owing  month,  or  Ramadhan,  was  to  be  henceforth 
observed  as  an  annual  fast.  Although  the  new  ordinance  was 
professedly  similar  in  principle  to  that  of  the  Jews,  tlie  mode  of  iw 
observance  was  entirely  different." 

This  s'ei^e  is  said  to  be  abrogated  by  ver.  187. 

(184)  A  certain  iiumhcf  of  days ;  the  whole  of  the  month  Eama- 
ilhau.     See  next  verse. 

Ttiosc  who  can  Jceep  it,  d:c.  Sale  says,  "  The  expositors  differ  much 
about  the  ineardug  of  tins  passage,  thijiking  it  very  impro)>able  that 
people  should  be  left  entirely  at  liberty  eithei'  to  fast  or  not,  on  com 
|iounding  for  it  in  tliis  manner.  Jalaluddin,  therefore,  supposes  the 
negative  particle  not  to  be  und€rstx)od,  and  that  this  is  allowed  only 
to  those  who  are  not  able  to  fast,  bj'  rciuson  of  age  or  dangerous  sick- 
ness ;  but  afterwards  he  says,  that  in  the  beginning  of  Muharamad- 
auiam  it  was  free  ior  them  to  choose  wlifither  they  woidd  fast  or 
maintain  a  poor  man,  which  lilx-rty  was  soon  after  taken  away,  and 
this  passage  abrogated  by  the  following  :  Therefore  let  him  who  shall 
he, 'present  in  this  tnonth,  faaf  the  same  montii.  \et  this  al'vogatiim,  hi 
says,  docs  not  extend  to  women  with  child  or  that  give  suck,  lesL 
the  infant  suffer. 

"  Al  Zamakh^hari,  having  first  given  an  explanation  of  Ibn  Abbas, 
who,  by  a  different  interpretation  of  the  Arabic  word  YtitUcdndhu, 
which  signifies  cayi  or  are  able  to  fast,  render.^  't,  Those  who  find  great 
difficuUi/  therein,  tSic,  adds  an  exposition  of  his  own,  by  supposing 
something  to  be  understood,  accordii.g  to  which  the  sense  will  be, 
Those  who  can  Ja$t,  and  yet  have  a  legal  excuse  to  break  it,  rnust 
redeem  it"  kc. 

Abdul  Qadir  understands  thrit  those  who  are  able  to  fa^t  and  do 
not  are  here  re<|U]red  to  redeeni  their  neglect,  as  Sale  has  it  in  the 
text,  by  feeding  a  pt-or  man  for  one  day.  So.  too,  the  Taf.4r-%-RauJi. 
Bodwell,  also,  in  his  translation,  recognises  the  same  meaning. 


CHAT.  II.]  (     356     )  [SIPARA  II. 

it.  (185)  The  month  of  liamadhan  sJiall  ye  fast,  in  which 
th«  Quran  was  sent  down  /rom  heaven,  a  direction  nnto 
men,  and  declarations  of  direction,  and  the  distinction 
between  good  and  evil.  Therefore,  let  him  among  you  who 
shall  be  present  in  this  month,  fast  the  same  month ;  but 
he  who  shall  be  sick,  or  on  a  journey,  shall  fast  the  like 
number  of  other  days,  God  would  make  this  au  ease  unto 
you,  and  would  not  make  it  a  difficulty  unto  you ;  that  ye 
may  fulfil  the  number  of  days,  and  glorify  GOD,  for  that 
he  Kath  directed  you,  and  that  ye  may  give  thanks. 
(186)  When  my  servants  ask  thee  concerning  me,  Verily 
I  am  near:  I  will  hear  the  prayer  of  him  that  prayeth, 
when  he  prayeth  unto  me :  but  let  them  hearken  unto 


(185)  Ramadhdn.  The  ninili  month  of  the  Muslim  year,  in  the 
liittcr  part  of  which  occurs  the  Laylut  ul  Qadr,  or  Night  pf  Power,  in 
which  the  Quran"  was  brought  down  to  the  lowest  heaven.  See 
Hughes-'  Notes  on  Muhamviadanism,  chap.  ix. ;  also  Prelim.  Disc, 
p.  177. 

The  distinction.  The  Arabic  word  mfurqdn^  a  terra  derived  from 
the  Hebrew,  and  applied  to  the  Pentateuch  as  well  as  to  the  Quran. 
See  ver.  52. 

Shall  be  present;  i.e.,  "  at  home,  and  not  in  a  stranjje  country,  where 
the  fast  cannot  he  performed,  or  on  a  journey." — Sale. 

Children  who  ha-ve  not  reached  the  age  of  puberty  are  exempt 
from  the  observance  of  this  fast. 

God  would  make  this  an  ease  unto  you.  This  is  said  in  reference  to 
the  sick  and  others  exempted  above.  It  may  also  refer  to  what  is 
said  below  in  ver.  187.  With  all  these  alleviating  circumstances, 
however,  the  strict  observance  of  tliis  fast,  during  the  long  days  of  a 
tropical  summer,  is  anything  but  an  ease  to  the  Muslim.  Muir 
thinks  Muhammad  did  not  foresee  the  hardship  that  would  ensue  in 
the  observance  of  thii*  fast,  when  he  changed  the  Jewish  iiit«rc&lary 
year  lor  the  lunar  (Life  of  Mahomet,  chap.  iii.  p.  49).  But  there  is 
reason  to  believe  the  month  occurred  originally  during  the  hot 
season,  the  word  Ramadhdn  being  derived  hoxtx  ramddh,  to  burn. 
The  words  of  the  text,  therefore,  probably  refer  to  the  present  ob- 
servance as  bein^;  easy  iu  comparison  with  the  more  rigid  practice  in 
the  beginning.  This  interpretation  presiuues  that  this  passage  was 
revealed  some  tinie  after  ver.  j  83. 

(186)  1  xcill  hear  the  ^irayir.  The  special  reference  is  to  prayers 
offered  during  the  fast.  Faith  and  ob(<iience  are  here  declared  to  be 
necessary  to  successful  prayer.  S  traditiou  says,  "The  person  who 
observes  the  prayers  ])articulaily  appointed  for  the  nights  of  l?ama- 
dhdn,  shall  be  forgiven  all  hi?;  past  fault©  ! "  Surcl}''  if  the  fast  be  of 
tiitficult  obicrvance,  the  way  of  pardon  seems  ea^y  enough. 


STPARA  IlJ  (      357      )  [chap.  II. 

me,  and  believe  in  me,  that  they  may  be  rightly  directed. 
(187)  It  is  lawful  for  you,  on  the  night  of  the  fast,  to  go 
in  unto  your  wives  ;  they  are  a  garmejit  unto  you,  and  ye 
are  a  garment  unto  them.  God  knoweth  that  ye  defraud 
yourselves  therein,  wherefore  he  turneth  unto  you,  and 
f.orgiveth  you.  Now,  therefore,  go  in  unto  them;  and 
earnestly  desire  that  which  God  ordaineth  you,  and  eat 
and  drink,  until  ye  can  plainly  distinguish  a  white  thread 
from  a  black  thread  by  the  daybreak :  then  keep  the  fast 
until  night,  and  go  not  in  unto  them,  but  be  constantly 
present  in  the  places  of  worship.  These  are  the  prescribed 
bounds  of  God,  therefore  draw  not  near  them  to  transgress 
them.  Thus  God  declareth  his  signs  unto  men,  that  ye 
may  fear  him.  (188)  Consume  not  your  wealth  among 
yourselves  in  vain ;  nor  present  it  unto  judges,  that  ye 
may  devour  part  of  men's  substance  unjustly,  against  your 
own  consciences. 

II  (189)  They  will  ask  thee  concerning  the  phases  of  the  K 
moon ;  Answer,  They  are  times  appointed  unto  men,  and 

(187)  This  verse  seems  to  show  clearly  that  the  Muslims  at  first 
felt  bound  to  continue,  in  some  measure,  the  rigour  of  tlie  fast 
during  the  night. 

They  are  a  garment  unto  you,  dkc.     **  A  metaphorical  expression,  to 
■t  signify  the  mutual  comfort  a  man  and  his  wife  find  in  each  other." — 

'  'iEarnestly  desire.  Some  commentators  understand  this  to  have 
special  reference  to  the  desire  for  children. 

A  white  thread  from  a  black  thread.  A  form  of  expression  used  by 
the  Jews  also  (sec  Rodwell),  signifying  early  iiawn. 

Be  constantly  pressiJig,  dc.  This  .seclusion  is  called  'Itiqdf,  and  is 
observed  by  remaining  in  the  mo8<|ue  during  the  day,  abstaining 
irojn  all  worldly  thoughls  and  conversation,  and  by  reading  the 
C^uran  and  religious  books.  Hughes  Notea  on  Muhammadanism, 
chap.  x\. 

(188)  This  verde  is  undei-atood  by  Muslim  commentators  to  for- 
bid every  species  of  prodigality  and  dishonesty  in  dealing  witli  one 
another.  If  so,  scarcely  any  precept  of  the  Quran  is  so  universally 
transgressed  as  this. 

(18S))  Enl^r  your  houses,  dc.  **Some  of  the  Arabs  had  a  supersti- 
tious custom  after  they  had  been  at  Makkah  (in  piigrimage,a8  It  sterns), 
on  their  return  home,  not  to  enter  their  house  by  the  old  door,  but 
to  make  a  hole  through  the  back  part  for  a  paissage,  which  practice  is 
here  reprehended,'' — Sale.  ;      •'•■a^ 


24 

8 


CHAP.  II.]  (      358      )  [SiPAPA  IT. 

to  shou-  the  season  ofi\iQ  pilgrimage  to  Makkah.  It  is  not 
righteousness  that  ye  enter  your  houses  by  the  back  parts 
thereof,  but  righteousness  is  of  him  who  feareth  God. 
Therefore  enter  your  houses  by  their  doors ;  and  fear  Goo, 
that  ye  may  be  happy.  (190)  And  fight  for  the  reh'gion 
of  God  against  those  who  fight  against  you;  but  trans- 
gress not  hy  attacking  them  first,  for  God  loveth  not  the 
transgi^ssors.  (191)  And  kill  them  wherever  ye  find 
them,  and  turn  them  out  of  that  whereof  they  have  dis- 
possessed you ;  for  temptation  to  idolatry  is  more  grievous 
than  slaughter;  yet  fight  not  against  them  in  the  holy 

(190-193)  Fiifht  for  the  religion  of  God.  Thi?  ia,  perhaps,  the  first 
expressed  command  of  the  Arabian  prophet  to  establish  his  religion 
by  the  sword.  Whilst  in  Makkah  he  appeared  in  the  simple  garb  of  a 
preacher,  and  this  he  retained  for  a  while  at  Madhia  (ver.  119  snpra). 
There  he  advised  his  persecuted  followers  to  flee  from  their  eneivues. 
Even  at  Madina  he  advises  them  to  "forgive  and  avoid  "  tlieir  adver- 
saries (ver.  J08).  He  now  finds  himself  in  circumstances  to  take  a 
bolder,  though  certainly  a  less  noble  stand.  The  Muslims  ar«^  now  to 
figiit  not  only  in  defence  of  their  faith,  but  are  enjoined  to  overthrow 
idolatry  by  the  sword  (see  ver.  193).  Tt  is  probable  that  a  number 
of  injunctions,  delivered  at  different  times  at  Madina,  are  gathered 
together  in  this  passage,  inasmuch  as  the  strong  language  of  ver*. 
I92.and  193  is  scarcely  reconcilable  with  tlie  injunction  of  ver.  190 
to  fight  simply  in  defence  of  Isldra. 

091)  Kill  them,  dc  Much  is  made  of  expressions  like  this,  by 
some  r'hristian  apologists,  to  show  the  cruel  character  of  the  Arabian 
prophet,  and  the  inference  is  thence  drawn  that  he  was  an  impostor 
and  his  Qur^n  a  fraud.  Without  denying  that  Muhammad  was 
cruel,  we  think  tliis  mode  of  assault  to  be  very  unsatisfactory  to  say 
the  least,  as  it  is  capable  of  being  turned  against  the  Old  Testament 
ScriptiireJ*.  If  the  claim  of  Muhanmiad  to  have  received  a  divine 
command  to  extenninate  idolatiy  by  the  slaughter  of  all  impenitent 
idolaters  be  admitted,  I  can  see  no  objection  to  his  practice.  The 
question  at  issue  is  this,  Did  God  command  such  slaughter  of  idola- 
ters, as  lie  commanded  the  destruction  of  the  Canaanites  or  of  the 
Anifilekites  ?  Taking  the  stand  of  the  Muslim,  that  God  did  so  com- 
mand Muhammad  and  hiB  followers,  his  morality  in  this  respect  may 
be  defended  on  precisely  the  same  ground  that  the  morality  of  Moses 
ami  .Joshua  is  defended  by  the  Christian. 

Fight  not  .  .  .  in  the  holy  temple ;  i.e.,  the  Kaabah.  Ordinarily, 
the  sanctity  of  the  temple  at  Makkah  would  have  been  a  safeguard 
to  an  enemy,  but  the  antipathy  between  the  Makkans  and  the 
Muslims  was  now  so  great  as  to  make  it  probable  that  the  latter 
might  1)6  attacked  even  in  the  Kaabah.  This  permission  is,  howevjer, 
abrogated  by  chap.  ix.  5. 


SI  PARA  Ti.J  (     359    )  [chap.  II. 

temple,  until  they  attacl:  you  therein ;  but  if  they  attack 
you,  slay  them  there.     This  shall  be  the  reward  of  infidels. 

(192)  But  if  they  desist,  God  is  gracious  and  merciful. 

(193)  Fight  iherefore  against  them,  until  there  be  no 
temptation  to  idolatrtj,  and  the  religion  be  God's;  but  if 
they  desist,  then  let  there  be  no  hostility,  except  against 
the  ungodly.  (194)  A  sacred  month  for  a  sacred  month, 
and  the  holy  limits  of  Makhi.h,  if  they  attack  you  therein,  do 
ye  also  attack  them  therein  in  retaliation;  and  whoever 
transgresseth  against  you  by  so  doing,  do  ye  transgress 
against  him  in  like  manner  as  he  hath  transgressed  against 
you,  and  tear  God,  and  know  that  God  is  with  those  who 
fear  hiin.  (195)  Contribnte  out  of  your  substance  toward 
the  defence  of  the  religion  of  God,  and  throw  not  your- 
selves with  your  own  hands  into  perdition ;  and  do  good, 


(192)  If  they  desist,  dec.  If  they  repent  and  accept  l^iliim,,  Tafsir-i- 
Rauji. 

(193/  Until  .  .  .  the  religion  he  God'».  This  expresses  the  breadth 
oi"  the  claim  of  Isldm.  Idolatry  must  be  extirpated,  and  the  religion 
of  Isldm  be  vindicated  by  God  as  his  own,  through  the  overthi-ow  of 
idolatry.  It  is  probable  that  Muhammad  had  a.s  yet  no  idea  of  ex- 
tending his  religion  beyond  the  borders  of  Arabia,  but  the  idea  here 
attached  to  it  would  logically  lead  to  its  propagation  eveiywhere. 

Except  against  the  ungodly  ;  t.c,  thoSe  who  were  worthy  of  punish- 
ment on  other  grouudt:  than  that  ot  their  faith. 

(194)  A  sacred  morUh.  See  Prelira.  Disc,  p.  228.  Rodwell  trans- 
lates :  ''  The  sacred  muntli  and  the  sacred  precincts  are  under  tiie 
safeguard  of  reprisals,"  and  says, -"The  meaning  of  this  difficult 
passage  is,  that  in  wars  for  the  cause  of  religion,  the  sacred  month 
and  the  temple  of  Mecca  may  be  made  the  time  and  scene  of  con- 
tests^ which  then  and  there  are  usually  prohibited." 

Transgress  against  him.  Contrast  this  with  the  teaching  of  Christ 
(Luke  vi.  27  -31).  Love  to  enemies  is  a  doctrine  anknowaj  to  Islam. 
Forgiveness  of  such,  whenever  enjoined  (ver.  108),  was  dictated  as  a 
matter  of  policy,  not  of  compassion  or  love. 

(195)  Contribute  ofyour  substance.  The  duty  enjoined  here  is  not 
identical  with  that  of  giving  ^iA;^i  or  legal  alms.  It  means  more, 
having  reference  to  all  that  may  be  necessary  to  carry  on  a  holy  war. 
The  verse  is  closely  connected  with  those  preceding.  The  faithful 
are  therefore  not  only  to  kill  the  infidels,  but  spend  their  substance 
freely  to  help  other;-,  especially  the  Ghdzis  or  fanatical  crusaders  of 
Isldm,  by  supplying  thero  with  food  and  the  materials  of  war. 

llirow  not  yourselves  .  .  .  into  perdition;  i.e.,  "be  not  accessory  to 
your  own  destruction,  by  neglecting  your  contributiomj  towards  the 


CHAP.  II.]  (      360     )  [SIPARA  II. 

for  God  loveth  those  -who  do  good.  (196)  Perforin  the 
pilgrimage  of  Makkah,  and  the  visitation  of  GoD  ;  and,  if  ye 
be  besieged,  senid  that  offering  which  shall  be  the  easiest ; 
and  shave  not  your  heads,  until  your  offering  reacheth  the 
place  of  sacrifice.  But,  whoever  among  you  is  sick,  or  is 
troubled  with  any  distemper  of  the  head    must  redeem 

wars  agaiflet  infidels,  and  thereby  aaflering  them,  to  gather  strength." 
— Sale, 

Do  good.  Do  good  to  the  Oh^Ms.  If  they  are  in  want,  give  them 
money  ;  if  on  foot,  give  them  carriage  ;  if  married  and  unprovided, 
mve  them  equipment.  "Wiihout  doubt  God  ia  a  friend  of  tnem  that 
do  good. —  Tafsir-i-Rauji. 

This  passage  illustrates  how  easily  readers  of  the  English  transla- 
tion of  the  Quran  may  boi  misrled  by  the  bias  of  their  own  language. 

(196)  Perform  the  'pilgrimagt  and  the  visitation^  i.e.,  the  HajJ  or 
greater  pilgrimage,  and  Umrah  or  lesser  pilgrimage.  The  former  is 
absolutely'  necessary,  provided  the  Muslim  possesses  the  means 
necessary  for  the  journey.  The  latter  is  nieritorious,  and  its  rites 
may  be  performed  at  any  time,  while  the  rites  of  the  Hajj  may  only 
be  performed  on  the  three  days  intervening  between  the  seventh 
and  tenth  of  the  month.  Dhul  Hajja,  See  Prelim.  Disc,  pp.  186-188, 
and  Hughes'  Notes  on  Muhammadani9m,  second  edition,  chap.  xxii. 

The  rites  and  ceremonies  connected  with  the  HaJJ  and  Umrah  are 
exceedingly  puerile,  and  decidedly  inconsistent  with  the  spirit  of 
IsUm.  The  idolatrous  customs  of  the  ancient  Arabs,  though  sancti- 
fied by  the  teaching  of  the  Qurdu  and  the  example  of  Muhammad, 
but  poorly  comport  with  the  monotheistic  teaching  of  the  reformer 
of  Makkah,  and  come  far  short  of  "  confirming  the  former  Scriptures." 
Ita  sanction  by  Muhammad  is  one  of  the  darkest  blot.-:,  on  his  religion, 
and  shows  at  the  same  time  how  far  the  politician  of  Madina  differed 
from  the  preacher  of  Makkah.  How  his  apologists  fail  to  see  th& 
inconsistency  of  his  conduct  and  teachiv.g  nere,  not  only  with  the 
dignity  of  a  prophet  of  God,  but  with  the  character  of  an  honest 
man,  ^8  beyond  our  comprehension.  The  kissing  of  the  Black  Stone 
and  the  Yamdni  Pillar  was  so  manifestly  inconsistent  with  the  doc- 
trine of  Islam,  that  naught  but  the  example  of  the  prophet  and  the 
implicit  obedience  of  his  followers  secured  its  perpetuation.  The 
fiery  Omar,  kissing  the  stone,  said,  "Verily  I  know  that  thou  art  a 
stone ;  thou  dost  no  good  or  harm  in  the  world,  and  if  it  was  not 
that  I  saw  the  prophet  kiss  thee,  I  would  not  kiss  thee  1'' — Matthews' 
Mishqdt  ul  Masdhih^  book  ii.  chap.  iv.  part  iii. 

If  yc  he  hesic.ged.     By  sickness  as  well  as  by  enemies. 

i<cnd  that  offering,  cfc.  The  offering  must  be  at  the  rate  of  one 
goat  for  a  Hingle  person,  or  a  cow  or  a  camel  for  every  seven  persons. 

Shave 'not  your  heads,  dc  "For  this  was  a  sign  they  had  com- 
pletetl  their  vow,  and  performed  all  the  ceremonies  of  the  pilgrim 
age.*' — Sale,  Jaldluddin. 


SIPARA  11.]  (      361      )  [chap.  II. 

tlu  shaving  his  head,  by  fasting,  or  alms,  or  some  offering. 
WLen  ye  are  secure  from  enemies,  he  who  tarrieth  in  the 
visitation  of  the  temple  of  Makkah  until  the  pilgrimage,  shall 
bring  that  offering  which  shall  be  the  easiest.  But  he  who 
iindeth  not  anything  to  offer,  shall  fast  three  days  in  the 
pilgrima^ge,  and  seven  when  ye  are  returned :  they  shall 
be  ten  dags  complete.  This  is  incumbent  on  him  whose 
family  shall  not  be  present  at  the  holy  temple.  And  fear 
God,  and  know  that  God  is  severe  in  punishing. 

jl  (197)  The  pilgrimage  7nust  he  performed  in  the  known  K  1 
months :  whosoever  therefore  purposeth  to  go  on  pilgrim- 
ag3  therein,  let  him  not  know  a  woman,  nor  transgress, 
ncr  quarrel  in  the  pilgrimage.  The  good  which  ye  do, 
God  knoweth  it.  Make  -gioYision  for  i/our  journey ;  but 
the  best  provision  is  piety;  and  fear  me,  0  ye, of  under- 
standing. (198)  It  shall  be  no  crime  in  you,  if  ye  seek 
an  increase  from  your  Lord,  by  trading  during  the  pil- 

Fastin<jy  or  alms,  or  some  offering;  i.e.,  "  either  by  fasting  three  days, 
or  feeding  six  poor  people,  or  sacrificing  a  sheep." — Sale. 

He  who  tarrieth,  d:c.  *'  Tb  is  passage  is  somewhat  obscure.  Yahya 
interprets  it  of  him  who  marries  a  wife  during  the  visitation,  and 
performs  the  pilgrimage  the  year  following.  But  Jalaluddin  ex- 
pounds it  of  him  who  stays  within  the  sacred  enclosures,  in  order  to 
complete  the  ceremonies  which  (as  it  should  seem)  he  had  not  been 
fible  to  do  within  the  prescribed  time." — Sale. 

(197)  The  known  months;  i.e.,  Shawal,  Dhul  Qaada,  and  Dhul 
Hajja.     See  Prelim.  D\o.,  p.  186. 

(198)  It  nhcdl  he  no  crime,  dec.  In  the  dflvs  of  Muhammad,  as  at 
the  present  time,  Makkah  was  dependent  for  its  importance  as  a  city 
upon  the  great  annual  pilgrimage.  Situated  in  a  comparatively 
barren  region,  not  only  its  own  food-supply  was  brought  from  3.  dis- 
tance, but  also  the  provisions  necessary  for  the  multitudes  flocking 
to  it  from  aU  parts  of  Arabia  had  to  be  procured  by  caravans  from 
the  hurnnmchiig  country.  For  this  reason  it  was  possible  for  many 
pilgrims  to  carry  on  a  profitable  trade  while  fulfilling  the  require-, 
nients  of  their  religion.  The  service  of  Ood  and  mammon  could 
thus  be  undertaken  at  the  same  time.  The  temporising  policy  of 
the  Arabian  prophet  is  here  again  apparent  in  sanctioning  a  practice 
which  he  either  couli  not  puivenl,  or  which,  if  condoned,  would 
minister  to  the  purposes  of  liis  religion.  He  not  only  does  so,  but 
actually  suggests  a  worldly  motive  as  an  incentive  to  the  perform- 
ance of  an  otherwise  liard'duty.  The  gifts  of  mammon  now  became 
"an  increase  from  your  Lord."  Compare  with  our  Lord's  treatment 
of  the  servants  of  mammon  at  Jerusalem  (John  ii.  14-16). 


2B 
9  ' 


CHAP.  II.]  (      362      )  [SIPARA  II. 

grimage.  And  when  ye  go  in  procession  from  Arafdt 
remember  God  near  the  holy  monument;  and  remem- 
ber him  for  that  he  hath  directed  you,  although  ye  were 
before  this  of  the  nurnher  of  tho^e  who  go  astray.  (199) 
Therefore  go  in  procession  from  Mdience  the  people  go  in 
procession,  and  ask  pardon  of  (irOD,  for  God  is  gracious 

Procession,  "The  original  word  signifies  to  rusk  Joricard  impetu- 
ously, as  the  pilgrirtis  do  when  they  proceed  from.  Araiat  to  Muz- 
dalifa."— S'a/e. 

Arafat.  -'  A  mountain  near  Makkah,  so  called  because  Adam  there 
met  and  knew  his  wife  after  a  long  separation.  Yet  others  say  that 
Gabriel,  after  lie  had  instructed  Abraham  in  all  the  sacred  cere- 
monies, coming  to  Arafat,  there  asked  him  ii'.hekneto  the  ceremoniea 
which  had  been  shown  him,  to  which  Abraham  answering  in  the 
affirmative,  the  mountain  had  thence  its  name.*' — Sale.  These 
sjtories  are  probably  inventions,  suggested  by  the  meaning  of  the 
word  Arafdt.     See  also  note  on  ver.  35. 

7V(e  holi/  monument.  "  lii  Arabic,  Al  Mashar  al  haram.  It  is  a 
moun-tain  in  the  farther  part  of  Muxdalifa,  wher^  it  is  said  Muham- 
mad 3tood  praying  and  praising  God,  till  his  face  became  extremely 
shining." — Safe.  This  legend  is  probably  adapted  from  the  story  of 
the  shining  of  Moses^  face  on  Sinai. 

Remember  him,  (he.  The  heathen  customs  of  circling  round  the 
Kaabah,  kiss,ing  the  Black  Stone,  capering  between  Arafdt  and  Muz- 
dalifa,  and  throwmg  pebbles  in  Mina,  are  to  be-  sanctitied  by  prayers 
and  praise  to  Allah.  The  skeleton  of  Arab  stone-worship  and 
magianism  was  thus  clothed  in  the  habiliments  of  Isldm.  See,  on 
this  sui)ject,  Muir's  Life  of  Mahomet,  vol.  i.,  introduction,  pp.  ccxii. 
and  ccxiii. 

(199)  Go  in  procession.  Rodwell  translates,  "Pass  (m  quickly." 
Abdul  <^adir  has  it,  "Go  to  the  circling,"  i.e.,  of  the  Kaabah  (tawdf). 
It  is  generally  understood  by  tlie  commentators  to  refer  to  the  return 
from  Muzdalifa  to  the  Kaabah. 

Aisk  jMrdon  of  QoA  The  Mishqdt  ul  Masdhik  gives  a  tradition,  on 
the  authority  of  Ibu  Omar,  as  follows  :  "  The  apostle  of  God  said, 
When  you  see  a  pilgrim,  saldm  to  him,  and  shake  him  by  the  hand  ; 
and  tell  him  to  ask  pardon  for  you,  before  he  enters  into  his  own 
house  ;  because  his  faults  have  bften  forgiven,  and  hie  supplications 
are  approved." — Book  xi.  chap  i.  part  3. 

The  duty  uf  asking  pardon  was  cOTumanded  the  prophet  himself 
as  well  as  his  followers  (see  chap,  xlvii.  21).  Tradition  repeatedly 
represents  Muhammad  as  seeking  pardon  for  sin.  "  Verily  I  ask 
pardon  of  God,  and  turn  from  sin  towards  him,  more  than  seventy 
times  daily."  "  I  ask  pardon  of  God  one  hundred  times  a  day.*** 
Such  are  the  sayings  ascribed  to  Muhammad.  —Afi*'^5<J-<  ul  Miudhih, 
book  X.  chap.  iii.  part  i.  In  another  place  in  this  same  chapter 
Muhammad  is  declared  to  have  taught  the  monstrous  doctrine,  that 
when  a  Muslim  says,  "  O  my  patron  !  T  have  been  guilty  of  a  fault, 


siPAKA  II.]  (    563    )  [chap.  ir. 

and  merciful.  (200)  And  when  ye  have  finished  your  hoJy 
ceremonies,  remember  God,  according  as  ye  remember  your 
fathers,  or  with  a  more  reverent  commemoration.  There 
are  some  men  who  say,  0  Lord,  give  us  our  portion  in  this 
world;  but  such  shall  liave  no  portion  in  the  next  life;  (201) 
and  there  are  others  who  say,  0  Loud,  give  us  good  in  this 
world  and  also  good  in  the  next  world,  and  deliver  us  from 
the  torment  of  hell  fire.  They  shall  have  a  portion  of  that 
which  they  have  gained :  God  is  swift  in  taking  an  account. 

|[  (202)  Itemember  God  the  apjpui'rited  number  of  days ;  ?<i=iF. 
but  if  any  haste  to  depart  from  the  ralky  of  Mfna  in 
two  days,  it  shall  be  no  crime  in  him.  And  if  any 
tarry  longer,  it  shall  be  no  crime  in  him,  in  him  who 
fearetli  God.  Therefore  fear  God,  and  know  that  unto 
him  ye  shall  be  gathered.  (203)  There  is  a  man  who 
causetli  thee  to   marvel  by   his  speed)   concerning  this 

forgive  \i"  God  says  to  the  angels,  "  Did  iry  servant  know  that  lie 
had  a  fV'fender  who  forgives  and  punishes  ?  1  have  pardoned  him  : 
then  tell  my  servant  to  commit  fanlts  aa  oftien  as  be  likes,  as  long  as 
he  asks  jatdon  !"  With  such  doctrines  impliciily  received,  is  it  any 
wonder  that  Muslims  are  immoral?  that  ordinar}'^  sins  should  seem 
to  them  a  light  thing  I  Is  it  any  wonder  they  shoidd  fail  to  see  the 
need  of  an  atonement,  seeing  God  may  even  license  sin  for  the 
delight  lie  has  in  liearing  his  servantt^  asking  pardon  ?  This  is 
perhaps  the  most  damning  doctrine  of  Isldm.  It  says,  I*eace,  peace, 
where  there  is  no  peace;  it  lulls  the  vilest  sinners  to  the  sleep  of 
death  ;  it  dishonours  the  God  of  holiness,  and  saps  the  foundations 
of  morality  and  true  piety. 

(200)  Remcmhcr  God  accordinff  as ^e  remember  your  fathers.  Ahdul 
Q4dir  tells  us  that  the  Arabs,  after  completing  the  rites  of  pilgrimage, 
spent  three  days  in  Makkah  in  rejoicing,  during  \^  liiohthey  recounted 
the  deeds  performed  by  their  fathers.  Tlie  Muslims  are  here  com- 
manded U)  spend  these  three  days,  called  Jydm-nt-Tashriq,  in  remem- 
bering God  instead  of  reni'imhering  their  fathers. 

There  are  some  men;  i.e.,  unbelievers. — Ta/sir-i-RavJi. 

(201)  T/rere  are  others;  i.e.,  hypocrites. — Tafslr-i-Raufi. 

They  shall  have  a 'poriion.  ITiey  yrill  be  rewarded  according  to 
their  works. 

Swift  in  taking  account.  "  For  he  will  judge  all  creatures,  says 
Jalilnddin,  in  the  space  of  half  a  day." — Sale. 

(202)  Ajypointed  number  of  days.     Three  days  (see  note  on  ver.  200). 

(203)  There  is  a  man,  <ix.  "  This  person  was  al  Akhnas  Ibn 
Shuraic],  a  fair-spoken  dJssep:ibler,  who  swore  that  he  believed  in 
Muhammad,  and  pretended  to  be  cJne  of  his  friends,  and  to  contemn 


CHAP.  M.]  (      364     )  [SIPARA  n. 

present  life,  and  calleth  GoD  to  witness  that  which  is  in . 
his  heart,  yet  he  is  most  intent  in  opposing  thee;  (204) 
and  when  he  turneth  away  from  ikeCy  he  hasteth  to  act 
corruptly  in  the  earth,  and  to  destroy  that  which  is  sown, 
and  springeth  up:  but  God  loYeth  not  corrupt  doing. 
(205)  And  if  one  say  unto  hiirl,  Fear  God;  pride  seizeth 
him,  together  with  wickedness;  but  hell  shall  be  his 
reward,  and  an  unhappy  couch  shall  it  be.  (206)  There 
is  also  a  man  who  selleth  his  soul  for  the  sake  of  those 
things  which  are  pleasing  unto  Goi> ;  and  God  is  gracious 
unto  his  servants.  (207)  O  true  believers,  enter  into  the 
true  religion  wholly,  and  follow  not  the  steps  of  Satan, 
for  he  is  your  open  enemy.  (208)  If  ye  have  slipped 
after  the  declarations  of  our  will  have  come  unto  you, 
know  that  GoD  is  mighty  and  wise.  (209)  Do  the  infidels 
expect  less  than  that  GoD  should  come  down  to  them  over- 

this  world.  But  God  here  reveala'to  the  [jrophet  his  hypocrisy  and 
■wickedness." — SaU,  JaldLuddin. 

(204;  To  destroy y  <kc,  "  Setting  fire  to  his  neighbour's  corn,  niid 
killing  his  asses  by  night." — Sale,  Jaldludatn. 

The  TafsiV'i-Rauji  regards  these  verses  as  descriptive  of  all 
hypocrites. 

(206)  A  man  who  selleth,  dha.  "The  person  here  meant  was  one, 
Snhaib,  who  being  persecuted  by  the  idolaters  of  Makkah,  forsook 
all  he  had,  and  fled  to  Medina." — Sakf  JcUdluddin. 

A  groat  variety  of  stories  have  been  invented  by  the  commentators 
to  illustrate  passages  like  this.     See  Ta/sir-i-RauJi  in  loco. 

(207)  i/nter  into  the  true  religion  wholly.  TJiis  exhortation  Is 
thought  to  refer  to  Huch  Jewish  and  Arab  converts  at  Madina  as 
had  not  yet  adopted  all  the  rites  and  customB  of  tlie  new  religion. 
Jewish  converts  had  scruples  about  using  the  fiesh  and  milk  of 
camels  for  food,  being  contrary  to  the  teaching  of  the  Mosaic  law. 
The  Arabs  were  not  all  hearty  in  accepting  the  innovations  made 
upon  the  customs  of  their  fathers  in  order  to  make  a  dilference 
between  them  and  the  unbelievers,  especially  in  the  rites  and  cere- 
monies of  the  pilgrimage  described  above.  The  temptation  of  such 
to  ap<jHtuiise  from  Islam  is  here  ascribed  to  Satan. 

(208)  Jf  ye  have  slipped.  Rodwell's  translation  is  preferable  :  ^'  If 
yc  la]-»se." 

O'od  If,  mi(jhlij  and  wise.  Mighty  to  punish  apostasy,  and  wise  to 
discern  it. 

(209)  Overshadoioed  with  clouds.  The  allusion  here  is  to  the  storm 
which  destroyed  the  infidela  in  the  days  of  the  prophet  Shuaib.  See 
cbap.  vii.  92. 


SIPARA  IL]  (      365      )  [CHAP.  II. 

siiadowed  with  clouds,  and  the  angels  also  t  but  the  thinff' 
is  decreed,  and  to  God  shall  all  thinf:js  return. 

tl  (210)  Ask  the  children  of  Israel  how  many  evident  K  To' 
signs  we  have  showed  them ;  and  whoever  shall  change  the 
grace  of  Goi>  after  it  shall  have  come  unto  him,  verily  God 
will  be  severe  in  punishing  him.  (211)  The  present  life 
was  ordained  for  those  who  believe  not,  and  they  laugh  the 
faithful  to  scorn ;  but  they  who  fear  God  shall  be  above 
them,  on  the  day  of  the  resurrection  :  for  God  is  bountiful 
unto  whom  he  pleaseth  without  measure.  (212)  Mankind 
was  of  one  faith,  and  God  sent  prophets  bearing  good 

Angels.  Referred  to  as  the  ministers  of  judgment  and  the  keepers 
of  heli.     See  chap.  Ixxiv.  29. 

(210)  Evident  signs;  i.e.,  the  miracles  wrought  among  them  by 
foriner  prophets,  especially  by  Moses. —  Tafsir-i- Raufi. 

Whoever  shall  change  the  grace  of  God.  By  the  grace  (translated 
loon)  of  God,  liodwell  understands  the  Quran  to  be  intended.  The 
Tafsir-i- Raufi  seems  to  refer  the  expression  to  the  Pentateuch  or 
Jewish  Scriptures.  The  meaning  would  then  be  that  those  Jews, 
who  objected  to  Muslim  practice  on  the  ground  that  it  contradicted 
their  Scriptures  were  guilty  of  changing  or  perverting  the  Word  of 
God.  This  I  believe  to  be  the  true  interpretation  of  tliis  passage, 
inasmuch'  as  there  is  no  reason  to  believe  the  Jews  ever  attempted 
to  change  the  Quran  in  any  wa} ,  Certainly  they  did  not  at  this 
stage  in  the  history  of  Islam.  Such  being  the  rase,  Muhanjmad  Jays 
himself  open  to  the  charge  of  having  conimitted  the  crime  he  here 
threatens  with  the  "  severe  punishment "  of  God.  The  fear  of  incur- 
ring this  punishment  is  one  of  the  reasons  why  Muslims  have  been 
so  scrupulously  careful  to  preserve  the  text  of  the  Qurdn. 

(211)  The  present  life,  dec.  Savary  translates  thus:  "  The  life  of 
this  world  is  strewed  with  flowers  for  the  unbelievers.  They  make 
a  scoff  of  the  faithful.  Those  who  have  the  fear  of  the  Lord  shall  be 
raised  above  them  at  the  day  of  res'irrection.  God  dispenseth  as  he 
pleaaeth  his  innumerable  gihs." 

The  Tafslr-i- Raufi  tells  us  that  the  very  reason  why  infidels  are 
prospered  is  that  they  may  be  filled  with  contemptuous  pride  «nd 
run  madly  on  the  way  to  desti  action.  But  although  they  scoff  at 
tlie  p(>or  slave-followers  of  Muhammad,  such  as  Bilal  and  Amar,  yet 
these  shall  be  exalted  far  above  them  at  the  resurrection  day. 

This  kind  of  consolation  satisfied  the  poor  companions  during  the 
trials  of  the  early  days  of  their  exile  in  Madina,  Bat  the  successes  of 
Muslim  aim.s  soon  secured  a  glory  sufficiently  comforting  to  the  Arab 
mind  for  the  present  life  at  least.  Their  prosperity  has  brought 
with  it  a  pri<i'€  not  unlike  that  a.scriLed  to  the  unbelievers  by  the 
commentators. 

(212)  Manhiid  was  of  one  faith,  Muhammad  here  teaches  the 
truih,  that  oiiginally  there  was  but  one  religion  in  the  world.     But 


CVTAP.    FI.J  (      366      )  [SIPAKA  U. 

tidings,  and  denouncing  threats,  and  sent  down  with  Lhem 
the  scripture  in  truth,  that  it  might  judge  between  men  of 
that  concerning  which,  they  disagreed :  and  none  disagreed 
concerning  it,  except  those  to  whom  the  8anie  scriptures 
were  delivered,  after  the  declarationa  of  God's  will  had 
come  unto  thera,  out  of  e.nvy  among  themselves.  And 
God  directed  those  who  heiieved,  to  that  truth  concerning 
which  they  disagreed,  by  his  will :  fur  GoD  directeth  whom 
he  pleaceth  into  the  right  way.  (213)  Did  ye  think  ye 
should  enter  paradise,  when  as  yet  no  such  thing  liad 
Happened  unto  you,  as  hath  happened  unto  those  who 
have  been  before  you  ?  They  sutfered  calamit3^  and  tribu- 
lation, and  were  afflicted;  so  that  the  apostle,  and  they 
who  believed  with  him,  said  .  When  'urill  the  help  of  God 

this  reh'gion  from  time  to  time  became  corrupt.  Hence  prophets 
were  sent  to  correct  abuses  and  restore  the  religiori  of  God  to  the 
obildreri  of  men.  Tney  brought  with  thera  Scriptures,  breathing 
"good  tidings  and  denouncing  threats,"  and  "jadging  between  men 
concerning  wlvieh  tbej'^  disagreed  "  ''ITiis  religion,  according  to  the 
Qurdn,  is  tsUm.  The  Scrlpturesj  of  the  Old  and  New  Testanmnta 
are  then  '"the  Scripture  in  truth."  If,  therefore,  Muhannnad  be  a 
})rophet  of  God,  bis  doctrine  must  agree  in  all  essential  particulajs 
vvitii  the  teachings  of  Moses  and  Jesus.  Do  they  ^  If  not,  Muham- 
mad is  a  false  prophet,  on  his  own  showing. 

None  diaiyreed  .  .  .  except  those,  dc.  The  reference  is  to  tlie  Jews 
who  refused  to  accept  the  Qurt^n  as  the  Wurd  of  God  The  state- 
ment, however,  is  not  literally  true,  for  multitudeti  uf  heatlien  in 
India,  China,  and  Africa  still  "  disagree.''  The  p:ii»>^age,  however, 
shows  that  at  this  srage  Muhammad  had  only  the  Jews  and  Arabs 
in  mind.  Tlie  idea  of  a  universal  Irilain,  ihough  logically  involved 
iu  his  doctrine,  does  not  atam  to  have  been  yet  fully  developed  in 
his  mind. 

God  directeth  whom  he  pleaseth.  The  doctrine  of  election  is  here 
expressly  taught. 

(213)  Did  ye  think  yr  Amdd  enter  jxcradi'se  f  <f?c.  This  verse  was 
addressed  to  the  Makkau  fugitives  who  suffered  grievously  from 
huhger  and  p<jverty  during  the  first  years  of  their  e.vile.  They  are 
pointed  U)  the  sufferings  of  God's  people  in  former  a^es.  80  Tafair- 
i  Rauji.  The  allusion  n.ay,  iiowever,  be  to  the  sufftrmgs  endmed  by 
himself  and  tlie  first  beUevers  in  Makkah,  when  persecuted  by  th* 
Quraish.  There  is  apparently  evidence  of  great  courage  in  adversity 
and  firm  trust  in  God  in  tlie  words,  "  Is  not  ihe  help  oi"  Ciod  nigh  ? " 
The  expression  may,  however,  simply  point  to  the  prospect  of  suc- 
cess due  to  the  now  growing  poliljcal  power  of  the  Muslimi  at 
Madina. 


SrPARA  II. "I  (      367      )  [chap,  II. 

come?  Is  not  the  help  of  GoD  nigti  ?  (214)  They  wijl 
ask  thee  what  they  shall  bestow  in  alms:  Answer,  The 
good  which  ye  hestow,  let  it  he  given  to  }>arents,  and  kin- 
dred, and  orpiians,  and  the  poor  and  the  stranger.  Wliat- 
soever  good  ye  do,  God  knoweth  it.  (2X5)  War  is 
enjomeci  you  against  the  infidels ;  bnt  this  is  hateful 
unto  you:  yet  perchance  ye  hate  a  thing  which  is  better 
for  you,  and  perchance  ye  love  a  thing  which  is  worse  for 
you  •  but  God  knoweth  and  ye  know  not. 

|!  (216)  They  will  ask  thee  concerning  th6  sacred  month,  R  Yi' 
whether  they  may  war  therein :  Answer,  To  war  therein  is 
grievous;  but  to  obstruct  the  way  of  God,  and  infidelity 
towards  him,  and  to  keep  men  from  the  holy  temple,  and 
to  drive  out  his  people  from  thence,  33  more  grievous  in 

(214)  What  they  sludl  baiiow  in  ahns.  That  "  charity  begins  at 
home"  was  a  truth  of  Islam  as  well  a.s  of  CLxietianity  is  evident  trora 
the  injunction  in  this  verse.  The  contributions  of  the.  Musliuis  were 
as  yet  too  meagre  to  supply  the  wants  of  any  outside  their  own  com- 
lu unity,  yet  we  see  the  "  stranger"  is  still  to  share  the  benefit  of  Arab 
hospitality  and  generosity.  On  the  subject  of  legal  alm.s,  see  notes 
:on  verg.  42  and  109.  This  verse  was  afterwards  abrogated.  See 
chap.  ix.  60. 

(215)  War  is  enjoined  ^ou.     See  note  on  ver.  [95. 

/'his  is  hateful  unto  you  :  yet,  i!bc.  The  hatf^'ulness  referred  to  here 
was  probably  due  to  the  reluctance  of  some  of  the  Muslims  to  fight 
against  their  own  relatives  and  fellow-townsmen.  By  the  infideh  we 
must  understend  the  Makkans  specially  to  be  designated.,  Muham- 
mad had  now  determined  to  resort  to  the  sword  to  accomplish  what 
his  preaching  had  failed  to  do.  The  divine  sanction  to  his  belligerent 
purpose  was  now  promulgated.  But  the  doctrine  w^as  unpalatable  to 
some,  and  Muhammad  had  no  litile  difficulty  in  aecuring  obedience 
to  it.  Even  the  rule  limiting  the  distribution  of  booty  to  those  who 
assisted  in  the  fight  for  it  was  scarcely  aufficieni:  to  a-rouse  their 
martial  spirit.     See  chap,  xlviii.  15,  16. 

(216)  To  'wcir  therein  is  grievous.     See  notes  on  vera,  j 90- 194. 
The  commentators  agree  in  assigning  the  occaston  of  this  revelation 

to  the  attack  of  Abdullah  Ibu  Jahash  and  his  party  of  Muslims  upon 
a  Quraish  caravan  at  Nakhla,  beUveen  Makkah  and  Tayif,  during  the 
sacred  month  of  Rajah.  The  attack  wa?  made  by  the  express  orde-' 
of  Muhammad,  though  afterwards  he  denied  having  ordered  them  to 
atiaek  during  the  sacred  month.  Tne  unbelievers  taunted  him  and 
hia  Muslims,  charging  them  with  perfidy  and  cowardice  in  attatkihg 
men  secu.red  from  assault  by  the  customs  of  the  times.  Even  the 
Muslims  felt  the  disgrace  thus  brought  upon  them.  They  reproached 
Abdullah  and  his  followers  for  what  they  had  done.     But  the  prophet 


CHAP.  li.J  (     368     )  [SIPARA  II. 

the  sight  of  God,  and  the  tenptation  to  idolatry  is  more 
grievous  tlian  to  kill  in  the  sacred  months.  They  will  not 
cease  to  war  against  you,  until  they  turn  you  from  your 
religion,  if  the}^  be  able  :  but  whoever  among  you  shall  turn 
back  from  his  religion,  and  die  an  infidel,  their  works  shall 
bo  vain  in  this  world,  and  the  next;  they  shall  be  the 
companions  of  hell-^ve,  they  shall  remain  therein  forever. 
(217)  But  they  who  believe,  and  who  fly  for  the  sake 
of  religion,  and  fight  in  God's  cause,  they  shall  hope 
for  the  mercy  of  God;  for  God  is  gracious  and  mer- 
ciful. (218)  They  will  ask  thee  concerning  wine  and 
lots  :  Answer,  In  both  there  is  great  sin,  and  also  some  things 
of  use  unto  men  ;  but  their  sinfulness  is  greater  than  their 

was  equal  to  the  occasion.  He  affected  displeasure.  Tlie  booty  was 
put  aside  "without  division  until  this  revelation  was  made,  declaring 
war  at  such  a  time  to  )>e  "grievous,"  but  assuring  the  Muslims 
that  the  conduct  of  the  Makkans  and  the  temptation  to  idolatry  was 
more  grievous  than  killing  in  the  sacred  months.  After  the  recep- 
tion of  this  revelation  the  booty  was  divided  among  the  marauders, 
Muhammad  receiving  the  fiftli  part  thereof,  thus  condoning,  if  not 
actually  sanctioning,  the  conduct  of  the  transgressors.  Can  it  be 
believed  that  Muhammad  was  not  guilty  of  imposture  in  producing 
such  a  revelation  under  such  circumstances?  For  a  fuUei-  account 
of  this  affair,  see  Muir's  Life  of  Mahomet^  vol.  iii.  pp.  70-74. 

(217)  Thei/  who  .  .  .  Jiyht  in  God's  cause.  Literally,  T/iey,  who 
strive  earnestly  in  the  way  of  God.  "  The  word  {Jihad)  is  the  same  as 
that  subsequently  used  for  a  religioiis  war;  but  it  had  not  yet 
proliably  acquired  its  fixed  application.  It  was  employed  in  its 
geiieral  sense  before  the  He^ira,  and  probably  up  to  the  battle  of 
Badr." — Muir^s  Life  of  Mahomet,  voL  iii.  p.  74,  note. 

This  verse  is  said  to  have  been  revealed  for  the  special  purpose  of 
comforting  Abdullah  and  his  companions, 

(218)  Concerning  wine.  "  Under  the  name  of  trine  all  sorts  of 
strong  and  inebriating  liquors  are  comprehended." — Prelim.  Disc.y 

And  lots.  "  The  original  word,  al  Maisar,  properly  t-ignifies  a  pai- 
ticular  game  performed  with  arrows,  and  much  in  use  with  ^Le  pagan 
Arabs,  But  by  lots  we  are  liere  to  undcrstajid  all  gamt-s  whatsoever, 
which  are  subject  to  chance  or  hazard,  as  dice,  cards,  lirc." — Sale. 

Though  lots  are  forbidden  to  Muslims  on  the  ground  that  they  are 
**  a  great  sin  "  and  "  an  abimiination  of  the  work  of  Satan  ''  (chap. 
V.  92),  yet  the  angels  are  said  to  have  c«ist  lots  to  determine  which  of 
them  "  should  h;ive  the  education  of  Maxy  "  (chap.  iii.  44). 

Some  thimjs  of  use  urUo  msn.  "  From  these  words  some  suppose 
tjiat  only  drinking  to  excess  and  too  frequent  gaming  are  prohibited. 


STPARA  I!.]  (      369      )  [(.HAP.  II. 

use.  They  will  ask  thee  also  what  the/  shall  bestow  in 
aims :  (219)  Answer,  What  ye  liave  to  spare.  Thus  God 
showeth  his  signs  unto  yon,  that  peradventure  ye  might 
Sfefiuiialy  think  of  this  present  world,  and  of  the  next. 
(^220)  They  will  ;ilso  ask  thee  concerning  orphans  :  Answer, 
To  deal  rigiiteously  with  them  is  best ;  and  if  ye  inter- 
lueddle  with  the  w^amagement  of  what  helongs  to  them,  do 
them  no  loroipj ;  they  are  your  brethren:  GoD  knoweth 
the  corrupt  dealer-  fi'OTn  the  righteous ;  and  if  God  })lease, 

Ami  the  rabdeTntt*  wae  of  wijie  t)icy  also  think  is  allowed  by  tl'.ese 
words  of  the  16th  chapter  (ver.  6'^),  And  of  the  fruita  of  palmArees 
and  orapesye  nbhiin  { ndjriatlng  dnnk,  and  also  good  nourishment  But 
the  iDore  r*jceiYef!  opitiion  is,  that  both  driukiug  wme  or  other  strong 
]i(liiois  in  any  quanlity  and  playinjj:  at  any  game  oi"  chance,  aro 
ahfbolutely  forbidden." — SaJ*.^  on  thf  authority  of  Jaldluddin  andZam- 
akhshari. 

Ooiiiparing  t\\h  pfi«;sage  with  cliup.  iv.  42,  cha]>.  v.  92.  and  chap, 
xvi.  69,  the  copciusloit  seeiiLs  fairly  drawn  that  w'mf-  and  lot*  were 
forbidden  on  the  ground  that  their  ab.u.se  ^^'as  frau<;}it  with  great  evil, 
as  f*lated  in  tne  text,  though  their  occasional  use  to  men  is  admitted. 
Muslims  came  to  prayer  in  a  state  of  drunkenness,  f>nd.  quarrels  and 
bloo<1  feuds  grew  out  of  the  use  of  lot.').  Tiiey  ^veue  tJierefore  totally 
forbidden, 

(21!))  What  ye  have  to  xpan.  See  note  on  ver.  2,\\.  There  the 
question  relates  to  beneficiaries,  here  to  the  amount  to  be  bestowed. 
But  fiee  also  note.s  on  ver.  42. 

(220)  Concenung  orphans.  The  following,  from  R.  Bo^worth 
Sii)ith";5  Mohuram'fd  and,  Mohammedanism^  \^.  251,  second  editioHj  is 
eloquenUy  misleading  :--"Tiie  orphan  was  not  le.s's  than  the  slave 
the  object  of  the  prophet's  pecuUar  care,  for  he  hud  been  an  or['han 
hiirt!^e'!f ;  and  wbat  Gud  had  done  for  him,  he  was  anxious,  as  far  as 
might  be,  to  do  for  others,  The  poor  were  always  present  witJ«  him, 
and  tLcii-  condition  never  absent  froio  his  mind.''  He  bhould 
not  have  forgotten  to  say  that  tliisi  soh'r.itude,  so  far  as  it  went,  did 
7jot  go  ])eyoiid  the  Mu^^lim  circle;  that,  having  made  thousandti  of 
orphans  by  his  wars  against  the  iuOdels,  he  was  in  duty  bound  to 
care  for  tiieni ;  and  thai  orplmns  being  Muslims  (for  the  children  of 
infidels  and  Jewi  or  Chri.stians,  .slain  for  their  unbelief,  were  made 
Mu.'^lims  by  compnlslou)  were  t(;  be  caree  for,  not  only  because  they 
were  orphans.  l>ut  because  tbey  weie  brethren.  Whilit  giving  the 
Arabi:!n  piophet  due  credit  for  tb.-^t  kindliness  of  feehng  wliich  he 
bometimes  exhibited  towards^  the  poor  ytid  helpless,  and  which  buds 
e;:pie.ssion  i,n  the  Quran,  we  cannot  shut  our  eyes  to  the  fact  thac 
he  was  an  utt(!r  stranger  to  tli&t  universe]  clianly  which  is  the  cJiief 
glory  of  Chriftianilv. 

i/v/i'  intermeddle y  *.«.,  if  you  make  us(;  of  iliei;  money  or  propeiiy 
in  carrying  on  yotu'  own  busine=^^  uliairs,  "do  tlicm  no  wrong," 

2  A 


CHAP.  II.]  (      370     )  [SIPARA  II. 

he  will  surely  distress  you,  for  God  is  mighty  and  wise. 
(221)  Many  not  women  wJio  arc  idolaters,  until  they  be- 
lieve :  verily  a  maidservant  who  bolieveth  is  better  than 
an  idolatress,  although  she  please  you  more.  Arid  give 
not  women  who  heliere  in  marriage  to  the  idolaters,  until 
they  believe :  for  verily  a  servant  who  is  a  true  believer 
is  better  than  an  idolater,  though  he  pleaae  you  more. 
They  invite  unto  hell-fire,  but  GoD  inviteth  unto  j^aradise 
and  pardon  through  his  will,  and  dech'ireth  his  signs  unto 
men.  that  they  may  remember. 
xCTe'  11  (222 j  They  will  ask  thee  also  concerning  the  courses 
of  women :  Answer,  They  are  a  pollution  :  therefore  sepa- 
rate yourselves  from  women  in  their  courses,  and  go  not 
near  them,  until  they  be  cleansed.  But  when  they  are 
cleansed,  go  m  unto  them  as  God  hath  commanded  yon, 
for  God  loveth  those  who  repent,  and  loveth  those  who 
are  clean.  (223)  Your  wives  are  your  tillage;  go  in  there- 
fore unto  your  tillage  m  what  manner  soever  }  e  vvill : 
and  do  first,  some  act  that  ma?j  he  ■profitaLdc  unto  your 
souls ;  and  fear  God,  and  know  that  ye  must  meet  him ; 
and  bear  good  tidings  unto  the  faithful.     (224)  Make  not 

SVill  surely  distress  you,  viz.,  "By  his  curse,  which  will  certainly 
bring  to  nettling  what  ye  shall  wroug  v,he  orphans  of" — Sale, 

^221)  Marry  not  .  .  .  idoI.afer.<.  This  law  was  probably  copied 
from  thii  riMjuirernents  of  both  rJiidaism  and  Chiistiaiiily  ((/.  Dcut. 
viu  3,  4,  and  2  Cor.  vi.  i4-i6).  Abdul  Qudir  sayn  this  prohibition 
docs  not  apply  tu  .lews  and  Chtiritians,  and  that  Muslims  are  per- 
itiitted  to  iutermauy  with  them. 

(222,  223)  These  verses,  with  the  disgusting  comments  of  Muslim 
expositors,  too  iiidecout  to  IilkI  a  place  in  this  work,  leveal  the  sen- 
sual character  of  the  Arabian  proplict  and  his  followers.  They 
uccount  lor  the  <legradatiou  ot  Muslim  women.  And  yet  this  liceu- 
tioufc!  mandate  is  clothed  in  the  g.u'b  uf  piety,  and  its  pert'ormauce 
is  to  be  accompanied  by  acts  of  devotion  and  charity.  See  Sale  in 
loco. 

(2i:4,  225)  i/a/.v  not  God  t^i;  ohject  of  your  oaths  j  i.e.,  "  So  as  to  swear 
frequently  bj  him.  The  word  translated  ohjed  properly  tagnifies  a 
butt  to  shoot  at  with  arrows." — Sale. 

yet  the  example  of  the  prophet  himself,  af>  t<i8titied  by  scoref;  of 
traditions,  and  the  te^iching  of  the  Qnnin  (see  chaps.  Ji.,  Ixxix., 
Ixxxvi.,  xci.,  xcii.,  xciv.,  &c.),  justify  the  most  piomiscuous   and 


SIPARA  II.]  (      371      )  fCHAP.  n 

God  the  oTjject  of  your  oaths,  that  ye  will  deal  justly,  and 
be  devout,  and  make  peace  among  men;  for  God  is  he 
who  heareth  and  knoweth.  (225)  God  will  not  punish 
you  for  an  inconsiderate  word  in  your  oaths ;  but  he  will 
punish  you  for  that  which  your  hearts  have  assented  unto  ; 
God  is  ruerciful  and  gracious.  (226)  They  who  vow  to 
abstain  from  their  wives  are  allowed  to  wait  four  months  : 
but  if  they  go  back  from  their  vow,  verily  God  is  gracious 
and  merciful ;  (227)  and  if  they  resolve  on  a  divorce,  God 

varied  use  of  oaths  by  all  things  in  heaven  and  earth,  Allah  not 
excepted.  Compare  our  Lord's  teaching,'  on  this  sijlject  (Matt.  v. 
34-37,  xxiii.  16-22),  and  it  will  be  seen  how  far  th-.-  Quran  comes 
shon  of  "confirming  the  former  Scriptures"  on  tliis  pohit. 

That  ye  ivill  deal,  justly y  d:c.  "Some  commentators  (JaUluddin, 
Yahya,  &c.)  expound  this  negatively,  That  ye  wilt  not  deal  justly,  nor 
he.  devout,  d-c.  For  such  wicked  oaths,  they  <»ay,  were  customary 
amoii^  the  idolatrous  inhabitants  of  Makkah,  which  gave  occasion  to 
tlie  following  saying  of  Muhammad  :  When  ijoio  swear  to  do  a  thing, 
and  afterwarJs  find  it  better  tp  do  otheitoiM,  do  that  ivhicA  is  better, 
arid  make  void  your  oath" — Sale. 

The  ])Ositive  rendering  is  ciearly  llie  right  one.  The  exhortation 
then  seems  to  be,  that  by  abstaining  from  the  use  of  Ood's  name  in 
ordinary  oaths,  men  would  leel  at  liberty  to  break  their  rash  vows 
when  their  fulfilment  would  involve  the  performance  of  a  M'icked 
act.     This  view  is  borne  out  by  the  teaching  of  the  next  verse. 

(226)  Those  who  vow  to  abstain,  dbc.  Rodwiill  translates  thus  : 
"  Those  who  intend  to  abstain,"  &c.  The  Tapir-i-IiauJi  and  Abdul 
Qadir  understand  an  oath,  and  not  an  intention,  to  be  meant,  and 
translate  accordingly.  The  passage  therefore  supplies  an  instance 
in  which  an  oath  n)ay  be  violated,  but  the  oath  must  not  be  in  the 
name  of  (iod  (ver.  224).  Indeed  it  se'^ms  to  us  that  this  is  the  special 
case  provided  for  by  the  general  principle  enunciated  in  ver.  225. 

Pour  months.  "  That  is,  they  may  take  so  much  time  to  consider  , 
and  shall  not,  by  a  rash  oath,  be  obliged  actually  to  divorce  them." — 
Hale, 

Others  are  of  opinion  that  such  an  oath  does  .not  liave  the  force  of 
an  actual  divorce  for  the  period  of  four  mouths.  ,  If,  however,  it  be 
maintained  for  that  period,  a  divorce  is  thereby  declared,  and  the 
parties  would  ha%  e  to  oe  married  again  to  render  their  living  togesther 
lawful.     See  Tafsir-i-Raufi  in  loco. 

(227)  If  they  resolve  on  a  divorct;  i.e,,  within,  or  at  the  terminatit>n 
of,  the  four  months. 

(rod  is  he  who  lieareth  and  lcnoV)eth.  These  words,  so  often  repeated 
in  the  Quran,  express  alike  the  pleasure  and  displeasure  of  God. 
The  context  decides  which  is  intended.  ,  Compare  vers.  127,  1^7, 
244.  and  256.  They  generally  have  reference  to  matters  of  faith. 
Exhortations  in  regard  to  Xh.^ practice  of  vehgion  usually  end  with  the 


'^'^fAP.  II.]  (     372     )  [SIPARAII. 

is  lie  who  hearetli  and  knowetli.  (228)  The  wcmen  v)ho 
are  divorced  shall  wait  concerning  themselves  until  they 
have  tlieir  courses  thrice,  and  it  shall  not  be  lawful  for 
them  to  conceal  that  which  G-OD  hath  created  in  their 
wombs,  if  thev  believe  in  God  and  the  last  day ;  and  their 
husbands  will  act  more  justly  to  bring  them  back  at  this 
time,  if  they  desire  a  leconciliatiou.  The  women  ought 
also  to  heliave  toioards  their  husbands  in  like  manner  as 
their  husbands  shcndd  hehave  towards  them,  according  to 
what  is  just:  but  the  men  ought  to  have  a  superiority 
^  ^  over  them.  GoD  is  mighty  and  wise. 
Iv  1 3'         11  (229)  Ye  may  divorce  your  waives  twice;   and  then 


expression,  "God  knoweth  that  which  3'e  do,"  or  "Go4  ^eeth  that 
which  ye  do."  Here,  while  divorce  is  permitted  and  legislated  for, 
the  will  of  God  seems  to  be  against  it. 

(228)  The  divorced  shall  wait,  etc.  "  This  is  to  be  understood  of 
those  only  with  whom  the  marriage  has  beeu  coDsummated  ;  for  as 
to  the  others  there  is  no  time  limited.  Those  who  are  not  quite  past 
child-bearing  (which  a  woman  is  reckoned  to  be  after  her  courses 
cease,  and  she  is  about  fifty-five  lunar  years,  or  about  fifty-throe  solar 
years  old),  and  those  who  axe  too  young  to  have  children*  are  alJosved 
three  months  only  ;  but  they  who  are  with  child  must  wait  till  they 
be  delivered." — iSale^  Jaldluddin. 

For  tlie  various  kinds  of  divorce  recognisefi  by  Mut^lim  law,  see 
Prelim.  Disc,  pp.  207,  208,  and  Hughe>s'  Nof.es  on  MuhavirnadanUm, 
p.  182. 

That  which  God  hath  a-eated,  d-c.  "That  is,  they  shall  teii  the 
real  truth,  whether  they  have  their  courses,  or  be  with  child,  or  not ; 
and  shall  not,  by  deceiving  their  husband,  obtain  a  separation  from 
him  before  the  term  be  dccoinplished,  lest  the  first  husband's  child 
should,  by  that  means,  go  to  the  second,  or  the  wife,  in  case  of  the 
first  husband's  death,  should  set  up  her  child  as  his  heir,  or  demand 
her  maititenance  during  tlie  tinit;  she  went  with  buch  chiJd,  and  the 
expense.s  of  her  lying-in,  under  )>retence  that  she  waited  not  her  full 
prwHcribed  time." — .SV/,/«,  Yaft,ja. 

Thf  wionen  ought  also  io  behave  towiirrh  their  husbaria's,  dx.  Hue- 
band.s  Wk-re  exhorted' to  *'brliig  hack  "  their  wives  dui-ing  the  pre- 
scribed );fr«ed  of  waiHog,  provided  the  wives  desired  a  reconciliation. 
The  only  mcjining  yd  the  exiioitation  tO  the  women  is  that  they 
should  hv  willing  to  go  back  to  tiu-.ir  husbands,  provided  the  huabarids 
desired  to  be  reconciled.  Lest  such  a  stjitement  should  predicate 
equality  oetween  the  sexes,  the  c)ause  is  added,  "but  the.  men  ought 
to  have  a  .superiority  over  theiu." 

(229)  Ve  may  divurct  your  wiifts  twict.     Compare  the  JNlosaic  law, 


SIPARA  II.]  (      373      )  [CHAP.  IT. 

either  retain  th^ra  with  humanity,  or  dismiss  them  with 
kindness.  But  it  is  not  lawful  for  you  to  take  away  any- 
thing of  what  ye  have  given  them,  unless  both  fear  that 
they  cannot  observe  the  ordinance  of  God.  And  if  ye 
fear  that  they  cannot  observe  the  ordinance  of  God,  it 
shall  be  no  crime  in  either  of  them  on  account  of  that 
for  which  the  wife  shall  redeem  herself.  These  are  the 
ordmances  of  God  ;  therefore  transgref?s  them  not ;  for 
whoever  transgresseth  the  ordinances  of  God,  thoy  are 
unjust  doers.  (230)  But  if  thi  husband  divorce  her  a  third 
time,  she  sliall  not  be  lawful  for  him  again,  until  she 

Deut.  xxiv.  1  -4.  Here  we  find  the  Quran,  which  professes  to  attest 
the  toi  mer  Scriptures,  giving  eaiictioti  to  that  which  ie  declared  by 
Mosea  t^  be  "aboiuination  before,  the  Lord."  The  doctrine  of  abro- 
gation cannot  be  made  to  apply  in  such  a  case,  \jriless  it  be  a«-lraifcted 
that  what  js  "ahouiination  before  the  Lurd"  in  one  ago  juay  be 
acceptable  to  him  in  afiother. 

What  ye  have  given  thmii ;  it.,  the  dowry,  -which  must  not  be  lees 
than  ten  dirhams  (Hughes'  Notes  on  MvJuunmadniiis-m,  p.  177).  The 
dilHouhy  of  divorce  amontf  Mnslim.s  is  greatly  increased  by  their 
iflsistiiig  on  large  dowrie-s  being  settled  upon  their  daughters  whf^n 
given  in  marriage.  Unless  this  dow  ry  be  voluntarily  remitted  by  the 
■wife,  it  must  be  paid  bj  the  husband  divorcing  her  against  her  v)ill. 

Unless  both  fear,  dx\  In  this  case  the  wife  consents  to  the  divorce- 
ment, thereby  forfeiting  ber  dowry. 

It  shall  be  no  crime,  d;v,;  i  e.,  '^If  she  prevail  on  her  husband  to 
dismiss  her,  by  releasing  part  of  her  dowry." — H-'Ue. 

This  release  is  usually  obtained  by  the  most  outrageous  abuse  of 
the  wife,  oflen  making  hor  willing  to  forfeit  the  whole  of  her  dower 
rather  than  live  with  her  brutal  husband.  This  law  of  the  Qur£n  is 
responsible  for  sack  treatment  of  women.  It  makes  her  the  helpiess 
victim  of  her  husband'.^  cupitiity  and  tyranny. 

(230)  But  if  tier  husband  divorce  lur  a  third  time,  Ac.  See  Prelim. 
Disc,  p.  207.  The  SifishqfU  ul  Musdbih  relates  a  number  of  tradi- 
tions on  this  subject,  too  indecent  for  repro<luction  here,  showing 
how  this  law  is  to  be  fulfilled,  and  how  pious  Muslims  have  vainly 
sought  to  evade  the  rigour  of  its  requii-eiaent.  See  Bombay  edition 
in  ITrdii,  vol.  iii.  pp.  176-178. 

Muir,  in  his  Life  of  Mahowet^  vol.  iii.  p.  306,  new  edition,  p.  349, 
referring  to  this  law,  says  :  "In  the  rules  regarding  divorce  there  is 
one  which  (much  as  I  might  desire)  cannot  be  pfl^issed  over  iii  silence. 
A  husband  may  twice  divorce  bis  wife,  and  each  time  receive  her 
back  again.  But  when  the  words  of  separation  have  been  thrice 
repeated,  the  divorce  i.s  irreversible.  However  unjust  or  injurious 
the  action,  how  much  soever  the  result  of  passion  ^r  of  caprice,  liow- 
ever  it  may  uiFect  the  interests  not  only  of  an  innocent  wife  but  also 


CHAP.  1/.  (      374      )  [SIPARA  II. 

marry  another  husband.  But  if  he  aho  divorce  her,  it 
shall  be  no  crime  in  them  if  they  return  to  each  other,  if 
they  think  they  can  observe  the  ordinances  of  Oop,  and 
these  are  the  ordiuancea  of  GoD ;  he  declareth  them  to 
people  of  understanding.  (23 i)  But  when  ye  divorce 
women,  and  they  have  fnlfillftd  their  prescribed  time, 
either  retain  them  with  humanity  or  dismiss  f.hem  with 
kindness;  and  retain  them  not  by  violence,  so  that  ye 
transgress ;  for  he  who  doth  tins  surely  injureth  his  own 
souh  And  make  not  the  signs  of  (tOI)  a  jest :  but  remem- 
ber God's  favour  towards  you,  and  that  he  hath  sent  down 
untQ  you  the  book  of  tfie  Qurdii,  and  wisdom  admonish- 
ing you  thereby;  and  fear  GoD,  and  know  that  God  is 
omniscient. 
^"'30  "  (232)  But  when  ye  have  divorced  your  wivefj,  and 

KT4'     they  have  fullilled  their  prescribed  time,  hinder  them  not 

of  her  innocent  children,  however  desirous  the  huiband  may  be  of 
undoing  the  wrong,  the  decision  cannot  be  recalled ;  the  divorced 
wife  can  return  to  her  husband  but  on  one.  condition,  iiud  that  is  thac 
she  shall  first  be  married  to  anotner,  and  after  cohabitation  be  again 
divorced.  The  tone  of  Mahometan  iiianntr.H  may  be  iruaj/ined  from, 
the  functions  of  the  tem'porary  husband  (Mostahil),  hired  to  legaliiie 
remarriage  with  a  thrice- divorced  wife,  liaving  passed  into  a  pro- 
verb.^ buch  flagrant  breach  of  decer^ey,  such  cruel  \nolation  of  the 
modesty  of  an  unoffending  vife,  may  be  an  abuse  the  full  exUut  of 
which  was  not  at  the  time  coutemplaied  by  Mahomet,  but  it  i«  not 
the  less  an  abuse  for  which,  as  a  direct  result  of  the  unnatural  aud 
revoltinjT  provision  framt-d  by  him,  Mahumet  is  justly  responsibh'." 

But  ij  ht  also  divorct  lux.  The  Qur4n  everywhere  presumes  that 
divorce  is  the  sole  prerogative  of  the  hul^baud.  The  idea  of  a  wite 
claiming  the  right  was  foreign  to  Muhammad's  mind.  He  regarded 
women  as  a  lower  order  of  beings,  intervening  between  the  "lave  and 
their  lorda.  The  elevation  of  woman  to  her  true  position  is  iinpos- 
aibjie  under  Isldiu. 

It  shall  be  no  crime,  rfrc.  This  is  a  direct  contradiction  of  the  teach- 
ing of  the  Bible.     See  note  on  ver.  229. 

(231)  Retain  them  not  by  vioUnce;  i.e.,  by  oblifjing  them  to  pur- 
chase their  liberty  with  piirt  of  their  dowry. — Hok. 

(232)  JlinUef  tliem-  9iot  from  marrying  their  husbands;  i.e.,  their 
former  husbands,  froui  wliom  they  have  been  divorced.  If  tlie 
parties  are  willing  to  remarry.  th*rir  relatives  are  not  to  interfere. — 
^iipi.r-^i- Rauji. 

I  "A  th<nwwund  lovers  rather  than  one  i-'ostahil."^ — BurckhardCs  Arabic 
Proverbs,  p.  z\^ 


SIPA-RA  II.J  (     375     )  [chap.  II 

from  marrying  their  husbands,  when  they  have  agreed 
among  themselves  according  to  what  is  honourable.  This 
is  given  in  admonition  unto  him  among  you  who  believeth 
in  God,  and  the  last  day.  This  is  most  righteous  for 
you^  and  most  pure.  God  knoweth,  but  ye  know  not. 
(233)  Mothers  after  they  are  divorced  shall  give  suck  unto 
their  children  two  full  years,  to  him  who  desireth  the 
time  of  giving  suck  to  be  completed ;  and  the  father  ghall 
be  obliged  to  maintain  them  and  clotlie  them  in  the  mzan- 
/i^t€,  according  to  that  which  shall  be  reasonable.  Ko  per- 
son shall  be  (jbliged  beyond  nis  ability.  A  mother  shall  not 
be  compelled  to  what  is  iinreasmuthle  on  account  of  her  child, 
nor  a  father  on  account  of  his  child.  Ana  the  heir  of  the. 
father  shall  be  obliged  to  do  in  like  manner.  But  if  they 
choose  to  wean  the  child  heforp.  the  end  of  two  years,  by 
common  consent  and  on  mutual  consideration,  it  shall  bo 
no  crime  in  them.  And  if  ye  have  a  miud  to  provide  a 
nurse  for  your  children,  it  shall  be  no  crime  in  you,  in 
case  ye  fally  pay  what  ye  offer  he,r,  according  to  that 
which  is  just.  And  fear  God,  and  know  that  God  tseeth 
whatsoever  ye  do,  (234)  Such  of  you  as  die,  aud  leave 
wives,  their  wk-es  must  wait  concerning  themselves  four 
montlis  and  ten  days,  and  when  they  shall  have  fulfilled 
their  term,  it  shall  be  no  crime  in  you,  for  that  which 
they  sliail  do  with  themselve.s,  according  to  what  is  reason- 
able. God  well  knoweth  that  which  ye  do.  {2^6)  And 
it  shall  be  no  crime  m  you,  whether  ye  make  public  over- 
tures of  marriage  unto  such  women^  within  the  said  four 
months  and  ten  days,  or  whether  ye  conceal  such  your 
desiyns  in  your  minds  :   GoD  knoweth   that  ye  will  re- 

<233)  And  (he  heir,  dec.  ;  i.e.,  in  cv^e  the  ftitiier  die  before  lUe  child 
is  weaned. 

C2.34)  Four  monihs  and  Un  fbiys.  "  That  is  to  say,  before  ihey 
marry  aguin  ;  and  thi.^  not  only  tor  decency  sake,  but  ihitc  it  may 
he  kuown  wiiether  tliey  be  'V\/ith  child  by  ibe  deceased  or  tiot.^' — 
Sale. 

It  shall  he  no  crime;:  z.e,,,  **il;  they  look  out  for  new  liu&bandi"  ~ 
iiaic. 


CHAP.  II.]  {     ^76     )  [SIPARA  II. 

member  tliem.  But  make  no  promises  unto  them  privately, 
unless  ye  apeak  honourable  words ;  and  resolve  not  on  the 
knot  of  marriage  until  the  prescribed  time  be  accomplished; 
and  know  that  God  knoweth  that  which  is  in  your  minds, 
therefore  beware  of  him  and  know  that  God  is  gracious 
and  merciful. 

R3  1 
15*         !|  (23G)  It. shall  be  no  crime  in  you  if  ye  divorce  your 

wives,  so  long  as  ye  have  not  touched  them,  nor  settled 
any  dowry  on  them.  And  provide  for  them  (he  who  is  at 
his  ease  must  provide  according  to  his  circumstances,  and 
he  who  is  straitened  according  to  his  circumstances)  neces- 
saries, according  to  what  shall  be  reasonable.  This  is  a 
duty  incumbent  on  the  right-eous.  (237)  But  if  ye  divorce 
them  before  ye  have  touched  them,  and  have  already- 
settled  a  dowry  on  them,  ye  shall  give,  them  hali  of  what 
ye  have  settled,  imless  they  release  any  part,  or  he  release 
'part  in  whose  hand  the  knot  o£  marriage  is ;  and  if  ye 
release  the  whole,  it  will  approach  nearer  unto  piety.  And 
forget  not  liberality  among  you,  for  God  seeth  that  which 
ye  do.     (238)  Carefully  observe  the  appointed  prayers, 

(237)  Unless  they  release  any  part,  ti^c;  i.e.,  "  unless  the  wife  agree  to 
take  leKs  tli^n  half  her  dowry,  or  unless  the  husband  be  so  generous 
as  to  give  her  more  than  half,  or  the  whole,  which  is  here  approved 
of  as  most  commendable.'* — Sale. 

(238)  Carefully  observe  the  appointed  prayers.  The  command  has 
reffeience  to  tlie  five  daily  prayers.  See  Prelim.  Disc,  p.  165.  Four 
of  these  are  distinctly  uientioned  in  chap.  xxx.  16,  17,  and  all  Muslim 
commentators  understand  the  liith  to  be  included  in  the  "  evening " 
prayer  of  ver.  16.  Mr.  Bo&worth  Smith  id  therefore  mistaken  m 
saying  that  "the  five  daily  prayers,  like  the  rite- of  circunjcision,  are 
not  enjoined  in  the  Koran  itself." — Moh<bm.rfied  and  Mohammedanism^ 
note  on  p.  196. 

Apologists  for  Muhammadanism  are  fond  of  dilating  at  great 
length  upon  the  fervour  of  Muslims  in  prayer,  and  "missionaries 
and  the  like"  are  severely  condemned  for  bringing  .again Pt  Muslim 
prayers  lite  chur^'e  of  being  "merely  lifeless  forms  and  vain  repeti- 
tion?." '  If  ftjivour  in  prayer  consists  in  ptuictilious  perforniance  of 
a  presciibed  ruaud  of  bowing  and  prostration,  or  the  'repetition  of  a. 
formal  service  of  prayer  in  a  foreign  tongue,  then  the  fervour  and 


^  Introruicirion  to  Lar.t's  SdutioM  from  the  Kunin  by  Sb«nle}  Lane  Poole, 
p.  bcxiiiu. 


SIVARA  U.]  {      377      )  [CHAP.  H. 

and  the  middle  prayer,  and  be  assiduous  therein,  with 
devotion  towards  Cor».  (239)  But  if  ye  fear  any  danger, 
j[)ray  on  foot  or  on  horseback  ;  and  when  ye  are  safe 
remember  Goo,  how  he  hath  taught  you  what  as  yet  ye 
knew  Jiot.  (240)  And  such  of  you  as  shall  die  and  leave 
wives,  ought  to  bequeath  their  wives  a  year's  mainten- 
ance, without  puttirrg  them  out  of  thsir  houses:  but  if 
they  go  out  voluntarily,  it  shall  be  no  crime  in  you,  for 
that  which  they  shall  do  with  themselves,  according  to 
what  shall  be  reasonable:  (tod  is  mighty  and  wise.  (241) 
And  unto  those  who  are  divorced,  a  reasonable  provision 

reahty  of  Muslim prd.yer  must  be  ackriowledj^ed.  But,  whatever  may 
be  tboujrht,  of  the  probable  character  uf  Muslim  prayer  in  the  earlier 
days  oi  Isldra,  we  think  no  man  ac^uainLed  with  the  "worship  of 
iao<iern  Muslims  cun  accre^lii  them  generally  vvith  haying  any  true 
conception  of  the  f^piritunl  characier  of  prayer,  much  le^s  of  striving 
alter  real  heart  couimunioa  with  God.  Granting  that  Muhammad 
liad  a  correct  idea  of  prayer,  uo  .system  could  have  been  invented  to 
destroy  all  vestige  of  real  prayer  .vhichi  would  have  succeeded  better 
than  triis  stereotyped  service  of  laUm,  So  far  as  the  great  mass  of 
Muslims  are  concerned,  the  ment  of  prayer  consists  in  its  performance 
accordiT];^  to  the  external  rile,  and  not  in  putting  forth  Leai-t  desires 
alter  God. 

The  mi^idle  prayer;  i.e., 'Jsar. 

With  demotion.  The  devotion  consists  in  the  puiiciilious  perform- 
ance of  the  prescribed  round  of  bowing  and  prostration,  previous 
ablution,  aud  perfect  silence  during  prayer.  Here  again  the  English 
reader  is  raislevl  by  the  language  Oi  an  English  translation.  See  any 
Muslim  commentary  on  the  pa-siage. 

(240)  Abdul  Qr'idir  says  this  law  was  abrogated  by  the  law  of 
Inheritance,  in  which  each  lieh-'s  portion  is  dehuitely  fixed  (see  chap, 
iv.  iij  which  refers  to  the  wife's  share);  and  tlxe  Tafsir-i-Raufi 
declared  it  abrogated  by  ver.  234.  Rodwell  5>ays  thi*  passage  "is 
certainly  older  tiian  the  connaencement  of  Sura  iv."  The  view  of 
Abdul  Qadir  is  therefore  probably  correct.  So  far  as  we  are  aware, 
the  Muslim  law  of  inheritance  is  based  upon  chap.  Iv.  11,  in  so  far  aa 
H  relates  to  the  share  of  the  wife  or  wives  in  the  property  of  a  deceased 
husbfliid.  It  is  fortunate  for  the  millions  of  Mrislini  widows  that 
the  spirit  of  the  prophet  became  mdre  liberal  in  this  respect  as  tlie 
years  rolled  by.  "it  is  difficult  to  estimate  the  amount  of  niiseiy  tliat 
would  have  resulted  had  the  law  of  this  verse  remained  in  force. 

(241)  Unto  thoBe  ivho  are  divorced.  The  hussband,  in  making  his 
bequest,  is  requii-ed  to  provide  tor  the  support  of  bis  divorced  wives 
during  the  period  of  Waiting  (ver.  228),  provided  .^uch  period  be  not 
accomplished  at  the  time  of  making  bequest.  Tiie  Tafsh--i-Bavji 
regards  this  law  as  still  in  force. 


r.f 


32 


CHAP   II.j  (     ^7^     )  [srPARA  ir 

is  also  due:  this  'is  a  d\xtj  incumbent  on  those  who  fear 
God.  (242)  Thus  GrOD  declareth  his  signs  unto  you,  that 
ye  may  understand. 
6'  II  (243)  Hast  thou  not  considered  these  who  left  their 
habitations  (and  they  were  thousands),  for  fear  of  death  ? 
And  (tOd  said  unto  them,  Die ;  then  he  restored  them  to 
life,  for  God  is  gracious  towards  mankind  ;  but  the  greater 
part  of  men  do  not  give  thanks.  (244)  Figlit  for  the 
religion  of  God,  and  know  that  God  is  he  who  heareth 
and  knoweth.     (245)  Who  is  he  that  will  lend  unto  GoD 

(243)  'Those  who  Iqft  thiir  habitations.  "  Tbe.se  were  some  of  the 
cbildreu  of  Israel,  wlio  abandoned  tbeir  dwellings  because  of  a 
pestilence,  or,  as  others  say,  to  avoid  ^ervirig  in  a  religions  war  ;  but, 
as  they  fled,  God  struck  them  all  dead  in  a  certain  valley.  About 
eight  days  or  more  after,  when  their  bodies  were  corrupted,  the 
prophet  Ezekiel,  the  son  of  Bazi,  happenint^  to  pa<is  that  way,  at  the 
sight  of  their  banes  wept ;  whereupon  God  said  to  him,  (Jail  tc  t/Wi, 
0  Ezekiel,  and  I  loill  restore  them  to  liff.  And  accordingly  on  the 
prophet's  call  they  ail  arose,  and  lived  several  years  after  ;  but  they 
retained  the  colour  and  stench  of  dead  corpses  as  long  as  they  lived, 
and  the  clothes  they  wore  changed  as  black  as  pitch,  which  qutlitie.^ 
they  trap.^mitted  to  their  posterity.  As  to  the  number  of  these 
Israelites  the  commentators  are  not  a«r(»ecl  ;  they  who  reckon  least 
say  they  were  3000,  and  tliey  who  reckon  most,  70,000.  This  story 
seems  to  have  been  tf  ken  from  Ezekiel's  vision  of  the  resurrection  of 
dry  bones. 

'*  Some  of  the  Mohammedan  writers  will  have  Ezekiel  to  have  been 
one  of  the  jmlges  of  Isi'ael,  and  to  have  succeeded  Othoniel  the  son 
of  Caleb.  They  aUo  call  this  }>rophet  Jbn  al  ajuz,  or  the  fwi  of  the 
old  woman,  because  th(;y  say  bis  mothtr  obtained  him  by  her  prayera 
in  her  old  agft." — Sale,  Jacdlvddin,  Yahya,  ttc 

This  is  another  instance  of  the  failure  of  thi^  Qur4n  to  confirm  the 
teaching  of  the  "funrier  Scriptures."  The  purpose  of  Muhammad  iu 
relating  this  story  appears  in  the  exhortation  of  the  next  verse. 
Muslims  must  not  fear  death,  lest  they  be  ])unished  with  death  aud 
disf,'race. 

(244)  Fight  for  the  religion,  of  O^d,  (See  notes  on  vers.  190  and  191.) 
Rodwell  regants  the  exhortation  of  tiiese  verses  as  iiaviog  special 
reference  to  tiie  (doming  struggle  with  the  people  of  Madina.  We 
think  the  jmrpose  of  Muham*uad  had  a  much  wider  riinge.  Tie 
certainly  ha<l  special  referenc^e  to  the  conflict  with  the  Makkans  in 
the  exhoriaUons  < if  vers.  191-193-  All  hi>:  teaching  conctrning  the 
Qibia  and  the  pilgrimage,  all  bin  legialaMon  for  the  company  of  the 
faithful,  points  to  the  contiuc-Jt  of  Arahia.  nod  the  establishment  of 
IsUm  throughout  ii.->  boimds  by  the  sword. 

(24.5)  Who  in  hi  thai  will  tendj  th:.;  i.e  "by  wntributing  towards 
the  establishTrent  of  his  true  rtiligion." — Sale. 


siPARA  II.]  (     379    )  [chap.  II. 

on  good  usury  ?  verily  he  will  double  it  unto  liira  mani- 
fold ;  for  God  contracteth  and  oxtendetli  Iris  hand  as  he 
pleaseth,  and  to  him  shall  ye  return.  (246)  Hast  thou 
not  considered  the  assembly  of  the  children  of  Israel, 
after  th^,  time  of  Moses ;  when  tliey  sai/i  unto  their  prophet 
Sarnvel,  Set  a  king  over  us,  that  we  may  fight  for  the 
religion  of  God.  The  j^rophd  aiwweved,  If  ye  are  enjoined 
to  go  to  war,  will  ye  be  near  refusing  to  fight?  They 
answered,  And  what  should  ail  ua  that  we  should  not 
fight  for  tlie  religion  of  God,  seeing  we  are  dispossessed  of 
our  habitations  and  deprived  of  our  children  ?  But  -arhen 
they  were  enjoined  to  go  to  war,  they  turned  back,  except 
a  few  of  them:  and  God  knew  the  ungodly.  (24-7)  And 
their  prophet  said  unto  them.  Verily  God  hath  set  TaKH, 
king  over  you :  they  aaswered  How  shall  he  reign  over 
us,  seeing  we  are  more  worthy  of  the  kingdom  than  he, 
neither  is  he  possessed  of  great  riches?  Samuel  said, 
Yerily  God  hath  chosen  him  before  you,  and  hath  caused 
him  to  increase  in  knowledge  and  stature,  for  God  giveth 
his  kingdom  unto  whom  he  pleaseth ,  God  is  bounteous 


(246)  That  v;e  may  iiuht  for  the  religion  of  God.  Tke  children  of 
I.srael  said,  "  Wp  will  have  a  king  over  lis  ;  that  we  al«o  may  be 
liiie  all  the  nations  ;  and  that  our  king  may  judge  us,  and  go  o>H 
before  us,  and  fight  our  battles"  (i  Sam.  viil.  19,  20). 

T]ie,  garbled  rendering  of  Israelitish  history  in  this  verse  and  those 
following  illustratep  at  once  'Muhammad's  ignorance  of  the  Bible 
Bfcory,  and  his  unscnipnJous  ada,f)tation  of  Jewish  tradition  to  the 
purposes  of  hi.s  propnetic  ambition.  Grantitg  that  he  was  nn- 
acquainted  with  ttie  Scripture  narrative,  and  that  he  was  dependent, 
for  his  information  on  Jewisli  tradition,  I  cannot  see  how  jhe  can.  be 
fairly  exonerated  from  the  charge  of  deliberate  imposition  here. 

Seciny  tec  are  Jisiioesesaeil^  dx.  The  commentators  retate  a  story  in 
iDustrat'nu  of  this  pa.-^3age  to  the  effect  that  God,  on  account  of  their 
defection  iiom  the  true  faith,  permitted  Goliath  lo  invade  their 
country,  and  to  destroy  their  hal>itati«)ii8,  and  carry  their  children 
mto  captivily. 

(247)  Ana'  their prophe.t.  The  name  of  thi«  prophet  is  not  f^'iren 
in  the  original.  Some  comn;entators  think  be  was  Ishmufl  (.Samuel^: 
others,  that  Joshua  ia  rtjferred  to;  and  others,  that  his  name.waa 
Shi  maun.—  Tafsir-i-Jianji. 

TdW,  SauL 


CHAR   11.]  (      380     )  [SiPARA  II. 

and  wise.  (248)  And  tbeir  proplic-t  said  unto  them,  Yerily 
the  sign  of  hir.  kin^doiri  shall  be,  that  the  ark  shall  corae 
unto  you  :  1  herein  shall  be  traQquillity  from  your  LORDj 
and  the  relics  wiiich  have  been  left  by  the  family  of 
Moses  and  th.e  family  of  Aaron ;  the  angels  shall  bring  it. 
Verilv  this  shall  be  a  sign  unto  you.  if  ye  believe. 
I  1  •  \l  (249)  And  when  Taliit  departed  with  his  soldiers  h« 
said,  Verily  Oou  will  prove  you  by  the  river ;  for  he  who 

(248y  Thr  si(iii  of  his  kingdom,  Jbe.  Gumpare  this  story  with  the 
Biblical  account  (r  Sam.  chap,  xi.) 

The  arh     Arabic  ci-?»^U]i  =  Coptic   Hebrew  Hip.     ^''I'his  ark, 

says  Jalaluddm,  contained  the  imagt'S  of  the  prophets,  and  waa 
tjent  down  fvoni  beavei)  to  AiJani,  and  at  length  carue  to  the  Jsraelitea, 
who  put  ^eat  conti^leiiee  therein,  and  continuallj  carried  it  in  the 
froiil  of  their  anny,  till  it  was?  taken  by  the  Aninlekites.  But  on 
thia  occasion  the  angels  brought  it  back,  in  the  sight  of  all  the  people, 
aud  placed  it  at  the  feet  oi  T41tit,  who  w?8  thereupon  uniinimously 
acknowledjred  for  their  king. 

**This  relation  seeui.-=  to  h.ive^  arisen  from  some  imperfect  tradition 
of  the  taking  and  .st-ndiiig  back  the  ark  by  the  Philistines." — Sale. 

Tranquility.  Atabic  Ij^^L^,  Seo  BodwelVs  note  in  loco. 
Alfci)  Peuricff's  Dictionary  and  Glossary  of  the  Kor4a  under     '  • ' 

'^  Ti anfjuilyity.  Tbat  is,  because  of  the  great  confldeuce  the  Lsraeiitea 
placed  m  it,  having  won  several  battles  by  its  uiiraculous  asfiatance. 
I  imagine,  however,  that  ihe  Arabic  word  SaJcinaty  which  signitiee 
tranquillity  or  'security  of  viind,  and  is  so  understood  by  the  com- 
mematorg,  may  not  improbably  mean  ihe  divine  presence  or  plo'ry^ 
which  used  to  appes.r  on  the- ark,  and  which  the  Jews  expreseed  by 
the  same  word,  Bh'whinah." — Sale. 

The  rdicA.  "  Tlie^e  were  ihe  shoes  and  rod  of  Moses  the  mitre 
of  Aaron,  a  pot  of  D^anna,  and  the  broken  pieces  of  the  two  tables  of 
the  law." — Side,  Jalaluddiri.. 

Tfi'6  angeis  tiiiall  bring  it.  The  author  of  the  Notes  on  the  Roman 
Urdu  Qnrdn  joints  out  that  these  angels  were  "two  milch  kintl" 
AIkIuI  Qddir  yays  the  angels  dr<jve  ihc  kine. 

(249^  (rod  will  proif  you  by  the  river.  The  story  of  Saul  is  here 
CKufounded  with  that  of  Gideon  (comp.  Judges  vii.),  and  with  David's 
conflict  with  Goliath  !  And  yet  this  ridiculous  jumble  is  declared 
below  (252)  to  be  re.hearfe>e«.l  by  Crod  unto  Muhamnuid  "  with  tnjth." 
Js  it  possible  to  believe  Muhammad  siiicere  aod  consriously  truthful 
while  making  a  statement  like  this?  lie  must  have  received  his 
informiition  lespecting  Israelit.ish  history  from  tlie  Jews  or  Jewish 
converts  to  Idjam,  either  directly,  or,  as  is  more  probable,  indirectly. 
Uow  could  he  imagine  that  he  bad  received  it  by  a  divine  revelation"? 
I  confess  my  entire  inability  to  reconcile  such  facts  wiih  any  thctiry 
of  tiaiJuciuation  or  self-decepfion. 


SIPARA  III.]  (      38T      )  [CHAP.  II. 

drinketh  thereof  shall  not  be  on  my  side  (but  he  who  shall 
not  taste  thereof  he  shall  be  on  my  side),  except  he  who 
drinketh  a  draught  out  of  his  hand.  And  they  drank 
thtireof,  except  a  few  of  tliom.  And  when  they  had  passed 
the  river,  he  and  those  who  believed  with  him,  tJiey  said, 
We  have  no  strength  to-day,  against  Jaliit  and  his  forces. 
But  they  who  considered  that  they  should  meet  God  at 
the  resurrection  said,  How  often  hatli  a  small  army  dis- 
comfited a  great  one,  by  the  will  of  God  !  and  God  is  with 
those  who  patiently  persevere.  (250)  And  when  they 
went  forth  to  battle  against  Jalut  and  his  forces,  they  said. 
O  Lord,  pour  on  us  patience,  and  confirm  our  feet,  and 
hel})  us  against  the  unbelieving  people,  (2.j1)  Therefore 
they  discomfited  them,  by  the  will  of  God,  aud  David  slew 
Jaliit.  And  God  gave  him  the  kingdom  and  wisdom,  and 
taught  hiiu  his  will ;  and  if  God  had  not  prrr/ented  men, 
the  one  by  the  other,  verily  the  earth  had  been  corrupted ; 
but  God  is  beneficent  towards  Ms  creatures.  (252)  These 
are  the  signs  of  God  :  we  rehearse  them  unto  thee  with 
truth,  and  thou  art  surely  one  of  those  who  have  been  sent 
hy  God, 

!!  (253)  These  are  the  apostles  ;  we  have  preferred  some  TmRD 
of  them  before  others  ;  some  of  them  hath  GoD  spoken 
unto,  and  hath  exalted  the  degree  of  others  of  them.     And 
we  gave  unto  Jesus  the  son  of  Mary  manifest  signs,  and 
strengthened  him  with  the  holy  spirit.     And  if  God  had 

(251)  And  God  .  .  .  taught  him.  his  vjill.  ^^  Ox  what  he  pleased  to 
teach  Lim.  Yaliya  most  rationally  under8td.nds-  hereby  the  divine 
revelations  which  David  received  from  God  ;  but  JaMluddln,  the 
art  of  making  coats  ot  mail  (which  the  Muhanimadaiis  helieve  was 
T-bat  prophet's  peculiar  trade)  aud  the  knowledge  of  the  language  of 
bir<;h.'" — Siale. 

C252)  Thou  art  surely  .  .  .  sent  Irij  God.  Look  at  this  stat-jiaentin 
the  light  of  my  note  on  (249). 

(263)  Jeam  the  son  of  Mary.  "  Christ  was,  with  Mohammed,  the 
greatest  of  prophets.  He  had  the  power  of  working  miiacles  ;  he 
spoke  in  his  cradle  ;  he  made  a  bird  out  of  clay.  He  could  give  siglit 
to  the  blind,  atul  even  rai^e  the  dead  to  life.  He  is  the  Word  jto- 
ceeding  from  God  ;  his  name  is  the  Messiah.  Illustrioas  in  this 
world  and  in  the  next,  and  one  of  those  who  have  near  access  to  God. 


CHAP.  U.J  (     382     )  [SIPARAUI. 

SO  pleased,  they  who  came  after  those  apostles  would  not 
have  contended  among  themselves,  after  manifest  signs 
had  been  sliown  unto  them.  But  they  fell  to  variance  ; 
therefore  some  of  them  believed,  and  some  of  them  believed 
not ;  and  if  GOD  had  so  j>leased,  they  would  not  Ijave  con- 
tended among  themselves:  but  GoD  doth  what  he  will 
iA/  ~2~'  II  (254)  O  true  believers,  <»ive  ulms^  of  that  which  we 
have  bestowed  unto  yuu,  before  the  day  cometh  wherein 
there  shall  be  do  merchandising,  nor  friendship,  nor  in- 
tercession. The  infidels  are  unjust  doers.  {255)  Goo ! 
there  is  no  GoD  but  he ;  the  living,  the  self-subsisting : 
neither  slumber  nor  sleep  seizeth  him ;  to  him  belongeth 
whatsoever  is  in  heaven,  and  on  earth.     Who  is  he  that 

'  He  is  strengthened  by  the  Holy  Spirit,'  for  so  Mohanuned,  in  more 
than  one  passage,  calls  tlie  Angel  Gabriel." — R.  Bosworth  Smithy  Mo- 
hammed and  Moharnmedanisin,  p.  271,  second  edition. 

But  that  which,  beyond  all  question,  exalts  Jesus  abov'3  all  the  pro- 
phets of  IsMm,  Mnliammad  himself  not  being  excepted,  is  his  airUess- 
'ncss.  Both  the  Quran  and  the  Sunnat  attribute  a  sinful  character 
to  all  tiie  propiiets  excepting  Jesus,  who  appears  everywhere  as  being 
absolutely  immaculate.     Hb  is  the  Sinless  Pjiophet  of  Islam. 

JVith  the  holy  spirit.  "  It  is  clear  that  at  ai  later  period  at  least,  if 
not  fi'om  the  first,  Mahomet  confounded  O'abriel  with  the  Holy  Ghost. 
The  idea  may  have  arisen  from  some  sucn  mieappreheiision  a.^  the 
ibllowing  :--Mary  conceived  Jesus  >iy  t)ie  power  of  tlie  Holy  Gliost 
which  ovei-shadowed  her.  But  it  Wits  Gabriel  wlio  visited  Maiy  to 
announce  the  conc<'prion  ol  the  Saviour.  The  Holy  Ghost  was,  there- 
fore, another  name  lor  Gabriel.  We  need  hardly  wonder  at  this 
ignorance,  when  Mahomet  seems  to  have  believed  that  Christians 
held  Maiy  to  be  the  third  person  in  the  Trinity." — Muits  Life  of 
Mahomd,  new  edition,  p.  47,  note.     See  also  notes  on  ver. '86 

They  fe.ll  at  varianoa.  I'he  allusion  is  to  the  various  sects  into 
which  tlie  followers  of  fotmet  "apostles ''  became  divided.  This  was 
in  accordance  with  the  will  of  God.  Jt,  would  seem  that  God  willed 
that  the  followers  of  Muhammad  ihould  be  no  exception  m  this 
respect. 

(254)  G'ivv.  alms.     See  notes  on  vers.  42,  109,  and  214. 

(266)  God!  tlierii  is  no  God,  (he.  "This  veiae  contains  a  magmfi- 
cent  description  of  the  divine  majesty  and  providen«;e  ;  but  it  must 
not  be  supposed  the  translation  comes  up  to  the  dignity  of  the  ori- 
ginal. This  passage  is  justly  admired  by  the  Mvihammadans,  who 
recite  it  in  Oieir  piayei-a  ;  and  some  of  them  wear  it  about  them, 
engraved  on  an  agate  01  other  precious  stone." — Salt. 

This  verse  is  called  the  ^Ayat  vl  Kurti,  or  The  Throne  verse,  and 
is  frefiuently  used  by  Muslims  In  prayer.     The  Mishqdt  uL  Masdbih 


SrPARA  HI.]  (     583      )  fCHAP.  II. 

can  intercede  with  him,  but  through  his  good  pleasure? 
Jle  knoweth  that  which  is  past,  and  that  which  is  to  come 
unto  them,  and  they  shall  not  comprehend  anything  of  his 
knowledge,  but  so  far  as  he  pleaseth.  His  throne  is  ex- 
tended over  heaven  and  earth,  and  the  jj reservation  of  both 
is  no  burden  unto  him.  He  is  the  high,  the  mighty, 
(256)  Let  there  be  no  violence  in  religion.  Xow  is  right 
direction  manifestly  distinguished  from  deceit :  whoever 
therefore  shall  deny  Taghiit,  and  believe  in  God,  he  shall 
surely  take  hold  on  a  strong  handle,  which  shall  not  be 
bi-oken  ;  God  is  he  who  heareth  and  seeth.  (257)  God  is 
the  patron  of  those  who  believe  ;  he  shall  lead  them  out  of 
darkness  into  light :  but  as  to  those  w-ho  believe  not,  their 


(Matthews'  edition,  Vol.  i,  p.  203)  lecords  the  following  tradition  con- 
cerning JL : — "  Aii  Ibn  Aba  TaUb  said,  '  I  heai-d  the  propliet  say  in 
the  pulpit,  "Ihat  person  who  repeats  ^Ayat  -ul  Kurd  alter  every 
prayer,  notliing  prevents  him  entering  into  j-aradise  but  life  ;  and 
whoever  A-dja  *Ayat  nl  Kvru  when  he  goes  to  hi;*  liedchiuiiber,  God 
will  keep  him  in  safety,  his  house,  and  the  house  of  his  neighbour.*'  'f 

Bis  ihrone.  "  Thi^  throne,  in  Arabic  called  Kurs>\  is  by  the  Mu- 
hamraadans  supposed  to  be  Gotl's  tribunal  or  seat  of  justice,  being 
placed  under  that  other  called  at  Arsh,  which  they  say  is  his  inj])e- 
rial  throne.  The  Kursi  allegorically  signifies  the  divine  providence, 
which  sustains  and  governs  the  heaven'  and  the  eaith,  and  is  iuti- 
nitely  above  hiiman  comprehension.'' — iSale. 

This  is,  without  doubt,  one  of  the  grandest  veraes  of  the  Qur4n. 
Its  place  in  the  text  does  not  seem  natural.  It  sounds  more  liiie  one 
of  the  impassioned  effusions  of  the  preacher  of  Makkah  than  the  utler- 
ance  of  the  Madina  politician. 

(256)  No  viole^ire  in  religion.  "  This  passage  was  particularly 
directed  to  some  of  Muhammad'a  first  proselytes,  who  haying  sons 
that  had  been  bi-oughtup  in  idolatry  or  Judaism,  would  oblige  them 
to  embrace  Muhaiomadism  by  force." — ^Sale,  Jaldladdin. 

There  is  an  apparent  contradiction  between  tiiis  verse  and  veises  191  - 
1 93  and  244  of  this  chapter.  The  comment  of  Jaldluddin  given  by  Sale 
as  quoted  here  affords  a  key  10  reconciliation.  It  was  stiil  politic  to 
exercise  moderation  at  Madina,  but  being  at  war  with  the  Makkaws, 
and  anticipating  the  coming  conflict  with  the  unbelievers  elsewhere, 
the  Muslims' weie  i ncited- to  ""  light  for  the  religion  of  God."  This 
•warfare  was  for  the  present  ostensibly  in  self-defence,  but  the  war- 
riors were  being  educated  for  a  career  of  conquest  in  the  not  distant 
future. 

Tdgh^t.  '■'  This  won!  properly  signifies  an  idol,  or  whatever  is 
"worshipped  besides  God — pai-ticularly  the  two  idols  of  the  Makkans, 
al  Lat  and  al  Uzza;  and  also  the  devil,  or  any  seducer."' — Sale 


R 


35 


CHAP.  IT.]*  (     384     }  [SIPARA  III. 

patrons  are  Ta^hiit ;  tl\ey  sViall  lead  them  from  tlie  lif^lit 
into  darknesi;  they  sliall  bo  the  companions  of  heU-iiTe, 
tbey  shall  remain  therein  for  ever. 
3~*  i!  (258)  Hast  thou  not  considered  him  ^vho  disputed  wlih 
Abraham  concerninpf  his  LoTv'O,  becani^c  God  liad  j^iven 
him  the  kingdom  ?  When  Abraham  said,  My  Lord  is  he 
who  giveth  life  and  killetli ;  he  answered,  I  give  life  and 
1  kill,  Abraham  said,  Voiily  God  bringetb  ihe  sun  from 
the  east,  now  do  thou  bring  it  from  t]»e  west.  Whereupon 
the  infidel  was  confounded  :  for  God  directeth  not  the  un- 
godly people.  (2cJ'J)  Or  hast  thou  not  considered  how  he 
behaved  mIio  })assed  by  a  city  which  had  been  d(.'stroyed, 
even  to  her  foundatioUvS  ?  He  said,  How  shall  Gud  (|uicken 
this  city,  after  she  hath  beeii  dead  ?  And  God  caused  him 
to  die  for  an  hundred  years,  and  afterwards  raised  lum  to 
life,  jfnd  God  said,  How  long  hast  thou  tarhed  hen  ?  Ho 
answered.  A  day,  or  pnrt  of  a  day.  God  said,  Nay,  ihou 
hast  tarried  here  a  humlred  years.  Now  look  on  thy  food 
and  thy  drink,  they  are  not  yet  corrupted;  and  look  on 
thine  ass  :  and  this  Iwuc  v;e  done  that  we  might  niake  the© 
a  sign  unto  men.     And  look  on  the  bones  of  thine,  ass  how 

(268)  Him  who  disputed  ivith  Abrohavi.  "■Thhwiv,  Nimrod,  who, 
:is  Uie  commenuatorH  !>a_v,  to  ]irove  his  povcr  of  life  and  de>itli  by 
oculai'  demonstration,  caLise<l  two  men  to  be  bron;.^ht  bffV're  him  sh 
the  same  tiuii,  oiic*  of  whom  he  slew  oml  saM:''l  the  other  uhve.  As 
to  thifc,  tyrant's  pev.^ecution  of  Abialiam,  f«ee  chap.  xxi.  (vt-rj.-.  .52-70;, 
and  tl»e  notes  thereon."— ^Wc. 

(259)  Ih  vho  passed  by  a  c^'fy,  <ic.  "The  jierson  l)erfi  m^ant  Av-a.^ 
Uzair  or  Ezra,  who  riJiii;^  on  an  a.*s  by  tbe  ruiiis  of  Jerusalem,  after 
it  had  been  destroye<]  by  tiie  Chaldeans,  aoubte-d  in  his  mind  by 
what  means  God  could  raise  tlie  city  and  its  inhubitanis  again  ; 
whereupon  God  caused  1dm  to  die, and  he  remaiiicd  in  that  condltiun 
one  hundred  vears  ;  at  the  end  of  which  God  restored  him  to  life, 
and  he  lound  a  basket  of  ligs  and  a  cinj^e  of  wine  he  had  with  him 
not  ill  ihe  least  (Spoiled  or  corrupted  ;  buthib  as^  was  dead,  the  l>oiies 
only  remain iti^,  and  these,  while  the  prophet  looke*!  on,  were  raised 
and  clothed  with  flesh  becoming  uu  a.-s  again,  which  being  inspired 
with  life,  began  imni'idiately  to  bray  {Jahnaddiny  Yahya).  This 
apocryphal  story  may  perhaps  have  caken  its  rise  from  Nehemiah's 
viewing  of  the  ruins  of  Jerusalem"  (Neh.  ii.^— ^'a/e. 

The  Qurdn  is'  here  agaiu  at  variance  with  the  facts  of  Jewish 
history. 


SIPARA  JJl.]  (      385      )  [CFIAP.  II. 

we  rai^^^e  them,  and  aftfrwards  cloUie  them  with  fh'sh.  And 
when  this  was  sliown  unto  him,  h(3  said,  1  know  that  GoD 
is  able  to  do  all  thi)jof?.  (260)  And  when  Abraham  said, 
O  LoKD,  show  me  how  thou  wilt  raise  the  dead  ;  God  said, 
J)ost  thou  not  yet  believe  ?  He  answered.  Yea,  but  I  ash 
t)m  th  at  my  heart  may  rest  at  ease.  ( J  ob  said,  Take  there- 
fore four  birds,  tind  divide  them  ,  then  hiy  a  part  of  them 
on  every  mountain ;  then  call  tbem,  arid  they  shall  come 
swiftly  unto  thee :  and  know  that  God  is  mighty  and  wise.  ^^  35 
II  (261)  The  similitude  of  those  who  lay  out  tlieir  sub-  ^  4  * 
stance,  for  advancing  the  religion  of  God,  is  as  a  grain  of 
corn  which  produceth  seven  ears,  and  in  every  ear  an 
hundred  grains ;  for  God  giveth  twofold  unto  whom  he 
pleaseth :  God  is  bounteous  and  wise.  (262)  They  who 
lay  out  their  substance  for  the  religion  of  God,  and 
afterwards  follow  not  what  they  have  so  laid  out  by 
reproaches  or  mischief,  they  shall  have  their  reward 
with  their  Lord  ;  upon  them  shall  no  fear  come,  neither 
shall  they  be  grieved,  (263)  A  fair  s})eech  and  to  for- 
give is  better  than  alms  followed  by  mischief.     God  is 


(260)  Shmo  me  how  thou  wilt  raise  the  dead.  **  The  occasion  of  iliis 
request  of  Abraham  is  «aid  to  have  been  on  a  doubt  proposed  to  hiju 
l»y  the  devil,  in  human  form,  how  it  was  possible  for.  the  several  parts 
of  the  corpse  of  a  man  which  lay  on  the  seashore,  and  had  been  partly 
tlevoured  by  the  wild  beasts,  the  birds,  and  the  tish,  to  be  brought 
together  at  the  resurrection," — /Sale. 

Take  four  birds  and  divide  them.  "These  birds,  according  to  the 
commentators,  were  an  eagle  (a  dove,  say  others),  a  peacock,  a  raven, 
;ind  a  cock,  uhich  Abraham  cul  to  pieces,  and  mingle<l  their  flesh  and 
leathers  together,  or,  as  some  tell  us,  pounded  all  in  a  mortar,  and 
dividing  the  mass  into  four  parts  laid  them  on  so  many  mountains, 
l)ut  kept  the  heads,  which  he  had  preserved  whole,  in  his  haru'. 
Then  he  called  them  each  by  their  name,  and  immediately  one  part 
flew  to  the  other,  till  they  all  recovered  their  j&rst  shape,  ami  then 
came  to  he  joined  to  their  respective  heads. 

"  Thi«  seems  to  be  taken  from  Abraham's  sacrifice  of  birds  men- 
tioned by  Moses  (Gen.  XV.),  with  sonie  additional  circumstances." — 
iSaki  Jaldluddin,  Abdul  Qddir. 

(262)  Eeproaches  or  'mischief;  i.e.,  either  by  reproaching  the  person 
whom  they  have  relieved  wnh  what  they  have  done  for  him,  or  by 
exposing  his  poverty  to  hi;^  prejudice." —  Sale^  Jdldluddin. 

See  notes  on  vers.  42,  109,  and  214. 

2B 


CHAP.  11.]  (      3S6      )  [SIPARA  TIL 

rich  and  merciful.  (264)  0  true  believers,  iiiake  not  your 
aims  of  none  effect  by  reproaching  or  mischief,  as  he  who 
layeth  out  what  he  hath  to  appear  unto  men  to  give  alms, 
and  believeth  not  in  God  and  the  last  day.  The  likeness 
of  such  a  one  is  as  a  flint  covered  with  earth,  on  which 
a  violent  rain  falleth,  and  leaveib  it  hard.  Tney  cannot 
prosper  in  anything  which  they  have  gained,  for  God 
directeth  not  the  unbelieving  people.  (265)  And  the 
likeness  of  those  who  lay  out  their  substance  from  a  desire 
to  please  God,  and  for  an  eetablishment  for  their  souls,  is 
as  a  garden  on  a  hill,  on  which  a  violent  rain  falleth,  and 
it  bringeth  forth  its  fruits  twofold;  and  if  a  violent  rain 
falleth  not  on  it,  yet  the  dew  fidleth  thereon :  and  GoD 
seeth  that  which  ye  do.  (266)  Doth  any  of  yon  desire  to 
have  a  garden  of  palm-trees  and  vines,  through  which 
rivers  flow,  wherein  ye  may  have  all  kinds  of  fruite,  and 
that  he  may  attain  to  old  age,  and  have  a  weak  offspring  ? 
then  a  violent  fier}'  wind  shall  strike  it,  so  that  it  shall  be 
burned.     Thus  God  declareth  his  signs  unto  you,  that  ye 

TV  37.      may  consider. 

■"  ^  "  11  (267)  O  true  believers,  bestow  alms  of  the  good  thinojs 
which  ye  have  gained,  and  of  that  which  we  have  pro- 
duced for  you  out  of  the  earth,  and  choose  not  the  bad 
thereof,  to  give  it  in  alms,  such  as  ye  would  not  accept 
yourselves,  otherwise  than  by  coDuivance :  and  know  that 
God  is  rich  and  worthy  to  be  praised.  (268)  The  devil 
thre:iteneth  you  with  poverty,  and  commandeth  you 
filthy  covetousuess ;  but  God  proniiseth  you  pardon  from 


(266)  A  gard(n  of  palm-tuet,  dhc.  "  This  garden  is  an  emblem  of 
ahiis  given  out  of  hypocmy  or  attended  with  reproachis,  whicli 
perith,  and  will  b»;  of  no  service  hereafter  to  tbe  givtr." — &ahy  Jfildl- 

(267)  Otherwise  thnn  by  connvuance.  "That  is.  on  having  some 
amends  uxade  by  the  seller  of  su'ili  goods,  either  by  abatement  of  the 
price,  or  giving  somethinj?  else  to  the  buyer  to  make  up  the  vnlne."' 
— Sale, 

(268)  The  devil  ihreateneth  .  .  .  hd  God  jiroiruseth.  Satun  deters 
from  Kivin;^  by  suggesting  possible  poverty.  Ood  eucouragt^s  to  give 
by  the  promise  of  pardon  and  aalvatiou.     t'ompare  Ver.  271.  infra. 


SrPARA  III  j  (      387      )  [CHAP.  II. 

himstsli:  and  abundance :  GoD  is  baunteous  and  wise. 
(2^'>9)  He  giveth  wisdom  unto  whom  he  pleaseth ;  and  he 
unto  whom  wisdom  ia  given  hath  received  much  good:  but 
none  will  consider,  except  the  wise  ot  heart.  (270)  And 
whatever  alms  ye  shall  j^ive,  or  whatever  vow  ye  shall  vow, 
verily  God  knoweth  it;  but  the  ungodly  shall  have  none 
to  help  (kf'm.  (271)  If  ye  make  your  alms  to  appear,  it 
is  Well;  but  if  ye  conceal  them,  and  give  them  unto  the 
poor,  this  will  he  better  for  you,  and  will  atone  for  your 
sins ;  and  God  is  well  informed  of  that  which  ye  do. 

(272)  The  direction  of  them  belongeth  not  unto  thee ;  but 
God  directeth  whom  lie  pleaseth.  The  good  that  ye  shall 
give  in  alms  sJcall  redound  unto  yourselves ;  and  ye  sliall 
not  give  unless  out  of  desire  of  seeing  the  face  of  God. 
^nd  what  good  thing  ye  shall  give  in  alnis,  it  shall 
be  repaid   you,  and    ye  shall   not  be  treated  unjustly ; 

(273)  unto  the  poor  who  are  wholly  employed  in  fighting 
fur  the  religion  of  God,  and  cannot  go  to  pnd  fro  on  the 
earth ;  whom  the  iguorant  man  thinketh  rich,  because  of 

(271)  If  yov>  mn^^.  yout  ahm  in  appear,  it  is  welU  This  contradicts 
the  teaching  of  our  fjonl  (Matt.  vi.  1-4).  Tho.  M'hole  of  MuhfiniTiiad'a 
exhortation  in  these  verses  (271-274)  is  basied  upon  the  idea  that 
almegivin^  is  proftttOole  both  in  this  world  anH  the  world  to  com«. 
As  an  additional  motive,  he  condono-s  and  thereby  encourages  tiiat 
human  pride  which  in  willing  to  give  for  the  sake  of  the  reputation 
lor  lil)erality  acquired  thereby. 

Ifyc  <}onceal  them  .  .  .  this  will  he  hd,ter  foY  you.  This  translation 
agrees  with  that  of  Abdul  Q^dir,  the  Tafsir  fhtssaini^  and  the  Tafsir- 
i-Raufi,  This  part  of  the  exhortation  is  then  in  agreeTueiit  with  that 
of  Mutt,  vi,  1-4.  Both  public  Riving  and  private  charity  are  com- 
mende.d.     See  alfo  ver.  274. 

lUit  Ilodwell  translatc^s  this  clause  thus:  "Do  ye  conceal  them 
and  give  them  to  the  pooc  ?     This,  too,  will  be  of  advantage  to  you." 

Abdul  Q.'^dir  paraph raspR  the  verse  thas;  "If  you  make  your 
alms  to  apv<i-ir,  it  »iS  well,  iav  othera  wii^  be  encouraged  to  ^ive  ;  but 
if  you  conceal  thf.;n,  it  if?  b^.tter,  becauHc  the  poor  will  not  bd  made 
abhamed  by  exposing  their  poverty." 

WtU  af.unefor  your  dn-a.  This  sc'iitiment  contradicts  the  teaching 
of  the  Bible,  that  "  without  shedding  ot  blood  there  is  no  remission." 

(272)  Te  shall  not  give  imless,  d:c. ;  i.e.,  "for  f,he  sake  of  a  reward 
hereafter,  and  not  for  any  worldly  consideration." — SaU. 

(273)  The  poor  wholly  employed  infighting  (see  notes  ou  ver.  195). 
H  vQ  we  obatrve  that  Muhammad's  exhortations  to  the  performance 


CHAP.  II.]  (      388     )  [SIPAJIA  III. 

thoir  )n(:>desty :  thou  shall  know  them  by  this  mark,  they 
ask  not  men  with  iiaportunity ;  and  what  good  ye  shall 
give  in  alms,  verily  God  Ivnowelh  it. 
iiuB/i.  II  (274)  They  whe  distribute  alms  of  their  substance 

1) -3-8  night  and  day,  in  private  and  in  public,  shall  have  their 
reward  with  the  LorDj  on  them  shall  no  fear  come, 
neither  shall  they  be  grieved.  (275)  They  who  devour 
usury  shall  not  arise  fnTni  the  dead,  but  as  he  ariseth 
whom  Satiin  hath  infectod  by  a  touch :  this  shxill  hapyen 
to  Uum  because  they  say,  Truly  selling  is  bui  as  usury : 
and  yet  CIod  hath  perm i« ted  selling  and  forbidden  Usury. 
He  therefore  who  when  there  coraeth  unto  him  an  admoni- 
tion from  his  Lord  abstaineth /rom  usury  for  ^he  future, 
shall  have  what  is  past  forgiven  him,  and  his  aiiair  be- 
longeth  unto  God.  But  whoever  returneth  to  usury,  they 
shall  be  the  compai»ions  of  hell-fiTe,  they  shall  continue 
therein  forevei.  (276)  God  shall  take  his  blessing  from 
usury,  and  shall  increase  alms :  for  God  loveth  no  infidel, 
or  ungodly  person,  (277)  But  they  who  believe  and  ao 
that  which  is  right,  and  observe  the  stated  times  of  prayer, 
and  pay  their  legal  alms,  they  shall  have  their  reward 

of  religious  duty  were  closely  connected  with  his  scheme  for  political 
advancement. 

Their  modesty.     If  ever  thie  virtue  belonged  to  a  ghdzi  or  Muslim 
warrior,  it  has  long  since  been  supplanted  by  the  most  impudent  an 
cruel  audacity. 

(274)  See  notes  on  ver.  271. 

(276)  Whom  Satan  hath  infected;  viz.,  MHke  demotiiacs  or  pos- 
sessed persons  ;  that  is,  in  great  liorror  and  distraction  of  mind,  and 
convulsive  agitation  of  body." — Sale. 

Usury  is  one  of  the  seventeen  kabira  or  great  sins.  Hughes'  Notes 
on  Muhammadanistn,  p.  139. 

Shall  have  what  is  past  forgiven.  Repentance  thus  atones  for  past 
sin.  Til  is,  again,  contradicts  the  teaching  of  the  "  former  Scriptures." 
The  Tafsir-i-Havft,  while  recognising  the  above  as  a  possible  inter- 

{)retation,  prefers  another,  viz.,  that  those  who  had  borrowed  money 
)efore  the  d.ite  of  the  prohibition  of  usury,  are  hereby  relieved  from 
the  respnusibility  of  payment  of  interest  ou  their  debts.  This  in 
ex  post  facto  law  of  a  kind  scarcely  creditable  to  Jsldni,  And  yet, 
this  interpretation  seems  to  bo  borne  out  by  the  exhortation  of  ver. 
278. 

(277)  See  aotes  on  vers.  3-5,  37,  38,  and  177. 


SlPARA  III.]  (      389      )  [chap.  IL, 

with  their  Lord  :  there  shall  come  no  fear  on  them,  neither 
shall  they  be  grieved.  (278)  O  true  believers,  fear  God, 
and  remit  that  which  remaineth  of  usury,  if  ye  really 
believe ;  (279)  but  if  ye  do  it  not,  hearken  unto  war, 
which  is  declared  against  you  from  God  and  his  apostle ; 
yet  if  ye  repent,  ye  shall  have  the  capital  of  your  money. 
Deal  not  unjustly  wi^A  others,  and  ye  shall  not  be  dealt 
with  unjustly.  (280)  If  there  be  any  debtor  under  a  diffi- 
culty of  paying  his  debt,  let  his  creditor  wait  till  it  be  easy 
for  him  to  do  it ;  but  if  ye  remit  it  as  alms,  it  will  be 
better  for  you,  if  ye  knew  it.  (281)  And  fear  the  day 
wherein  ye  shall  return  unto  God;  then  shall  every  soul 
be  paid  what  it  hath  gained,  and  they  shall  not  be  treated 
unjustly. 

jl  (282)  O  true  believers,  when  ye  bind  yourselves  one  li  7  • 
to  the  other  in  a  debt  for  a  certain  time,  write  it  down ; 
and  let  a  writer  write  between  you  according  to  justice, 
and  let  not  the  writer  refuse  writing  according  to  what 
God  hath  taught  him ;  but  let  him  write,  and  let  him 
who  oweth  the  debt  dictate,  and  let  him  fear  GoD  his 
Lord,  and  not  diminish  aught  thereof.  But  if  he  who 
oweth  the  del)i  be  foolish,  or  weak,  or  be  not  able 
to  dictate  himself,  let  his  agent  dictate  according  to 
equity ;  and  call  to  witness  two  witnesses  of  your  neigh- 

(278)  Reviti  Jud  which  remaineth;  i.e.,  "the  interest  due  before 
usury  was  prohibited.  For  this  some  of  Muhammad's  foUowerti 
exacted  of  their  debtors,  supposing  they  lawful l^^'^  might." — SaUy 
Jaldluddin.     See  also  note  on  ver.  275. 

(280)  JVait  till  it  be  easy  for  him,  d-c.  This  regulation  does  great 
credit  to  Muhammad,  and  is  yet  carried  out  in  praclice  by  many  of 
his  followers. 

(281)  A7i(l  fear  the  day,  dx.  "  The  fear  rather  than  the  love  of 
God  is  the  spur  of  Isldm." — Poole  in  Introduction  to  Lane's  Selections 
from  the  Koran,  p.  Ixxx. 

(282)  His  agent.  "Whoever  manages  his  affairs,  whether  his 
father,  heir,  guardian,  or  inierjtreter." — Sale,  Jaldluddin. 

A  man  and  two  women.  Another  illustration  of  the  Muslim,  esti- 
mate of  woman.  She  is  but  half  a  man  !  A  maii,  too  ignorant  to 
dictate  an  article  of  agreement,  may  still  he  equal  to  any  two  women, 
however  intelligent;  lor  "if  one  of  those  women  should  mistake,  the 
other  of  them  will  cause  bur  to  recollect !  " 


CHAP.  II.]  (     390     )  [SIPAR/  III. 

Ixmring  men;  but  if  there  be  not  two  men,  Ut  there  he  a 
man  and  two  women  of  those  whom  ye  shall  choose  for 
witnesses :  if  one  of  those  women  should  mistake,  the 
other  of  them  will  cause  her  to  recollect.  And  the  wit- 
nesses shall  not  refuse,  whensoever  they  sliall  be  called. 
And  disdain  not  to  write  it  down,  be  it  a  large  debt,  or  be 
it  a  small  one,  until  its  time  of  payment :  this  will  be  more 
just  in  tlie  sight  of  God,  and  more  right  for  bearing  wit- 
ness, and  more  e^wy,  that  ye  may  not  doubt.  But  if  it  be 
a  present  bargain  which  ye  transact  between  yourselves, 
it  shall  be  no  crime  in  you,  if  ye  write  it  not  down.  And 
tak('  witnesses  when  ye  sell  one  to  the  other,  and  let  no 
harm  be  done  to  the  writer,  nor  to  the  witness ;  which  ii 
ye  do,  it  will  surely  be  injustice  in  you:  and  fear  God, 
and  God  will  instruct  you.  for  God  knoweth  all  things. 
(283)  Ana  if  ye  be  on  a  journey,  and  find  no  writer,  let 
pledges  be  taken :  but  if  one  of  you  trust  the  otiier,  let 
liim  who  is  trusted  return  what  he  ia  trusted  with,  and 
fear  God  his  Lord.  A  nd  conceal  not  the  testin«ony,  ior 
he  who  concealeth  it  hath  surely  a  wicked  heari:  God 
^     knoweth  that  which  ye  do. 

"»  '  jl  (284)  Whatever  is  in  heaven  and  on  earth  is  God's; 
and  whether  ye  manifest  that  which  is  in  your  minds,  or 
conceal  it,  God  will  call  you  to  account  for  it,  and  will 
forgive  whom  he  pleaseth,  and  will  punish  whom  he 
pleaseth;  for  God  is  almighty.  (285)  The  apostle  bo- 
lieveth  in  that  which  hath  been  sentrdown  unto  him  from 


(283)  Return  what  he  is  truxted  with.  Forbids  a  breacu  of  trust 
find  fill  embezzlement. — 'I'afsiri-Ravji. 

(S184)  Whether  ye  maniffd  that  ivhicli  is  in  your  nivads^  (.be.  Abdul 
Qadir  says  tliat  ou  ht^ariuj^  iliese  words,  one  of  the  companions  sjiid 
that  this  copiinaiid  was  exceedingly  difficult  to  perform,  whcriuipon 
the  following  two  verses  were  revealed.  He  understands  these  verses 
ns  mitigating  in  some  degree  the  rigour  of  Uiif,  coruiuund.  Modern 
Muslims  Kcnerally  agr';e  that  thoughts  of  evil  only  acquire  a  moral 
character  by  thur  inunifestation  in  word  or  deed. 

Will  for  (five  whifin  he  pUaseth,  Pardon  of  sm  hce  depends  on  the 
will  of  God  uloue,     C^nnpare  notes  on  vers.  271  aud  275. 


S(PAI;AIII.]  (     391      )  [chap.  II. 

his  Lord,  and  the  faitliful  also.  Every  one  of  them  be- 
lievetli  in  GoD,  and  his  angels,  and  his  scriptures,  and  his 
apostles :  we  make  no  distinction  at  all  between  his 
apostles.  And  tliey  say,  We  bave  heard,  and  do  obey; 
we  implore  thy  mercy,  O  Lord,  for  unto  thee  must  we 
return.  (286)  GrOD  will  not  force  any  soul  beyond  its 
capacity :  it  shall  have  the  good  which  it  gaineth,  and  it. 
shall  suffer  the  evil  which  it  gaineth.  O  Lord,  punish  us 
not  if  we  forget  or  act  sinfully :  0  Lord,  lay  not  on  us  a 
burden  like  that  which  thou  hast  laid  on  those  who  have 
been  before  us ;  neither  make  us,  0  Lord,  to  bear  v/^hat 
we  have  not  strength  to  bmr,  but  be  favourable  unto  us, 
and  spare  us,  and  be  merciful  unto  us.  Thou  art  our 
patron,  help  us  therefore  against  the  unbelieving  nations. 

(285)  We  make  no  dtstinction  at  all  hetucen  his  apostles.  This  verse 
contradicts  ver.  253  and  cliap.  xvii.  57. 

**  But  thia,  say  the  Muhaiumndans,  the  Jews  do,  who  receive  Moses, 
but  reject  Jesus  ;  and  the  Christiana,  who  receive  both  those  prophets, 
but  reject  Muhammad." — tSale,  JakUuddin. 

(286)  A  burden  like  that  which  thou  hast  laid  on  those  who,  dc. 
"  That  is,  on  tlie  Jews,  who,  as  the  commentators  tell  us,  were  ordered 
to  kill  a  man  by  way  of  atonement,  ta  give  one-fourth  of  their  sub- 
stance  in  ahiiP,  and  to  cut  off  an  unclean  ulcerous  jjart,  and  were  for- 
bidden to  eat  fat,  or  animals  that  »livide  the  hooi,  and  were  obliged 
to  observe  the  sabbath,  and  other  particulars  wherein  the  Muharama- 
dans  are  at  liberty." — Sale,  Jaldhtddhif  Yahya. 

See  note  on  ver.  284. 

Abdul  Qadir  says,  "God  a[)pr(»vt;d  of  this  prayer  and  accepted  it. 
This  command  no  longer  rests  heavily  upon,  us,  so  that  the  thouglits 
of  the  heart  are  no  longer  taken  into  account,  and  sins  of  carelessness 
are  forgiven  ! " 

The  QuT^n,  then,  seems  to  be  responsible  ^or  the  general  insensi- 
bility of  Muslims  to  sin,  and  especially  to  siuiul  states  of  the  heart. 
The  doctrine  of  personal  holiness  is  alike  foreign  to  the  Qurda  and 
the  experience  of  the  followers  of  Isldm. 


PRIN  lEl)  8\    BAl-LANTYNK,  HANSON  AND  CO. 
BOINBDRGH    AND   LOHOON. 


V- 


-fe'S.'; 


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^l^t?