The teaching of the Qur'an. With an account of its growth and a subject index

\

THE TEACHING OF
THE QUR'AN,

WITH AN ACCOUNT OF ITS GROWTH
AND A SUBJECT INDEX.

BY THE REV.

H. U. WEITBRECHT STANTON,

PH.D., D.D.

CHIEF REVISER OF THE URDU NEW TESTAMENT; EDITOR OF THE
BIBLIOGRAPHY FOR MISSIONARY STUDENTS.

LONDON :
CENTRAL BOARD OF MISSIONS

AND

SOCIETY FOR PROMOTING
CHRISTIAN KNOWLEDGE.

NEW YORK : THE MACMILLAN COMPANY.
1919

BP

NOTE ON TEANSLITEEATION OF
ARABIC NAMES AND TEEMS

IN default of a universally recognised standard of transliteration
I have accepted the following as approximating to the best systems
in use, without entering on minuter distinctions.

Broadly speaking, the consonants not mentioned below have the
same value as in the leading European languages. Otherwise '(fol
lowing the order of the Arabic alphabet) :

The elision of alif ( \ ) and the hamza ( f ) are expressed by an
apostrophe, e.g. rasulu'llah, nisa'.

th di,) = English th in thing.

h (p,) = a modified, deep guttural h.

kh ( • ) = ch in loch.

dh ( 3 ) = th in the. (In Persia and India read as z.)

? ( (j° ) ~ modified s.

« ( yi ) = modified z.

The Arabic letter 'am ( c), being unpronounceable by Europeans,
is rendered by an inverted apostrophe, e.g. sharl'ah.

gh ( c ) = a voiced kh, something like the French r, grasseye.

t and z ( L> & Jo ) = modified £ and «.

q ( jj ) = a deep guttural & sound.

The long vowels in Arabic are : — Alif ( \ ) = a ; waw ( * ) = u ;
and 2/<% ( ^ ) = I (continental value in each case). The corre
sponding short vowels are rendered a, u, and i (unmarked). The
first two in some dialects are pronounced e and 6 : hence such
differences as Muhammad and Mohammed ; Qur'an and Koran.

PEEFACE

THIS book is intended to present the body of religious
and moral teaching contained in the Qur'iln itself apart
from the Traditions which form the second main basis of
the Moslem faith. The need for it has been impressed
upon me during several years in which I have had frequent
opportunities of lecturing to missionary candidates and
others on " Outlines of Islam."

The Qur'an is slightly longer than the New Testament,
but in contrast to it, and not less so to the Old Testament,
it is a one-man book, vhich exhibits manifestly the work
ings of a single mind under strong religious and other
impulses. The Jews and Christians, from whom Muhammad
drew the mass of his material, stood out in his view as
People of Scripture," and from the very first Muhammad
believed himself to be the recipient of portions of a
heavenly writing which were to be embodied in a new
Scripture for believers in his message. To present a
clear idea of what this book contains, as distinct from
later comments, however authoritative, is as necessary for
a real comprehension and evaluation of Islam as is a clear
exposition of the teaching of the Bible itself, as distinct
from subsequent theology, for the understanding of
Christianity.

Islam from the beginning was a theocracy, and it can
still only be understood as ideally a religion and state in one.
Muhammad was a prince as well as a prophet, and not only
led in prayers and preaching, but commanded armies and

4 PREFACE

controlled as an autocrat both foreign and domestic policy,
besides doing the work of a legislator who claimed divine
authority for his laws. There is, however, no authentic
official collection of his correspondence, rescripts and
treaties except what is contained in the Qur'an. Frag
mentary though the materials may be, it is here that we
see reflected the basal relations between the religious and
civil powers in Islam.

During the last hundred years Islam has increasingly
come into contact with other faiths, especially Christianity,
no longer as the religion of rulers who for a millennium
enforced its observance by the sanctions of civil and
criminal law, but as one faith, tolerated and protected in
its exercise, side by side with others. Even more pene
trating has been the influence of religious, social and
political conceptions and ideals, the free inflow of which
is no longer hindered. Faced by the life and thought
of a new age, Islam is struggling with the difficult task
of adjusting its early medievalism to the demands of a
modern world. Naturally the tendency of progressive
Moslems, from Sir Sayyid Ahmad onwards, has been to
disown the accretions of their schoolmen, and to recur to
the one sacred volume as the sole genuine expression of
faith and practice incumbent on the true Muslim. But,
in making this use of an Arabian book of the seventh
century, these progressives have claimed, or at least exer
cised, a great latitude of interpretation, many results of
which are highly repugnant to the orthodox. The
thoughtful missionary or other Christian will not withhold
his sympathy from those who are striving to vindicate a
place for a historical form of monotheism in the new
thought-world ; but in order to form a judgment on their
success or failure in so important and difficult an enter
prise it is very necessary that he should be able to estimate
correctly the actual teaching of the Qur'an as a whole or
in any given part. To serve as a practical help in this
direction is the object of this little manual.

PREFACE 5

I am venturing to offer it because I know of no book
in English that gives a comprehensive sketch of quranic
theology, or an all-round subject index. The bibliography
on pp. 135 f. shows that parts of the subject have been treated
by authors with whose learning I could not pretend to
compete, as in the first two chapters of Professor Margo-
liouth's Early Development of Mohammedanism, but for
systematic treatment we have to look to three German
works : Gerok's Christologie des Koran ; Pautz's Mohammed's
Lehre der Offenbarung, and — most complete of all — Grimme's
System der Koranischen Theologic. The best studies on
quranic theology in English are the pamphlets by Kev.
W. R W. Gardner on "The Quranic Doctrines of God,
Man, Sin, and Salvation." Great help has been obtained
from Hughes' Dictionary of Islam, which contains useful
synopses of quranic teaching, with references, under many,
though far from all, of the relevant headings. Of course
there are sundry treatises on Moslem doctrine and duty,
with more or less reference to the Qur'an ; but even Sale's
"Introductory Discourse" to his translation and com
mentary includes a large amount of matter drawn from
tradition only, and the subject index to Dr. Wherry's
edition of Sale often refers to notes which embody traditions
going beyond the text.

This volume is not intended to be a manual of con
troversy, though I earnestly hope that it may be of service
to those who are called to the great work of interpreting
the Gospel to Moslems. Spinoza has reminded us that
human affairs are neither to be wept over nor yet derided,
but to be understood. And Dr. Grimme well remarks that
" We who have long since imbibed from their original
source in the Bible the best conceptions of Mohammed,
find it difficult to realise the impression which they made
on Arabian seekers after truth" when first proclaimed.
Perhaps one has been helped to realise this during thirty-
five years' residence in the Central Panjab, where Moslems
are in a majority, through much candid and friendly

6 PREFACE

intercourse with them. At any rate I have tried to under
stand the book and its message myself and to cast what
I have learned from others in a shape which may be useful
to the student and the teacher.

If the references in the Subject Index are reasonably
correct this will be owing to their careful checking by my
wife. She also compiled the table of variant verse num-
berings, the lack of which was a great hindrance in dealing
with different editions of the Qur'an.

It is hoped that there may be companion volumes to this,
dealing with other non-Christian Scriptures.

H, U. WEITBEECHT STANTOK

TABLE OF CONTENTS

PAGE

NOTE ON TEANSLITERATION 2

PREFACE ' 3

INTRODUCTION 9

I. PRESERVATION OF THE TEXT OF TUE QUR'AN ... 9

II. DIVISIONS OF THE QUR'AN ... ... ... ... 12

III. GROWTH OF THE QUR'AN IN THE LIFE AND CAREER

OF MUHAMMAD ... ... ... ... 16

THE TEACHING OF THE QUR'AN 31

I. THE DOCTRINE OF GOD ... ... ... ... 31

II. THE DOCTRINE OF REVELATION ... ... ... 38

1. Angels ... ... ... ... ... 38

2. Scriptures ... ... ... ... 39

3. Prophets ... ... ... ... ... 43

III. THE DOCTRINE OF JUDGMENT ... ... ... 51

1. Death ... ... ... ... ... 51

2. Resurrection ... ... ... ... 51

3. The Judgment Day ... ... ... ... 51

4. Paradise ... ... ... ... ... 52

5. Hell 53

6. The Divine Decrees ... ... ... 4

IV. THE DOCTRINE OF SALVATION ... ... ... 55

1. The Nature of Man 55

2. Sin ... ... ... ... ... 56

3. The Nature of Salvation ... ... ... 56

4. The Conditions of Salvation ... ... ... 57

Repentance, Faith, and Good Works ... 57
The Five Pillars of Religion (Confession,

Prayers, Almsgiving, Fasting, Pilgrimage) 58

5. The Way of Salvation ... ... ... 61

Piety— Islam ... ... ... ... 61

8 TABLE OF CONTENTS

PAGE

V. THE LAW OF LIFE ... ... ... ... 63

1. Law in the Qur'an ... ... ... ... 63

2. Government of the State ... ... ... 64

3. Warfare ... ... ... ... ... 65

4. Slavery ... ... ... ... ... 66

5. Criminal Laws ... ... ... ... 66

6. Civil Begrilations ... ... ... ... 66

7. Domestic and Social Laws ... ... ... 68

8. Ceremonial Laws ... ... ... ... 69

VI. ATTITUDE TO OTHER FAITHS ... ... ... 71

SUBJECT INDEX 75

SEEIAL LIST OF SURAHS Ill

DATES CONNECTED WITH THE QUR'AN 114

TABLE OF VERSES ... 117

BIBLIOGRAPHY 135

INTRODUCTION

OUR object is to present the teachings of the Qur'iin,
as elicited from the book itself, apart from the Traditions of
Islam which form the second basis of the faith. But if the
statement is made on good authority that the Qur'iin is the
only authentic, contemporary document of Muhammad's
lifetime the question naturally arises : What evidence have
we of its authenticity as alleged? To answer this it is
necessary to make brief reference to the Traditions and
more especially to the biographies of the prophet, so as to
see what, and on what basis, they tell us of the preservation,
collation, and form of the Qur'iin. We shall find that the
utterances of the Qur'iin extend over a period of some
twenty-one years, during which immense changes took place
in the inner and outer experience of Muhammad, and that
these changes greatly affected the manner of his teaching
and to some extent its matter. To understand it with in
sight we must therefore briefly trace the main stages of
growth in the book corresponding to those of his life.
Accordingly, by way of introduction, we shall deal very
briefly with the preservation of the quranic text, with its
divisions and literary character, and with the development
of its matter.

I. THE PRESERVATION OF THE TEXT OF THE QUR'AN.

With the spread of Islam after the death of Muhammad
the need of recording utterances of the prophet, other than
the revelations through Gabriel, presently made itself felt.

10 THE TEACHING OF THE QUR'AN

It is* probable that such records began to be made within
the lifetime of men who had seen the prophet. Within the
next two centuries they increased enormously, and before
A.H. 256 the first sifting and regular collection of the
traditions was carried out by Bukharl (A.H. 194-256) in his
work known as the Sahih, i.e. " genuine " collection of Tra
ditions. Meanwhile many of these traditions had been
worked up into biographies of Muhammad. The first of
these is by Ibn Hishain, who died A.H. 218 ; but this
contains in abridgment the biography by Ibn Ishaq (d.
about A.H. 150). Ibn Ishaq drew his information from
Zuhri, who died A.H. 124, aged seventy-two ; and he in his
turn from 'Urwa, a relative of the prophet's favourite
wife 'Aishah, who died in A.H. 94. We are thus brought
within reach of the original sources, and if we take into
account also the tenacity of verbal memory among Orientals
there is reasonable ground for believing in the substantial
truth of the facts alleged in the biographies of Muhammad
if they fall in with the tenor of the Qur'an itself.

Whether Muhammad himself was illiterate or not is a
disputed point, but the emphasis laid by him from the first
on a written revelation (96 4) makes it highly probable that
the work of recording the oracles recited to his followers to
be used in prayers (73 1~7) was begun at an early time, and
the passage 2 10° (" Whatever verses we cancel or cause thee
to forget, we bring a better or its like ") distinctly implies
the recording of revelations in a written form. Zaid bin
Thabit, Muhammad's secretary, reported : " We " (including
apparently other writers) " used in the prophet's house to
put together the Qur'an out of its fragments." This seems
to refer to the combining of separate oracles into the longer
Surahs, such as the second, which are obviously composite,
the result Zaid says : " When the prophet died the
Qur'an was not yet unified," i.e. the single Surahs had not
been collected into one volume. The writer who quotes
him (Jalalu'd Din a's Suyuti) sums up : " During the life
time of the prophet the Qur'an had all been written down,

INTRODUCTION 11

but it was not yet united in one place nor arranged in
successive order." The work of collection was accomplished
by the first Caliph Abu Bakr, that of collation by the third
Caliph <Uthm|sC7

The loss of life among the memorizers and reciters of
the Qur'an during the fighting in Arabia after the
prophet's death, especially in the battle of Yamiimah
(A.H. 12), causedgrave anxiety for the preservation of the
sacred text. The Caliph therefore commanded Zaid bin
Thabit to collect all the Surahs into one volume. He
undertook the work with reluctance, but carried it out
with laborious care, so that the most careful searchers of
succeeding generations have not produced more than nine
fragments, and those mostly insignificant, which have a
colourable claim to be discussed as variant remnants of the
original. The arrangement followed by Zaid was roughly
according to length, but the Surahs regarded as revealed in
Mecca and Medina respectively are kept in distinct groups.
There appears to be a certain arrangement according to
alphabetic cryptograms (A, L, M, etc.) prefixed to some of
the Surahs, and possibly there is an attempt at chronology
in the order of the numerous shorter chapters, but any such
tendency is often infringed by the inclusion of later oracles
in earlier Surahs, as in the long verse 20 of S. 73, which
relaxes in detail the severer commands of an earlier stage
as to recital of prayers.

The followers of Islam were thus furnished with a
complete collection of the oracles of their prophet, but it
was still open to individuals to recite them in their own
dialect, with the possibility of misunderstandings in detail,
or to use other collections recorded to have then been
extant. In a campaign of Muslim troops from Syria and
Mesopotamia against Armenia the commander found such
a difference in the recitation of the holy verses that he
reported it to 'Uthman, the Commander of the Faithful.
Thereupon 'Uthman borrowed from Hafsah, one of the
prophet's widows, her copy of Abu Bakr's Qur'an and

12 THE TEACHING OF THE QUR'AN

entrusted it to a commission of four trustworthy men,
including the collector Zaid, himself a Medinite, and three
others of the Quraish tribe (of Mecca). They were to make
four identical copies of the volume, and in case of any
doubt as to the form of a word it was to be written down in
the dialect of the Quraish to whom Muhammad belonged.
This they did, and one standard copy was deposited in
each of the four chief cities of the Caliphate — Medina, Kufa,
Basrah, and Damascus. From these only must copies
henceforth be made, and to prevent disobedience all other
copies were ordered to be burned. The only difference which
now affects the reader is a slight variety in the numbering
of the verses.

II. THE DIVISIONS OF THE QUB'AN.

The name of the Qur'an and the word with which its
earliest Surah, the 96th, begins (iqra) are both forms of a
root which means " to recite," whether from memory or from
the written page. The Qur'an is a recitation or thing to be
recited, and that not only for the benefit of those who are
to be instructed in the divine revelation, but also as the
expression of worship due to Allah; it is the treasury of
faith, duty and worship in the very words uttered by Allah,
who is throughout held to be the speaker. Its division is
partly literary, partly liturgical ; the former is original, the
latter secondary.

It is unnecessary for us to dwell on the Muslim scribes'
division into 323,621 letters or 77,934 words, but the
division into verses is structural. They are named ayat or
signs, and the ambiguity between this word and the same
term for miracles (semeia) is played upon by Muhammad
when he places those who reject his verses on a level with
those who despised the signs of earlier prophets, or when
he makes his ayat of utterance equal in value to their
ayat of action. They are characteristic of the literary form
in which Muhammad cast his utterances. The Arabic poetry
of his age offered an elegant form of expression which

INTRODUCTION 13

would have been highly appreciated ; but, even if he had
the poetic faculty, which is doubtful, Muhammad was un
willing to be reckoned among the venal and frivolous bards
of his time, just as he distinguished his oracles from those
of contemporary kdhins or soothsayers. He therefore adopted
the form of speech known as saf, or rhymed prose, of which
I give the first chapter as a specimen :—

Bismi 'llahi'r rahmani'r rahim.

Alhamdu 'lillahi rabbi'l 'alarum,

A'r rahmani'r rahim,

Maliki yaumi 'd dm.

lyyaka na'budu wa iyyaka nasta'in

Ihdina 's sirata'l mustaqim,

Sirat alladhma an'amta 'alaihim

Ghaira'l maghzubi 'alaihim wa la Jz zalin.

Various attempts have been made to give an English
equivalent. This is Burton's —

In the name of Allah, the Merciful, the Com
passionate.

Praise be to Allah who the three worlds made,
The Merciful, the Compassionate,
The King of the Day of Fate.
Thee do we worship, and of Thee do we seek aid.
Guide us in the path that is straight,
The path of those to whom Thy love is great,
Not of those on whom is hate,
Nor of those who deviate.

But this is of course somewhat free and it does not
rhyme with the Amln with which the devout Muslim ends
the recital.

In a western language this impresses us as jingle, but
we should do the earlier portions of the Qur'an less than
justice were we so to regard it. In other Asiatic languages

14 THE TEACHING OF THE QUR'AN

besides Arabic, rhymed endings to prose clauses and
sentences are counted a beauty of literary style, and the
early quranic Surahs have also a distinct rhythmical
cadence. Recited in sonorous long-drawn tones by a
practised reader whose whole being is thrown into the
effort of reproducing the words of Allah, they are un
doubtedly impressive even to an outsider, and on the
faithful the effect is electrical. The chilling result pro
duced by recitation or reading in the tone of ordinary
speech is noticeable. Towards the middle period and in
the Medina Surahs repetition and prolixity are on the
increase, and finally the discourse becomes undiluted prose,
though even to the last not without occasional loftier
passages. Taking the Qur'an at its best, in point of style
it is far below the level of the Bible whether in lyric or
rhetoric, argument or narrative. But this does not prevent
the orthodox Moslem from regarding the Qur'an as the
supreme proof of its own inspiration by reason of its
unapproachable style. His prophet frequently insists on
the fact that the heavenly oracles have now been sent down
in "plain Arabic," the "vulgar tongue" which all its
hearers could understand, and he challenges the poets and
soothsayers who opposed him to produce the like. This, of
course, they could not, for their verses and spells dealt
with a lower level of things. The holy book became the
pattern for the highest possibilities of human speech to
those who knew Arabic only and accepted the Arabian
prophet. To believers of other speech the language of the
book which had been vouchsafed as the vehicle of divine
revelation was, and is, still more mysteriously magnificent.
The translations made by Muslims have been until recently
quite slavishly literal for theological reasons. But the
attempts of western writers not hampered by such prejudices
show that the Qur'an does not readily lend itself to a
translation which is both accurate and pleasing.

The verses of the Qur'an are built up into chapters
called Surahs, a word which may mean a layer of stones in

INTRODUCTION 15

a wall. These chapters vary very greatly in length,
ranging from 286 verses in S. 2 (the Cow) to 3 verses in
S. 108 (Abundance). The manner of their arrangement,
according to length (see p. 2), has resulted, generally
speaking, in an inversion of the chronological order, as
the longest Surahs, which are mainly the latest, come first,
while the shortest and earliest are placed last. There
is little doubt, too, that a good deal of dislocation of
matter has occurred, see, for instance, p. 19. From the
fact that Surahs are occasionally mentioned in the book
itself (as at 11 1G) we may deduce that Muhammad did
something towards putting his oracles into shape, but how
far their present limits or their names are to be ascribed
to him remains uncertain.

Of the 114 Surahs of the Qur'iin 20 are superscribed
as revealed at Medina. Being much longer than the
Mecca Surahs, those of Medina cover more than one-
third of the volume, besides such later verses as were
incorporated by the compilers in earlier Surahs. The
verses in the Arabic text are divided by small circles, but
the position of these is not quite uniform in all editions,
so that the total number of verses in the book varies from
6239 to 6211. There are five of these numberings, but
I have thought it sufficient to give a comparative table at
pp. 117-34 of the numberings used in Fluegel's standard
western impression and in the Indian editions.

For liturgical and devotional purposes the Qur'an is
further divided as follows :—

Buku' (= bow) is the name given to sections of about
ten verses, after each of which the devout reader makes a
bow of reverence.

Juz' (portion), in Persian sipara (a thirtieth), sigaifies
one of the portions for recitation on each day of the month
of Kamazan. The juz is divided into four sections:
rub<= a quarter; nisf= a half; thultli = three quarters.

Manzil (stage). Of these there are seven to guide the
worshipper who desires to read the Qur'an through in a week.

16 THE TEACHING OF THE QUR'AN

All these divisions are marked on the margin of the
book, and it is by them that the Muslim reader quotes pas
sages. Verse numbers are not marked in Oriental editions,
and Surahs are quoted by name not by serial number. The
names are taken from some word or phrase in the Surah.
The result of this mechanical division is that the Muslim
reader, unless he be a memorizer (hafiz), is often very slow
in identifying passages.

III. THE GROWTH OF THE QUR'AN AND THE CAREER OF
MUHAMMAD.

For the purpose in hand it is not necessary to do more
than briefly to mention the principal events in Muhammad's
career, and from the quranic point of view we may con
veniently divide this into three periods. The first, up to
the first flight of many of his followers to the shelter
afforded by the Christian .King of Abyssinia (A.D. 615)
includes the beginnings of prophecy and the early teaching
at Mecca. The second, up to the Flight or Hijrah of
Muhammad from Mecca to Medina in A.D. 622 (A,H. 1) *
comprises the later type of Meccan Surahs. The third period
is that of the apostle of Allah, who was also legislator,
judge and prince at Medina (A.D. 622-632, A.H. 1-11). The
chapters of the first and second periods are less distinctly
differentiated from each other than those of the second and
third, and in any case it cannot be pretended that more
than approximate accuracy is attainable in the division thus
made. For convenience sake the chronological succession
as given by Kodwell in his translation of the Qur'an is
here generally followed.

* A. H. stands for Anno Hegirae == in the Year of the Flight, this being
the Moslem era. The Moslem calendar being lunar its year numbers only
354 days and its months go round the solar year, making a difference of a
little over a year in each 33 years of our chronology. The Christian date
can be found with approximate correctness from any year of the Hijrah by
his rule : From the Hijrah year number deduct three per cent, and to the
remainder add 621'54.

INTRODUCTION 17

1. Up to A.D. 615 ; Emigration to Abyssinia. — Muhammad
was born at Mecca about A.D. 570. His father belonged to
the Bam Hashim, a family of the Quraish tribe, which was
dignified by its position as guardian of the great central
sanctuary of pagan Arabia at Mecca, known from its shape
as the Ka'bah or cube. His grandmother belonged to the
powerful tribe of the BanI Khazraj at Medina, and he thus
had connections in both the principal cities of the Hijaz,
the leading province of Arabia. In 576 Muhammad was
left as an orphan to the care of his paternal uncle Abu
Talib, who faithfully discharged his obligation though he
never embraced Islam. The Qur'an bears witness to
Muhammad's thankfulness to Allah for His care for an
orphan lad and to his sympathy with the orphans of his
community. In 595 Muhammad, at the age of twenty-five,
married Khadaijah, a wealthy widow of the age of forty
years, with whom he lived happily for five and twenty
years. She bore him two sons and four daughters, of whom
only Fatiinah survived. She afterwards was married to her
father's cousin 'All, son of Abu Talib, whose guardian
Muhammad became about A.D. 605. At the same time,
having no son of his own, he also adopted Zaid bin Hfirith,
who sprang from a Christian family. Two cousins of
Khadaijah, 'Uthnian and Waraqah, were Christians. Jewish
tribes were numerous in the Hijaz, and Muhammad must
have had intercourse with them from early days. Whether
there was at that time a class of inquirers after truth known
as Jianlf (i.e. " inclined ") is a disputed point. We only
know that in the Qur'an Abraham is repeatedly called a
lianlf, and that others are exhorted to be the same. As
a result of these and other influences Muhammad became
deeply dissatisfied with the paganism of which Mecca was
the centre, and with the social and moral conditions of his
people. About the year 610 we hear of his retiring for
meditation to a cave on Mount Hira' near Mecca, and in the
next year (611) he received his first revelation. For nearly
two years after this the visions ceased. During this Fatrah,

B

18 THE TEACHING OF THE QUR'AN

or intermission, Muhammad was not a little depressed, but
was comforted by his wife and his Christian cousin Waraqah.
In 613 the revelations were resumed, but adherents were
few. The most important were from his domestic circle
including, besides his wife, his adopted sons 'All and Zaid,
and his friends Abu Bakr and 'Uthman, afterwards suc
cessors in rule. Many slaves also believed, and these
poorer followers of Islam were severely persecuted. For
this reason the prophet in 615 advised them to seek refuge
in Abyssinia, where the Najashi (Negus), or king, received
them with kindness. This first of the two flights of the
early Moslems to Abyssinia marks the close of the early
type of oracle.

The chapter with which Muhammad's ministry opens is
the 96th (Clots of blood)—

1. Eecite thou, in the name of the Lord who created —

2. Created man from clots of blood.

3. Kecite thou ! For thy Lord is the most beneficent,

4. Who hath taught the use of the pen —

5. Hath taught man that which he knoweth not.

6. Nay, verily ! man is most insolent,

7. Because he seeth himself possessed of riches.

8. Verily, to thy Lord is the return of all.

These verses contain in germ the leading ideas of the
book. The oracles are intended for recitation, whether to
teach man or to worship God. The goodness of God is
shown in the creation of man (special emphasis being laid
on details of the birth process) ; and in enabling him to
record in writing what he is taught by God. The prophet
sees himself opposed by insolent, purse-proud men of Mecca,
who are reminded that they have to return to the Creator
to be judged by Him. The remaining verses are of a later
date, and refer to the special case of an enemy, Abu Jahl,
who had opposed the worship of Allah. He is threatened
with hell fire, and the Surah ends with the words—

18. Nay ! Obey him not ; but adore and draw nigh
(to God).

INTRODUCTION 19

The character of the Surahs following the Fatrah is well
exemplified by 112 (Unity), in which Muhammad repu
diates both the polytheism of the pagan Arabs, and also
their sexual conception of divinity—

1. Say, He is God alone :

2. God the Eternal !

3. He begetteth not, and He is not begotten,

4. And there is none like unto Him.

Sins are denounced in the light of coming judgment.
81 (The Folded up)—

8. When the female child that had been buried alive

shall be asked

9. For what crime she was put to death.
In 83 (Those who stint)—

1. Woe to those who stint the measure ;

2. Who, when they take by measure from others exact

the full ;

3. But when they mete to them or weigh to them,

minish.

4. What! have they no thought that they shall be

raised again

5. For the great day ?

The opponents of the prophet in like, manner are
threatened with the pains of hell : S. Ill (Abu
Lahab)-

1. Let the hands of Abu Lahab perish, and let himself
perish ! . . .

3. Burned shall he be at the fiery flame.

And their torments are described in 78 (News), in 88
(Overshadowing) and elsewhere.

Similarly virtues are enjoined in the light of the joys
of paradise. Those who are ever constant at their prayers,
and who own the judgment day a truth, and who control
their desires (save with their wives, or with the slaves
whom their right hands have won), and who are true to
their trusts, these shall dwell amid gardens (70 s2-85).
There virgin brides await them who never age, fruits, flesh,

20 THE TEACHING OF THE QUR'AN

and wine at their desire, and the salutation, Peace, Peace !
(56 n-36).

The office of Muhammad at this time is simply that of
a warner : " Warn, therefore, for the warning is profitable "
(87 9). " Woe, on that day, to those who charged with
imposture ! " is the refrain of S. 77 (The Sent). For the
Qur'an was revealed to him in the " Night of Power "
(97 l f), and it is to be recited for Prayer in measured tones
during the watches of the night (73 x~4). But while Muham
mad has distinctly broken with polytheism there is not
yet the assurance that his message will be victorious : to
the unbelievers he says (109 4~6) : " I shall never worship
that which ye worship ; Neither will ye worship that which
I worship ; To you be your religion, to me my religion."

The Meccan idolaters are conservatives who dread the
results of change. Besides accusing him as an impostor,
the proudly contemptuous among them set down the new
preacher as one possessed with jinns (demons) ; or as a kdhin
(soothsayer). WThen he warns them they say: "He is
certainly possessed " (68 51). Allah replies: "Warn thou
then : for thou, by the favour of thy Lord, art neither a
soothsayer nor possessed" (52 29). The majesty of the
message is emphasized against scorners. "The criminal,
when our signs are rehearsed to him, says : Tales of the
ancients" (83 12 f), To which the answer: "Yet it is a
glorious Qur'an, written on the Preserved Table " (85 21 f).

The exhortations of this period are enforced by frequent
oaths by various things created ; by the pen and what they
write (68 x) ; by the fig and the olive (95 1) ; by the signs
of the Zodiac (85 *) ; also by refrains, a frequent feature of
the Qur'an, e.g. in S. 55 (The Merciful), which celebrates
the power and goodness of God in creation and judgment
in an address to men and jinns with the refrain, " Which
then of the bounties of your Lord will ye twain deny ? "
The appeal to history begins with a reference in S. 105
(The Elephant) to the deliverance of Mecca from invasion
by Abraha, king of Abyssinia (in 570), with his array of

INTRODUCTION 21

elephants. There are beginnings also of the appeal to
former Scriptures in a vague form, as when Muhammad
supports his monition to almsgiving, prayers and belief in
the life to come by an appeal to "the ancient rolls (suhuf),
the rolls of Abraham and Moses " (87 18 f). The first
references to the fate of unbelievers in former prophets
appear in a vague form, as in the mention of Pharaoh and
Thamud in 85 17 f.

2. From the first Abyssinian Flight to the Hijrali (615-622).
— After three months the refugees returned, in conse
quence, it is said, of a report that Mecca had been con
verted. The biographer Waqidi explains the origin of
this by relating that Muhammad had recited to his fellow-
tribesmen the opening verses of S. 53 (the Star) in which
verses 19 and 20 run :

Do you see Allat and Al-'Uzza

And Manat the third beside ?
to which he then added :

Verily these are exalted females

Whose intercession is to be desired.

winding up with the closing words of the Surah : " Prostrate
yourselves then before Allah and worship." The leaders of
the Quraish were glad of this concession to their old belief
and joined him in worship, but Muhammad was ill at ease.
Gabriel visited him in the night ; he confessed his sin and
was pardoned, and in place of the concession to idolatry the
words were revealed :

What ! shall ye have male progeny and Allah female ?

That were indeed an unfair partition :
the allusion being to the Arabs' dislike of female off
spring (16 59 ff). He adds : " These are mere names," but, as
we shall see, it is not their existence but their divinity that
is denied. The lapse is referred to later, once and again
(17 75 ; 22 51), but it was never repeated.

Opposition to Muhammad and his message increased,
and though he was encouraged by the conversion of
'Umar (the second Caliph) he again advised many of

22 THE TEACHING OF THE QUR'AN

his adherents to migrate to Abyssinia, and some of them
remained there till A.H. 7. From 617-619 the Moslems
were banned by the Quraish and had to retire to the
quarter of Abu Talib, emerging only at the annual pilgrim
age feast. The Surahs now become more argumentative.
Muhammad approaches the Jews, not without some
success : " They to whom we have given the Scripture
rejoice in what hath been sent down to thee, yet some
are banded together who deny a part of it " (13 3G). His
appeal to the former prophets of whom he had learned
from the Jews gained him a favourable hearing, and he
reproduces many Old Testament stories in their talmudic
form as current in Arabian Jewry. So in "the Banks"
(37 73~148) we have Noah, Abraham, Moses, Aaron, Elijah,
Lot, Jonah : in 40 24~56 Moses, Pharaoh, Haman and Korah
are jumbled together: in S. 12 (Joseph) we have the
consecutive story of Joseph, distorted with legendary
matter, of which Allah says : " In revealing to thee this
Qur'an (i.e. recital) we will relate to thee one of the most
beautiful of narratives, of which thou hast hitherto been
ignorant " (12 3, cp. 103). In S. 19 (Mary) we have the
story of John the son of Zachariah and of Mary and the
infant Jesus in accordance with the apocryphal gospels
current among the Christians of Arabia, with curious added
solecisms, such as making Mary the mother of Jesus to be
also the sister of Aaron.

We can hardly be surprised that his opponents should
again have brought against Muhammad at this time the
accusation of plagiarism and forgery : " The infidels say :
This is a mere fraud of his own devising, and others
have helped him with it. ... And they say : Tales of
the ancients, that he hath put in writing! and they
were dictated to him morn and eve " (25 5 f). In 25 32 he
laments : " Then said the Apostle : O my Lord ! truly
my people have esteemed this Qur'an to be vain babbling."
To which Allah replies by emphasizing the excellence of
the book : " The best of recitals hath Allah sent down, a

INTRODUCTION 23

book in unison with itself and teaching by iteration ; the
very skins of those who fear their Lord do creep at it " (39 24).
" A blessed book have we sent down to thee, that men may
meditate its verses" (38 28). "The holy spirit (Gabriel)
hath brought it down with truth from thy Lord " (16 1W).
" We have made it an Arabic Qur'fin that ye may under
stand, and it is a transcript of the Archetypal Book, kept
by us ; it is lofty, filled with wisdom " (43 2 f). It is incom
parable : "verily, were men and jinn assembled to produce
the like of this Qur'an, they could not (17 90). " If they
shall say : It is his own device, say : Then bring ten Surahs
like it of your own devising, and call to your aid whom ye
can beside Alliih, if ye are men of truth" (11 1G). The
Qur'an is its own proof, not as literature, be it marked, but
as dogma.

The friendly attitude of Muhammad towards the Jews
at this time is further shown by his adoption from their
language of the name Eahmfm (the Merciful) for Alluh.
At first there seems to have been some doubt about this in
the minds of his hearers. " When it is said to them : Bow
down before A'r Rahmiln, they say : Who is A'r Kahmfin ?
Shall we bow down to what thou biddest ? " (25 G1). Accord
ingly the oracle comes : " Call upon Allah, or call upon
A'r Kahmun, by whichsoever ye will invoke him" (17 no).
This name is preserved in the lismilldh or invocation. On
the same line at this period are several appeals to the
goodness of God in nature as in 23 18~22. The Qur'an con
firms the Torah : " Before the Qur'iin was the Book of Moses,
and this book confirmeth it in the Arabic tongue " (46 u).
Still Islam is now proclaimed as the one religion (21 ^J,
and obedience to Allah and the Apostle begins to appear as
the basis of Islam.

In 619 the ban of the Quraish against the family of
Hashim was removed, but not long after both Khaclaijah,
Muhammad's faithful wife and first believer, and Abu
Talib his staunch, though unbelieving, protector died. In
620 Muhammad went on an unsuccessful mission to Ta'if

24 THE TEACHING OF THE QUR'AN

south-east of Mecca. On the way back in the vale of
Nakhlah he was cheered by the vision of a company of
jinn who listened to his preaching of Islam and believed
(S. 72, Jinn). But the same year at the pilgrimage seven
men from Medina met him and promised to tell of his
mission. Next year (621) twelve men came ready to pledge
themselves at 'Aqabah to worship only Allah and to obey
the prophet. Muhammad's hopes took a wider sweep. He
had the vision recorded in S. 17 (Night Journey) in which
he was carried by Gabriel to the temple at Jerusalem
(which was then a church) to worship and return, and
towards this sanctuary he and his followers faced in
worship. He was watching political events outside, and
when the Byzantine empire at this time roused itself to
retrieve its ignominious defeat by the Persians, Muhammad
prophesied in S. 30 (the Greeks) the success of the
"Komans," the only instance in the Qur'an of a world-
historical allusion outside Arabia. In this lull of expecta
tion Muhammad is comforted by the assurance of victory
for his message, whatever his own fate ; see S. 43 (Ornaments
of Gold) :

39. What ! Canst thou then make the deaf to hear, or

guide the blind and him who is in palpable error ?

40. Whether therefore we take thee off by death, surely

we will avenge ourselves on them :

41. Or whether we make thee a witness of that with

which we threatened them, we will surely gain the
mastery over them.

42. Hold thou fast therefore that which hath been

revealed to thee, for thou art on the right

path.

At the Pilgrimage of 622 seventy-three men and two
women from Medina came again to 'Aqabah, to pledge
their fealty to the prophet and his message, for life or
death, and returned to prepare the way for his entry to
their city. Muhammad received the command to "with
draw from those who join other gods with Him" (6 106).

INTRODUCTION 25

He recalls later his danger and the success of his secret
flight from Mecca in S. 8 (The Spoils) :

30. " When the unbelievers plotted against thee to keep
thee prisoner, or to kill thee, or to banish thee ;
they plotted, but Allah plotted ; and of plotters
Allah is the best."

The emigrants, including women and children, may
have numbered 150. The date of their departure has been
reckoned as 20th June, A.D. 622.

3. FROM THE HlJRAH TO THE DEATH OF MUHAMMAD.

(622-632).

References to verifiable historical events are far more
numerous in the Surahs of this period than in all that go
before. For this reason the main lines of development are
more clearly marked, and it will be sufficient for our pur
pose to mention only the chief. The two leading features
are the change from preacher to prince, and the consequent
change in attitude towards Jews and Christians who refused
to recognise the claims of Muhammad. These changes
affect Muhammad's domestic life, his official authority, his
ritual and social legislation and his religious teaching ; and
they are marked by a new departure, in those military
operations for the spread of the faith which form the most
novel and characteristic feature of Islam.

(1) Change of condition and policy. — The first care of
Muhammad was to secure the abolition of idolatry and to
unite the Refugees, the Helpers,* and the other citizens of
Medina in the brotherhood of Islam, and afterwards to do
the same with the surrounding tribes. In this he was
largely successful, but he was often thwarted by two classes :
by the Munafiqun, i.e. " hypocrites " or " cowards " of Medina

* The Refugees (muhiijirun) were the believers who had fled from
Mecca, the Helpers (ansar) were the believers of Medina who had prepared
for and assisted in the prophet's establishment there.

26 THE TEACHING OF THE QUR'AN

who outwardly conformed but held back from active sup
port of the cause, and later by the Arabs of the desert who
cared much for booty but little for the faith (9 91, etc.).
The former, especially, are often castigated (2 1~ll) 63 l> 2> 7- 8-
etc.). The Jews, who were numerous and powerful in
Medina and its neighbourhood, Muhammad at first hoped
to gain for Islam in view of his claim that the Qur'an
fulfilled their Scriptures, and they were included in the first
treaties which he made. The oracle commanded : " Let
there be no compulsion in religion " (2 257), in accord with
the earlier order : " Dispute not, save in kindly sort, with
the people of Scriptures " (29 45). The prayer times, taken
from Judaism, are now fixed more in detail (30 1G f). But
though Muhammad was able to rejoice over the conversion
of some Jews (3 198 f), the mass rejected his message and even
derided his pretensions (2 98 ; 4 48 f) . The Qiblah or direction
of prayers was therefore changed from Jerusalem to Mecca,
already marked out as the centre of the faith (2 138 ff), and
the yearly fast was transferred from the Jewish Day of
Atonement to the Arabian month of Eamazan (2 179~183). The
Jews are charged with hypocrisy and with deceitful treat
ment of their Scriptures (2 7°-85). Muhammad is bidden to
sever connection with them (2 m). They falsify the teach
ing of their Scriptures (3 72 ; 5 16), though these themselves
are true (5 72), and in accordance with the Qur'an (5 52).
They are to be " cast into the fire ; so often as their skins
shall be well burned, we will change them for fresh skins,
that they may taste the torment " (4 59), and they are
accordingly attacked, slain, and despoiled by the be
lievers (33 26 f). Christians are more favourably described.
They are said to be " nearest in affection to " believers
(5 85). But all people of Scripture are summoned to believe
(3 19~24), and now : " Whoso desireth any other religion than
Islam, that religion shall never be accepted from him, and
in the next world he shall be among the lost " (3 79).
Presently Christians are denounced no less bitterly than
the Jews, and believers are to make war upon both (9 29~35).

INTRODUCTION 27

As for pagans, the former toleration is abrogated by the
" verse of the sword " : " Kill those who join other gods with
Allah wherever ye shall find them, .... but if they shall
convert, and observe prayers and pay the obligatory alms,
then let them go their way " (9 5).

(2) The domestic life of Muhammad, if the general
standard of oriental rulers of his time be taken into account,
is moderate in indulgence, though of course the standard of
a prophet claiming to supersede Jesus Christ yields a very
different result. The biographers agree that he practised
the charity and thrift which he recommended (17 28~32), but
the polygamy that he indulged in has left its traces in the
Qur'an. By A.H. 5 he had five wives, but fell in love with
Zainab the wife of his adopted son Zaid, and his conduct in
taking her, contrary to Arab customary law, needed to be
justified by an oracle (33 1-°). Further liberty was given
to provide for any like future case : " We make lawful for
thee any believing woman, if she give herself to the
prophet, if the prophet desire to marry her ; a special privi
lege this, for thee, above other believers" (33 49). An
accusation of unfaithfulness against his favourite wife 'Aishah
is repelled by another revelation (24 n~25) ; and his wives
are invested with the rank of " mothers of the faithful "
(33 G), so that they can never be married to any other.

(3) Personal authoriti/.—The opening of this period is
not without traces of inner struggles. S. 3 (the Family of
'Imran) shows that Muhammad was deeply disturbed by the
severe reverse of his army at 'Uhud, and that he felt the
accusations levelled against him by some believers of unfair
ness in the division of spoils after successful battles
(3 15 159). But his personal authority is emphasized as
successes multiply. " It is not for a believer, man or woman,
to have any choice in their affairs, when Allah and His
apostle have decreed a matter (33 ™) ; it is only for them to
say : " We hear and we obey " (24 M). All booty belongs to
Allah and His apostle (8 1). None may approach him
without due respect (24 62f). He is the Seal of the prophets

28 THE TEACHING OF THE QUR'AN

(33 40). Abraham prayed for the coming of Muhammad
(2 123). Islam is "the baptism of Allah" (2 132), the one
true faith (3 16~18> 79).

(4) Ritual and social legislation. — Freedom to adapt his
former enactments to new conditions is given to Muhammad
in 2 10° : " Whatever verses we cancel or cause thee to forget,
we bring a better or its like." The lengthy S. 2 (The Cow),
is characteristic of the period. The first part sets forth in
some kind of connected sequence the fundamental principles
of Islam, the place of man in creation, the revelation to
Israel, and their unfaithfulness to it and their opposition to
Muhammad ; it then reverts to the faith of Abraham as the
founder of the Ka'bah, which is now to be the centre of Islam.
Then from verse 168 on follows a motley collection of laws
on prohibited foods, retaliation, inheritance, the fast of
Kamazan, fighting for the faith, the pilgrimage, etc., ending
with a profession of faith and a prayer for divine help.
Naturally the Medinite Surahs abound in historical allusions
which throw light on the career of the prophet.

(5) The spread of the Faith. — Muhammad had already
predicted that Islam would spread to other lands (41 53),
and that it was a message for mankind (14 52). For the
realisation of this aim he adopted a policy suited to human
nature as he knew it. Clan warfare and freebooting were,
and are still, natural to the Arab, but they are here made
subservient to a larger plan. In a late Meccan Surah (7 157)
Muhammad had already claimed : " I am Allah's apostle to
you all." In 3 57~60 he summons the people of the Scripture
to follow the faith of Abraham which he has restored. But
if they do not do so then the faithful are to make war upon
them " till they pay tribute out of hand and be humbled "
(9 29). The " Eefugees " from Mecca and the " Helpers " of
Medina, who have believed and fled their country, and given
the prophet an asylum, and fought on the path of Allah
" these are the faithful ; mercy is their due and a noble
provision" (8 75). The exhortation and the promise is to
all believers : " if, when the command for war is issued, they

INTRODUCTION 29

are true to Allah, it will assuredly be best for them " (47 23).
" Kepute not those who are slain on the path of Allah to be
dead. Nay ! Alive with their Lord, they are richly sus
tained " (3 163). " Whosoever shall obey Allah and the
Apostle, they shall be with the company of the Prophets
and of the true-hearted and of the martyrs " (4 71). The chief
references to battles are : to the victory of Badr A.H. 2, in
S. 3 and 8 ; to the reverse of 'Uhud A.H. 3, in S. 3 ; to the
expulsion of the BanI Nadhlr A.H. 4, in S. 59 ; to the siege
of Medina A.H. 5, in S. 33 ; to the Pledge of Hudaibiyah at
the first Pilgrimage A.H. 6, in S. 48 ; to the battle of Hunain
A.H. 8, in S. 9.

While we note the change of matter and manner in the
successive periods we must remember that the earlier
Surahs (with the exception of verses definitely repealed)
still stood as divine revelations and they were doubtless
often enough appealed to. The Surahs of this last period
are not without occasional outbursts of the old fire, as in the
" verse of the Throne " (2 256) : " Allah ! there is no god but
He, the Living, the Eternal. Nor slumber seizeth Him,
nor sleep ; His, whatsoever is in the Heavens and what
soever is in the earth ! Who is he that can intercede with
Him save by His own permission ? He knoweth what hath
been before them and what shall be after them ; yet nought
of His knowledge shall they grasp, save what He willeth.
His throne reacheth over the heavens and over the earth,
and the upholding of both burdeneth Him not ; and He is
the High, the Great." If, as seems probable, we take S. 5
as the latest chapter, then the book ends, after an inter
mittent fire of denunciations against Christians, on the
elemental note : " Unto Allah belongeth the sovereignty of
the heavens and the earth and all that they contain ; and
He hath power over all things."

THE TEACHING OF THE QUR'AN.*

HAVING briefly sketched the growth of the Qur'fm wo now
have to consider the resultant teaching. The previous
section has already shown how plain and unmistakable are
its outlines. God, as the supreme Reality, dominates the
whole book. His revelation and the judgment according
to men's attitude towards that revelation form the crucial
message. To this is added instruction as to worship and
duty whereby man may please Allah now, and attain to bliss
hereafter, and also laws to regulate the community of be
lievers as a state under the rule of Allah through His prophet.
The traditional theology of Islam reflects these fundamental
truths in its well-known classification of Imdn or Creed with
its six articles: God, Angels, Scriptures, Prophets, Judg
ment and Decrees ; and of Din, or Eeligious Duty, com
prising : Confession of Faith, Prayer, Alms, Fasting and
Pilgrimage. For our purposes it will serve to classify these
teachings under the following heads: God; Revelation;
Judgment ; Sin ; Salvation ; and the Law of Life, adding a
supplement on the relation of the quranic teaching to that
of other faiths.

I. THE DOCTRINE OF GOD.

Muhammad was before all things a monotheist, and his
teaching of God overshadows all else in the Qur'an, as it
does in the daily life of the Muhammadan. Indeed it is
this that gives its peculiar dignity and power to the Qur'iin

* Detailed references to passages in the Qur'an on the various topics
will be found in the Subject Index, pp. 75-110.

32 THE TEACHING OF THE QUR'AN

despite its evident lapses and flaws. The two names of God
in the earliest Surah (96) are Eabb = Lord, and Allah. In
some thirty of the earlier Surahs the name Eabb alone is
used, frequently as " thy Lord," and also as " Lord of the
worlds," as in 1 *. Later Allah becomes the predominant
name and it remains so, though for a time Rahman is much
used (see above, p. 23). Moslem theology has rightly de
termined that Allah is the name of essence (ismu 'dh dhdt)
as compared with all others which are names of attri
bute only (asma's si/at). The name Allah was known to
the Arabs, as well as to other Semites, and it was not un
connected with ancient monotheistic traditions indicated in
the quranic references to Abraham. It was sometimes given
to a chief tribal deity among the Arab pagans by way of
exalting him, and the Qur'an mentions a female deity
Allat who was associated with Allah as His consort.
Against this Muhammad utters his protest : " Allah has no
consort" (6 101).' "Allah! There is no God but He"
(20 7) ; the same revelation as that made to Moses (20 14).
What then is the character of this One ?

Allah is a contraction of Al lldh = The Deity, the
article emphasizing His uniqueness. Hah corresponds to
the Old Testament Eloah, the root of which is El from
Ul = to be strong, it therefore signifies the Mighty One.
In the earliest Surahs the omnipotence of Allah or Eabb is
more prominent than even His Unity ; it is shown in all
His dealings with man ; cp. (79 27~9, 56 58~71). The essence of
Allah is Power which overrides all His mere attributes and
enables Him to exercise them or not, as He pleases. In
manifold connections it is insisted that He guides and mis
leads whom He will (74 3*, etc.), and that He is the un
conditioned Disposer (53 24~7 ; 76 30). But the invocation
of Islam, prefixed to every Surah but one, indicates that this
sheer Unity of Omnipotence is tempered by a leading,
perhaps the leading, attribute of Mercy (rahmali). It runs :
Bismi'llaliir Rahmdni'r Ralilm ; In the name of Allah the
Eahman the Merciful. Why this tautology of Rahman and

THE DOCTRINE OF GOD 33

Eahim? for the meaning of both is identical. Because
Rahman is a proper name not of Arabic but of Hebrew
construction, borrowed from the Jews, with whom Muham
mad became more familiar during the latter part of his
Meccan prophecy, and because the use of it caused some
misgivings among his followers, so that it was advisable to
supplement it with the Arabic synonym Bahim. The Old
Testament conception of the divine mercy (reliem) was
embodied in the ralimali of the Qur'an and mitigated the
sternness of the earliest message.* Creation and revelation
both evince His kindly forethought and His forgiving
indulgence.

Apart from the contrast between Allah the Mighty and
Jehovah the self-existent God of covenant, there is little in
the divine attributes as taught in the Qur'fin which is not a
reflection of the teaching of the Old Testament, in its
Talmudic form. The terms in which the attributes and
actions of Allah are set forth are, as in the Old Testament,
frequently anthropomorphic. In accordance with its over
mastering conception of God the fertility of quranic
diction is chiefly manifested in its wealth of names setting
forth the different aspects of the divine Being and action.
" Most excellent names hath Allah ; by these call ye on
Him and stand aloof from those who pervert His names "
(7 179, 59 22ff). These names are reckoned by the traditionist
Abu Hurairah as ninety-nine ; and this is the generally
accepted number for which rosaries are made to control the
recital. Taking this list as a basis, we find that twenty- six
of the ninety-nine are not found in the Qur'an in the form
given, though they are based on passages which give some
thing near it. Rabb is not included among the beautiful
names, probably because from the first it was a synonym
with Allah, but Rahman is among the ninety-nine. Some
Muslim teachers divide these attributes into the natural

* The prefixing of the Invocation to every chapter of the Qur'an was, of
course, subsequent to the " revelation " in each case ; compare the super
scriptions of the Psalms.

0

34 THE TEACHING OF THE QUR'AN

sections of Power, Wisdom, and Goodness; others, more
commonly, into Names of Terror (asma'u 'I jalaliyali), and
names of Glory (asmau *l jamaliyali), of which the former
are the more numerous. It may be more convenient to
consider them under the heads of self-subsistent Unity,
Omnipotence, Omniscience, Justice, Mercy.

Self-sulsistent Unity. — This is primarily expressed in the
frequent title Al Wahid, the One. As such Allah is the
Eternal and Enduring (Asmad,Al>qd),t}ie Living and Abiding
(naiy Qayum). He is the First and the Last, the Outer and
the Inner (Awwal, Akhir, Zdhir, Bdtin, 57 3), a passage which
reminds us of Kev. i. 8 and 17, and which is greatly in
favour with the Sufis. These last four titles are known as
" mothers of the Attributes," being regarded as fundamental
and all-comprehensive. He only is adorable as the Praise
worthy, the Glorious (Hamld, Mafid), His name is continu
ally to be commemorated and to be praised morning and
night.

Omnipotence. — Allah is the Source of all things, to whom
all creatures return, the Powerful (Qadlr) who fixes all ; the
King of the Kingdom (Maliku'l Hulk) who rules all ; the
Forceful (Qawwl)-, the Guardian ( Wakll) ; the Great (Kdblr);
the All-Compelling (Jabldr); the Haughty (Mutakabbir); He
is Creator, Maker and Fashioner (Khdliq, Bdri, Musawwir) ;
He sustains as Life Giver (Muhiy) and Provider (Bazzdq) ;
He is the Dominator or Victorious who subdues all things
to His will (Qahhdr).

Omniscience. — Allah is the Seer (Baslr), all- seeing but
unseen, the Hearer and the Knower ( Saml', lAllm\ the
Witness (SliaJild) who discerns the secrets of men, and is
Watchful (Baqlb) over their doings. He is the Light
(Nur) of heaven and earth, the Wise (Hakim), the Guide
(Eddl) of those who believe into the straight path, but He
blinds and deafens the rebellious; He is the Eeckoner
(Edslb) who notes and writes all things.

Justice.— The title of (Adl = Just in the traditional list
is not found in the Qur'an as applied to Allah, but He is

THE DOCTRINE OF GOD 35

spoken of as the Truth or Reality (Haqq). It is doubtful
how far the title Quddus = Holy denotes a moral quality.
If it does it would seem to be from the side of God's tran
scendence above all limitations, including those of sin.
He is the Avenger or Requiter (Muntaqim), the Judge
(Hakim) and the Despot (Malik) of the Day of Judgment,
though this last title is not included in Abu Hurairah's list.
He will judge each man severally according to his works.
He is the Gatherer (Jit mi') into hell of hypocrites and
infidels, and also the Answerer (Mujib) of prayer. As the
Grateful One (Shakur) He is the acknowledger of good
will and service on the part of men.

tilercy.— Rabb is most kindly (Akram) or Generous
(Karim). He is the Provider (Razzdq) who feeds all things
living, the Bestower (Waliliab) of mercy, the Protector
(Wakll) of His servants, Loving (Wadud) to those who
follow His Apostle. This, however, is not identical with
the New Testament conception of love as an attribute of
God ; it rather signifies the affection with which the master
responds to the loyalty of a faithful servant. In the
Bismi'lldh or Invocation He is The Merciful-One (Rahman)
who shows Himself Merciful (Mahim). To sinners who
believe and repent He is the Relenting-One (Tawvab), the
Pardoner (Afuw) who blots out their sins, while to their
weaknesses He is the Indulgent (Ra'uf).

The idea of divine transcendence, so relentlessly de
veloped by Moslem theology in its conception of tanzlh =
removal and mukhalafah = contrariety (between Allah and
the creature), is expressed in the Qur'an, as to some extent
in the Old Testament, by its teaching on the Throne of
Allah and the heavens as His habitation. His throne over
arches heaven and earth. At the creation " He made them
seven heavens in two days, and revealed to every heaven
its command; and we furnished the lower heaven with
lights and guardian angels." After creation He settles
Himself upon His throne which is upheld by angels, now
and at the Judgment Day.

36 THE TEACHING OF THE QUR'AN

Creation is an act of Allah's absolute power. " He is
the wise Creator. When He desireth aught His command
is but to say : Be, and it is." " He turned to the heaven which
was then but smoke, and to it and to the earth He said :
' Come ye, whether obediently or against your will.' They
said : ' We come obediently.' ' The details resemble those
of Genesis with Talmudic supplements. " He it is who hath
made the heaven and the earth in six days : His throne
had stood ere this upon the waters, that He might make
proof which of you would excel in works." He created the
earth in two days, then placed the firm mountains upon it
and made the whole fruitful in four days, and spread over
it the vault of heaven without pillars, with the sun and the
moon, each moving swiftly in its sphere. Creation is made
to set forth Allah's truth ; all creatures are a sign from
Him, and join in praising Him ; even the shadows, as they
rise and fall, are prostrating themselves in worship before
Him. Creation is a sign to convince unbelievers, while it
witnesses the goodness of Allah to men. The creation of
man is twofold : the first of water and of dust making male
and female, the second by sexual procreation which is
repeatedly insisted on in detail as a proof of Allah's power
over man and His care for him. As Allah has brought
forth all things, so He will call them back and remake
creation at the resurrection. «

There seem to be traces in the Qur'an of hypostases or
personal distinctions within the deity ; though here inter
pretation is somewhat uncertain owing to the lack of clear
ness in Muhammad's reminiscences of the teaching which
he had heard from Jews and Christians. At the creation
of the seven heavens Allah revealed to each its own amr,
i.e. command or bidding (cp. Psalm 148 6), see 41 n. In
32 4 : " He ordains the amr from the heaven to the earth " ;
and in 65 12 : " It is Allah who hath created seven heavens
and as many earths ; the divine amr cometh down through
them all." We are reminded of the Memra or divine Word
of the Targums, an emanation from God which carries the

THE DOCTRINE OF GOD 37

imperative message of His will to the creation. Connected
with this amr is the idea of the spirit proceeding from
God. "They ask thee of the spirit (probably Gabriel).
Say : The spirit proceedetli from the command (amr) of my
Lord" (17 87). In the plenitude of His power Allah
bestows him. " Exalted beyond the dignities, Lord of the
Throne, He sendeth forth the spirit iwoceediny from His
amr on whomsoever of His servants whom He pleaseth,
that he may warn of the Day of Meeting" (40 15). Mu
hammad claims to have received this spirit : " Thus did
we inspire thee with the spirit proceeding from Our amr "
(42 52). But still more emphatically is this gift claimed
for Jesus : " Some of the Apostles We have endowed more
highly than others . . . and We have given Jesus, the Son
of Mary, manifest signs, and We strengthened him with the
Holy Spirit " (2 254). The addition of the title " holy " in
this passage is almost certainly an echo of Christian
phraseology. The clash between the discordant elements
is shown in 4 169 : " The Messiah, Jesus, Son of Mary, is
only an apostle of God and His Word which He cast into
Mary and a Spirit from Him." This close linking of
Allah, His Word and Spirit, reminds us forcibly of the
prophetic utterance of the Servant of Jehovah in Isaiah 48 16 :
" From the time that it was there am I, and now the Lord
Jehovah hath sent me and His Spirit." It is through the
Word and the Spirit that Allah reveals Himself, yet the
quranic oracle goes on : " Believe therefore in Allah and
His Apostles, and say not : Three ! Forbear ; it will be
better for you. Allah is One. Far be it from His glory
that He should have a son." This denial of the Christian
doctrine of the Holy Trinity is based on the idea that it con
sists of Father, Mother, and Son. " When Allah shall say :
0 Jesus, Son of Mary, hast Thou said unto mankind : Take
me and my mother as two gods besides Allah ? ", Jesus will
deny with indignation (5 116f).

The Jewish conception of the Shechinah as the abiding
Presence of Jehovah on the expiation-throne of the Ark is

38 THE TEACHING OF THE QUR'AN

somewhat similarly adapted. The possession of the Ark
is promised to Saul as a sign of kingship, and " in it is a
saUnah from your Lord" (2 249). This saklnali, which
means both presence and quiet or security, is thrice sent
down on Muhammad or his followers at times of danger.

The quranic conception of the nature of the idols whom
Allah overthrew is by no means uniform, partly by reason
of the developments which Muhammad underwent. Of the
three goddesses, whose position as intercessors with Allah
he had in a weak moment allowed, he afterwards says
(53 23) : " These are mere names." Of other idols of Arabia
he says : " Dead are they, lifeless ! and they know not when
they shall be raised " (16 21 f)- But at the day of judgment,
instead of interceding for their votaries as these hoped, they
will accuse them, and moreover it will become evident that
many of these false gods were really nothing better than
jinn. They and their worshippers will together be fuel for
hell-fire. It is not their existence but their deity that is
denied (cp. 1 Cor. 10 20).

II. THE DOCTRINE OF KEVELATION.

1. The Angels (Mala'ik). — The tradition of Islam which
places the doctrine of the Angels immediately after that of
God is in accordance with the Qur'an, which claims Gabriel,
the mightiest of archangels, as the special envoy from the
court of heaven to bring this rescript. In this capacity he
is called "the holy spirit" as the revealer of Allah's
message. The angels bear up the throne of Allah and
worship Him continually. They also prostrated themselves
before Adam at Allah's command with the exception of
Iblis, who for that act of disobedience was cast down from
Paradise. They are messengers of Allah to guard and help
believers, specially in fighting for the faith, the recorders of
the deeds of men, who receive their souls at death and
will intercede for believers at the Judgment. They are
guardians also of Hell, and will die and be raised again.

THE DOCTRINE OF REVELATION 39

The devil is called in the Qur'an indifferently by the
Hebrew derivative Shaitan (Shatan) or the Greek Iblis
(diabolos). The name Shaitan is generally used with the
epithet rajlm = stoned or accursed, sometimes marld or
rebellious. He is one of the jinn, but he also appears as
an angel cast down from Paradise for his refusal to worship
Adam. In revenge he tempts him and causes him also to
fall, and beguiles his descendants except the faithful, who
drive him away with stones ; and he is the accuser and the
enemy of man. Shaitan is the leader of a host of shayatln
or devils, who steal a hearing of celestial secrets, but are
driven away by a shower of shooting stars. They oppose
the prophets and teach men sorcery, but were servants to
Solomon, who by his magic made them build and dive
for him.

The quranic teaching as to the devils trenches on that
of the Jinns or demons ; in fact the two classes merge into
one another, and are not clearly distinguished from the
Angels. In 2 ffl Iblis appears as one of the angels who
refuses to worship Adam. In 18 48, an earlier passage, we
read that Iblis was one of the jinns. Generally speaking
these latter are regarded as a class of beings midway
between men and angels (or men and devils). They are
created of subtle fire, alongside of men who are created of
clay, and equally with men are bound to worship Allah,
and summoned to believe in His Apostle, to whose preach
ing they listened on his return from Ta'if. There are among
them both believers and infidels, and they will be judged
at the last day, the evil being consigned to hell. These
tried to overhear celestial secrets but were foiled, and they
endeavour to lead men astray, more especially the infidels
who worship them as gods. Jinns, as well as devils, were
subject to the great magician-prophet Solomon.

2. The Scriptures. — Here we come to the core of the
quranic conception of Revelation. We must, therefore,
first consider exactly what is meant by " Scripture " in the
Qur'an, so far as exactitude is possible in a book which

40 THE TEACHING OF THE QUR'AN

represents stages of thought in a mind, powerful indeed,
yet neither philosophical nor logical.

The quranic conception of Scripture. — The leading word
for Scripture is kitdb, by which is meant, not primarily
book or volume, but writing. It is applied most frequently
by far to the Qur'an itself, but it is also used of other
Scriptures. Kitcib corresponds to Qur'an as written record
to utterance, whether recitation or reading. Other words
are used to denote the form of the writing. Zulur means
written tables : in the form Zabur it is applied to the
Psalms. Suhuf (singular sahlfah) means rolls. Ummu'l
Utah, i.e. Mother of the Book, is the Archetypal Book
kept with Allah, from which each successive revelation is
taken and sent down. Lauh, i.e. Tablet is used (in the
plural) of the Tables of the Law given to Moses, and of
the Preserved Tablet on which the original of the Qur'an
is written.

Revelation and Inspiration. — The Scripture itself is the
revelation, i.e. the unveiling of divine mysteries or teach
ings. It is literally Kalamu'llah, the Word of God. This
is asserted most elaborately in respect of the Qur'an itself,
but the same is taught of other Scriptures. The most
characteristic synonym for Scripture is tanzll = a missive
or rescript sent down from Allah to His Apostle. For
mankind it is an admonition (tadhkirah) to guide them.
Inspiration as the divine afflatus by which the message is
conveyed to the messenger takes a secondary place. The
nearest term for it is wahl, but this often covers the objec
tive message as well as the subjective method of its impart
ing. Wahl is the speech of Allah to man ; it is the source
of the quranic oracles, and it was conferred on Noah and
other prophets. A conception closely connected with reve
lation is that of "guidance" (huda). It is from Allah
only, but it may lead either to good or evil, for He leads
astray whom He will. The guidance was accepted by
Muhammad, as it is by other believers, but rejected by
infidels It was given by the former prophets and in the

THE DOCTRINE OF REVELATION 41

Law and the Evangel, and last by Muhammad in the
Qur'an, and is to be imparted to others.

Previous Scriptures. — The continuity of revelation on
which the Qur'an insists is based upon the succession of
Scriptures. Between the prophetic revelations there have
been long intervals, but Scriptures there have always been
since Adam " was taught words by Allah " (2 35). When
Muhammad summons to the faith he is to say : " In what
soever Scriptures God hath sent down do I believe " (42 u).
Eolls were given to Abraham as well as to Moses telling of
the life to come. Aaron, as well as Moses, received " a lucid
Scripture." But for all practical purposes it is the Old
and New Testaments which are referred to as Law
(Taurdt = Tor ah) and Evangel (Infil). Scripture, Wisdom
and Prophecy were granted to Israel, possibly a vague echo
of the Law, Prophets and Wisdom in the Old Testament.
The Evangel was given to Jesus by Allah. Both are
confirmed by the Qur'an, and describe the "people's
prophet" (Muhammad) who is to come. The Evangel
predicts his coming as Ahmad, derived from the same root
as Muhammad, both meaning the Praiseworthy. This is
arrived at by garbling the promise of the Paraclete in
John 16 7. The Greek title paracletos is changed into
periclytos, i.e. celebrated, and so made synonymous with
Ahmad. The Law was revealed after Abraham with com
mands of Allah which modified previous commands as to
foods. The prophets judged Israel according to it, and the
Jewish teachers were its keepers and witnesses. It was
taught by Allah to Jesus and confirmed by him, and it is
attested and modified by Muhammad. Both Law and
Evangel describe the prostrations of Islam and promise
Paradise to fighters in the way of God. Their followers
should be obedient to the Qur'an, which is the confirmation
and safeguard of the previous Scriptures and proves its
inspiration by agreement with them, The only verbal
quotation of the Bible in the Qur'an is in 21 105V: " And
now, since the Law was given, have we written in the

42 THE TEACHING OF THE QUR'AN

Psalms (Zabur) that 'My servants, the righteous, shall
inherit the earth ' " ; see Psalm 37 29. The stories of
prophets are greatly distorted. It remains one of the out
standing anomalies of history that the religious genius of
Arabia, who staked the truth of his message on the witness
of previous Scriptures, should have utterly neglected to
verify their contents and should have successfully inspired
his followers through the ages to a like neglect.

Nevertheless Jews and Christians are designated and
appealed to in the later Surahs as " people of the Scriptures "
(ahlul Utah). They have no ground to stand on unless
they accept the latest Scripture as well as the Law and
Evangel, and the prophet rejoices over some who have
done so, but the unconvinced he denounces with the utmost
severity, even exposing them to armed attack or tributary
subjection.

The Qur'dn as the Final Revelation.— The bare name
Qur'an occurs in the volume eleven times ; with the article
"the Qur'an" thirty-six times; with the pronoun "this
Qur'an " fifteen times. Generally it applies to one of the
oracles or one of the Surahs, but sometimes to the whole
collection, as when it is said in 5 101 : " If ye shall ask of such
things when the (whole) Qur'an shall have been sent down,
they shall be shown to you." It is revealed piecemeal to
Muhammad, telling him what he did not know. Its verses
are stablished in wisdom and are set forth with clearness.
It is a revelation (wahl), a missive (tanzll), an admonition
(dMkra), the Scripture (kitdb) par excellence, the Word of
Allah (Icaldmu'llah) in the strictest sense, which descended
on the Night of Power, a transcript from the preserved
Book. It is the Cord of Allah which binds men to Him as
long as He pleases ; the Discerner (Fwqari) ; discriminating,
yet lucid and direct, for it is revealed in plain Arabic
through the prophet who is a man of the people. It is a
glorious scripture containing good news; it agrees with
itself and teaches by repetition, through similitudes of every
kind and verses which are both figurative and explicit. It

THE DOCTRINE OF REVELATION 43

is the final revelation in which there can be no change,
absolutely free from error, and comprising all secrets both
of heaven and earth. Yet provision is made for changing
circumstances. Muhammad was accused of forgery because
he substituted one verse for another. His reply is : " What
he pleaseth will Allah abrogate or confirm, for with him is
the Archetypal Book " (13 39) ; and if he cancels a verse or
makes the prophet forget one it is only to grant him one
equally good or a better (2 10°). Muhammad is to listen
carefully to what he hears from Gabriel and not to be hasty
in the recital of this Arabic Qur'fin while the revelation of
it is incomplete. It must be recited with care and in
measured tones, and listened to in silence.

This revelation is its own proof; unbelievers cannot
produce its like. Only Allah knows its meaning, but
believers accept it as all from Him. In others it increases
unbelief and rebellion, but whoso rejects it will be lost.

3. The Prophets. — As in the case of the Divine Scrip
tures, which form a succession from the beginning of the
race till the series is completed by the Qur'an, so with the
messengers of Allah to whom they were vouchsafed. The
Qur'an might have adopted the words of Zachariah the
father of the Baptist, of whom it tells us a good deal more
than the New Testament does : " He spake by the mouth
of his holy prophets which have been since the world
began." The first is Adam, the last is Muhammad the
"Seal of the Prophets." To describe the recipients of
revelation the Qur'an uses both the biblical terms, Rasul =
Apostle or Messenger, and Nail = Prophet or Utterer.* It
is difficult to demonstrate any clear line of difference in
the usage of the two terms except that Rasul is the term
used in the verse 48 29 ; " Muhammad is the Apostle of Allah,"
which is embodied in the latter half of the Kalimah or watch-

* Rasul is an exact equivalent of tho New Testament apostolos ; it
corresponds in meaning to the Old Testament maVak (as in Mai. 3 J)
which last, however, is more often used of angels in Hebrew and always
in Arabic. Nabi is the exact equivalent of the Hebrew ndbi.

44 THE TEACHING OF THE QUR'AN

word of Islam. The use of Easul is preponderant in the later
passages which assert the authority of Muhammad side by
side with Allah. The Apostles of our Lord are designated
by another name, Hawdrl, an Ethiopia translation of apostolos,
which may have reached Muhammad from Abyssinia. They
are helpers and followers of Jesus who himself is the Easul
of that age, and are furnished by him with a table from
heaven which gives its name to the latest chapter of the
Qur'an (Surah Ma'ida, 5), a confused echo either of the
Eucharist or of the feeding of the 5000, or an amalgam of
both. They are sent to preach to a certain unnamed city
(cp. Lk. 10 x). Like other followers of the former prophets
they profess themselves Muslims.

Taking Rasul (or Mursal) and Nail as synonymous, the
following twenty-eight prophets are mentioned in the
Qur'an :—

Of the Old Testament : Adam = Adam ; Idrls = Enoch ;
§aHh (the Righteous) = Methusaleh(?); Nuh = Noah; Hud
(the ^ Jew) = Eber (?) ; Ibrahim = Abraham ; Lut = Lot ;
Isma'll = Ishmael; Ishaq = Isaac; Ya'qub = Jacob; Yusuf
= Joseph ; Musa = Moses ; Harun = Aaron ; Shu'aib =
Jethro ; Aiyub = Job ; Da'ud = David ; Sulaiman =
Solomom ; Ilyas = Elijah : Al Yasa< = Elisha ; Dhu'l Kin
= lord of a portion, possibly Obadiah (I Kings 18 4, who
fed the prophets of Jehovah in hiding) ; Yunus = Jonah ;
'Uzair = Ezra.

Of the New Testament : Zakariya = Zachariah, father
of John ; Yahya * = John the Baptist ; <!sa = Jesus.

Outside Scripture : Luqman = Aesop (or possibly
Balaam) ; Dhu'l Qarnain (Lord of the two horns) =
Alexander the Great.

The histories of these prophets are said to have been
revealed by Allah to confirm the heart of Muhammad
(11 121), and they occur mainly during the latter period of
Meccan prophecy which was the most difficult period of his
struggle against the powerful pagans of Mecca. This
* Probably from Yok^ai the Aramaic diminutive of Yohanan = John.

THE DOCTRINE OF REVELATION 45

would predispose him to accept without excessive scrutiny
the ill-digested mass of talmudic legend, historical fact,
apocryphal gospel and Arabian folk-lore which these stories
present. The presentation of them as revealed truth, in
face of the obvious medley of discordant elements and
glaring blunders, is a problem of character which it is not
easy to solve when we consider that this same man was
fighting a heroic battle in defence of the central truth of
monotheism. In some way he convinced himself that the
end justified the means, and certainly the means were ably
adapted to the end as he saw it. The Arab was no historical
critic and had no overstrained reverence for historical fact as
such. Frequent repetition of familiar phrases in a style
that he admired did not pall upon him but impressed him.
And there was one line of very relevant thought which
ran through all the stories. "Through all the ages the
messengers of Allah have come to peoples of many lands,
not excepting your own, preaching the Unity, Judgment to
come and repentance, and they have been spurned by rebel
lious nations who have suffered judgments of flood, fire and
earthquake and passed on to hell, while the faithful few
were spared and rewarded. I preach to you the same
message and offer you the same choice." The fact that
the believers of centuries or millenniums back proclaim
themselves Muslim, in the same quranic terms as are
taught to the Meccans, only made the preaching more
incisive.

It would be outside the scope of the present work to
follow out the stories singly, but the principal features of
each will be found in the reference index under the names
above mentioned. It must, however, be remarked that even
the identifications which are given without a query mark
are in some cases open to question. The stories may be
divided into four groups.

First come three which have to do with Arabian peoples.
To the people of 'Ad the prophet Hud ( = Jew) is sent and
destroys their pillared city of Iram with a whirlwind.

46 THE TEACHING OF THE QUR'AN

The people of Thamud, who had built themselves dwellings
in the rocks of the vale of Hijr, are visited by Salih ( = the
righteous) ; they kill the female camel granted them by
Allah as a sign and are destroyed by a storm. The dwellers
in Madyan or Midian are exhorted by Shu'aib (Jethro) to
repent of unfair dealings and are struck dead in their
houses. These tales are loosely, if at all, connected with
the Old Testament.

Next comes the group of Old Testament prophets
proper. In some of these stories we notice signs of
development, as in the case of Abraham and Ishmael
and Isaac. At first Abraham rejects creature worship as in
the beautiful legend of the heavenly bodies (6 74~82) ; opposes
idolatry and is persecuted ; is granted a son and is ready to
sacrifice him as in the biblical story, and this child is to
all appearance Isaac, the righteous son wonderfully born
to him. At Medina the centralisation of worship at Mecca,
which is to be conquered for Islam, comes to the front, and
we find Ishmael eclipsing Isaac. It is Ishmael and his
father who found the sanctuary at Mecca and settle their
descendants near it. It is strange that the name of Hagar
should not be mentioned in the Qur'an. Abraham is the
prophet of all others whom Muhammad regards as his
pattern. He is the friend of Allah, sound in faith (hanlf),
neither Jew nor Christian but Muslim, and his religion is
to be followed. Lot is brought into great prominence with
frequent repetitions. Most of the stories are given in
fragments, with repetition of details ; the story of Joseph
in S. 12 is more consecutive ; and it is characterized as the
most beautiful of tales specially revealed to Muhammad.
The legendary element is specially developed in the case of
David and Solomon. The story of Jonah is closest to
Scripture. Of Moses as a leader the Qur'an makes less
than of Abraham, though it gives more details of him,
chiefly in connection with Pharaoh. The assertion in one
of the latest Surahs that the Jews maintained Ezra to be
the Son of God has no historical foundation. It may have

THE DOCTRINE OF REVELATION 47

been that, knowing Ezra to be highly venerated by the
Jews, Muhammad hoped to fasten upon them in the minds
of an uncritical audience what he regarded as a specially
damning charge against the Christians,

The third group is that of the New Testament prophets,
Zachariah, John, and Jesus. Here we are in the region of
apocryphal tradition confusedly reproduced. Zachariah is
foster father to Mary, and John is granted him in answer
to prayer. John is to confirm " the Word from Allah," a
title of Jesus ; he is coupled with his father and Jesus and
Elijah as among the righteous ones. Of Jesus details are
given in the subject index ; only outstanding features are
mentioned here. He is called both by His personal name,
but in the form ' Isa, and by his title of office, Masih, the
Arabic form of Mashlakh. No difference of meaning is
discernible in the quranic use of the two names. There is
no direct evidence to show why Muhammad changed the
original name Yeshu', with the Hebrew radicals ye, shui,
'ayin, by reversing them to the 'ayin, sin, yet of the Arabic
'Isa. Arabic-speaking Christians have always kept the
true name. The most probable conjecture seems to be
that the change was the result of Muhammad's love for
assonance which led him also to change Saul and Goliath
into Talut and Jalut, Gog and Magog into Yajuj and
Majuj, Aaron and Korah into Harun and Qarun. Similarly
he changed the leaders of the New and Old Testament into
'Isa and Musa, a pair very familiar in Muslim phraseology.
Incidentally the meaning of the name Yeshu' has been
obliterated, and Moslem divines give meaningless explana
tions of the quranic form. Jesus is further designated as
the Servant of Allah, His Apostle, His Prophet, His Word,
and a Spirit from Him, and as the Word of Truth. His
mother is Mary, daughter of 'Imran (Amram), and sister of
Aaron. The Spirit (Gabriel) is sent from Allah to bestow
on Mary a holy son. The infant speaks in the cradle to
vindicate His mother, and claims to be a prophet endowed
with a Scripture, who will die and be raised again. He

48 THE TEACHING OF THE QUR'AN

performs miracles, calls apostles and brings down for them
a furnished table from heaven. He was no ascetic, but a
true successor of the former prophets, and His Evangel
confirms the Law, but relaxes some of its prohibitions. He
came to bring the one religion, was strengthened by the
Holy Spirit, and raised to the loftiest grade. As to His
death and resurrection there is some confusion, which has
caused much perplexity to interpreters. All people are to
believe on Him before His death, and He will witness for
or against them at the judgment. The Jews did not slay
Him, but His likeness ; He was taken up to Allah. Allah
delivered Him from the Jews, caused Him to die, and took
Him up to Himself till the day of resurrection. The
general belief is that, having been taken up alive to Allah,
Jesus will come again before the last day to preach Islam
and then be killed and raised again. In the Qur'an Jesus
denies before Allah that He has bidden men to take Him
and His mother as gods besides Allah. He is not a Son
of Allah, but a creature, " as Adam in His sight," i.e. created
of dust without a human father. It is infidelity to say that
Christ, the son of Mary, is Allah.

Speaking of the messengers of Allah generally, whether
as Apostles or Prophets, the Qur'an teaches that they are
taken from angels as well as from among men, the idea
being apparently that angels, such as Gabriel, who carry
revelations to men are partakers in the work of the
Prophets. Before the world Allah made a covenant with
the Prophets, and then foretold the coming of Ahmad
(=: Muhammad) ; and they will have to give account of
their fulfilment of its requirements. Many came before
Muhammad, seeking to turn men from idolatry. They
preached in the speech of the people to whom they were
sent, and worked miracles by the permission of Allah.
Each of them was molested by the wicked one, and none
was entirely unaffected by him. The sins of Adam, Moses,
David, Jonah and others are recorded. They were forgiven
when they repented and prayed for pardon and strength,

THE DOCTRINE OF REVELATION 49

and the peace of Allah rests on them. All the Prophets
are accepted equally by believers, but there are differences
of grade among them, Jesus being especially named
(2 251). Some were especially endowed with constancy
(ulu'l fazm). In 6 83-6 eighteen favoured ones are mentioned,
of whom " each one have We preferred above the worlds."

The last group is that of persons introduced from the
non-biblical world. Alexander the Great appears as Dhu'l
Qarnain in the character of a leader, who by divine in
spiration is enabled to build a rampart against the incur
sions of Gog and Magog. Luqman is granted wisdom by
Allah and preaches humility and Islam to his son.
Whether either or both of these arc to be accounted
Prophets is not quite certain. At any rate their speech
and action are cast in the same mould as those of the
Prophets. With these may be classed the story of the
Seven Sleepers of Ephesus * or " Companions of the Cave,"
told in the Chapter of the Cave (18), which contains also
the tales of Alexander and of Moses and his servant. This
legend of the Cave is the only allusion in the Qur'an to
Christian Church History. It is reproduced in the same
confused and inaccurate style as the rest.

The climax and perfection of the prophetic office is mani
fested in Muhammad. He is a mortal man like his hearers,
albeit an Apostle of Allah and a Prophet like Moses. He
is taken from among the Arab nation, a man of the people
0<//>//&*) who addresses them in their common speech. In
youth he was an orphan and a pagan, but Allah guided
him, and granted him a revelation and bade him proclaim
it publicly. He encouraged him in depression and carried
him in a vision of the night from the Nearer to the
Eemoter Mosque and back. In danger from the plots of
idolaters he was bidden to withdraw from them and pre
served during the dangers of the Flight, and in the day of

* A company of persecuted Christians of the time of Diocletian who
take refuge in a cave, where they go to sleep and are awakened after the
lapse of many years when the Empire has become Christian.

D

50 THE TEACHING OF THE QUR'AN

battle the peace of the divine Presence descended on him.
On one occasion he is reproved for slighting a blind beggar
and courting the wealthy. On another he is nearly led
astray by unbelievers, and he is bidden once and again to
seek pardon for his faults. Accordingly he prays for for
giveness to himself and to other believers whose iniquities
press heavily on him. His wives are mothers of the
faithful; none may marry them after him. They are
warned against disobedience and threatened with dismissal.
Special privileges are granted to him as to choice and
number of wives, and no blame attaches to the prophet for
exceeding limits where Allah has given him permission.
Muhammad is the first of Muslims, a noble pattern to
believers ; he is sound in faith Qianlf) ; a man of sanity and
patience who seeks his wage only from Allah. He is not a
guardian (wdkll) of his people, but a warner and a herald ;
his only duty is clear delivery of his message, whether it
convinces or hardens gainsayers, and he will be rewarded
accordingly. He is the Seal of the Prophets, foretold in
the Law and the Evangel. Belief in, and obedience to, him
are necessary to salvation, for he has escaped error and
received complete enlightenment, though he disclaims
knowledge of the secrets of the Judgment. No private
opinion can stand against the decree of Allah and the
Apostle. He and his message are for all the world. He
was not granted the power of miracles, because they had
been ineffectual in producing faith in the case of other
Apostles, and the Book is a sufficient sign. He is accused
of being a sorcerer, soothsayer, poet, madman, forger,
impostor, and of defrauding his followers. Woe to his
accusers ! curses on those who affront or injure him ;
vengeance will overtake his opponents; hell-fire is for
those who disobey Allah and His Apostle ; Muhammad will
not be ashamed at the Day.

There is a distinct development in the assertion of his
authority in the Medina Surahs, whether towards believers
who are bidden to salute the Prophet and beware how they

THE DOCTRINE OF JUDGMENT 51

enter his presence, while he is told not to yield to them
— or towards unbelievers who at length are to be reduced
to submission by warfare. But in the Qur'an Muhammad
remains a fallible and sinful creature. The conception of
him as the ideal man and prototype of humanity belongs to
a later development.

III. THE DOCTRINE OF JUDGMENT.

1. Death.— The quranic doctrine is simple in comparison
with later developments. Death is al Yaqln, the Certainty
which will happen at the stated time : " and when their
time comes, they cannot put it off an hour, nor can they
bring it on." Souls are taken to Himself by Allah not
only in death but also in sleep. They are taken in charge
by the angel of death. " Allah holds back those on whom
He has decreed death " till the day of resurrection ; mean
while the interval seems to them as but a day. Only those
are to be prayed for who have died in the faith. The
examining and recording angels and other elaborations are
of later date.

2. The Resurrection. — The commonest terms for this are
Ba'tli = Awakening and Qiydmah = Upstanding. The latter
term is also applied to the Judgment as a standing before
the Judge of all. The revival of the dead with their bodies
was often derided by the pagans of Mecca, and as often
defended by the Prophet. Allah who has brought men to
life by a strange and lowly process of nature is well able to
restore the body thus created. The resurrection is the
analogue of the birth process ; it is a new creation fore
shadowed by the first creation. It is prefigured by the
springtime and the revival of the parched earth after rain.
It will follow on two blasts of the trumpet and the shout
which shall summon all to come forth (cp. 1 Thess. 4 1(J).

3. The Judgment Day. — " It is appointed unto men once
to die, and after this cometh judgment " (Heb. 9 27) might
well stand as the motto of quranic teaching on this subject,

1

52 THE TEACHING OF THE QUR'AN

and it is under this head that the teaching of the Qur'an
approximates most to that of the New Testament. The
Eesurrection is preceded and succeeded by other episodes of
the Judgment Day. This is known as the Day, the Hour,
the Event. It is the Day of Separation (Fasl), of Beckon
ing (Hisab), of Judgment (Dm), the Encompassing Day
(Yaumu'l Muhlt). It is preceded by an awful Blow which
shakes and pulverises the universe. Gog and Magog will
break forth and a mysterious Beast of the Earth will appear,
not, as in the Apocalypse, to corrupt the earth, but to
rebuke mankind for their unbelief. Terror will seize upon
mankind and all the bonds of human fellowship will be
dissolved. When the dead have come forth the actual
Judgment will begin. Allah appears on His throne borne
by eight angels while the heavenly hosts hover around
Him. All nations are assembled on the face of the earth,
kneeling in awe and gazing on the Judge, each summoned
to its own Scripture which witnesses against it. This is
the Day of Judgment when no soul can help another soul ;
each gives an account for himself before Allah, the most
just of judges. False gods will be invoked in vain ; the
light or heavy balance will decide. All works will be
manifested on the Day of Severance. Before each man
will be placed his book of deeds, and the same before each
people (ummat) ; the record of Sijjln for the wicked, that
of 'llliyun for the good; the leaves of the Book will be
opened and the members of his body will witness against
the sinner. The blessed shall have their book in the right
hand, the damned in the left. The Day is sure to come
though Muhammad may not live to witness it ; the Hour
is unknown save to Kabb : it will be one day as a thousand
years (cp. 2 Pet. 3 8). The infidels will be distressed, for
no ransom or intercession will avail for them. Eabb is the
only asylum on that day (cp. Isa. 25 4f)« He will then
reward the prayerful and continent.

4. Paradise. — The abode of the blessed is designated
most often as Jannat = the Garden, sometimes as Firdaus,

THE DOCTRINE OF JUDGMENT 53

a Persian word of the same meaning which has passed into
the Greek paradeisos. It is the Garden of Kefuge, of
Delight, of Eternity, and the Garden of Eden or Pleasure.
Entrance into it is "the great felicity." There is some
confusion between the Garden of Eden as the abode of
Adam and Eve in their innocence and the Garden of the
world to come; the primeval Eden is conceived as being
in the upper world and Adam and Eve are cast down from
it to earth. The blessed are welcomed with greetings of
peace and dwell in gardens by cool flowing streams before
the Mighty King. They repose on luxurious couches, are
clad in the richest raiment, enjoy exquisite food, drink of
fountains in which are mingled camphor and other costly
essences, and quaff celestial wine at will. They enjoy the
society of ever virgin houris, dark-eyed damsels with swell
ing breasts and shy, retiring glances ; and pure wives are
provided for them. These visions of delight are a reward
for the godly who will abide in Paradise while heaven and
earth shall last. They praise Allah and behold the fiery
torments of the damned with whom they converse, and to
whom they refuse water. The inmates of Paradise are the
prayerful and charitable, who have refrained from unlawful
lust, righteous believers who were persecuted, fighters in
the way of Allah. Paradise is a reward for Muslims and
their wives who have repented, prayed for pardon and done
good works.

5. Hell. — The commonest name for this is Ndr = the
Fire. Its seven other names have the same connotation
except Hdwiyah = the Pit. The most widely used of the
quranic names is Jahannam, a transliteration of the Hebrew
Ge Hinnom, which became in Greek Gehenna. Hell has
seven gates guarded by nineteen angels. It will be in full
view at the Judgment. The descriptions of it are set out
in pungent contrast to the joys of Paradise. Instead of
cool shade, it blazes with intolerable flames. In place of
repose and ease, the damned are tortured with burning
chains and beaten with iron clubs. Instead of delicious

54 THE TEACHING OF THE QUR'AN

foods, they are forced to partake of loathsome fruits, purulent
gore and boiling water. No peace and kindly greet
ings, but wrangling with their seducers. No release shall
they have from these torments ; they are full of remorse,
but their prayer to return and amend on earth is refused,
and the relief of death is denied to them ; they abide for
ever in Hell. All will go into Hell, but the God-fearing will
be delivered. Its inmates are the people of the left hand
who have been unbelieving, covetous and fraudulent, who
have neglected prayers and alms and worshipped the
servants and creatures of Allah and opposed His Prophet.
No intercession will avail the inmates of Hell, for their
doom is decreed. " On that day we will say to Hell : Art
thou full? and it will say: Are there any more?" (50 2Q).
" True shall be the word which hath gone forth from me —
I will surely fill Hell with jinn and men together " (32 13).
" We have created for Hell many of the jinn and of man
kind" (7178).

In the quranic doctrine of the life to come, as in other
parts of its teaching, there are stages of development,
notably in the much greater predominance of luscious or
lurid descriptions in the earlier Surahs. In the later and
lengthier chapters Muhammad is occupied with the vindi
cation of his authority as against the pagans of Mecca, and
with the building up of his community at Medina, and an
occasional reference to the Garden or the Fire is sufficient
to recall the attention of believers to the delights and terrors
which had burned themselves into their memory and were
recorded in writing as the words of Allah.

6. The Decrees. — The quranic doctrine of Predestination
is very explicit though not very logical. For the purposes
of exhortation a power of choice is assumed, but the hearers
are often reminded that this power itself is in the hands of
Allah. The determinism of the Qur'an is summed up in
the word qadar, i.e. measuring. The well-known word
qismat is not used in this sense in the Qur'an, but its mean
ing is the same, viz., apportionment. Qadar expresses

THE DOCTRINE OF SALVATION 55

the divine act or decree which determines the apportion
ment of the lot of all things, animate or inanimate. As
for the future it fixes the weal or woe of sentient beings
in the life to come, so in the past it determines the creation
of all things, the actions of men, belief and unbelief,
obedience and disobedience, and all the events of life as
well as its limits, for Allah's behest is a fixed decree, even
in accidental matters such as that of the wife of Zaid (33 38).
The fate of men and cities is written in their book, on a
clear register, containing all secret things. Yet those who
use this as an excuse for their unbelief stand condemned ;
" The truth is from your Lord, so let him who will believe ;
and let him who will disbelieve " (18 28). And even to Mu
hammad, Allah says : " What befalls thee of good it is from
Allah, and what befalls thee of bad it is from thyself" (4 81).
But a survey of the whole leaves the matter summed up in
the words : " Allah do all beings in the heavens and in the
earth adore, whether they will or no" (13 1G). Had He
pleased there would have been no idolatry. " Allah is the
Creator of everything ; He is the One, the Dominant "
(13 17).

IV. THE DOCTRINE OF SALVATION.

1. The Nature of Man. — Man was created of fine clay,
for the service of Allah, to die and rise again ; he is created
in trouble, being mortal and inconstant when tested with
good and evil. He can only will as Allah wills, for the
human race was drawn forth from the loins of Adam to
make a covenant with Allah ; He has balanced the soul and
inbreathed it with wickedness and piety; one keeps his
soul pure, another corrupts it. Man was created good, but
brought very low ; he fell through the temptation of Iblis
but received guidance from Allah, who makes his burden
light because he was created weak. Man has failed to
accept the revelation of Allah ; when in trouble he cries to
Him, but when helped forgets Him. He is capricious,

56 THE TEACHING OF THE QUR'AN

covetous, proud, and universally sinful. Mankind are
descended from one pair, and were originally of one religion
(ummah). Articulate speech was taught him by Allah, who
subjected all things to him and feeds him through the
bounties of nature. Man springs from earth and returns to
it, and, like all other things, to Allah. The Qur'an thus
represents man as universally sinful in act, but this comes
of his weakness, not from a sinful taint. Man is prone to
sin, but not of sinful nature. He has lost Paradise, but he
is not radically estranged from God.

2. Sin. — The principal terms for this are Ithatiali
(Hebrew Khet') ithm (Hebrew aslidm) and dhanl. The last
of these occurs thirty-eight times and refers chiefly to cere
monial offences. Ithm occurs twenty-nine times and largely
in the same sense. Khati'ah occurs only five times. It
comes nearest to the idea of sin as a missing of the mark
or standard set up by God. The teaching of the Qur'an
about sin as such is very sparse, Certain sins, such as
pride, covetousness, etc., are denounced on occasion, but the
sin which comprehends all others is shirk = association,
namely, of other deities with Allah. That is unpardonable.
Ceremonial offences are generally connected with things or
actions which are hardm, that is devoted. They may be
specially devoted to God's service, and so their sacredness
must not be invaded ; or they may be banned as evil and
therefore shunned (see p. 70). Moral and ceremonial sins
are subject to the same penalties. Sin, in the main, is dis
obedience to the command of Allah. Believers generally
are to confess their sins, as Muhammad and other prophets
have done, and they will find that Eabb is merciful to those
who avoid great sins and commit only venial faults.

3. The Nature of Salvation. — The word najat= salvation
occurs only once in the Qur'an. In 40 44 a man of
Pharaoh's people who has believed the message of Moses
appeals to his fellows : " O my people ! why should I call
you to salvation, and you call me to the Fire ? " The idea
here is that of deliverance from Hell. Salvation includes not

THE DOCTRINE OF SALVATION 57

only pardon but also acceptance, both these being granted
on the Day of Judgment. Its positive aspect is the reward
of faith and righteousness by the delights of Paradise. In
effect it is deliverance from the results of sin by obedience
to Allah (islam). Inasmuch as sin in the Qur'an does not
include a taint of nature, but only a proneness to wrong
actions due to the weakness of man, its conception of salva
tion does not include the element of regeneration.

4. The Conditions of Salvation. — These are Kepentance,
Faith and Good Works, the last branching out into the five
religious duties. " Such as repent, believe and act aright,
these shall enter Paradise " (19 G1 and often).

Kepentance is turning from sin to Allah, with the desire
for pardon, of which it is a condition. It includes a regret
for the offence and amendment of life. Death-bed repent
ance is not accepted.

The faith which is a condition of salvation is specifically
"belief in what is revealed to Muhammad" (47 2). It is
necessary for Christians, Jews and Sabeans no less than for
pagan Arabs. The real believer (mu'min) is he who prac
tises his faith ; such as have left their homes and fought in
the way of Allah and harboured and helped the prophet (8 75).
Allah will put away the guilt of the worst actions and reward
the best actions of those who believe ; they will be pardoned
and accepted at the Judgment and will receive their reward
at the Resurrection. The love of Allah will then be mani
fested to righteous believers, but faith will not avail if
postponed till the Day. Forgiveness and acceptance are
determined purely by the prerogative of Allah. His justice
and mercy are not opposed, for both are equally swayed by
His power.

The ruling feature of the virtues specially commended
in the Qur'an is avoidance of excess. Some follow evil,
some take a middle course, some excel in merit, and it is
good that those who can should excel. Liberality without
profuseness ; kindness to orphans and poor without waste ;
making the best of men as one finds them ; justice in

58 THE TEACHING OF THE QUR'AN

dealings, truthfulness in witness, faithfulness to engage
ments, patience and endurance, obedience to those in
authority, limitation of sexual indulgence to legal wives
and concubines, are specially mentioned. Good works do
away sins and make the doer righteous. They are summed
up in obedience to Allah and the Apostle.

The main outline of these duties is in substantial agree
ment with the teaching of Christ in Mt. 6 : prayer as an
offering to God ; fasting as control of self ; and alms-giving
as due to one's fellow-man, are inculcated as primary. They
are preceded by confession of the faith and supplemented
by the command to meet annually at a central shrine for
worship and sacrifice. The individual faith and practice
of the Muslim is thus linked up with a perpetual celebra
tion of the world-wide unity of believers.

The Five Pillars of Religion (Dm)— (I) The first duty,
confession of the faith, is not explicitly mentioned in the
Qur'an, nor does the book contain any definite command to the
followers of Muhammad to preach his doctrine. The accepted
way of propagating it in the outer world was by the sword,
and there is a command to let religious instruction follow
warfare (9 123). But Muhammad himself being commanded
to preach and to magnify the name of Allah, and he being
a noble pattern to believers, their duty was obviously to
confess the faith which they had exercised, and the kalimah
or watchword for the purpose is taken from two clauses of
the Qur'an.

(2) Prayers (saldt) are very often coupled with Alms as
means of salvation and as incumbent on Muslims. Spon
taneous prayer is du'a, set prayers are saldt. Abraham
offers du'a that his posterity may observe salat (14 42).
Before him saldt was taught to Adam and commanded to
Moses. It is practised by Muhammad according to divine
command and he leads in prayer ; it is of the essence of
religion for Muslims, and it keeps them from obscenity.
As for its manner, the Face of Allah is everywhere, but
believers should always turn towards the Sacred Mosque

THE DOCTRINE OF SALVATION 59

(the Ka'bah at Mecca), Prayers are to be preceded by wash
ing with water, or if that cannot be got by scouring with
sand. The ritual is to be regularly and strictly observed,
except on certain occasions of danger or sickness. Muslims
are not to pray when drunk or polluted, nor yet either too
loud or too low. They should wear goodly apparel in the
mosque, and during the Friday noon prayer-time work is
to be suspended. Prayer is a prescribed duty for stated
hours, before sunrise, at "noon, after sunset and at night.
The marks of their prostration should be seen on believers,
and in observing prayer they must beware of sloth and
neglect of almsgiving.

Of spontaneous prayer we read that Allah is the hearer
of clu'a : it is to be offered to Him only, for idols cannot
hear. Allah does not grant the prayer of the double-
minded (cp. Jas. I7f). Prayer for the faithful departed
may be offered, but not for unbelievers in hell.

(3) Almsgiving. — Two principal terms are used for this
in the Qur'an : zakdt = cleansing, and xadaqah = righteous
ness. Speaking of almsgiving generally we find it con
stantly coupled with prayer as a mark of the true believer.
Alms are to be given from the believer's superfluity, yet " ye
cannot attain to righteousness until ye expend in alms of
what ye love " (3 86). They are to be given especially at
the time of harvest, and bestowed on relatives, orphans, the
poor and travellers.

Zafa'it is used to signify the alms of obligation which are
levied on various kinds of property and income at a fixed
rate. The Qur'an specifies levies on money and produce.
The need of this assessment was in evidence at the outset
of Muhammad's career owing to the poverty of many
believers. It afterwards became established as the basis of
the revenue of his theocracy, side by side with the spoils of
warfare. Zakdt is essential to religion and a chief mark
of true piety. It has, as its name implies, a cleansing
effect, and brings pardon of sin. It is to be exacted from
defeated foes who accept Islam and thus become brothers

60 THE TEACHING OF THE QUR'AN

in the faith. It is a loan to Allah (cp. Prov. 19 17), who will
repay it doubly with a divine usury ; it is a seed which
brings forth seven hundred fold.

Sadayah (Tsaddqah, dikaiosune, righteousness) is the
name given to freewill offerings. They are to be given to
the poor, to converts, to captives, debtors, fighters for the
faith and travellers: also in expiation for neglect of
pilgrimage duties ; they are to be offered before an inter
view with the prophet, and are a subject of complaint
against him. Sadaqah should be given with kind speech
and pardon, without upbraiding, from the earnings of the
faithful and not from inferior things, nor yet wastefully.
To give publicly is good, to give secretly is better. Pay
ment of alms by way of fine may still be meritorious ; regard
ing the "Hypocrites" of Medina the command comes : " Take
irom their wealth alms to cleanse and purify them thereby "
(9 104).

(4) The Fast (Saum). — Fasting in general is mentioned
both as a work of piety and as penance for offences. Mary,
the mother of Jesus, vows a fast at the time of His birth.
It is exacted as an expiation for homicide, for a mistaken
oath, for killing game at the close time of Pilgrimage, for
illegitimate divorce. In 2 179~183 the yearly fast is finally
set for the entire month of Kamazan, in which the Qur'an
was first revealed, to begin as soon as the new moon has
been observed. The sick and travellers are excused, pro
vided they fast later when able. Those who are fit to fast
but do not may redeem it by feeding a poor man. Food
and drink and marital intercourse are permitted from after
sunset till dawn. Complete abstinence, with frequent visits
to the mosque, must continue through the whole day.

(5) The Pilgrimage.— The Qur'an distinguishes (2 192)
the Lesser Pilgrimage ('umrah = visitation, i.e. of the Holy
Places) from the Greater Pilgrimage or Hajj (Hebrew Hag,
i.e. Festival Procession). The 'umrah may be performed at
any time. The Hajj is to be undertaken at the time of the
new moon (of the month Dhu'l Hijjah, the twelfth of the

THE DOCTRINE OF SALVATION 61

Muslim year). The pilgrims are to shave their heads, and
to bring a gift to the Sacred Mosque. Till the day of
sacrifice they are to neglect their persons; then they are
to pay their vows and make the circuit of the Ancient
House (the Ka'bah). The processions are to extend to Safa
and Marwah (two mountains near Mecca where idols used to
stand) and also to Mount 'Arafat. The rite of sacrifice is
to be performed on the tenth day, and directions are given
for slaughtering the camels, or other lawful animals, after
invoking the name of Allah over them. Pilgrims unable to
arrive in time may send a beast to be sacrificed on their
behalf. The flesh is to be eaten by the worshippers and
distributed to the poor. It is not the flesh or blood of the
sacrifices that is acceptable to Allah, but the piety of the
worshippers. The pilgrimage is an observance due to Allah
which may not be slighted, but it is not forbidden to make
it an occasion of trade, though hunting during the sacred
days is forbidden. After the sacrifice the pilgrims should
remain to worship Allah at least two days. Only Muslims
may visit the Ka'bah.

5. The Wcuj of Salvation. — Besides the five funda
mental religious duties which are conditions of salvation
the way of salvation is summed up in two main conceptions.
Subjectively, as affecting the personal attitude of the be
liever, it is the practice of taqwd or piety ; objectively, the
thing which must regulate his whole life is islam or
acceptance, both active and passive, of the will of Allah.

A. Piety. — The meaning of taqwd is fear (i.e. of Allah)
or abstinence, from idolatry or evil of any kind. Its atti
tude is expressed in the words, commonly used in any
sudden calamity : " Verily, we are Allah's and verily, to
Him do we return " (2 151). Even now He is nearest of all,
for He comes in between a man and his heart. Piety is to
believe in the truth, to be sincere in worship, to choose the
next life rather than this. Not the flesh and blood of
sacrifices reaches Allah, but piety ; the best garment is the
raiment of piety. The pious are the meek, patient, truthful,

62 THE TEACHING OF THE QUR'AN

lowly, charitable, penitent, harmless, forgiving, prayerful,
considerate, just. They practise devotion, moderation,
purity ; not in superstition, but in the fear of Allah. Their
hearts repose in the thought of Allah; they meditate in
silence morning and evening, and say of their purposes:
"If Allah will." Their hearts thrill with fear at the
mention of the name of Allah, and faith increases with the
recital of His signs (the verses of the Qur'an). Piety is
both the easy way and the steep way, it is obedience to
Allah and the Apostle, to be shown in family life by men
and women alike.

B. Islam is the word chosen by Muhammad to sum up
his idea of the true religion which is offered by Allah and
accepted by man if he is wise. The word signifies sub
mission, resignation or acceptance, in each shade of meaning
denoting the true attitude of man towards Allah. Islam
is the faith of Noah, Abraham, Moses and Jesus ; the sons
of Jacob at his death confessed themselves Muslims;
believers have been called Muslims by Allah ever since
Abraham ; acceptance of Islam is demanded by the Law
and the Evangel; faithful Jews and Christians were
Muslims before the Qur'an was given : now they and the
Sabeans have only to add faith in the Qur'an. Islam is
belief in all the prophets ; it is the " Baptism (silqhah) of
Allah." He opens the heart to its reception. Muslims are
those who have heard the call and believed, setting their
faces towards Allah with self- surrender and following
Muhammad ; they are the best of ummahs (religious
communities). Islam is both a rule and a high-road; it
must be proclaimed in its entirety, and so accepted, for it is
the only acceptable religion, now truth is come and false
hood has vanished. It is the easy way, but believers must
fight strenuously for its defence and propagation. It will
be victorious over every other religion and spread to other
lands, for it is a message for mankind. Toleration is
enjoined for a time, but afterwards abrogated by the
command to do battle with infidels, whether idolaters or

THE LAW OF LIFE 63

people of Scripture. Exile and warfare on behalf of Islam
will be abundantly rewarded, but apostasy from it leads
to hell.

V. THE LAW OF LIFE.

1. Law in the Quran. — We have seen that the Qur'an
teaches, to use a Christian phrase, "justification by works."
To attain salvation men must believe the message of the
Apostle to be true, and they must do the works commanded
by him, in return for which, by the mercy of Allah, for no
one has any claim on Him, they will receive the reward of
Paradise which He has thought well to grant on these
conditions. The strictly religious conditions of salvation
have been outlined above. But we have also seen that the
authority of the Apostle, as the revealer of the will of
Allah, extends to all affairs of life; he is to judge his
people and they are to bow to his command without
question. Hence religious duty in the Qur'an extends to
[L the affairs of life— political, military, civil, social, as
well as the strictly religious.

Of law as such there is little mention. The familiar
term sliari'cih only occurs once in the Qur'iin (45 17), and
the cognate word shir* all also once (5 52). The general
leaning of the root is "way"; the first passage refers
to the divine command giveH^to Muhammad in a certain
matter ; the second to the various laws given to leaders of
successive religions.

There is no passage in the Qur'an parallel to the
Decalogue of Moses, but there are several sets of commands
in which Muhammad may have had the Decalogue more or
less clearly in mind. The most systematic of these is in
17 23-*°. The commands there given are: (1) Put not
other gods with Allah ; (2) Be kind and respectful to
parents ; (3) Give what is due to kinsmen, the poor and
travellers; (1) Be not wasteful ; (5) Slay not your children
for fear of poverty; (6) Draw not near to fornication;

64 THE TEACHING OF THE QUR'AN

(7) Slay not the soul which Allah hath forbidden you, except
for just cause : (8) Draw not near to the wealth of the
orphan ; (9) Fulfil your compacts ; (10) Give just measure
and weight; (11) Follow not that of which thou hast
no knowledge (probably referring to slanderous reports) ;
(12) Walk not on the earth proudly. Neither here, nor in
other shorter summaries * is there any distinct principle of
arrangement. The code of chief duties has to be gathered
from scattered passages.

2. Government of the State. — Although the Qur'an is
relied on as the basis of all legislation in Muslim states,
yet it contains no theory of government nor any definition
of the relation between civil and religious law and adminis
tration, nor is Muhammad led, as was Moses, to appoint
helpers who share divine inspiration in some degree with
him. The conception of a theocracy centred in one person
is so dominant that whatever ordinances are needed are
simply supplied by Allah through him, and believers have
only to hear and obey whether in matters of worship or
inheritance, criminal justice or warfare. The absence of
specific direction as to subordinates or successors was a
cause of great perplexity and bitter strife as soon as the
prophet passed away, and all the offices of government
current in Islam had to be subsequently evolved. Perhaps
we may consider that the teaching of the Qur'an on
sectarianism establishes the principle of unity of govern
ment, whether secular or religious. Of sects it is said that
those who split up religion rejoice each in his own party.
This is condemned by Allah. What these sects were was
as little known to Muhammad as any other particular of
the Scripture religions. It is said that they did not arise
in Israel till after the Law was given, and again that they
did not arise among the peoples of the Scripture till after
the Qur'an descended. Those peoples were separated from
one another through jealousy, and their sectarianism pre
vented their followers from accepting Islam.

* 6 152 ff ; 31 12-18 ; 25 64-7(i ; 16 92 '.

THE LAW OF LIFE 65

3. Warfare.— The one function of the state with which
the Qur'iln deals definitely and in detail is that of warfare,
and this as inseparable from religion. The characteristic
term used is Jihddanfl sdbila'Udh, i.e. " strife in the way of
Allah " (60 i ; 22 "). The nature of the strife is clear from
the frequent use in this connection of the root qatl, meaning
slaughter, e.g. in 4 7G : " Let those, then, fight in the way
of Allah who sell the life of this world for the next ; and
whoso fights in the way of Allah, be he killed, or be he
victorious, we will give him a mighty reward." Each of
the three italicised words is a form of qatl. On first entry
into Medina the command is that there be no compulsion
in religion, and warfare is limited to defence : " Fight for
the cause of God (or in the way of Allah) against those who
fight against you, but commit not the injustice of attacking
them first" (2 18(5). Later this is abrogated by "the verse
of the sword " (9 5) : " When the sacred months are past,
kill those who join other gods with Allah wherever ye shall
find them, . . . but if they repent and observe prayer and
pay the alms then let them go their way." This command
is a divine revelation and must be promptly obeyed. The
slaughter of enemies is enforced by confused stories of Saul
and others. It applies to Jews and Christians as well as to
idolaters, but the former may be offered the alternative of
tribute instead of death if they do not accept Islam. The
believing warriors are to strike off the heads and finger-tips
of enemies ; certain tactics and precautions are enjoined ;
leaders are to beware of insincere mediation, and not to
allow overtures at a time of vantage. Wayfarers are not
to be indiscriminately looted, and warfare is to be followed
by religious instruction. It was Allah who slew the
enemies in the victory of Badr ; the warrior is His helper,
and the slain on the path of Allah are not dead but living ;
they are martyrs (shahld), a word not applied to those who
suffer death unresisting at the hands of persecutors. Death
in His way is better than wealth and is rewarded by
Paradise. To the living is granted rich booty and there is

66 THE TEACHING OF THE QUR'AN

more to come, but it must be remembered that the booty
belongs in the first place to Allah and the Apostle.
Prisoners of war are in the power of the captors to kill, sell
as slaves, hold to ransom, liberate, or convert to Islam.

4. Slavery. — Slavery is a domestic institution, and as
an accompaniment of warfare is accepted by the Qur'an.
The killing of captives after the battle of Badr is referred
to in 8 68 : " It has not been for any prophet to possess
captives until he hath slaughtered in the land." The slave
is the absolute property of his master as man is of
Allah. Female slaves may be taken as concubines at dis
cretion, but their master should not hire them out as prosti
tutes ; on the contrary (if he does not want them himself)
he should make provision for their marriage. Married
women may be taken to wife if made captive in war. The
master of the house is free from the rules of decorum before
female slaves. Slaves are to be kindly treated, and if able
to redeem themselves they are not to be hindered from
doing so. It is better to marry a believing slave than a
free idolater.

5. Criminal Laws. — These occur in the form of penalties
enacted for the commission of certain crimes. The thief is
to lose a hand. The unchaste woman may be immured
alive or confined for life. In the case of sodomy the
offenders are to receive an undefined punishment, or if
penitent to be forgiven. In case of fornication one hundred
stripes are to be inflicted on each of the offenders. For
homicide retaliation by the relatives of the person killed
may be carried out, or blood money may be exacted by
them. Murder is deserving of hell in the next world and
of retaliation in this. For warfare against Allah and the
Apostle the penalty is impalement or mutilation or banish
ment. In this and other fragmentary legislation the
customary law and practice of the Arabs is no doubt
presupposed.

6. Civil Eegulations. — These too are fragmentary, and
deal with special needs that arose out of developments in

THE LAW OF LIFE 67

Muhammad's career, so that one cannot draw a clear line
between moral counsels and legal orders.

For instance, property is not to be expended on vanity
or on bribery, but no penalty is laid down for the latter.
The inheritance of property is dealt with in more detail.
Equitable testamentary provision is to be made verbally
for parents and kinsmen, and the witnesses are not to alter
the terms of the bequest. Legacies should be shared by
men and women and a residue left for the poor and the
orphan. There are provisions for the portions of husbands
and wives and of distant relatives, and the husband is not
to inherit the estate of the wife against her will. Directions
are also given for attesting a will by oath. Special care for
the interests of the orphan is repeatedly enjoined. Allah
had found the prophet an orphan child and guided him,
and when battles in the way of Allah were fought there
were many orphans of the " martyrs " to be cared for. They
were to be treated with fairness, their property guarded, and
suitable marriages to be arranged for the girls.

The oaths of the Qur'fin are of two kinds. Muhammad
himself, especially in the earliest Surahs, swears, sometimes
by the Lord of heaven and earth, sometimes by His
creatures, as the mountain, the book, the Ka'bah, the sea
all to confirm the message which he proclaims. On the
other hand he deals with the oaths which believers swear
among themselves. They are not to swear readily by Allah
lest a hasty oath should need revocation, but if one should
have sworn unadvisedly an expiation for the offence is pro
vided, and in 66 2 Muhammad is released from an oath
to one of his wives. Perjury is forbidden on pain of
damnation.

Although Muhammad was originally a trader, yet little
mention is made in the Qur'iin of trade. The only positive
enactment is that on usury. Selling is allowed, but usury
is forbidden on pain of hell-fire. Allah, who rewards the
legal alms, has banned the taking of interest on money and
believers must therefore abandon it. Believers may carry

68 THE TEACHING OF THE QUR'AN

on trade while engaged in pilgrimage, despite other restric
tions. Though we have no reason to believe that Muhammad
ever travelled by sea, he frequently refers to the ocean, and
to the commerce which it bears. The towering ships are a
sign of Allah and it is He who speeds them. They are His
instruments for the enrichment of mankind by trade and a
sign of His goodness. As for the Calendar it is a divine
command that the year be reckoned by lunar months and
that four of these be held sacred.

7. Domestic and Social Laws. — The most prominent
element in these is the legislation regarding marriage
which played so important a part in Muhammad's own life
after he became a prince with a harem.

The word for marriage is niMh, which refers to its
physical aspect. Its object is the begetting of children
for the multiplication of the race. Marriage, but not con
cubinage, is lawful with a Jew or Christian, but marriage is
unlawful with an idolater. Concubines may be taken from
among slave girls, but not from among married women,
except they be captives of war. The number of wives at
one time is limited to four, but no limit is laid down for
concubines. Wives are to be treated with love and tender
ness, and with strict impartiality. Marital intercourse is to
be preceded by an act of piety. Eefractory wives may be
beaten or confined, but conciliation is provided for. The
marriage of orphan girls is to be carefully arranged.
Widows must not remarry before they have waited at least
four months and ten days. A table of prohibited degrees
of kinship is given, and marriage with a father's wife is par
ticularly prohibited (4 26f), this having been common among
the pagan Arabs ; but marriage with the wife of an adopted
son is definitely allowed, this having been practised by
Muhammad. At the time of marriage the wife receives a
dowry from her husband to which she has a right unless
she of her own accord remits it. Believers may acquire a
wife for money to be paid as dowry. Any exchange of wives
must be carried out with fairness.

THE LAW OF LIFE 69

Divorce (taldq) is carefully regulated. There must be
an interval of four months between the declaration, accom
panied by separation, and the actual dissolution of the
"knot of marriage." A divorced wife may not be remarried
to the same husband more than three times unless marriage
with another man, followed by a divorce from him, has
intervened. The dowry of a divorced wife must be returned
to her and her remarriage not impeded. Kegulations are laid
down for the case of the wife as divorced, either before or
after the consummation of the marriage, and also regarding
the children.

As for the family, kindness, respect and gratitude are to
be shown to parents, but this duty may be overridden by
loyalty to Allah. Children are not to be killed for fear of
want, for boys and girls are a gift from Allah, but family
ties may become a temptation to believers to neglect
striving for the faith.

A good deal of attention, relatively, is given to deport
ment. Believers are to be modest in demeanour, kindly in
address and courteous in greeting, always using the formula,
" Peace be to you " (A's salam 'alaikum). They are to avoid
frivolity and scandal- mongering and to enter the houses
of others only after leave has been given, though it is
legitimate to entertain each other hospitably. Women,
except those past child-bearing, should not go unveiled,
save before near relatives. Strict rules are laid down for
modest behaviour as between men and women and the
respect to be shown by children and slaves to their elders
and betters. Reverent behaviour to Muhammad is specially
inculcated.

8. Ceremonial Regulations. — Here again we have to
realise that the fragmentary directions contained in the
Qur'an rest on the background of Arab custom, the content
of which, supplemented by the words of the book, was
afterwards elaborated in tradition and eventually codified
by theology. Such regulations as are given in the Qur'an
were taken over, with very slight alterations in the matter

70 THE TEACHING OF THE QUR'AN

of forbidden foods, from the Jewish code. The rules for
purification from ceremonial defilement by washing before
prayers have already been referred to (p. 59). It remains
to deal with the rules regarding unlawful food and other
forbidden things, and with such mention as there is of
sacrifice.

Clean and Unclean Foods. — The prominence of this dis
tinction in Leviticus is reflected in the Qur'an and in
Muslim life down to this day. The terms used are hardm =
banned or unlawful, and Jialal = permitted. As in th6
case of the Hebrew Jcherem the ban or prohibition to touch
may be owing either to the sacredness or to the pollution of
the object. So the commonest use of liar am in the Qur'an
is as a designation of the Sacred Mosque, but the word is
also repeatedly applied to forbidden food the use of which
pollutes, in contrast to the permitted food which Allah has
sanctified (16 117 ; 10 60). Before the Torah came to Moses
all things were allowed except what Jacob forbade (Gen.
32 32), but the distinction now made in the Qur'an between
lawful and unlawful foods is not fixed by man but by Allah.
For lawful flesh a further rule is given that the Muslim
may eat only that over which the killer has invoked the
name of Allah. The flesh of idol sacrifices and blood are
forbidden. A list is given of lawful cattle and fruits, and
several lists of foods forbidden and permitted. The principal
prohibitions are those of swine's flesh and strong drink
(khamr), but though Khainr is forbidden to believers on
earth it will be plentifully supplied to them in Paradise.
If a Muslim eats unlawful food under compulsion or through
fear he may be pardoned. The food of Jews and Christians
is lawful to Muslims.

Other forbidden things. — Together with wine (5 92f) the
practice known as maisir is specially prohibited. This
consisted in a kind of lots, drawn by means of arrows, for
the division of the portions of a slaughtered camel. It
is understood to include all games of chance. In the
same connection images are declared to be an abomination,

ATTITUDE TO OTHER FAITHS 71

and this is not practically qualified, as in the Pentateuch,
by the closely connected command to make cherubim over
the ark. Magic in the sense of sorcery (sihr) is implicitly
condemned by Muhammad's frequent repudiation of the
charge brought against him of being a magician. On the
other hand there is no prohibition of spells or incantations,
but the last two Surahs (113 and 114) appear to be of that
nature and are extensively used as such by Muslims all
the world over.

VI. ATTITUDE TO OTHER FAITPIS.

No scripture in the world teaches such a " comparative
religion " as the Qur'iin. Assertions regarding its attitude
to the earlier faiths form, as we have seen, both the woof
and the warp of the book, its strength and its weakness,
and this has come out in all the fundamental doctrines. Its
clear claim is to confirm and perfect the teachings of the
former Prophets and Scriptures, allowing for as much
abrogation of previous ordinances as may be necessary for
the new time. The question remains to be answered : How
does this claim actually work out ? What has the Qur'an
set aside of the former teaching as unnecessary, and what
has it added to the world's stock of religious knowledge and
inspiration ?

The Qur'fm has three words for religion. The first is
millaJi, the derivation of which is disputed, but its general
use in the book (ten times out of fourteen) is to signify the
religion of former prophets (especially Abraham) whom
Muslims should follow, subject to the new light brought by
Muhammad. The second term is din, meaning religion as
observance. This is also used of the religion of former
prophets, especially Noah, Abraham, Jacob, Moses and Jesus.
Of din Muhammad at first says : " To me my religion, to
you your religion," but later he pronounces that Islam is the
only acceptable religion. The third term is ummah, i.e.
religious community. Of this it is said that mankind were

72 THE TEACHING OF THE QUR'AN

originally one ummah, and that Allah, had He pleased, could
have kept them so, but He was pleased to grant every ummah
a special apostle and a scripture and observances of its own.
Muslims are the central ummah and the best of all. What
is it that this best of ummahs has which others have not ?

The massive simplicity of the outlines of quranic
theology make the answer to this question comparatively
simple. Against the paganism of Arabia the Qur'an is
one long protest, which is not substantially affected by the
adoption of the Ka'bah with tys Black Stone fetish into
the central ritual of Islam. The Sabean and Zoroastrian
cults hardly come into practical account. It is to the
prophets and scriptures of the Old and New Testaments that
the constant appeal is made.

In its dealing with the Old Testament the Qur'an has
made only one essential change. The confusions in its
reproduction of Old Testament histories and the modification
of ceremonial laws touch no essential point, nor does the
Qur'an refuse to recognise the Messiah, though it contradicts
later Judaism in allowing that Jesus of Nazareth has the
rightful claim to that title. But in one vital aspect the
messianic ideal of the Old Testament has undergone a radical
change. The Coming One who has appeared is indeed a
prophet and likewise a prince, but His priestly character is
eliminated, and the idea of atonement wrought by Him is
set aside. Neither He nor His people are to bring salvation
and victory by sacrificial suffering,

On the New Testament side the difference is far greater.
The conceptions of divine Fatherhood and Sonship are not
only eliminated but fiercely combated. The divine in
carnation in Jesus the Christ is utterly rejected, and the
historical fact of His death, carrying the implication of His
atonement and resurrection, is denied. The claim of Jesus
to be the Saviour and Judge of the world is set aside. The
Holy Spirit appears only as an angel, and the Trinity of
the Godhead is misunderstood and repudiated. Yet, with
all this, we have seen that fragmentary indications of

ATTITUDE TO OTHER FAITHS

73

Christian doctrine crop out from time to time, though they
exercise little effect on the deistic trend of the teaching
as a whole.

The new elements of religion added by the Qur'an are
two — one doctrinal, the other ethical. Obviously the first
is the apostleship of Muhammad as superseding Jesus and
all earlier prophets. The second is the strenuous inculcation
of the duty of warfare for the propagation of the faith. It
is hardly necessary to point out that the jihad of Islam is
essentially different from the Old Testament wars of conquest
or defence which had no reference to imposition of a new
creed or worship. In modern times the duty of warfare for
the faith has more and more receded into the background by
reason of long-drawn political changes, and it seems likely
to give place to a zeal for purely religious propaganda.
The future attitude of Muslims towards the fundamental
issue — Muhammad or Jesus Christ — will depend even more
on the life than on the preaching of Christendom.

SUBJECT INDEX.

Abbreviations. S. = Surah. A. = Allah. Mel. = Muhammad. M. =
Muslim. I. = Islam. Q. = Qur'an.

Titles of Surahs. Several of these have alternatives, e.g. 17 is either
Asra (Night Journey) or Banu Isrffll. In such cases I have chosen
what appeared to be the most widely used. But the identifying
mark is the serial number of the Surah (list on pp. 111-113). Hod-
well's Translation has a chronological sequence of Surahs, but a
table is given in Dent's edition by which the serial number can be
identified.

Numeral references. Serial numbers of Surahs are in large figures, verses
in small. The letter f indicates one following verse ; ff two ; if^more
are referred to the second number is given. " Etc." following a
reference indicates frequent occurrence of the phrase.

Headings. English in black type, Arabic in italics. With few excep
tions matter is given under the English head. A heading in square
brackets as [Weights] indicates a cross-reference.

Aaron = Ilarun. [Mary and Moses.]

'Abasa = " He frowned." Title of S. 80.

Abel = Habil, and Cain = Qabll. Sacrifice and murder. Burial of
corpse taught by a raven. Cain's repentance. 5 3°-

Ablutions = Wuzff. Rules for purification before prayers, 5 8.^

Abraham = Ibrahim. Rejects creature worship and ancestral idols,
g 74-83. 43 25,26. books were granted him of old, 87 18f: controversy
with idolaters, 29 ^ ; 2 26«; 37 81~96 ; 26 69-104 ; 21 62-70 : prays for
his idolatrous father, 19 43— " : but this example not to be followed, 60 4 ;
9 114 1 . promised a son in old age and warned of the fate of Sodom,
5! 24-34. 11 72-78. 15 51-60. pieads for Sodom, 11 77: is taught the
resurrection, 2 262 : prepares to sacrifice his son, 37 97~m : he and Ishmael
found the temple at Mecca and settle their descendants near it: 3 90-91;
14 40 . 2 n»-12a : bequeaths Islam to his posterity, 2 26 : hopes for
forgiveness at judgment day, 26 8a ; 14 ^ : the faithful one, 53 3S ; 16 121 :
the friend of God, 4 124 : sound in faith (Aoni/), 6 79'162; 3 89, etc. : a true
prophet, 19 42 : prophecy and scriptures granted to his posterity, 29 26 :
an imam or leader of the faithful, 2 118 : his religion (miltah) to be followed,
16 124. 4 124. ne was neither Jew nor Christian, but hanif and muslim,
3 w ; cp. 2 "4 : his religion that of Md., 6 16a ; 2 124 : his spiritual kindred
are followers of Md., 3 61 : he prays for the coming of Md., 2 123.
" Abraham " = Ibrahim. Title of S. 14.

76 THE TEACHING OF THE QUR'AN

Abrogation = Naskh. Md. accused of forgery because one verse
substituted for another, 16 103 : A. may abrogate or confirm as He pleases,
13 39 : if He cancels a verse grants a better, 2 10°.

" Abu Lahab." To be punished for his enmity. Title of S. 111.

".Abundance " = Kauthar. Title of S. 108.

'Ad, generally coupled with Thamud. A tribe of S. Arabia.
Punished for rejection of Hud, 26 123-140. 7 63-70. 51 ur. 45 20-27.

Adam = Zdam. Created of clay, 15 28 ; 3 52 : the vicegerent
(Mali/all) of A., gives names to all things, 2 28~31 : Iblis, alone of angels,
disobeys command to worship him, 2 32; 7 Jo-i7; 15 so-s. tempted and
cast down from Paradise to earth, 7 18~24 ; 2 33~7 : fall and restoration,
120 : taught words by A., 2 35: descendants brought forth from
his loins to witness that A. is their lord, 7 m : covenant of A. with him,

'Adiyat = " Chargers." Title of S. 100.
Adoption. Creates no bar to marriage, 33 4-5.37.
" Adoration " = Sajdali. Title of S. 32.

Adultery and Fornication. Both = zinu. An evil way, 17 34 : to
be avoided by the pious, 25 68: accusation against woman needs four
witnesses; if guilty immure till death, 4 19: man and woman may be
punished by scourging, 24 2 : unchaste to marry unchaste or idolater,
24 3>26: purgation of groundless accusation, 24 *-™ : rebuke of accusation
against <Aishah, 24 n-25.

Affinity. [Marriage.]

" Afternoon." = 'Asr. Title of S. 103.

Alilu'l Kitab. [Scriptures, People of the.] Jews and Christians,
3 19S ; 5 72, etc.

AJimad. The name under which Md. claimed that Jesus foretold his
coming, 61 6. [Muhammad.]

Ahqaf. Title of S. 46 (same in English).

Ahzab *= " Confederates." Title of S. 33.

A'la = " Most High." Title of S. 87.

Aiyul = [Job.]

'Alaq = " Clots of Blood." Title of S. 96.

Alexander (the Great) = Dhul' Qarnain. Campaigns and victory
over Gog and Magog, 18 82~101.

Al llmrun = « Family of 'Imran." Title of S. 3.

Allah. [God.]

Allat. [Lat.]

Alms (of obligation) = Zakat. Commanded as essential to religion,
2 4° ; 98 4 : mark of true piety, 23 4 ; 24 37 : loan to A., 73 20 : bringing
also pardon of sin, 64 17 : doubly repaid by Him instead of usury, 30 38 :
like a seed grain bringing forth 700 fold, 2 263 : to be exacted from
defeated foes who accept I., 9 5-n.

Alms (freewill offerings) = Sadaqah. True spirit and right ways,

•75 : to be imposed on penitent enemies, 9 104 : expiation for neglect

of pilgrimage duties, 2 192 : to be offered before interview with Md., 58 13f

(distinct from zahat) : subject of accusation against Md., 9 68 : legitimate

applications, 9 60 : not to be wastefully given, 17 28.

Alms (generally). Coupled with prayer, 14 36. etc. : to be given from
superfluity, 2 216:f: from what Ms. love, 3 86: a means of salvation,
92 fiff'18; 64 16 : on what to be spent, 2 211 : at time of ingathering, 6 142.

SUBJECT INDEX 77

Amulets. Surahs used for: 1, 6, 18, 36, 44, 55, 67, 78, 113, 114.
" Verses of protection": 2256; 12 64 ; 13 12; 15"; 37 7.

An'um = " Cattle." Title of S. 6.

Anbiyff = " Prophets." Title of S. 21.

Anfal = " Spoils." Title of S. 8.

" Angels " = Malffikah. Title of S. 35.

Angels. Not daughters of A. but servants, 43 16~18 : messengers of
A. with 2, 3, or 4 pairs of wings, 35 l : support His throne, 69 " : ascend
to Him in a day of 50,000 years, 70 3 f : descend on Night of Power,
97 4 : worship A., 7 205 : and repel demons, 37 a : at A.'s command
worship Adam, except Iblis, 15 30f : appearance demanded by unbelievers,
15 7f: guardians of believers, 6 61 : helpers in battle, 8 9~12 : record
actions, 82 "• 12 : control the course of the world, 79 B : receive souls at
death, 7 35 ; " angel of death," 32 " : witness at Day of Resurrection,
50 16~28 : intercede for believers, 40 7 « : attest the book of the righteous,
83 20f: witness against idolaters, 37 16°-6: guard hell, 74 30 : Harut and
Marut at Babel teach sorcery, 2 9G : will die and be raised, 39 G3.
[Gabriel.]

'Ankabut = " Spider." Title of S. 29.

Ansur. [Helpers.]

" Ant " = Naml. Title of S. 27.

" Apartments " = Eujurat. Title of S. 49.

Apostasy. Venial, 'if under compulsion, 16 103: if voluntary to be
severely punished, 16 108 ; 88 23 f: leads to perdition, 22 ».

Apostle (Messenger of God) = Itasul or MursaL Divine messengers
taken from among angels and men, 22 74 ; 7 33 : many before Md. with the
same revelation, 4 161 : office only to announce and warn, 18 M : specially
against idolatry, 1638; rejected by unbelievers, 15 n ; 23 46: sent (by
Jesus) to the city (of Antioch), 36 13~32 : their message in the speech of
their own people, 14 4: work miracles only by leave of A., 40 78: must
give account of ministry, 72 K : none before Md. unaffected by Satan,
22 51 : they repent and are forgiven, 27 " : their histories revealed
by A. to confirm Md.'s heart, 11 121 : of some he is told nothing, 40 78:
no difference in their acceptance by believers, 4 149 : some endowed by A.
more highly than others, especially Moses and Jesus, 2 2M : some specially
endued with firmness (iilu'l 'azm) 46 34.

Apostles (of Jesus) = Hawarl. Became helpers and followers of
Jesus the rasul, 3 4fif ; 61 14 : professed themselves Ms., 5 m : desired of
Jesus a table from heaven, 5 lia.

Apparel. Simple and splendid clothing gifts of A., 7 26 : goodly
clothing to be worn in mosque, 7 29f.

Arabic. The Q. not in a foreign tongue, but in plain Arabic for
Arabs, 16 105 ; 26 196; 41 44, etc.

Arabs of the desert. Malingering, 9 91 : undecided as to alle
giance, 9 88-102. 121 • called to be wholehearted in fighting for Islam, 48 16f ;
49 14f. [Idolaters.]

A'raf. A wall between Heaven and Hell, the people on which see and
converse with inmates of both, 7 44~47. Also title of S. 7. [Purgatory.]

1 Arafat. The Mount of Recognition, 12 miles from Mecca, to be
visited by pilgrims, 2 194.

Arbitrators. To effect reconciliation between husband and wife,
4 ••». [Marriage.]

78 THE TEACHING OF THE QUR'AN

Ark (Fulk = Ship) of Noah. Built under divine supervision to
save men and beasts, 11 39 ; 23 27f.

Ark. (Tabut = Hebr. tebah, i.e. chest.) Of the Covenant with
saJcmah ( = shechinah) and relics of Moses and Aaron, 2 249 : of bulrushes
for the infant Moses, 20 39.

"Array" = Saff. Title of S. 61.

'Asr = " Afternoon." Title of S. 103.

Asrd = " Wight Journey." Title of S. 17.

" Assembly " = Jumu'ah. Title of S. 62.

Atonement. [Expiation.]

Attributes. [God.]

Augury = divination by flight of birds. Practised by people of
'AdandThamud, 27 48.

Ay at — Sign, see Miracles. = Verse, see Qur'an.

Azar = Terah, the father of Abraham. An idolater, 6 74 : will not
listen to his son's remonstrance, 19 43~ 49.

"Backbiter" = Humazah. Title of S. 104.

Badr. Battle of B. a sign from A., who succoured Ms. with angels,

3 11, 119— 21^

Salad = " Soil." Title of S. 90.

Baiyinah = " Clear Evidence." Title of S. 98.

Balance = Mlzun. Men to give fair weight, 6 153 ; 7 83 : according
to the heavenly balance, 55 6 ff: which has come down with the Book,
57 25 : just balances set up at Day of Resurrection, 21 48.

Baptism. Of God only is effectual, 2 132.

Saqarah = " Cow." Title of S. 2.

Barzakh. [Purgatory.]

Be and it is = kunfa yakunu. [Creation.]

Beasts. Those sacred to pagans no longer so, 5 102 : their usefulness
to man a sign from A., 36 71~ 74 : beasts and birds form communities
(ummat), 6 38.

Beautiful Names. [God.]

" Bee " = Nahl. Title of S. 16.

" Believer" = Mu'min. Title of S. 40.

" Believers " = Mu'minin. Title of S. 23.

Believers. Can only believe by permission of A., 10 10° : Faith
graven by A. on heart and strengthened by His Spirit, 58 22 : to witness
by upright conduct, 5 u : practise moral and religious duties, 8 2 fl ; 23 1- n :
keep peace and goodwill among themselves, 49 9~ 12 : Paradise awaits
those who rest in the thought of A., 13 28 : He has bought them for the
reward of Paradise, 9 112 : they are of varying grades in His sight, 3 157 ;
57 10 : they must be tested, 29 * : if they fail in endurance may be lost,

4 99 : warned against hardening of heart, 57 15 : must be liberal, 57 1Q— 24 :
and fight in cause of A., 49 15 : give honour, not to high birth, but to fear
of A., 49 13 : are His vicegerents on earth, 35 37 : not to make friends
with pagans, 58 ^ : nor with Jews and Christians, 5 66« 62 : lowly to the
faithful, haughty to infidels, 5 69.

Birds. Have a language which Solomon knew, 27 16 : form com
munities, 6 38.

SUBJECT INDEX 79

Bismi'llali. [Invocation.]
Blood. Forbidden, 2 168. [Food.]
" Blow " = Qurilah. Title of S. 101.
Books. [Judgment Day and Scriptures.]!
Booty. [Warfare.]
" Brightness " = Zuha. Title of S. 93.
Burial. Of dead taught to Cain by a raven, 5
Buruj = " Starry Sky." Title of S. 85.

C.

Cain. [Abel.]

Calf of gold worshipped by Children of Israel, 2 48« 8C ; 4 162 ; 7 14(J :
made by Samirl, 20 90. [Moses.]

Calendar. Year to be reckoned by lunar months, of which four
months sacred, 9 36t.

Camel. A sign of A.'s wisdom and goodness, 88 17 (other rendering-
is "cloud") : lawful for food, 6 144f.

Captives. [Slaves.]

Carrion. Forbidden as food, G 146. [Food.]

" Cattle " = An'dm. Title of S. 6.

Cattle. Pagan superstitions about them, G 139; 5 102 : to be used for
burdens, journey, and food, G 143 ; 40 79: four pairs (i.e. camels, oxen,
sheep, goats), 39 8.

" Cave " = Kahf. _ Title of S. 18.

" Chargers " = 'Adiyiit. Title of S. 100.

Children. Idolatrous Arabs hate the birth of daughters, 1C 69 fl :
offspring not to be killed for fear of want, 17 33 ; 16 8° f : boys and girls
the gift of A., 42 48 f : may be a temptation, 8 28 ; G4 14 f.

Children of Israel. [Jews.]

Christ. [Jesus.]

Christians = Nasflru. Often coupled with Jews. [Jews : Scrip
tures. People of] In the line of revelation, kind and compassionate,
but invented monasticism, 57 26~9 : in covenant with God but at variance
among themselves, 5 17 : nearest in affection to believers, and free from
pride, especially priests and monks, 5 85 : cloisters, churches, and oratories
to be protected, 22 41 : together with Jews, claim to possess the only
tnie religion, 2 129: coupled with Jews and Sabeites, as acceptable,
2 M : also with Magians and idolaters as against believers, 22 17 : mutual
recrimination with Jews, 2 105-7 : take clergy, monks, and Messiah
for lords, 9 31 ; 3 67: claim to be children of God disproved by their
sufferings, 5ai: infidels, because they hold the deity of Jesus and the
Trinity, 5 76 f : dispute with them to be settled by the ordeal of the
curse, 3 64 : converts from among them to inherit paradise, 5 86fl: com
mended, 3 198: recalcitrant will go to hell, 5 88: Ms. to war against them,
till they pay tribute, or believe, 9 29.

Clean and Unclean. [Food.]

" Clear Evidence" = Baiyinah. Title of S. 98.

" Cleaving " = Infitur. Title of S. 82.

" Clots of Blood " = lAlaq. Title of S. 96.

Commandments. A universal admonition written on tables for
Moses, 7 14a.

80 THE TEACHING OF THE QUR'AN

Commerce. By sea a boon from A., 16 14; 17 68, etc. : on land,
permissible at pilgrimage, 2 194: with just measure and balance, 17 37.

Concubines. May be taken from among slave girls, 70 29- 31 ;
23 G~ 7 ; 4 3, 29 * : not from married women, except captives, 4 28.

" Confederates " = Ahzdb. Title of S. 33.

Confession of faith. ' \_Kalimali.~]

Corruption = Tahrif. Jews and Christians give contrary interpreta
tion of previous Scriptures. 2 107 : Jews misquote their scriptures, 37 72 ;
4 48 . 5 45 . pervert the word of God, 2 70 : transcribe it corruptly for
paltry gain, 2 73 : eternal damnation the lot of those who conceal teach
ing of Taurat, 2 154-7.169,

" Counsel " = Shura. Title of S. 42.

Covenant. lAhd. Made by A. with Adam, but forgotten by him,
20 114 : with posterity drawn forth from the loins of sons of Adam, 7 171.
Mtthiiq with Noah, Abraham, Moses, Jesus, and Md., 33 7 : pledge by Ms.,
60 12 : promise on part of A., 9 112 : covenant of A. to be kept, 16 93 ; 48 10.

" Cow" = Eaqarah. Title of S. 2.

Creation. By fiat: "Be and it is," 36 82; 16 42, etc.: for a worthy
end, 30 7 ; 21 16t: to set forth His truth, 46 2: a witness to His rule,
88 17~20; 31 9 £ : all things praise A., 21 19'; 64 * : they are a sign from
Him, 42 28; 35 25, etc.: especially to convince unbelievers, 15 16~ 25;
36 33-40; 21 31~36, etc.: creation reveals the goodness of A., 71 12~19;
23 18~ 22 : made in six days, 7 5a ; without weariness, 50 37 : earth in two
days and seven heavens in two days, 41 8> 11 : mountains placed in four
days, 41 9 : A. has created seven heavens and seven earths, 65 12 : He
holds up the heavens without pillars, 22 64: 13 2: created animals of
water, 24 44 : man of water, 25 56 : of dust, 35 12 : of moist germs, 16 4 :
brings forth all things and calls them back, 30 10 : will roll up heaven and
remake creation, 21 104.

Crimes. [Punishments.]

Crucifixion, of Jesus denied, 4 156. [Jesus.]

D.

Daughters. Inheritance half that of sons, 4 12 : pagans call angels
daughters of A., 16 59 : but lament birth of female children, 16 60: and
bury them alive, 16 61 ; 81 8*.

David = Du'ud. Slew Goliath and was made king, 2 252 : brave,
wise, sagacious, penitent; mountains and birds join him in praise,
38 16-19. 21 78 1; 34 10: convinced of sin by two pleaders, repents and
is forgiven, 38 20~24 : vicegerent of A., 38 25 : taught by A. the art of
making armour, 21 80 ; 34 10: Solomon given him as son, 38 29 : Zabur

(= Psalter) given him, 17 57; 4 161.

" Daybreak " = Fajr. Title of S. 89.

Dawn " = Falaq. Title of S. 113.

Death. The Certainty ( = alyaqin), 15 99 : unavoidable, 3 182 ; 50 18 :
at stated time, 16 63 ; 3 139 : A. takes souls to Himself at death and in
sleep, 39 43 : prayer to be said only for faithful departed, 9 85.

Debt. Principal to be repaid without interest, 2 278f: leniency in
recovering, 2 28° : to be recorded in writing, 2 282. [Usury.]

Decrees = qadar. Determine creation of all things, 54 49f ; 87 2f : the
limit of life, 3 139 ; 8 17 : all its events, 9 51 : all the actions of men, 54 52f ;

SUBJECT INDEX

81

6 IDS . 14 4 . assignment of men and jinns to hell, 7 178 : good and evil in
the soul, 91 8 : belief and unbelief, 16 38f; 10 10<>; 36 «-» : obedience and
disobedience, 76 3°; 51 9: all sovereignty is A.'s, 13 30 : His behest is a
fixed decree, 33 38: He might have guided all to the way, 16 9; 42 6 •
6 107 : the fate of men and cities written in their book, 17 ",eo . 7 35 . £
clear register, 36 "; containing all secret things, 6 «»; 57 22 : yet not' to
be used as excuse for unbelief, 16"; 6 149: good is from A., evil from
man, 4 81 : choice of faith or unbelief, 18 28.
Defilement, by menstruation, 2 222.

Deluge. The ark (or ship) in the flood a warning, 69 llf ; 54 "-« •
Noah builds the ark, his unbelieving son drowned, ark rests on Al Jiidl'
11 3S ~46. [Noah.]
Demons. [Jinn."]

Deportment. Modest demeanour, 17 39; 25 64 : scornfulness for-
? i V J? " : k^dly ad!?ress' 17 M : courtesy in greeting (salam 'alaikum),
6 « ; 4 88 : avoidance of frivolity, 25 » ; 4 33 : against scandal-mongering
4 147 : enter other houses only after leave given, 24 27~29 : greeting on
entering, 24 61 : eating in one another's houses, 24 M : women to <'o
unveiled only before near relatives, 24 31 : liberty for women past child-
bearing, 24 59: modest behaviour of women and men, 24 30f : respectful
ness of slaves and children, 24 57f: respectfulness to Md. 24 62f • 49 2-s-
specially after affair with Zainab, 33 53.

" Desire of increasing " = Takathur. Title of S. 102.
Devil = Shaitan (Hebrew: Shiitnn), Iblls (Greek: diatolos), used
as synonyms, 2 3: -4: is one of the jinn, 18 48 : ungrateful to his Lord
17 »: refuses to worship Adam, tempts and causes him to fall, 20 "MIS!
15 31 . 2 JB-4f etCt : beguiles his descendants except the faithful, 15 3»-« •
laid on Job disease and pain, 38 40 : is driven away with stones by
believers, 15 17-34; 16 MO, etc. : accursed till judgment day, 15 35 : will not
share the guilt of those whom he tempted, 59 16 : the foe of men, 35 « :
misleads pagans, 4 n?— 9: seeks to confuse reciters of O. 16 wo— a . jf
tempted by him, flee to A., 7 199f; 23 99.

Devils = Shaya/in. Rebellious, 37 7 : steal a hearing of celestial
secrets, 15 18; 26 21°-23, etc. : enemies of prophets, 6 112 : gaolers chained
to infidels, 43 33; 41 24 : pelted by shooting stars, 37 6fl: taught men
sorcery, 2 98: built and dived for Solomon, 38 36; 21 82
Dhuriyut = " Scattering." Title of S. 51.

Dhu'l Kifl = " He of the Portion." Coupled with Idrls (Enoch}
Ishmael, and Elisha, 38 48; 21 **: possibly Elijah.

Dhffn Nun = " He of the Fish," i.e. Jonah, 21 87. [Jonah.]
Dhffl Qarnain = " He of the Two Horns," i.e. Alexander tlie Great
His campaigns and victory over Gog and Magog, 18 M-IOI.
Din. [Religion.]
Dinar = Greek denarion. [Money.]
Dirham = Greek drachme. [Money.]

Dispute. With people of Scripture except the malicious amonc
them to be kindly, 29 4a.

" Distinguisher " = Furqun. Title of S. 25.
Diviner = Kuhin. [Soothsayer.]

Divorce. Four months' interval between separation and final
divorce, 2 M ~8 ; 65 1~5 ; divorced wife not to be taken back more than
three times without other marriage intervening, 2 229f : wife's dowry to be

82 THE TEACHING OF THE QUR'AN

returned and remarriage not impeded, 2 231 f : regulations for care of
children, 2 233 : provision for wife divorced before or after consummation,
2 237 f, 242. 33 48. 65 6 f: resumption of intercourse after divorce, 58 l~5.

" Divorce " = Talaq. Title of S. 65.

Dog. Of the Seven Sleepers (Companions of the Cave), 18 17-21 : lolls
out his tongue, 7 175 : trained to chase, 5 6.

Dukhan = " Smoke." Title of S. 44.

E.

Earth. A. has created the earth in two days, 41 8 : stretched it out
as a bed and made mountains its tent-stakes, 2 20; 13 3; 78 6f: at
resurrection will be A.'s handful, 39 67 : and created anew, 14 49.
[Creation.]

Earthquake. The first sign of the last day, when the dead will be
cast forth, 99 1~5. [Judgment.]

«« Earthquake " = Zalzalah. Title of S. 99.

Eden. Garden or gardens of. Place of rivers shaded by gardens and
great bliss, 61 12 : inmates richly clad on pleasant couches, 18 30 : find
virgins of their own age, 38 B0~4 : enter with believing fathers, wives and
children, 13 23 : Eden is the reward of the purified, 20 78 : the favour of A.
is their chief blessing, 9 73. [Paradise.]

Egypt. Jacob comes to E., 12 10° : Moses and Aaron commanded to
make cjiblahs for prayers in houses of Israelites in E., 10 87 : Pharaoh
boasts of lordship over E., 43 60 : Moses sends back the people from
wilderness into E., 2 58. [Moses : Pharaoh.]

" Elephant " = Fil. Title of S. 105.

Elijah = Hi/as or Ilyasin. Withstands the worship of Baal, 37 12 l33 :
coupled with Zachariah, John and Jesus as just, 6 85 : as Dhtfl Kifl (?),
21 85.

Elisha = Al Yasa*. Coupled with Ishmael and Dhu'l Kifl (Elijah ?),
38 48 : with Ishmael, Jonah, Lot, as favoured above mankind, 6 86.

" Emigration " = Hashr. Title of S. 59.

Enemy (of the faith"). To be slain, 2 186f : to make friends with is
forbidden, GO 9.

" Enfolded " = Muzammil. Title of S. 73.

Enoch = Idris. Man of truth, prophet, raised to a lofty place, 19 67 f :
steadfast in patience, 21 86.

" Enwrapped " = Mudaththir. Title of S. 74.

Evangel = Injll. [New Testament : Scriptures.]

Eve. Not named, but referred to as wife of Adam and disobedient
with him, 2 33f ; 7 18 ; 20 n6 ; made from him, 39 8.

Evil. To be avoided, 74 6 : to be turned away by good, 41 34 : to be
exactly recompensed : good, beyond its merit, 28 84.

" Expanding" = Inshirah. Title of S. 94.

Expiation = (1) Kaffarah (covering), (2) fidyah (ransom). (1) Alms
in lieu of injury inflicted, 5 49 : charity, manumission or fasting for
mistake in oath, 5 91 : offering to Ka'bah, charity, or fast, for offence of
killing game on pilgrimage, 5 96 : (2) charity for violation of fast, 2 18° :
fasting, alms, or offering, if head not duly shaved at pilgrimage, 2 192 : no
expiation for infidels consigned to hell, 57 14.

Extravagance. [Sins.]

SUBJECT INDEX

83

Ezra = 'Uzair. Said to be regarded by Jews as Son of God, 9 30 :
referred to : as visiting ruined Jerusalem, 2 261 (?).

P.

Faith = Imiin. [Salvation.]

Fajr = " Daybreak." Title of S. 89.

Fdlaq = " Dawn." Title of S. 113.

Fall of Man. [Adam.]

" Family of 'Imran " = Al 'Imran. Title of S. 3.

Fast = Saum. Vowed by Mary the Virgin, 19 27: expiation for
homicide, 4 94 : for mistaken oath, 5 91 : for killing game on pilgrimage,
5 96 : for illegitimate divorce, 58 4 ' : in month Ramaziin as soon as moon
observed, with certain exceptions, 2 17°— 81 : indulgence during ni^ht, but
strict fast through daylight, 2 183.

Fatalism. [Decrees.]

Fath = "Victory." Title of S. 48.

Fdtihah = " Opening." Title of S. 1.

Fad. [Grace.]

Fidyah = Ransom. [Expiation.]

"Fig" = Tin. Title of S. 95.

Fll = "Elephant." Title of S. 105.

Fir'aun. [Pharaoh.]

Firdaus = Paradise.

Fire = A'n Nur. [Hell.]

Fire. Obtained by friction, 3G 80 ; 56 70.

Fish. May be caught during pilgrimage, 5 97. [Jonah.]

" Folded up " = Takwlr. Title of S. 81.

Food and drink. Before Torah all things allowed, except what
Jacob forbade, 3 87 : distinction between lawful and unlawful foods not
fixed by man, 10 M : M. may eat only that flesh over which the killer has
invoked the name of A., 6 118 f m : lawful cattle and fruits, 6 137~51 :
fish, 5 97 : restrictions beyond legal ones not to be made, 5 89 f : forbidden
foods, 16 "6-20. 2 168; 5 *-*• 6: game during pilgrimage, 5 J : wine for
bidden with gambling, 2 216 ; 5 931 : wine lawful in paradise, 47 16 : if M.
eats or drinks unlawful things under compulsion or through fear he may
be pardoned, 5 94 ; 6 119« 146 : food of Jews and Christians lawful to Ms., 5 7.

Forbidden actions = ffaram. Gambling, 2 216 ; 5 9a ' : divination
by arrows for division of camel, 5 4 : usury, 3 126 f, etc. [Usury.]

Forgiveness. To be shown to those " who hope not for days of
God," 45 13 : to Jewish opponents who are to be shunned, 2 103 : retalia
tion legitimate, forgiveness meritorious, 42 37~ 41. [God.]

Fornication. [Adultery.]

Freewill. [Decrees.]

Friendship. With Jews and Christians forbidden, 5 66.

Fruits. Of the earth, sign of A.'s care for His creatures, 6 142; 13 3.

Fugitives = Muhajirun. (From Mecca.) To be rewarded in this
world and the next, 1643« in ; especially those who die in the way of A.
(fighting), 22 67 : to be helped by wealthy brethren, 24 2a : and receive
part of spoil, 59 8 : coupled with Ansar (helpers at Madinah), 9 101- 118.

Fusailat = " Made plain." Title of S. 41.

Furqdn = " Distinguisher." Title of S. 25. Term applied to the

84 THE TEACHING OF THE QUR'AN

Q., 2 181 ; 3 a ; 25 l : to the Torah, 2 50 ; 21 49 : to the victory of Badr, 8 42.
[Qur'an; Scriptures.]

G.

Gabriel = Jibrll. (Mentioned by name) : Unbelievers are enemies of
him and Michael, 2 91 f : together with A. he is protector of the prophet,
66 4. (Referred to) ; he brings down the Q. as being the illustrious mes
senger, 81 19~21 : terrible in power, 53 *-12 : standing near the Sidrah tree,
53 13~18 : as the faithful spirit, 26 193 : the holy spirit, 16 104 : he is the
spirit standing before A. at the judgment, 78 38: the holy spirit who
strengthens Jesus, 2 81» 254 ; 5 109 : as spirit of A. announces conception of
Jesus to His mother, 19 17~21.

Gambling. [Forbidden things.]

Game. [Food and Drink.]

Ghashiyah = " Overshadowing." Title of S. 88.

Geni. \_Jinnl.]

God. Allah = the Mighty : Eabl = Lord. He has beautiful Names
by which He is to be worshipped, 20 7 ; 7 179 ^ 59 24. (Those printed
below in black type are the principal ones used in the Q.)

He is One ( Wahid}, 2 158 ; 37 4, etc. : unbegotten, unbegetting, 112 3 :
lie has no son, 25 2 : who could intercede with Him, 43 81» 86 : for He has
no wife, 6 101 : nor other partners, 17 m : there is no God but He, 73 9 ;
37 4, etc. : Jesus is not A. nor is A. threefold, 5 76 ' : angels are not His
daughters, 4314~19; but His armies, 74 34: He is the Living (Haiy},
the Self-subsisting (Qayum), 3 *, etc.: the Eternal (Asmad), 1122:
the Abiding (Abqu\ 20 75 : He is the First, the Last, the Seen, the
Hidden (Awwal, Akhir, Zahir, Batiri), 57 3 : the Praiseworthy and
Glorious (Hamid, Mqjid), II76, etc.: the Serene (Salam), 59 23: the
Wealthy (Ghani), 60 6 : the Holy (Quddiis), 59 23 : praise and worship
are due to Him, 1 1~ 4 : He is to be adored and approached, 96 18 : magni
fied, 74 3 : His Name to be commemorated, 73 8 : praised, 56 73 ; morning
and night, 52 48f.

He is the Powerful (Qadir), 2 19, etc. : the Forceful (Qawwt), 11 69 :
the Mighty (lAzlz\ 42 *• 18, etc. : the Exalted ('AH), the Grand
(lAzim), 2256: the Lofty (Muta'al}, 13 10: the Firm (Mating 51 58:
the Great (Kdblr\ 34 22 : the Capacious (Wasi'), 2248: the Domina-
tor (Qahhar), 1317: the Over comer (Muqtadir), 1843: the All-com
pelling (Jabldr), 59 23 : the King (Malik), 1 3, etc. : King of the
Kingdom (Maliktfl Mulk), 325: the Governor(fF«/), 1312: Creator,
Maker, Fashioner (Khaliq, Bari, Musawwir], '• 59 24 : the Kuler of
all things, 5 12° : perfect and unchanging in all His works, 67 3 ; 48 23 :
manifested by His works, 41 8~u> 37~40 : and in His providence, 42 28~33,
etc. : the Life Giver (Muhiy), 30 49 ; 41 39 : the Lord of Majesty and
Bounty (Dhffl Jalal wa?l Ikram), 55 27' 7S : the absolute Disposer,
5324-27 . 76 so . misleads and guides whom He will, 74 34, etc.

He is the Watchful (Baqib), 4 J : the Reckoner (Basil), 4 7- ** :
who notes and writes all things, 78 29 : the Judge (Hakim), 95 8; 7 85 :
He plots against the plotter, 86 16, etc. : destroys the d'isobedient, 53 51~ 5 :
seizes him by his forelock and summons the guards of hell, 96 14~7 : He
is the Arbitrator (Fattah], 34 25 : who has a fixed time, 71 4 : the
Answerer (MujiV), 11 64 : 'the Grateful (Shakur), 35 27 : the Avenger

SUBJECT INDEX 85

(Muntaqim), 32 M : the Slayer (Mum-It), 2 2G : the Gatherer into hell
(JamV), 4 139.

He is omniscient, 6 °9 ; 58 8 : the Subtle (Lafif), 6 103 ; who pervades
all things, 57 3 : closer to man than his neck-vein, 50 15 : the Seer
(Baslr), 96 13, etc. : who stands on a watch-tower, 89 13 : all-seeing, but
unseen, 6 103 : the Knower (Wtm), 35 43, etc. : acquainted with the
secrets of men, 20 4~6: perceiving things unseen, 27 66-80 : the Witness
(Shahid), 3 93, etc. : the Hearer (Sam-V), 40 21, etc. : the Cognizant
(Khabir), 6 103, etc. : the Wise (Hakim), 2 123, etc. : the Light (Nur)
of heaven and earth, 24 35 : the Guide (Heidi), 22 53 : blinds and deafens
the rebellious, 45 M.

He is Generous (Karlm or Akrairi), 96 3 : the Provider (Razzaq),
51 68: cares bountifully for mankind, 16 10~ 1S: feeds the animal creation,

29 60 : He is the Protector (Muhaimin), 59 23 : and Guardian ( Wakll)
of His servants, 4 83 : the Bestower of benefits (Wahhab), 3 6, etc. :
the Beneficent (Barr\ 52 28 : the Enricher (Mughnl), 4 129 : He is
the Merciful One (Rahman), the Merciful (7?a/tYm), 1 2, etc. ; may
be called either Allah or Rahman, 25 G1 ; 17 no; 13 29 : merciful to
venial sins, 53 33 : forgives all sins, 39 54 : He is the Forgiver (Qhafir}^
40 2: Pardoner (Qhaffar), 38 66: Remitter (Ghafur), 35 27: the
Clement (Hallm), 2 223 : the Relenting (Tawwab), 9 119 : the Indul
gent (#«'«/), 2 138, etc. : the Loving (Wadud), 11 92 ; 85 14 : to those
who follow His apostle, 3 29.

Gog and Magog = Yajuf, Majuj. Way opened for them, 21 96 :
they waste the earth, 18 93 : subdued by Dhu'l Qarnain, 18 93-«.

Goliath = Julut. Saul's army afraicTof him, but David slew him,

2 260— 3^

Gospel = Injll. [New Testament.]

Grace = Fasl. Divine goodness or bounty, often coupled with mercy
(rahmah), 4 113> 174: shown to Israel after apostasy at Sinai, 2 G1 : in
raising the dead, 2 M* : granting revelation, 2 3S ; 57 29 : wealth, 62 10 :
Paradise, 42 21.

" Greeks " = Rum. Title of S. 30. Defeated by Persians, but will
defeat them later, 30 1~3.

Greeting. [Deportment.]

Guidance. Only from A., 2 114 : to good or evil, 90 10 : rejected by
the unbeliever, 96 n ; 7 192, etc. : whom A. leads astray, 40 74 ; 6 39« 125,
etc.: accepted by Md., 93 7; and other believers, 24: through former
prophets, 6 88, etc. : in Torah, 2 154 ; 5 48, etc. : tables of law, 7 163 : Injil,

3 2; 5 «> : through Md., 4 115 ; 9 33, etc. : in Q., 2 J- 91, etc. : to be im
parted to others, 3 6e.

H.

JJabll = Abel.

Hadid = " Iron." Title of S. 57.

Hajj = " Pilgrimage." Title of S. 22. [Pilgrimage.]
Haman. [Pharaoh.]

Hanlf =. Sound in faith. Of Abraham, as no idolater, 3 89:
6 79' 162 ; 16 121 : as neither Jew nor Christian, 2 129 ; 3 <» : of Md., 10 105 :

30 29 : of believers generally, 22 32 ; 98 4.
Huqqah = " Infallible." Title of S. 69.
Ilartnn, Halal. [Things forbidden.]

86 THE TEACHING OF THE QUR'AN

Hurun. [Aaron.]

Harut and Marut. [Angels.]

Hashr = " Emigration." Title of S. 59.

Hawurl. [Apostles of Jesus.]

Heaven. [Paradise.]

Heavens. Seven heavens, 41 n : and as many earths, 65 12 : held
up without pillars, 22 64 ; 13 2. [Creation.]

" He frowned " = 'Abasa. Title of S. 80.

Hell. Nur = fire ; and seven other names with the same connotation
except hdwiyah = the pit. Has seven gates, 15 44 : guarded by nineteen
angels, 74 30 f : in full view at judgment, 79 36 : consuming fire, 74 28 f :
its torments are fetters and flame, 73 12 f : boiling water and gore for food,
38 57 : damned neither die nor live, 20 76 : full of remorse, 26 91-~102 :
wrangle with their seducers, 38 64 : the relief of death denied to them,
43 77 : desire to return and amend on earth refused, 23 101— 103 : no release
from torments, 40 52~55 : for ever in hell, 43 74 f ; 2 75 : all go into it, but
the god-fearing delivered, 19 72 * : its inmates the people of the left hand,
90 19 f ; 56 9» 40 : whose balances are light, 101 6 : have been covetous,
102: unbelieving, 90 18~20 : neglected prayers . and alms, 74 44~ 48 : wor
shipped servants and creatures of A., 18 102- no : opposed Md., 74 *° ; 111 ;
104 : intercession avails not its inmates, 74 49 : A. cries, " Art thou
full ? " 50 29 : He will surely fill hell with men and jinns, 32 13 ; 11 12° :
many of both created for hell, 7 178.

Help = Nasr. Title of S. 110.

Helpers = Ansur. All believers to be helpers of A., 61 14 : helpers
of Md. at Medina especially commended, 9 101> 118.

"Hijr." Title of S. 15. Its inhabitants rejected the messenger
of A.,'8°.

Holy Spirit. [Gabriel.]

Honey. A God-given medicine, 1671.

Houris. [Paradise.]

Houses, Entering. [Deportment.]

Hud. (Heber ?). A prophet sent to the people of 'Ad, 7 63~70 ;

1153-63. 26 I23-*39.

"Hud." Title of S. 11.

Hujurat - " Apartments." Title of S. 49.

Ilumazah = "Backbiter." Title of S. 104.

Hunain. Site of a battle A. H. 8, 9 25.

Hunting. Forbidden during pilgrimage, 5 *• 3.

" Hypocrites " = Munafiqun. Title of S. 63. Slackness and fervent
professions, 48 "-1" : covert opposition to Md., 63 J-8 ; 24 46~52 : refusal to
obey his decisions, 4 C4 : penalty denounced on tergiversation, 4 137~ 46 :
9 68f : their treachery, 2 ™o~3 : punished after siege of Madinah, 33 9-26 :
liable to same penalties as infidels, 9 74~80 : to be seized and killed, if
taken in intrigue, 4 9°-s : God knows them, 29 10 : Md. not to pray for
them, 4 107~9 : no forgiveness for them, 9 81 ; 63 6 : not to be obeyed,
but not to be injured, 33 47.

I.

lUls. [Devil.]

Ibrahim. [Abraham.] Title of S. 14.

SUBJECT INDEX 87

llddah. Period of waiting for women after divorce or death of
husband, 65 4 ; 2 «".

Idolatry = Shirk. Association of other deities with A., 25 3 :
idolaters unclean, 9 M : will be confounded at day of judgment, 28 6a~74 :
not to be prayed for, 9 n4 f : shirk the unpardonable sin, 4 "• 11G.

Idols. Wathan (pi. authdn) ; sanam (pi. aanani). Allat, Al'Uzza,
Manat, mere names, 53 19~23 : Wadd,'Sowii', Yaghuth, Ya'uq,. Nasr, 71***:
Ta<*hi!t, 16 38 ; 39 19 : insubstantial as web of spider, 29 40 : most of them are
jinn, 34 40; lifeless, create nothing, 16 so-22; 35 38: helpless, 7l9l~7:
have had no scripture granted them, 35 38 ; 46 3 : credited with daughters
whom for themselves men dislike, 16 58~61 : likened to slaves and dumb
men, 1677f: regarded by idolaters as advocates with A., 10 19; 6 94 :
cannot intercede for them, 30 ia; 39 4-39: will accuse their votaries on
day of judgment, 19 84 ' ; 10 29 f, etc. : together with them are fuel for hell-
fire, 21 98': Ms. not to revile them lest idolaters blaspheme A., 6 108 :
images are an abomination, 5 9a.

Idrls. [Enoch.]

Ifrit A spirit among the jinn who served Solomon, 27 30. [Jinn.]

Ikhlas = " Unity." Title of S. 112.

1 llliyun. A register of the righteous in Paradise, 83 1S. [Paradise.]

llyus or llyusln. [Elijah.]

Imam = Leader (of faithful) : Abraham, 2 n8 : Moses, 11 2°; 46 " :
prophets generally at judgment, 17 73 : = a Model or prototype : of the
record of divine decrees, 36 n ; of pious life, 25 74 : = a warning Example,
Sodom and Midian, 1579.

Imun = Faith. [Salvation.]

Immunity. Of four months from attack, granted to idolaters leagued
with Moslems, 9 1-4 (sometimes used as title of S. 9, Taulat = " Kenun-
ciation.'")

'Imran. The father of Miriam, the prophetess, 3 30t : the father of
Mary the Virgin, 3 31.

Indulgence, to believers. No soul burdened beyond its power, 23 C4
we will lay on them our easy behests, 18 87.

"Inevitable" = Wdqi'ah. Title of S. 56.

" Infallible " - Jluqqah. Title of S. 69 (sometimes quoted as
Inevitable).

Infanticide. [Daughters.]

Infidels. Kafir = one who hides the truth, i.e. rejects the apostle-
ship of Md. or truth of Q., 2 37 : who believes in the Godhead of Christ,
5 76 : or the Trinity, 5 77 : cp. 98 l. Mnshrik = one who gives associates
to A., generally used of Meccan idolaters, 1 5 94-° and often. (1) Their
tenets and behaviour. Deceitful and wealthy, 68 7~10 : disbelieve judg
ment day, 82 9: ungrateful for A.'s benefits, 30 32-30 ; 25 19 ; refuse to leave
their idols, 38 ^7 : ignore the Creator and His message, 52 35~47 : object
to need of zakut if A. feeds all, 3647f : mock at A.'s poverty when
asked for zakut, 3 177 : rail at Md., 25 42~6 : give the lie to the prophet
and his teachings, 83 w-n. object to Md. as living the life of an ordinary
man, 25 8f- ***: reject resurrection and life to come, 6 » ; 23 39 : and
ascribe offspring to A., 2 no ; 10 69, etc.: deride Islam, its observances
and followers, 56af; 83 29~38 : adhere to ancestral tradition, 43 w
hold mere opinions, 53 29 : follow devils and poets, 26 wl~G : deplore the
birth of daughters, 43 1G : proud and scornful, 16 29fl : known by strangeness

88 THE TEACHING OF THE QUR'AN

of speech, 47 32 : desire open writings from heaven, 74 °2 : demand a
sign, 6 109 : demand a change in Q. 10 16 : accuse Md. of forging Q.,
52 33 : of magic, 74 24'. (2) How to be treated by Ms. No oaths binding
towards them as perjurers, 9 12 : Md. to be patient with them and
depart, 73 10* ; 86 17 : not to sit with them, 6 67 : abandon them till
judgment comes, 37 174~ 8 : Ms. not to be intimate with unbelievers,
3114-6. fignt wjth tnem or jet them accept isiam, 4316; 95.11.

2 186~9 : those who have kept treaties not to be attacked, 9 4- 7 : if not
actual opponents maybe dealt with as friends, GO1"3'81: dispute with
Jews kindly, 1C 126 : pagans summoned after Badr to surrender and
believe,^19: to be forgiven on conversion to Islam, 8 39. (3) How
dealt with by A. Punished for rejection of former prophets, 54 3~ 8;
43 4~7, etc.: A. will foil their plots against Md., 4378~84; 14 47 :
not visited with judgment while Md. is among them, 8 33 : their works
like mist and darkness, 24 39f : punishment delayed to test by pros
perity, 21 m ; 43 28~38 : present chastisement to lead to repentance,
32 21 : length of days only increases sin, 3 172 ; 9 55 : punished by
judicial blindness,' G nof : hell is their portion, 85 10; 54 43~48 : chains
and fire, 76 4 ; 3 8 : excluded from Paradise till camel pass through
needle's eye, 738: unjust to their own souls, 16 3°.35*; 30 8 ; 28 15:
predestined to infidelity, 10 34 : devils sent to urge them into sin, 19 86;
reject apostles by A.'s action, 15 "-16.

Infitar = " Cleaving." Title of S. 82.

Inheritance. Equitable provision to be made, 2 176— 8 : legacies to
be shared by men and women and residue for poor and orphans, 4 8~ 12 :
share of husbands and wives, 4 13 f : of distant relatives, 4 15 : husband not
to inherit from wife against her will, 4 23 : rules for making and attestation
of wills, 5 MS-?.

Injll = Evangel, i.e. the written revelation of God to Jesus.
Mentioned by name only in later Surahs. Brought to Jesus, 5 50 ; 57 27 :
its followers should be faithful to it, 5 51 : coupled with the Law (Taurat),

3 53 . 48 29 . 5 70, 72 . fa fa referring to Md. as nabl ummi, 7 15G : coupled
with Law and Q., 9 112 ; 3 2 : with Q. Wisdom and Law, 5 no : Jesus
predicts coming of Ahmad, 61 6.

Insun = " Man." Title of S. 76.

InsUrah - " Expanding." Title of S. 94.

Inshiqaq = " Splitting asunder." Title of S. 84.

Inspiration = waht. The source of Md.'s warnings, 21 4G : of the
Q. oracles, 53 4 : the speech of A. to man 42 50 : sent to Md. by the spirit
(Gabriel), 42 52 : also to Noah and other prophets, 4 1C1 : the bee inspired
to build hive and make honey, 16 70f.

Intercession - shgf&ah. Wholly with A., 39 45 ; 6 «• 69 : only by
him whom A. permits, 5326f; 2 127"29: the angels, even Gabriel not
excepted, 78 38 : only through covenant with Rahman, 19 90 : intercession
of idols unavailing, 30 12 ; 43 86 : no intercession for wicked in hell,

Invocation = bismtflldh. " In the name of A. the Merciful One,
the Merciful." Prefixed to every Surah of the Q. except the 9th.
Irani. A city of the land of 'Xd, 89 e.
"_Iron " = Hadld. Title of S. 57.
'Isa = Jesus (which see).
Isaac = Ishdq. I. and Jacob given as sons to Abraham, 21 72 ; and

SUBJECT INDEX 89

marlo prophets, 19 50f : L's birth as child of promise to Sarah, 11 72~7:
the unnamed son of Abraham offered, 37 97~113.

Ishmael = Isma'll. Apostle and prophet, 19 55f : helps his father
in building Ka'bah, 2 119~21 : coupled with Abraham, Isaac and Jacob
and the Tribes (of Israel), 2 134 ; 3 78 : as inspired, 4 m : coupled with
sundry other prophets, 6 «6 ; 21 85 ; 38 4S.

Islam. (1) Its Claim. The true religion before A., 3 17 : no other
accepted by Him, 3 79 ; 5 5 : perfected by Him and ordained for believers,
5 5 : He opens the heart to its reception, 6 125 ; 39 ^ : believers in it to
disregard taunts, 49 17 : some after being called to it devise falsehood, 61 7.
(2) Its Previous Existence. The faith of Noah, 10 73 : also of Abraham,
Moses and Jesus, 42 n : enjoined by Jacob at point of death, 2 127 : A.
names believers Ms. as following faith of Abraham, 22 77 : acceptance of
I. demanded by Law and Evangel, 5 70-72: faithful Jews and Christians

those who have heard the call and believed, 3 19° : who deny Taghiit and
believe in A., 2 M7 : who set their face towards A. with self-surrender,

*> 1 •> i 11* * -i.-.

truth is come and falsehood has vanished, 17 83 : obedience to the Apostle
is obedience to A., 4 82 : no affair to be entered on till both permit, 49 1 :
rules of faith and conduct given, G 152~4 : controversy with God forbidden,
42 15 : I. is the easy way, 87 8 ; 7 40 : fruitful in preaching and profession,
14 29-31. (4) Itg pr0pagation> Spread of I. round Mecca, 21 45 : to be
victorious over every other religion, 61 9 ; 9 33 : to spread to other lands,
41 53 : a message for mankind, 14 52 : reception of women converts, 60 12 :
no compulsion in religion, 2 M7 : Ms. will overcome infidels in battle,
3 107f : exile and warfare for sake of I. to be rewarded, 4 101 : rejection of
call brings divine judgment, 3 17 : apostasy from I. leads to hell, 4 115 :
but opponents from among people of Scriptures may be forgiven and
shunned, 2 103 : Ms. not to be intimate with infidels, 3 h4~6. [Warfare.]
Israel, Children of = Banl Israll. (1) History. Prophets and Kings
appointed over them before Moses, 5 M : Israel in Egypt, 28 2ff : pass the
Red Sea, 26 63~6 ; 7 134 : guided in wilderness, 7 16°-2 : lust for herbs of
Egypt, 2 58 : worship golden calf, 2 48> 01 : break Sabbath by fishing, 7 163 :
made into apes for disobedience, 7 166 : divided upon earth as peoples,
7 167 : Mount Sinai shaken over them, 7 17° : commanded to sacrifice a
red cow, 2s*-8: refusal to enter Canaan and punishment, 5 23~9: inherit
eastern and western lands, 7 133 : ill-doing and punishment, 17 4~8 : desire
a king, 2 247 : Saul appointed and given the Ark, 2 W8 f : they are cursed
by David and Jesus, 5 8a. (2) Status. They are favoured above all
peoples, 2 4-*."6. keepers and witnesses of the Book of A., 5 48: students
of the Law, 7 168; 2 41: in covenant with A., 277f : which they should
have kept, 2 38: but they broke it by concealing its truths from mankind.
3 184 . 5 15 f . tnere are pjoug per80ns among them, 3 109j ; 4 16° : converts
from among them commended, 3 198 ' : but bad mixed with the good,
S68": some rejoice in Q. some oppose, 1330: they believe in A. and
Judgment but not in Md., 2 7. (3) Opposition to Md. Publish part of
Law and conceal part, 6 91 : barter God's signs for a mean price, 2 73 ;

90 THE TEACHING OF THE QUR'AN

3 71 : reject witness of Book of A., 2 95 : alter the gift of A., 2 *°7 : mis
quote Scripture, 3 72 ; 4 48 : try to mislead others, 3 62~~5 : like ass beneath
load of books, 62 5 : their appeal to A.'s special favour is their condemna
tion, 62 6 : they calumniate Mary and Jesus, 4 155 f : mock Md. with
ambiguous greeting, 2 98 ; 448f: intrigue against him, 59 n~~ 16 : join
idolaters to oppose him, 4 62~9 : their hypocritical enmity denounced,

2 s— 19: they are most covetous of this life, 2 90 : take usury, 4 159 : eat
unlawful things, 5 67 : refuse to accept Md. as judge, 5 47 : are his most
persistent opponents, 5 81~5. [Prophets : Scriptures : single names,
Moses, etc.]

J.

Jacob= Ya'qub. Son of Abraham, 21 72 : prophet, 1960f: in
connection with story of Joseph, 12 4~ 102 : bequeaths Islam to his
children, 2 127.

Jahannam = Hell (which see).

Jdlut = Goliath (which see).

Jannat. [Paradise.]

JatUyah - st Kneeling." Title of S. 45.

Jesus Christ = llsu MaslJi. 'Isa, 25 times of which 4 in Meccan
Surahs. Maslh, 8 times only in Medina Surahs. No distinction is made in
meaning. Names used in Q. .- (1) 'Jsa, 19 35, etc. : probably Tlsuf'
modified to rhyme with Musu : (2) Bin Mary am = Son of Mary, 19 35,
etc. : (3) Al Masili = the Christ, 3 40 : (4) Kalimatu'llah = the Word of
God, 4 169 : (5) Qciultfl Hagq = the Word of Truth, 19 35 : (6) Ruliun
min Allah = a Spirit from God, 4 169 : (7) JRasulullah = Messenger of
God, 4 169 : (8) 'Abdullah = Servant of God, 19 31 : (9) Ndblyu'llah -
Prophet of God, 19 31 : (10) Wajihanfid dunyu wa'l ukhirati = Illus
trious in this world and the next, 3 40.

(1) Annunciation. Announced by angel as Word, Messiah, illustrious,
near to A. ; A. will create him, teach him, and make him a messenger
to Israel, 3 37~43 : Spirit appears to bestow on Mary a holy son,
19 16~ 21. (2) Birth. Jesus born under a palm-tree from which fresh
dates fall on Mary : speaks in cradle to vindicate her ; claims to be a
prophet with scripture ; will die to be raised again, 19 22~34 : mother
and child a sign, placed in quiet garden, 23 52. (3) Miracles. Will give
life to birds of clay, heal blind and leper, raise dead, tell secrets : apostles
called to be his helpers, and Ms., 3 43—6, 5 109£t: brings down a furnished
table from heaven, 5 n-~5. (4) Mission. A follower of former prophets,
not ascetic: confirmed by John as the Word from A., 3 34; 57 26f : His
Evangel confirms the Law, 5 60f : strengthened by Holy Spirit, raised to
loftiest grade, 2 81, 254 : announces coming of Ahmad after him, 61 6 :
coupled with Zachariah, John and Elijah," 6 85 : all people of Scripture
shall believe on him before his death and he shall witness against them at
judgment, 4 157 : attests the Law and relaxes some of its prohibitions,

3 44 : came to bring the one religion, 21 91 f ; 23 64 : (5) Crucifixion. A.
delivers him from Jews, causes him to die and takes him up to Himself till
day of resurrection, 3 47 f : Jews did not slay him but his likeness ; he was
taken up to A., 4 156. (6) His Nature. He is Word of Truth, not Son, but
creature, 19 36f : as Adam in sight of A., created of dust, 3 52 : set on a
level with their idols by Meccans ; a sign of the last hour, came to clear
up differences, 43 67~ 65 : Jews say Ezra is son of A. ; Nazarenes say the

SUBJECT INDEX 91

Christ is son of A. ; they lie, 9 30 : Jesus as a true prophet could not
possibly have claimed for himself divine worship, 3 73 : to say that Christ,
son of Mary, is God is infidelity, 5 19. (7) Trinity denied. Christ the
son of Mary is not God but only a prophet : God is not one of three,
5 76— 9 : Christ is only an Apostle, the Word of God conveyed to Mary and
His Spirit: say not Three, 4 169f: Jesus denies that he and his mother are
gods beside Allah, 5 116ff.

Jews. [Israel.]

Jethro = fihu'aib. Sent to Midian, bids the people give fair measure ;
A. is loving, but will punish ; they reject him and are destroyed by earth
quake, 11 85~98 : substantially the same, 26 "6-190 . 7 33-91

Jibra'il (Q. Jibrll}. [Gabriel.]

JiU. An idol of the Quraish accepted (together with Taghut) by
certain renegade Jews, 4 54.

Jihad. 4 times in Q. Mighty strife by means of Q., 25 M : strive in
(the way ot) A. his true strife, 22 77 : go forth to strife in my way, 60 * :
kindred should not be dearer than strife in the way of A., 9 M. [Warfare.]

Jinn OTjinni. (Spirits good or evil.) Created of fire, 55 14 ; 15 27 :
created with men to worship A., 51 56f : Iblis was of the jinn ; apostles came
to them as to men, 6 13° : try to overhear celestial secrets, but are foiled,
72 8f: help to lead men astray, 41 w: are made partners with A. by
infidels, 6 10°: unbelieving jinn go to hell, 0 128 ; 41 24 ; 11 12° : were
subject to Solomon, 27 17, 39ff : are both believers and infidels, 72 "•" :
crowd round Md. to hear Q. and become Ms., 46 Mff ; 72 i."M9 . judged
with men as corporeal beings, 55 31.

" Jinn." Title of S. 72.

Jizyah = Tribute. To be paid after military defeat by People of
Scriptures who do not believe in A. and last day and hardm, 9 29.

Job = Aiyiib. His trial and restoration, 38 4°-14 ; 21 83f: coupled
with Jesus, Jonah, Aaron, Solomon, 4 161 : David, Solomon, Joseph, Moses
aud Aaron, 6 84.

John (the Baptist) = Yaliyu. Annunciation of birth, 19 1- 12 :
granted to prayer of Zachariah^ 21 89f : to confirm the Word from A. ( =
Jesus), 3s4: receives a book from A., 19 13: his virtues, 19 14f: coupled
with Zachariah, Jesus and Elijah, 6 85.

Jonah = Yunus. His mission and deliverance, 37 139~~ 48 : cries from
the fish's belly, 68 48f : confesses his fault and is delivered, 21 87f : the
only prophet who brought his hearers to repentance, 10 fl8 : coupled with
Ishrnael, Elisha, and Lot, 6 88.

Joseph = Yusuf. His story fills S. 12. Revealed as the most
beautiful of tales, 3 : he preaches Islam to fellow-prisoners, 37— 40 : the
device of the silver cup is suggested by A., 7G : he prays to die a M., 102 :
this is a secret history revealed, 103 : an instruction (memorial) for man
kind (•ulamin), 104; an explanation of all things, ln : his hearers doubt his
message and promise of messenger to follow, 40 3G : coupled with Job,
Moses, Aaron, and other prophets, 6 M.

"Joseph" = Yusuf. Title of S. 12.

Judaism. [Israel.]

Judgment Day. Terms in Q. (1) Yaumu'l qiyumah - Day of
Standing up, 2 79 : (2) Yaumu'l Fasl - Day of Separation, 77 14 : (3)
Yaumu'l Hisub = Day of Reckoning, 40 28 : (4) Yaumu'l Btfth = Day of
A wakening, 30 °6 : (5) Yaumu'dDln = Day of Judgment,! 3 : (6) Yaumu'l

92 THE TEACHING OF THE QUR'AN

Muhlt = the Encompassing Day, 11 85 : (7) A's Sa'ah = the Hour,
7 186.

It is the sudden Event, 69 15; 79 46 : the Hour, 19 77, etc. : sure to
come, 51 5 f : near at hand, 77 7, etc. : its signs already manifest, 47 20 :
Md. may not live to witness it, 10 47 : hour unknown save to Rabb,
79 42ff, etc. : one day as a thousand years, 32 4; 22 46 : earth and moun
tains shake, 73 14 ; 22 * : heavens rent asunder, 73 18 : the Blow which
pulverises all things, 101 1- 4 : trumpet sounds, 74 8; 80 33 : graves open,
82 1~4 : children turn grey headed, 73 17 ; sundry portents, 81 , 82, 83,
etc. : the analogue of first creation, 79 27~34 ; 21 104 : day of doom from
A., no human help, 82 18 f : absolutely just judgment, 95 7 f : day of
account by angels, 50 16~ 29 : false gods invoked in vain, 28 62~ 9, 74 f : each
gives account for himself, 80 37 ; 16 n2 : light and heavy balances decide,
101 5f; 7 7f : blessed have book in right hand, damned in left, 69 19~29;
84 7~ 15 : all works manifested, 99 6 ff ; 82 5 : members of body witness
against sinner, 41 18~ 22 ; 24 24: each man has his book of deeds, 18 43ff :
and each people (ummah), 45 27f : record of Sijjm for wicked, Illiyun for
good, 83 7~21 : leaves of Book opened, 81 10 : men guided and misled by
A., 17 "; 32 13 : no ransom or intercession for infidels, 2 117: misleaders
and misled wrangle, 14 24~ 7 : 40 50 : deniers of judgment confounded,
51 10~14 : oppressors, covetous, and rapacious punished, 89 18—26 : infidels
distressed, 7 48f; 80 40ff, etc.: their blindness will increase after judg
ment, 17 74 : Rabb the asylum on that day, 75 8~12 : reward to prayerful
arid continent, 70 22~35.

Jumu'ah = " Assembly." Title of S. 62.

K.

Ka'bah. A house (bait) founded by Abraham and Ishmael, 2 119~ w:
its site assigned by A. to Abraham for circuit (tawaf\ 22 27 : a station
for mankind, 5 98 : offering to be made at K. if game killed on pilgrimage,
5 96: a "sacred precinct" Qiaram), 28 57 : the "Sacred Mosque"
(masjidcCl harum\ finally appointed as qiblah, 2139«144f: pilgrimage to
be made to it, 9 19 : infidels would keep Ms. from it, 5 3 ; 8 34 ; 48 25 : or
make them unfaithful to it, 22 25 : Ms. may defend it, 2 214 : but not attack
infidels there unless attacked, 2 187 : league made there, 9 7 : believers
shall enter it in peace, 48 27 : infidels thenceforth not to approach it, 9 2S :
penalty for failing to visit it, 2 192.

Kafir = coverer. [Infidel.]

Kaffamh — covering. [Expiation.]

Kafirun = " Unbelievers." Title of S. 109.

Kdfur = camphor. A fountain in Paradise, 76 5.

Koihf = " Cave." Title of S. 18.

Kahin. [Soothsayer.]

Kauihar = " Abundance." Title of S. 108.

Kalimdh = watchword. There is no deity but A., 47 21 : Md. is the
Apostle of A., 48 29.

Kalimatu'lluh = Word of God : Jesus is an Apostle of A. and His
Word, 4 169. [Jesus.]

'Kaldmu'lluli = Word of God. A sect of them (Jews) have heard
the Word of A., 2 ™.

SUBJECT INDEX 93

Khallfah = vicegerent. Adam placed as Khallfah on earth, 2 M :
David to judge with truth as Khallfah of A., 38 w.

Khalllu'llah = Friend of God. A. took Abraham as His friend, 4 124.

Killing. Only permitted for just cause, 17 33. [Punishments :
Warfare.]

Kindred. [Inheritance : Marriage : Mother : Parents.]

"Kingdom " = Mulk. Title of S. 67. [God : Beautiful Names.]

Kitab = writing. [Scriptures : Decrees.]

" Kneeling " = Juthiyah. Title of S. 45.

Korah = Qdrun. Moses sent to Pharaoh, Hanian and Korah,
40 ** l ; 29 38 : K. proud of his enormous wealth, despises his people and
is swallowed by the earth, 28 76~83.

Lail = " Night." Title of S. 92.

Lailatu'l Qadr. [Night of Power.]

Lapwing = hudhud. Messenger between Solomon and Queen of
Sheba, 27 *>• 28.

Lat (or Hat). An Arabian deity, consort to Allah, coupled with
'Uzzil and Manat, 53 19 '.

Lauhu'l Mahfuz = Preserved Tablet. [Qur'an.]

Law (of Moses). [Pentateuch.]

Legacies. [Inheritance.]

" Light " = Nur. Title of S. 24.

Lot = Lut. Wise and righteous, 21 74 f : remonstrates with Sodom
ites, 27 05~9; 778~82: mission of the angels to Sodom, 15 61-76; ll79"84:
rescued from destruction, 37 133~8 ; 29 *»— 34 : rejectors punished, 54 33~ s ;

2(j 160— 75^

Love. Hubb. A. will raise up a people loved by Him and loving
Him, 5 59 : love to A. shown by following His Apostle, 3 w : infidels love
idols as they should love A. ; the faithful love A. more, 2 16° : Meccans
love riches with exceeding love, 89 21 : Joseph infatuates Zulaikhah with
love, 12 30. Maliabbali. A. sets His love on Moses, 20 39. Wudd. To
righteous believers A. will show love at judgment, 19 95 '. Mawaddah.
Friendship between believer and A., 4 75 : idols as an object of love, 29 24 :
between Ms. and Christians, 5 85 : between husband and wife, 30 20 :
among kinsfolk, 42 M : to enemies, 60 7.

Luqman. Granted wisdom, 31 u : preaches Islam and humility to
his son, 31 w."-w.

" Luqman." Title of S. 31.

Lut = Lot.

Ma'arij = " Steps." Title of S. 70.
" Made Plain " = Fussilat. Title of S. 41.
Madyan = Midian. Shu'aib (Jethro) sent to M., 7 83.
Magians = Majus. Coupled with Jews, Sabeans, and Christians, as
against Ms., 22 17.

Magic = sihr. Taught by Uarut and Marut at Babel, 2 °6 : Pharaoh

94 THE TEACHING OF THE QUR'AN

a great magician, 26 48 : his magicians encounter Moses, 26 33~ 47 ;
7 no-lie. Moses accused of magic, 10 77 f ; 27 13 : Md. often similarly
accused, 37 15 ; 61 6, etc.

Mtfidah = " Table." Title of S. 5.

Majus. [Magians.]

Mald'ikah = "Angels." Title of S. 35.

MalakuCl Maut = Angel of death, 32 ". [Angels.]

Malik. The angel who keeps the damned in hell when they desire
annihilation, 43 77.

Man. Created (from clots of blood, 96 2 : germs, 86 6f, etc.) : of fine
clay to die and rise again, 23 12~16 : together with jinn, 55 13f; 15 26£t: for
the service of Allah, 51 66 : in trouble, 90 4 : mortal, 21 35 : to taste of
death, to be tested with good and evil, 21 36 : can only will as A. wills,
81 29 . 76 so . posterity drawn forth from loins of children of Adam
for covenant with A., 7 171 £ ; 33 7 : soul balanced by A., and inbreathed
with wickedness and piety, 91 7f : one keeps it pure, another corrupts,
91 9f: created good, brought very low, unless he believe and do good
works, 954ft: falls through temptation of Iblis, but receives guidance,
20 H8-24 . created weak, but A. makes his burden light, 4 32 : has failed
to accept A.'s revelation, 33 72 : in trouble cries to A., when helped forgets
Him, lO13-23': inconstant, 17 12 ; 89 14~17, etc.: capricious, 4149~51:
covetous, 17 102 ; 7019~21: proud of riches, 96 6f : universally sinful,
16 63 : descended from one pair, 4 1 : taught articulate speech by A., 55 2 f :
originally of one religion (ummali), 10 20; 2 ^ : all things subjected to
him, 14 37 : man a step above woman, 2s28; 4 38 : fed by A. through
nature, 80 24~32 : A. takes his soul in sleep, 39 43 ; 6 60 : man and all things
return to A., 28 88 ; 39 9 : man springs from earth and returns to it,
71 16f ; 20 67 : is a witness against himself at resurrection, 75 ut.

" Man" = Insun. Title of S. 76.

Manna = mann. Sent to Israel with quails, 20 82 : and with cloud,

2 54 . 7 160>

Marriage = niJcdh. For begetting of children, 2 223 : and multipli
cation of race, 42 9 : wife to be treated with love and tenderness, 30 20 :
marriage (but not concubinage) with Jew or Christian lawful, 5 7 :
not with idolaters or idolatresses, 2 22° : nor married women except
captives of war, 4 28 : father's wife forbidden, 4 26 : list of prohibited
degrees, 4 27 : wife of adopted son allowed, 33 4 : exchange of wives to be
fairly carried out, 4241 : wives up to four, 43 : slave girls at discretion,
70 so f . 23 5~7 ; 4 29f : marriage of orphans, 4 126 : remarriage of widows,
2 234—6 . right of wife to dowry, 4 3 : marital intercourse to be preceded
by act of piety, 2 223 : wives, as far as possible, to be treated alike, 4 128 :
treatment of refugee women from among pagans, 60 10~ 12: refractory
wives to be beaten, 4 38 : separation by agreement allowed, 4 127 : recon
ciliation of differences, 4 39 : M. may acquire wife for money to be paid
as dowry after cohabitation, 4 28.

Martyrs = shahid. Classed with prophets, confessors and
righteous, 471.

Mary = Mary am. Daughter of 'Imran = Amram, reared by
Zachariah, 331f»39 : sister of Aaron, 19 29 : annunciation and conception
of Jesus, 1916~2a; 337~42: kept her maidenhood, the spirit of A.
breathed into her, 21 91 ; 66 12 : birth of Jesus and accusation of
unchastity, 19 23~29 : vindication by his speech in cradle, 19 30~ 36.

SUBJECT INDEX 95

" Mary " = Mary am. Title of S. 19.

Marwah. A hill near Mecca visited by pilgrims, 2 153.

Maslh = Messiah [Jesus Christ].

Mas/id — [Mosque].

Masjidu1! Hardm. [Ka'bah.]

Ma'un = ""Necessaries." Title of S. 107.

Measure. [Weights.]

Mecca = MakJcah. The first house for mankind in Bakkah, 3 90 : to
be destroyed, like former cities, because it expelled Md., 47 14 : victory in
valley of M., 48 **: spared because believers mingled among infidels,

Medina = Yathrib. Divided counsels during siege of city bv
Quraish, 33 13.

" Men " = Nds. Title of S. 114.

"Merciful" = Rahman. Title of S. 55.

Messenger. [Apostle.]

Messiah. [Jesus Christ.]

Michael = Mllcal. The enemy of M. and Gabriel is the enemy of

' Milk. Of cattle a gift of A., 16 68.

Miracles [or Signs] = ayiit. Of Noah, 23 31 : Moses, 17 103f-
7 i -32. 27 e-": Solomon, 21 «; 34 "• 13 : Jonah, 37 142-6: Jesus
3 43-6 . 5 109-15 . demanded by unbelievers, 17 93~5 ; 6 37 ; 2 112 : disre
garded by Pharaoh, 54 42 : called magic by infidels, 54 2 ; A. could send
sign from heaven if He pleased, 26 3 : Md. content to wait till He does
so, 1021: can only be done by permission of A., 13 38 : Md. declines
challenge to perform, 21 6I ; 6 109 : not sent with miracles because infidels
of old despised them, 17 61 : the Q. is a sufficient sign, 29 48-&o. tjie
fruitful earth is a sign, 26 6 f.

Mlthiitj. [Covenant.]

Mlz<~ni. [Balance.]

Moderation. [Virtues.]

Monasticism. Not prescribed by A., but invented by Christians,
57 27: monks taken for lords beside A., 9 31 : but approved as free from
pride, 588.

Money. Qintfir, a large gold coin or sum of money = talent, 368 :
dinar, a small gold coin = denarius, 3 68 : dirham, silver drachma; of
the sale price of Joseph, 12 20.

Months. [Calendar.]

" Moon " = Qamar. Title of S. 54. Md. swears by it, 74 35 ; 84 18 ;
91 2; set in sky for light, 10s; 71 15: travels to appointed goal, 35 14;
39 7 : eclipsed, 75 8 : split at Day of Judgment, 54 *.

Moses and Aaron = Miisa, JJdrun. Childhood of M., 20 38~41 :
sojourn in Midian, 20 42: his call in the Vale of Tuwa, 79 16; 209-35:
to deliver Israel, 14 6~s : mission to Pharaoh, 79 17~26; 2044~75: M.'s
wonders, 17 103~6 ; 27 «-" ; 7 101~32 : commands people to make a giblah
in their dwellings in Egypt, 10 87 : judgments on Pharaoh, 54 41f;
44 16~3a : exodus of Israel, 26 »-68 : M. on Sinai, 7 138 : his vision of God,
7 139 : his penitence, 14° ; chosen above all to speak with God, 141 ; 19 M .
granted tables with monitions concerning every matter, 7 142 : book of
Law, 28 43: episode of calf, 7 14ft-53 ; 20 s6"97: wrath against Aaron,
20 92~6 : told to predict advent of " the messenger, the prophet of the

96 THE TEACHING OF THE QUR'AN

people," 7 155 f : gives water from rock, manna and quails, 7 16° : fable
of M. and his fellow-travellers by land and sea, 18 5^ '81 : 70 men
destroyed by earthquake, 7 154 f : punishment of Korah, 28 76~82 : affront to
M. reproved, 33 69 : calls on Israel to enter Canaan and they refuse, 5 24~9 :
a lucid book granted to M. and A., 37 114- 117 ; M. granted guidance and
to his people heritage of the Book, 40 56 : his pages record a divine recom
pense, 53 37~42 : M. is rasul and nabl and granted help of Aaron as ndbit
19 52~4 : his book is a fwqan (discerner), 21 49 : he asks forgiveness for
sin of manslaughter, 28 15 : for himself and for his brother, 7 15°.

" Most High " = A'la. Title of S. 87.

Mosque = masjid. Prayer house. Of the temple at Jerusalem
which was destroyed, 17 7 : a mosque built for mischief, 9 108 : another
for piety, 9 109 : in mosques A. only to be adored, 72 18 : not to be visited
by infidels, but only by believers, 9 17 '.

Mother. Kindness to, 46 14 : reverence, 4 l.

" Mountain " = Tur. Title of S. 52.

Mudaththir = " Enwrapped." Title of S. 74.

Muhdjirln = [Refugees].

Muhammad. (1) His nature and qualities. A servant, 96 10 : only
a man like you, 18 no ; 41 6 : mortal, albeit an Apostle, 21 35 ; 3 138 : like
Moses, 73 15 * : A.'s Apostle to all men, 7 157 : an Apostle from the Arab
nation, 3 158 : Prophet of A., 8 65 : the unlettered (ummi) Prophet fore
told in Law and Evangel, 7 156 fl : Seal (Khatim) of the Prophets, 33 40 :
not a guardian (wakil), 17 66 : 42 47 : but a warner (nadhir), 74 2 ; 67 26,
etc. : a herald (bashir), 35 22 ; 2 113 : sent as a mercy to the worlds, 21 107 :
come to clear up neglected truths of Scriptures, 5 18- 22 : your iniquities
press heavily on him, 9 129 : sanity and patience, 68 2 fi : he is a lianlf
(sound in faith), 30 29 : seeks his wage only from A., 34 46. (2)< His
mission and message. Is encouraged in depression, 93 3fi ; 15 97f : is to
wait patiently on Rabb, 74 7 : to be unselfish in bestowal of favours, 74 6 :
to recite what he hears from A., 75 18 : to proclaim his message, 93 u :
publicly, 15 94 : it is a warning (tadbkiraty, 74 50 ; 87 9 : a message (jfitfcr)
for the worlds, 81 27 : his only duty is its clear delivery, 16 84 : the gift
of the Q. is an earnest of Md.'s final bliss, 28 85 : it confirms infidels in
error, 71 24: he is sent after others to bring in a law of religion, 45 17 :
which is enforced by penalties and rewards hereafter, 4 17 1 : belief in and
obedience to him is necessary to salvation, 47 2 : he has escaped error
arid received complete enlightenment, 4 113 : disclaims knowledge of
future judgment, 660; 11 33 : prophesies victory of Greeks over Persians,
30 l~s : the secret of Judgment is revealed to the chosen Apostle, 72 26 f.

(3) Events in life. Md. in youth an orphan and a pagan, 93 6f : is to
withdraw from idolaters, 1594: in danger from plots of Meccans, 830:
warned to leave Mecca, 29 56; 6 106 : to bid farewell to Meccans, 43 89 :
the saklnah (divine presence) sent down on him at Hunain, 925'-40.

(4) Accusations. Accused of being a sorcerer, 74 24 f ; 51 52 f : or pos
sessed by jinns, 7 183 ; 15 6 ' : soothsayer, 81 24 : or poet, 52 29 f ; 37 35 : of
forging Q., 52 33 ; 21 5 : imposture, 35 4« 23 : defrauding his followers, 3 155.
(5)" Visions. Hears revelation when wrapped in mantle, 74 * ; 73 * :
sees Gabriel approaching, 81 23 ; 53 6£ : encouraged by him after Fatrah,
19 65f : against opposition of Meccans, 43 39~43 : carried by night to the
Remote Mosque, 17 *. (6) Authority. Md. is the first of Ms., 39 14 ; 6 14 :
a noble pattern to believers, 33 21 : sent to mankind at large, 34 27 :

SUBJECT INDEX 97

claims right of recognition by Jews, 6 20 : to decide controversy in
religion, 42 14 : and matters generally, 4 62> 68« 106 : arbiter between claims
of other faiths, 5 M : A. and Apostle coupled, 64 8- w, etc. : no private
opinion stands against their decree, 33 36 : believers to salute the Prophet,
33 66 : to treat him with respect, 49 <3r~ s : Md. not to yield to his followers,
49 7. (7) Denunciation of opponents. Disobedience to A. and Apostle
punished by hell, 72 24 : woe on accusers of imposture, 77 15« 19, etc. :
curse on those who affront him, 33 87 : or injure him, 9 n~ 4 : prayer
for vengeance on opponents, 23 95~ 10° ; judgment will overtake them,
51 «*: Md. will not be ashamed on the Day, 66 8. (8) Short
comings. Reproved for slighting a blind man and courting the wealthy,
80 1- 10 : nearly led astray by unbelievers ; bidden to seek for pardon for
his faults, 40 " : prays for forgiveness, 2 286 ; 47 21 ; 4 106 : why not
granted power of miracles like Moses, 28 *8; 29 48fl. (9) Domestic"
affairs. Md.'s wives are mothers of the faithful, 33 6 : none may marry
them after him, 33 C3 : they are to veil themselves carefully, 33 M : to
be modest and obedient, else will be dismissed, 33 28— 38 : two of them
rebuked and threatened with dismissal, 6G 3 fl : warned by example of
wives of Noah and Lot, 66 10 : Md. granted special privileges as to choice
and number of wives, 33 49~~ 5- : no blame to the prophet in exceeding
limits when A. has given permission, 33 38.

" Muhammad." Title of S. 47.

Mujadilah = t( Wrangler." Title of S. 58.

Mulk = " Kingdom." Title of S. 67.

Mu'min = "Believer." Title of S. 40.

Mrfminun = " Believers." Title of S. 23.

Mumtahinah = " Tried." Title of S. 60.

Munafi'qun = " Hypocrites." Title of S. 63.

Murder. [Punishments.]

Mursal. [Apostle.]

Mursalut = " Sent Ones." Title of S. 77.

Mvsti. [Moses.]

Muslim. [Islam.]

" Mutual Deceit" = Taghabun. Title of S. 64.

Mut'ah — [Temporary marriage].

Muzammil = " Enfolded." Title of S. 73.

N.

Naba = " News." Title of S. 78.

Ndbi. [Prophets.]

Nahl = " Bee." Title of S. 16.

Najm = " Star." Title of S. 53.

Naml = " Ant." Title of S. 27.

Ndr = Fire. [Hell.]

Nas = " Men." Title of S. 114.

Nasurd = [Christians].

Nasr = "Help." Title of S. 110.

Nasr. An Arabian idol (probably in form of eagle), 71 2I.

Nazi'at = " Those who drag forth." Title of S. 79.

" News " = Nabu. Title of S. 78.

" Necessaries " = Ma'un. Title of S. 107.

98 THE TEACHING OF THE QUR'AN

New Testament. [JVyiZ.]

Nicknames. Forbidden, 49 n.

" Night" = Lail. Title of S. 92.

" Night-comer " = Tdriq. Title of S. 86.

"Night Journey" = Asrd. Title of S. 17.

Night Journey. Md. carried from masjida'l liardm (Ka'bah) to
masjidcCl agsd (temple of Jerusalem), 17 *.

Night of Power = lailatu'l qadr. On which the Q. descended,
97lfl.

Nimrod = Namrud. Tries to intimidate Abraham but is con
founded, 2 26° : casts Abraham into fire, but A. is delivered, 21 68t.

Nisi? = " Women." Title of S. 4.

Noah. Preaches 950 years, 29 13 : his wife unbelieving, 66 10 :
demands obedience as a faithful messenger, 26 107f : threatens destruction,
71 ; 23 23~31 : rejection followed by flood, 54 9~16 : by destruction of man
kind, 51 46 : N. delivered in answer to prayer, 21 76f : the Ark a secret
history revealed, 11 38~51 : N. sins in asking deliverance of infidel son,
11 47' : N. prays for pardon, 71 29; 11 49.

" Noah " = Nuh. Title of S. 71.

Nur = "Light." Title of S. 24.

Oaths. Md. swears by Lord of heaven and earth, 51 23 : by
mountain, book, Ka'bah, sea, 52 J— 6, etc. : believers not to swear by God,
lest a hasty oath need revocation, 2 224 r : perjury forbidden, 16 96 : its
penalty damnation, 3 71 : expiation for hasty oaths, 5 91 : Md. released from
oath to his wife, 66 2.

Old Testament. [Scriptures : Taurdt ; Zdbur ; Prophets.]

" Opening " = Fdtihah. Title of S. 1.

" Ornaments " = Zukhruf. Title of S. 43.

Orphans. Md. an orphan child, 93 6 * : their property to be guarded,
1736. 42,4,7. they are to be treated with fairness, 2218; 49-11: pro
vision for their marriage, 4 3> 126.

" Overshadowing " = Ghdshiyah. Title of S. 88.

P.

Parables. Of the two gardens, 18 31—41 : impious owners of garden,
68 17~33 : of God as the Light, 24 35 : the fire at night, 2 16 * : the
storm, 2 18f.

Paradise = Jannat (garden) firdaus (paradeisos). Names in Q.
Jannatu'l khuld = Garden of Eternity, 25 16 : Ddru's Saldm = Dwelling
of Peace, 6 127; 10 ™ : Ddrrfl Qardr = Abiding Mansion, 40 42:
Jannatu'l 'Adan = Gardens of Eden, 9 73 : Janndtu1! MoCwd = Gardens
of Refuge, 32 19 : Janndtu'n Na'um = Gardens of Delight, 5 70 : Jannatu'l
Firdaus = Gardens of Paradise, 18 107 : 'llliyun (chamber of Book of
Life), 83 18 : Ddru'l akhirat = the Mansions to come, 29 64 : Ghurfat =
the High Place, 25 75. Paradise is for the people of the Eight Hand, 74 41 f ;
56 8, etc. : who please A, 89 27-30 : the pious (muttaqlri), 68 34 ; 50 30~34 :
who refrain from unlawful lust, 79 40 f : righteous believers who are
persecuted, 85 10 f : humble and charitable, 57 16~17 : refugees and

SUBJECT INDEX 99

sufferers for A., 3 194 : fighters in the way of A. 47 «-* • 5 39 . 9 na .
reward for Ms. and their wives, 43 68-73 . the blesged ab;d ^ - «
heaven and earth last, 11 "o they praise A., 10 »f : behold the tormen s
of damned and converse with them, 79 36 ; 3748-57. refuse ^™*
them, 7 48' : dwell m gardens by rivers before the Mighty Kin? 54 MI.
enjoy repose, rich raiment, delicious food and drink 76 «" etc • drink
delicious wine, 47 »: and enjoy society of ever- virgin houris' 56 »'. 34, a
and wives of perfect purity, 2 23 . 4 eo . unknown visions 'of d y hfc ^
reward for godly, 32 ": entrance into it is the great felicity 10 «? • it
is attained by repentance and prayer for pardon, and good works 3 127-30
[Salvation.]

K 8Pard?^ A-m [or?!yes a11 sins> 39 M : * men repent, 4 *> ; 9 « • believe

S^Ti.'afltf W<xJ Apostle' 33": f- *'"»*:

Parents. Kindness and respect and gratitude due 17 24'- 46 14 a
etc. : to be over-ridden by loyalty to A., 29 7 • 31 " * '

"Pen» = Qalam. Title of S. 68.

Pentateuch = Taurat. Eevealed after Abraham, 3 «» • contains
the command of A., 5 «. which modifies . commands as to food
3«: glves guidance, 3»: and light, prophets judged by ft Jewish
teachers were its keepers and witnesses, 5 4« . taught by A. to JeTus
5»0: confirmed by him in the Evangel, 5 » : where he promises Te
prophet Ahmad, 61 «: attested and modified by Md., 3 « : counTed of en
with Evangel 3 !«.«, etc.: both to be observed together' with Q 7 °

Mam ^T^^'n^Sr01 ?u*^: thc^Pict"rc the prostrations o
' '' eter^ Q- P/omiso Paradise to fighters in Way

UDder LaW lik° ass u'lder loa^ of

Pharaoh ^= Fir'aun. Lord of stakes = Impaler, 89 9; 38 " • ordpr^
Haman to build him a tower, 40 «" ; 28 » : defies Moses, 73 " « - threatens to
kill him, 40 27 : rejects his signs and is punished, 54 «« ; 43 ^ hk
of his punishment to that of 'Ad and Thamfid, 85" ; 89 «-» - he
his followers are leaders of those who invite to hell-fire, 28 « - a m

*-l R Whil° drOWnb

and
man of

Piety = taqwci. We are God's and to Him we shall return 2 «i •
A comes between a man and his own heart, 8 » : piety is the choice of the
life to come rather than this, 17 »-« ; 13 » etc. : to bring the truth and
beheve it to be the truth, 39 «; sincerity in 'worship, 39 ^VtL raime^
of piety is best, 7 *>> piety, not flesh and blood of sacrifice, reaches A
22 » : the pious are friends («*%«) of A., 10 <* : the pious are ?hey who
walk upon the earth softly, 25 64 . patient) truthful, lowly, cffitable
pem ent 3 "Charmless, forgiving, prayerful, considerate, just, 42 SSft

Cr n8f°A ri815°n;um-0(leration' purit^ ^ "" : not in ™perstit on, but in
fear of A., 2 "» • their hearts repose in thought of A., 13*j they meditate
m science morning and evening, 7 ™ : say of their purposes, « If A wm »
18 ™ : prayers, legal alms, faith in world to come, 27 » ' 31 » etc •and
recitation of Q., 35 *> : their hearts thrill with fear at 'Name of A and
faith increases at recital of signs, 8 »: piety not in ritual but bflSfa
and charity and worship 2 i»: the easy way, 87 s : and the stee^ ^
18 .-obedience to A. and Apostle, 4 n . 33 71. obedience is better*
than oaths, 24": kind speech and fo^iveness better than bestowa of

100 THE TEACHING OF THE QUR'AN

alms and enmity, 2 265 : piety to be shown in family life, 25 74 : by men
and women alike, 33 35 : refugees, helpers and fighters are the faithful,
8 75 : the gravest duty is the remembrance of A., 29 44.

Pilgrimage = Hajj (greater pilgrimage) and 'umrah (lesser pilgrim
age), 2 192 : hajj at* time of new moon, 2 185 : its various observances,
2 193-9 . rites 'of circuit and sacrifice, 22 28~35 : is to extend to Safa and
Marwah, 2 153 : a service due to A., 3 91 : observance not to be violated,
52: hunting unlawful, fishing permitted, 5"95~7 : only Ms. may visit
Ka'bah, 9 18- 28 : proclamation of greater pilgrimage (by Md.), 9 3.

" Pilgrimage " = Hajj. Title of S. 22.

Plagues of Egypt. Dearth, flood, locusts, lice, frogs, blood, drown
ing, 7 127~33 : nine clear signs, 17 103 '.

Poets. Those who go astray follow them, 26 224 : Md.'s opponents
call him a poet, 52 30 : and mad, 37 35 : A. has not taught him poetry,
36 69 : his speech is not poetry, 69 41.

" Poets " = shu'ara. Title of S. 26.

Polygamy. [Marriage.]

Polytheism. [Idolatry, Idols.]

Poor. Neglect of, 69 34 ; 74 45, etc. : oppression, 89 * 21 ; 68 « :
duty towards, 17 28 ; 30 37 : charity to p. expiation for sin, 2 18°.

" Power " = Qadr. Title of S. 97.

Prayer. Abraham offers prayer (dula) that his posterity may observe
prayers (saltit), 14 42.

(1) Set Prayers = Salat. Taught to Adam, 2 35 : commanded to
Moses, 20 14 : likewise to Md., 73 *> : practised by him, 96 10 : a prescribed
duty for stated hours, 4 104 ; 6 71 : belief in Q. and in next life, with prayers,
the sum of religion, 6 92 : prayers keep man from sin, 29 44 : the face of A.
is everywhere, 2 109 : but believers always to turn towards the Sacred
Mosque, 2 136~45 : should pray in an acceptable mosque, 9 ws--11: enjoin
prayers on thy family, 20 132 ; Md. accustomed to lead in prayers, 4 103 :
rules for purification, 5 8 f : marks of prostration to be seen on believers,
48 29 : ritual to be strictly observed, except in times of danger, 2 2J
relaxation for times of danger or sickness, 4 102t : men not to pray when
drunk or polluted, 4 46 : to pray neither too loud nor too low, 17 110 : all
grades of men equally admissible, 6 62 : goodly apparel to be worn in
mosque, 7 29 : during prayer time on Friday work to be suspended,
62 9~n : night a suitable time, 73 2I.6-20 : before sunrise, at sunset, and
night, 50 38' ; 20 13° : sunset, daybreak, night, 17 80f : evening, morning,
twilight, noon, 30 16 f : early morning, close of day, approach of night,
11 116: warning against sloth and lack of charity, 107 *fl: prayer not
to be offered for unfaithful departed, 9 85.

(2) Free Prayer = Du'a. God is hearer of prayer, 3 33 ; 14 41 ; etc. :
to Him only to be offered, 13 15: idols cannot hear, 35 15 : prayer to
be persevering, 41 49fl : for departed, by Noah, 71 29 : generally, 9 14'.

Predestination. [Decrees.]

Pre-existence (?) Thy Lord drew forth their descendants from the
loins of the children of Adam, 7 171. [Man.]

" Prohibition " = Tahrlm. Title of S. 66.

Property. Not to be expended on vanity or bribery, 2 184 : a reward
for what is expended in the way of A., 2 263 !.

Prophets = nabi, almost always in plural anbiya or ndbiyin. ihey
are evangelists and warners, furnished with scripture, 2 209 : each has

SUBJECT INDEX 101

had a wicked enemy, 25 8S : their reward in the Garden of Eden,
19 59-64 . 33 45-54 . some have higher gifts than others, 17 ": Peace be
on Noah, Abraham, Moses, Aaron, Elijah, 37 ""• 109' 120' 13° : Adam, Noah,
Abraham, family of 'Imran chosen above all, 3 30 : eighteen favoured ones
named, 6 83~ 6 : A. made a covenant with prophets, 33 7 f : the coming of Md.
foretold, 3 75 : Ms. believe in them all without difference, 3 78 : all of
them pray for pardon and strength, 3 141.

Prophets = AnUyff. Title of S. 21.

Psalter = Zabur. [David.]

Punishments. For homicide, retaliation or blood-money, 2 17S ; 4 94 :
murder deserving of hell, 4 95 : wilful suicide the like, 4 33 f : lifelong
imprisonment for unchaste women, 4 19 : one hundred stripes to each
person guilty of fornication, 24 2 : for sodomy, reproof or pardon, 4 *> f :
for warfare against A. and Apostle, death or impalement or mutilation or
banishment, 5 37 : thief to lose hand, 5 42.

Purgatory = Barzakh. Interval between death and resurrection in
case of wicked, 23 101 ' (see also Alraf).

Purification. [Ablutions : Prayers.]

Q

Qabll = Cain. [Abel.]

Qadr = " Power." Title of S. 97.

Qaf. Title of S. 50.

Qalam = " Pen." Title of S. 68.

Qamar = " Moon." Title of S. 54.

Qari'ah = " Blow." Title of S. 101.

Qarun [= Korah].

Qasas = " Story." Title of S. 28.

Qiblah = Direction of Prayers. Israelites in Egypt to make qiblah
in their houses, 10 87 : the East and the West is God's, whichever way
ye turn is His Face, 2 109 : turn towards every place where He is
worshipped, 7 M : Ms. to turn towards the Sacred Mosque, 2 136— 45.

Qintar. [Money.]

Qiyamah. [Resurrection.]

Qiyamah = " Resurrection." Title of S. 75.

" Quraish." Title of S. 106.

Qur'an. Descended on Night of Power, 97 l : in month of Ramazan,
2 181: the blessed Night, 44 2: written on the Preserved Tablet, 85 21!:
the Preserved Book, 56 77 : the Original Book (ummu'l kitab), 43 3 : the
Word of A., 2 70: arranged in portions by A., 25 M ; 17 107; 75 17 : a
Surah spoken of as Qur'an, 12 3 : written by honoured scribes, 80 15 : use
of Pen taught by Rabb, 96 4 f : its verses established by wisdom set forth
with clearness, 11 ^ a revelation to Md. of what he did not know, 4 113 :
when completed will be a perfect revelation, 5 101. It is a missive (tanzll),
56 79 ; 69 43 ; 14 1, etc. : a revelation (wcihl), 53 4 : an admonition, (dhikra),
74 34'>64 : (tadhkirah), 73 19 ; 68 52, etc. :' sure knowledge, 69 « : varied in
warning, 17 43 : its verses are both figurative and explicit, 3 8 : contains
similitudes of every kind, 18 62. It is easy for warning, 54 17.32.*o. set
forth in verses (uyat\ 27 *: not tortuous, but direct, 18 lf; 39 *>: a clear
sign to the heart of the believer, 29 48~50 : its words are weighty, 73 5 :
it is a discriminating discourse (qaulunfamlun), 86 13 : in plain Arabic,

102 THE TEACHING OF THE QUR'AN

20 112; 43 2, etc. : the Discerner (furqdn), 25 1 ; 3 2: the Cord (liabT) of
A., 3 98 : which He might remove if He pleased, 17 88 : a lucid Scripture,
44 1 ; 26 1, etc. : good news, 19 97 ; 17 9 : a glorious Scripture, 50 l ; 15 87 :
clears up everything, 16 91 ; 10 38 : settles controversies of Israelites, 27 78 :
the best of recitals, agrees with itself and teaches by repetition, 39 24 : the
Scripture with Truth and Balance, 42 16 : the final revelation, 7 184 f :
instruction for all men, 12 104 ; 6 90 : no change in words of A., 10 65 ;
6 34> 115 : comprises all secrets of heaven and earth, 27 77 ; 10 62 : absolutely
free of error, 41 42 : command to recite, 96 l> 3 ; 27 94, etc. : A. recites it
as a pattern for Md. to follow, 75 16 " : He teaches to recite, letting Md. forget
only what He pleases, 87 6f; 13 39 : if He cancels a verse grants a better,
2 10° : as much as is easy to be recited, exemption in sickness, travel or
battle, 73 20 : to be recited in measured tones, 73 4 : Md. is not to be hasty
in recital till oracle is complete, 20 113 : seven verses of recital previously
given (Fatihah], 15 87 : Q. not to be broken up, 15 90f : recitation to be
listened to in silence, 7 203 : only A. knows its meaning, 3 6 : the faithful
accept it as all from Him, 3 5 : it brings healing to the faithful, ruin to the
wicked, 17 84 : its revelation increases unbelief and rebellion of many,
5 69 : treated by infidels as a lie, 84 21 * : 6 66 : said to be tales of ancients,
dictated to Md. by others, 25 6 f : not recited nor copied beforehand, 29 47 :
nor forged by Md., 52 33 ; 16 105, etc. : unbelievers challenged to produce a
like revelation, 52 34 ; 11 16f, etc.: whoso rejects it will be lost, 2 115. It
is foretold in earlier Scriptures, 26 1961 : and confirms them, 12 m ; 10 38,
etc. : and is their safeguard, 5 52 : agreement with them proves its
inspiration, 46 9.

R.

Rail. [God.]

JRa'd = " Thunder." Title of S. 13.

Rahman. [God.]

Rahman = « Merciful." Title of S. 55.

Ramazan. [Fast.]

" Ranks " = gaff at. Title of S. 37.

Ransom = Fidyah. [Expiation.]

Rass. Probably a place-name ; uncertain meaning. Its people
rejected messengers of A., 25 40 ; 50 12.

Basul. [Apostle.]

Red Sea. Referred to as Bahr = sea. Divided by Moses, Pharaoh
drowned in it, 2 47 : children of Israel brought across it, 10 90.

Refrains. Frequent in structure of Surahs, e.g. 54 ief, 21, so, 32, 40 .

77 15, 19, 24, 28, 34, 37, 40, 45, 47, 49^

Refugees = Muhdjirln. Those who fly country for A.'s sake will be
rewarded, 16 43> m : especially if they die in His cause, 4 101 : coupled
with Ansur (helpers), 9 101- 118 : A., well pleased with both, has prepared
paradise for them, 9 101 : A. is turned to the Refugees and to the Prophet,
9 118 : they are to be forgiven their offences, 24 22 : believing women
refugees to be received, 60 10: refugees not so near of kin to other
believers as blood relations, 33 6 : their share of spoil, 59 8 : claim to
alms, 24 a2.

Religion. Dm (observance). Of Abraham, 22 77: adopted by
Jacob, 2 126 : r. of Noah, Md., Abraham, Moses, Jesus, 42 n : sincere
religion demanded by A., 7 w : Islam is the true r., 3 17 : Ms. are brethren

SUBJECT INDEX 103

in r., 9 n ; 33 5 : instruct others in r., 9 123 : to you your r. to me my r.,
109 6 : no compulsion in r., 2 267 : fight till the only religion be that of
A., 2 189 : prayer and alms are true r., 98 4.

Millali. Eight times for religion of Abraham, 2 124- 129 ; 3 89 ; 4 124 ;
6 162 . 12 38 ; 16 124 ; 22 77 : once of former prophets, 38 6 : five times
of idolaters, 12 37 ; 7 86f ; 14 16 ; 18 19 : once of Jews and Christians, 2 114.

Ummah (religious community). Mankind originally one u., 2 209 ; 10 M :
only one u. of Jesus and His predecessors, 23 54; 21 92 : split into sects,
21 93 . g 160 . A. could have caused all to be of one u., 11 12°; 5 53 : to
every u. observances enjoined, 22 66 : u. of Noah, 40 5 : Abraham, 16 m :
Moses, 7 159 : every u. had its apostle, 10 48 ; 16 38 : and its own bookj
45 27 : Ms. are the central u., 2 137 : the best u., 3 106.

" Renunciation " - Ta-ubah. Title of S. 9.

Repentance. Turning from sin to A., 24 31; 25 71, etc. : amendment
of life, 4 2°, etc. : condition of pardon, 4 20 ; 9 5, etc. : with faith and good
works brings salvation, 19 61.

Reprobates. Who had believed and then become infidels, 3 80 ; who
have made religion A sport, 6 69.

Responsibility. No soul shall bear another's burden, 35 19 : none
burdened beyond its power, 2 286 : every soul in pledge for what it has
deserved, 74 41 : guided and erring each bears his own load, 17 16 : each
answerable for his good or evil, 41 46 ; 6 12« etc. : unbelievers responsible for
their blasphemy, 10 42 : hearers of Md. responsible for attitude to his
message, 10 108 : grades of recompense for deeds, 6 132 : no ransom (ladl)
for soul at judgment, 2 46 : predestination and accountability in one,

1695. S^Tff.

Resurrection. Qiyamah = arising : la'th = awakening. Restora
tion of body to life, 86 8 : derided by Meccans, 37 15 " ; 44 33~6 : doubts
repelled, 75" 3~6; 5663~72: foreshadowed by creation, 50 6-".": a new
creation, 29 18f: complement to birth and death, 80 *>u: possibility
proved by birth process, 75 37-40 ; 5(5 57-«2 : prefigured by springtime,
30 is, 49 . an(j revival by rain, 22 6 ; 35 10 ; 7 M : following on two blasts
of trumpet, 36 49~M : and shout when all come forth to A., 50 4a~43 : then
just balances brought out, 21 *s : and unbelievers no longer summoned to
believe, 30 57.

" Resurrection " = Qiyamah. Title of S. 75.

Revelation. [Inspiration: Scriptures.]

Retaliation = Qisus. Confirms enactment of Mosaic law, 5 49 :
reprisals to be exactly according to injury sufferer], but patience is better,
16 127; 42 38": just retaliation is right, 22 40'59: rules of retaliation for
bloodshed, 2 173": reprisals against sacrilege, 2 19°.

Rites = mansak. Appointed to every people, 22 35- 66 : Abraham and
Ishmael pray to be taught rites of Ka'bah, 2 12a : rites of pilgrimage to be
accomplished, 2 W6.

Reward = thawub. Bliss of the life to come, 3 139« 141> 195, etc.

Run. [Spirit.]

Rum = " Greeks." Title of S. 30.

liuyd [= Visions].

S.

Saba. An Arab tribe of Yaman, punished by A. for ingratitude,
34 14 " : a province of Arabia = Sheba of Bible, 27 22. [Solomon.]

104 THE TEACHING OF THE QUR'AN

" Saba " = Saba\ Title of S. 34.

Sabbath = Salt. Israelites commanded not to break, 4 15S : ordained
for those who differ about it, 16 125 : transgressors changed into apes, 2 61 :
cursed by A., 4 eo : punished by withdrawal of fish, 7 163.

Sabeans = Sabi. Probably star worshippers. Coupled with Jews
and Christians as believers in A., 2 69 ; 5 73 : also with Magians, 22 17.

Sdbilu'llah = Way of A. [Warfare.]

Sacred Animals. Of Arabs, no longer to be venerated, 5 loa.

Sacrifice. (1) Dhabli — slaughter. Intention of Abraham to sacrifice
his son, 37 101 ; sacrifice of cow ordered to Moses, 2 63~6. (2) Qurlun =
offering. Demanded by Jews to be consumed by fire from heaven, 3 179 :
brought by sons of Adam, 5 30. (3) Nahr = stabbing (of camel's breast) ;
to be done with prayer, 108 2. (4) Hadl = gift of animal sent to Ka'bah
for sacrifice, 2 192 ; 5 2' 96> 9S. Name of A. to be recited over beasts when
slain at Ka'bah, 22 34~37 : camel appointed for Ms., 22 37 : of value only
with pious intention, 22 38.

"Sad" = Sad. Title of S. 38.

Sadaqali = [Alms].

Safd. A hill near Mecca, to be visited at pilgrimage, 2 153.

$aff = « Array." Title of S. 61.

Sdffat = " Banks." Title of S. 37.

Sahifah = book or roll. Ancient books, 20 133 : honourable, 80 13 :
of Moses, 53 37 : and Abraham, 87 18f : pure pages (of Q.), 98 2 : book
of judgment, 81 10; 74 52. [Scriptures.]

Saints = Wall, pi. auliya. Friends of A. to whom no fear or
grief, 10 63.

Sajdah = " Adoration." Title of S. 32.

Sajdah = Prostration, 25 65 ; 4 103. [Prayers.]

Saklnah. The Ark (tabuf) of the Covenant with the Sakinah
(Shechinah) to come to Saul, 2 249 : the divine confidence sent down
upon the Apostle and the faithful in danger, 48 4- 26 ; 9 26-40.

f?alat. [Prayers.]

Salih. A prophet sent to tribes of 'Ad and Thamud, but rejected
by them, 7 71~7.

Salsalll = the softly flowing. A spring in Paradise, 76 18. [Paradise.]

Salutations. [Deportment.]

Salvation. Unbelievers invited to najut — deliverance (from hell),
40 44 : Paradise is the reward of faith, well-doing, testimony, 103 2 * : sub
mission to A. and doing good, 2 106 : repentance and prayer for pardon,
3 127—30 . repentance, faith, well-doing, 19 61 : for those whose balance is
heavy, 23 104 : with good works, 16 " ; 43 72 : who labour for A., 16 34 ;
7 41: who practise faith, prayer, alms, sexual moderation, fidelity, 23 1—n :
repentance, faith, good works, 25 70 : for men and women alike, 33 35 :
for Ms., Christians, Jews, Sabeans, who believe in A. and Judgment and
do good, 2 e9 : conditional on belief in Md.'s message, 47 2 : obedience to
A. and His Apostle, 24 61 : good deeds drive away evil deeds, 11 116 :
and do away sins, 2 273 : A. will put away guilt of worst actions and
reward best actions of believers, 39 36 : all die, and receive recompense
at ^ resurrection, 3 182 : pardon and acceptance at Judgment, 3 m « : in
A.'s presence due grade, forgiveness, and provision, 8 4 : love of A.
manifested to righteous believers at Judgment, 19 86f : faith will not
avail if postponed to Judgment, 6 159.

SUBJECT INDEX 105

Samirl. The artificer who made the golden calf, 20 87. [Moses.]
Saqar. [Hell.]
Satan. [Devil.]

Saul = Tulut. Made king ; receives the Ark and Covenant, tests
his forces by drinking at river, with help of David slays Goliath, 2 247~ 52.
" Scattering " = Dhariyat. Title of S. 51.

Scriptures. Kitub = writing ; zubur = tablets ; suhuf — rolls ;
lauh = slab. The archetypal book (ummu'l kitab) with A., 13 39 :
tablets for people of monition, 16 45f : Scriptures of Jews are Book
of A., 2 95 ; 3 22 : a lucid book each to Moses and Aaron, 37 m : Writing,
Wisdom, and Prophecy granted to Israel, 45 15 : and to Prophets generally,
6 89f : only to two other peoples, 6 157 : prophecy and writings to Abra
ham's posterity, 29 ^ : no Scriptures granted to opponents of Md.,
68 37*'4? ; people to whom they are granted should believe, 74 31f : rolls
of Abraham and Moses tell of life to come, 87 17 fl : ancient rolls contain
clear proofs of this revelation, 20 133 : tables appealed to against Meccans,
54 43 : Ms. to discuss kindly with people of Scriptures, 29 45 : doubts as
to Scriptures to be solved by inquiry from their readers, 10 94 : earlier
and later Scriptures to be alike believed, 4 135 : verbal quotation of Ps.
37 2* (the only one in Q.), 21 105 : reference to Law and Evangel
(Mk. 4 »), 48 ™ : Ms. accept all Scriptures sent down by A., 42 14 ; 29 46 :
they are confirmed by Q., 10 38; 2 38, etc.

Scriptures (People of). [Ahlu'l Kitub.]

Sea = bahr. Oath confirming judgment, by the swelling sea, 52 6 :
compared to boundless revelations of Rabb, 18 109 : towering ships in sea
are signs of A., 42 31 : it is R. who speeds the ships at sea, 17 68. [Red
Sea.]

Seal of the Prophets = Khatimu'n Ndbiyin. Title claimed by
Md., 33 «>.

Sects = firqrih. Split up religion, rejoice in own party, 30 31 : re
probated by A., 42 n : did not arise in Israel till Law was given, 10 93 :
did not arise among people of Scriptures till after Q. came, 98 3 ; ,3 "• 101 :
Jews and Christians separated through jealousy, 42 13 : sectarianism
prevented followers of former faiths from accepting Islam, 2 254.

<: Sent Ones " = Mursalut. Title of S. 77.

Seven Sleepers of Ephesus. Story of Christian youths immured
during persecution of Decius, told in S. 18, the Cave, 8~26.

Shafd'ah. [Intercession.] .

Shams = " Sun." Title of S. 91.

Shechinah. [Sakinah.']

Ships. From the ark of Noah onwards a token of Providence,
36 41-«; 23 M : A.'s instruments for enrichment by trade, 17 68~72 ; 45 " :
a sign of the goodness of A., 30 45 ; 42 31.

Shirk. [Idolatry.]

" Short Measure " = Tatflf. Title of S. 83.

Shu'aib. [Jetljro.]

Shura = " Counsel." Title of S. 42.

Shu'ara = " Poets." Title of S. 26.

Sidratu'l Muntahd = the Plum tree of the Boundary. On the out
skirts of Paradise, near which Gabriel appeared, 53 8~ 18.

Signs of A.'s working. Frequently of creation, 30 19~21 ; 452-8- 10 :
nature, 17 13; 41 37fl : life of world, 30 **-**, etc. [Miracles.]

106 THE TEACHING OF THE QUR'AN

Sijill = Register of deeds. Rolled up against Judgment Day, 21 104-

Sijjln. A register of the deeds of the wicked kept in hell, 83 7 ff .

Sin (dhanb, khati'ah, ithm). R. is merciful to those who avoid great
sins and commit only venial faults, 53 33 : avoid great sins, A. will blot
out faults, 4 35 : the unpardonable sin is polytheism (shirk), 4 61- 116 : death
bed repentance not accepted, 4 w.

Sinai = TUT or " the mountain." Moses called on the right side of
S., 19 63 ; 28 46: sees fire on slope, 28 29: olive tree on S.f 23 2° • S. lifted
up over Israel, 260>87; 4153.

Sins. Covetousness, 92 8~n : pride, 17 39 : envy, 113 5 : extravagance,
17281. 729. niggarcily and ostentatious almsgiving, 441f: infanticide,
60 12 : condemnation of lawful food, 6 141 : cheating, 83 1~Q : suspicions
and slander, 49 12; 4 112; theft, 60 12.

Siratu'l Mustaqim = the Right Way. Fear A. and obey me, this is
the right way, 3 44 : lead us on the r. w., 1 5. About 30 times in Q.

Slavery. Captives enslaved by prophets after warfare, 868: slave
the absolute property of his master as man is of God, 16 77 ; 30 27 : female
slaves may be taken as concubines at discretion, 4 3« 29; 33 49: provision
to be made for marriage of female slaves, 24 32: not to be forced to
prostitution, 24 33 : married women may be taken to wife if captives, 4 K :
man free from restrictions in case of female slaves, 23 6 : slaves to be
kindly treated, 4 40 : if able to redeem themselves not to be prevented,
24 33 : believing slave better than infidel freeman, 2 wo.

" Smoke " = Dukhan. Title of S. 44.

Sodomy. [Punishments.]

"Soil" = Salad. Title of S. 90.

Solomon = Sulaiman. Slaughters horses which caused him to forget
worship and is made autocrat of winds and demons, 38 29~39 ; 21 81 * :
wisdom in judgment, 21 78f : dealings with jinns, animal creation, and

Queen of Sheba, 27 16~45 : winds and jinn work for him till after death,
34 11— 13^

Sorcery. [Magic.]

Soul = nafs. The individual responsible for actions, 3 **.

Sound in faith = \Hanlf ].

Soothsayer = Kahin. Md. is not a s., 52 29 : Q. is not the word of
as., 69 42.

Spells. Against evils of creation, night, witches, and envy, 113 *— 5 :
against whispering Satan, jinns and men, 1141-6.

" Spider " = 'Ankabiit. Title of S. 29.

Spirit = Ruh. (1) Generally. Descends on Night of Power, 97 4 :
proceeds at command of Rabb, 17 87 : sent down, with angels, on
whomsoever A. pleases, 16 2; 4015 : sent to Md. with inspiration, 42 52:
strengthens believers, 58 22: (2) Euliu'l Amln = the Faithful Spirit, brings
down Q. in Arabic from the Lord of the Worlds, 26 192~5 : (3) Ruhu'ttah
= the Spirit of God. The Messiah Jesus is a Spirit from Himselfj 4 169 :
Mary, into whom we breathed of our Spirit, 21 91 ; 66 12 : A. breathed His
Spirit into Adam, 32 8; 1529 ; 38 72 : (4) Euhrfl Qudus, = Holy Spirit,
Jesus son of Mary, strengthened by H. S., 2 81.' 254 ; 5 109.

" Splitting asunder " = Inshiqdq. Title of S. 84.

" Spoils " = Anful Title of S. 8.

Spoils. [Warfare.]

" Star " = Najm. Title of S. 53.

SUBJECT INDEX 107

" Starry Sky " = Buruj. Title of S. 85.

Stars. Created with sun and moon, 752: adore A., 22 18; guide
men by land and sea, 16 16 ; 6 97 : serve mankind, 16 12 : Abraham prevented
from worshipping s., 37 86 ; 6 76 : blotted out and fall at judgment, 77 8 ; 81 a.

" Steps " = Ma'arij. Title of S. 70.

" Story " = Qasas. Title of S. 28.

Suicide. Forbidden, 433.

Sulaiman. [Solomon.]

Sun. Worshipped by idolaters, 27 M : Abraham prevented from
adoring, 6 78 : worship forbidden, 41 37 : serves mankind, 14 37 : under
divine laws, 29 61; 31 ^ etc. : perishes at judgment day, 75 9; 81 *.

" Sun " = Shams. Title of S. 91.

Supererogation = Naft. Extra prayers, 17 81.

Surah, section of Q., mentioned 2 ai; 4 *, etc. [Qur'an.]

Swearing. [Oaths.]

Swine's Flesh. Prohibited together with carrion, blood, etc., 2 15S ;
54. G 146. 16iw [Food.]

" Table " = Mffidah. Title of S. 5.

Tables of Law. [Moses.]

Tabut. [Ark.]

Taghabun = " Mutual Deceit." Title of S. 64.

Taghut. An idol of the Quraish, 4 M ; 2 »«, *»».

T5 Ha. Title of S. 20.

Talirlf = [Corruption].

Taiirlm = Prohibition. Title of S. 66.

Takuthur = " Desire of Increasing." Title of S. 102.

Takwlr = " Folded Up." Title of S. 81.

Talaq = " Divorce." Title of S. 65.

Tulut. [Saul.]

Tariq = " Night-comer." Title of S. 86.

Tasnim. A fountain in Paradise, 83 27 f.

Tatflf = " Short Measure." Title of S. 83.

Taubah. [Repentance.]

Taubah = " Renunciation." Title of S. 9.

Taurat. [Pentateuch.]

Tawaf. Circuit of Ka'bah ; enjoined, 22 27. [Pilgrimage.]

Tayammum = Sand purification. [Ablutions.]

Temporary marriage = mutlah. Wives may be sought by means
f wealth ; after cohabitation, dowry to be returned to them, 4 28.

Testimony = Shahddah. Law of, 5 105-7.

Thamud. A rebellious tribe to whom Salih was sent, 7 71 ; 9 71, etc.

TJmwub. [Reward.]

Theft. Punished by amputation of hand, 5 42.

Things Forbidden. [Food : Usury.]

" Those who drag forth " = Nazi'at. Title of S. 79.

Throne of God (Kursi). Reaches over heaven and earth, 2 266 :
'ars/i) borne by eight angels at Judgment Day, 69 17.

" Thunder " = Ea'd. Title of S. 13.

Tin = "Fig." Title of S. 95.

108 THE TEACHING OF THE QUR'AN

Treaties = 'Ahd. Broken by enemies, 8 58 : to be observed for time
specified, 9 4.

Tree. Satan offers to show Adam the Tree of Eternity (Khidd),
20 118 : says it is forbidden lest they become immortal, 7 19 : on tasting of
it they see their nakedness, 7 ai.

Tribute. Poll tax (Jizyah] to be imposed on Jews and Christians
refusing Islam, 9 29.

" Tried " = Mumtahinah. Title of S. 60.

Trinity. Say not '" three", 4 169 : A. is not the third, besides
Messiah son of Mary and His mother, 5 76f-79 : Jesus never said : " Take me
and my mother as two gods beside A.," 5 116. [God.]

" Troops " = Zumar. Title of S. 39.

Trumpet = Sur. [Resurrection.]

Tur = " Mountain." Title of S. 52.

Tur, [Sinai.]

U.

Ulu'l lAzm = Possessors of constancy : a title given to certain
Apostles, 46 34. [Apostles.]

Ummdh. [Religion.]
i5^mml ~ °f tbe Pe°Ple> or perhaps, illiterate ; a designation of Md.,

UmmuH Kitab = original writing. Of the tablet on which A.'s decrees
are inscribed, 13 39 : of the verses (uyut) of the Q., 3 6.

' Umrah = the lesser Pilgrimage or visitation of the Holy Places at any
time ; offering to be brought, 2 192 : only allowed to Ms., 9 18.

" Unbelievers " = Kajvrun. Title of S. 109.

" Unity » = Ikhlas. Title of S. 1 12.

Unity. [God?]'

Usury. Usury banned by A., alms rewarded, 30 38 : selling allowed,
usury forbidden on pain of hell fire, 2 276fE : to be abandoned, 3 125.

' Uzair = [Ezra] .

lUzza: an Arabian idol, 53 19. [Idols.]

V.

Veiling. Of women, 24 31.

" Victory " = Fath. Title of S. 48.

Virtues. Some follow evil, some a middle course, some excel in
merit, 35 29 : moderation in liberality, 17 30fl ; 2 191 : in sexual indulgence,
235fl: making the best of things, 7 198 : justice, 16 92; 4 61 : truth in
witness, 4 134: faithfulness to engagements, 16 93f ; 5 1, etc. : and vows,
76 7: obedience to authority, 4 62: patience, 2 148 f, etc.: endurance,
16 98 : benevolence to kindred, 16 92 : kindness to orphan and poor, 93 9f;
4 4-7-40 : without waste, 17 Mf : liberality, 2 191; 47 38ff.

Visions = ruya. Of Abraham, 37 10S : Joseph, 12 5 : Pharaoh's
dreams, 1243~9: Md., 17 62.

W.

Wall. [Saints.]

Waqi'ah = " Inevitable." Title of S. 56.

Warfare. Jihad fl sdbila>Uah = Strife in the Way of God. Those

SUBJECT INDEX 109

driven from their homes for the faith allowed to fight, 22 40fl: a revelation
of divine truth, 8 °~10 ; command to fight must be promptly obeyed,
47 22f : A. has sent down iron as an evil and a benefit to man, 57 M :
slaughter of enemies enforced by confused stories of Saul and others,

2 244—52 . war f;0 be Waged in the cause of A. against enemies, 2 186~ 9 :
against infidel neighbours, 9 m : after four months' immunity, 9 " :
against Jews and Christians, offering Islam or tribute, 9 29 : precautions
and tactics, 4 73 : Md. to consult believers and trust in A., 3 1B8 : strike
off heads and finger tips, 8 12 : fight till religion is all of A., 8 40 : war in
sacred months may be a duty, 2 214 : avoid insincere mediation, 4 87 ;
allow no overtures at time of vantage, 47 37 : details of battle of Badr,
8 43~ 61 ; 3 n : wayfarers not to be indiscriminately looted, 4 96 : war to be
followed by religious instruction, 9 123 : rank of warriors above that of non-
combatants, 4 97 : the fighter is on the side of A., 4 78 : exile especially
acceptable, 2 215 : the slain on God's path are living, 2 14fl ; 3 163 : they are
martyrs, 4 71 : exile and death in way of A. rewarded to men or women,

3 198ff: death in His path better than wealth, 3 151f : rewarded by Para
dise, 47 6fl ; 5 39: rich booty granted and more to come, 48 2° f: booty
belongs to A. and Apostle, 8 1>4a: 59 7 : captives in power of captors, to
kill, sell, hold to ransom, liberate, convert, 8 70f; 47 4f: encouragements to
fight, 8 24,47ff,66f . ei iifl. especially after defeat of 'Uhud, 3 i"-24, etc. :
slackness rebuked, 61 2fl : 9 42~57 : especially of Badawin, 9 87~ 10° : blame
to the timid, 2 212f: prayer for victory over infidels^286: victory of
Badr a sign from A., 3 n : it was A. who slew enemies, 8 " : siege of
Madina raised, 33 9~27: victory sealed at Hudaibiya, 48 l : divine help in
taking of Mecca, 110 lfl.

Water. The origin of life in the Creation, 21 31.

Week. Heaven and earth created in six days, 7 62 : Sabbath insti
tuted only for those who differed about it, 16 125 : on Friday suspension
of work at prayer time, 62 9fl.

Weights and Measures. To be just and full, 7 83 : unfairness to
be punished on Judgment Day, 83 1 fl.

Widow. To wait four months and ten days before remarriage,
2 a84 : to be left a year's maintenance after death of husband, 2 241.

Wills. [Inheritance.]

Winds. Hurricane (Sarsar), 69 s : desiccating blast ('aqim\ 51 41 :
fertilising winds (lawdqih^ 15 M : harbingers (mubashshirat) of rain, 30 47.

Wine = Khamr, intoxicant. In it is sin and advantage, but sin
greater than advantage, 2 ai6 : an abomination of Satan's work, 5 92 :
served by butler to Pharaoh, 12 41 : rivers of delicious wine in Paradise,
47".

Witchcraft. [Spells.]

Witness. [Testimony.]

Wives. [Marriage : Muhammad.]

Women. Reward to good men and good women, 33 35 : modest
behaviour and veiling enjoined, 33 69 : treatment of women converts,
60 lofl : penalties for defamation of virtuous women, 24 4~9.23.

" Women " = Nisff. Title of S. 4.

Word of God. [Qur'an : Scriptures.]

" Wrangler " = Mujadilah. Title of S. 58.

Writing = Kitab. [Scriptures.]

Works. Sent before to A. and recompensed, 73 *> : absolutely

110 THE TEACHING OF THE QUR'AN

revealed at Judgment Day, 99 6 « ; 82 s. [Judgment Day : Salva
tion.]

Wuzu\ [Ablutions.]

T.

Yaghuth. An idol, 71 23.

Yafiyu. [John.]

Ydjuj. [Gog.]

Yaqln. [Death.]

Ya'qiib. [Jacob.]

Ya Sin. Title of S. 36.

Yathrib. [Medina.]

Ya'uq. An idol, 71 23.

Yunus = "Jonah." Title of S. 10.

Yusuf = " Joseph." Title of S. 12.

Zdbur = Psalter. [David : Scripture.]

Zaid. Freedman and adopted son of Md. : divorce of his wife Zainab
in Md.'s favour commended by A., 33 37.

Zakarya. Zachariah. Father of John the Baptist. Coupled with
John, Jesus and Elijah as just, 6 85 : foster father to Mary, receives
promise of son, 3 32~ ^ : his prayer and its answer, 19 1— 12 ; 21 89 *.

Zakut = purification, i.e. alms of obligation. [Alms.]

Zahalah = " Earthquake. " Title of S. 99.

Zanjabll = Ginger, an ingredient in the beverage of Paradise, 76 17.

Zaqqum. An infernal tree, the fruit of which the damned must eat,

37 60-4 . 44 43-6 . 56 51 ff.

Zodiac (Signs of). Mintaqatu'l luruj — the zone of constellations.
Oath by constellations, 85 * : placed in heaven and adorned by A.,. 25 62;
15 16.

ZuJia = " Brightness." Title of S. 93.

Zukhruf = " Ornaments." Title of S . 43.

Zumar - " Troops." Title of S. 39.

SERIAL LIST OF SURAHS.*

No.
1.
2.

Title of Surah.
Fatifcah
Baqarah

Quoted in English as -

Opening
Cow

3.

4.

Al 'Imran
Nisa'

Family of ' Imran
Women

5.

Ma'idah

Table

6.

An'am

Cattle

7.

A'raf

Araf

8.

Anfal

Spoils

9.

Taubah

Renunciation

10.

Yunus

Jonah

11.

Hud

Hud

12.
13.

Yiisuf
Ra'd

Joseph
Thunder

14.

Ibrahim

Abraham

15.

Hijr

Hijr

16.

Nabl

Bee

17.

18.

Asra
Kahf

Night Journey
Cave

19.
20.
21.

f\C\

Maryam
Ta Ha
Anbiya'

Mary
TaHa

Prophets

22.
23.

Mu'minun

Pilgrimage
Believers

24.
25.

26.

Nor
Furqan
Shu'ara'

Light
Distinguisher
Poets

27.

Naml

Ant

28.

Qasas

Story

29.
30.

'Ankabut
Rum

Spider
Greeks

31.
32.

Luqman
Sajdah

Luqman
Adoration

33.

Ahzab

Confederates

34.

Saba'

Saba

35.
36.

Mala'ikah
YaSm

Angels
YaSm

A few of the Surahs have alternative names as Banu Isra'il for Asra
(17 . These may bo found in the index to Fluegel's edition of the Qur'an
or in Hughes' Dictionary, pp. 490-2.

112 THE TEACHING OF THE QUR'AN

No. Title of Surah.

37. Saffat

38. Sad

39. Zumar

40. Mu'min

41. Fussilat

42. Shdra

43. Zukhruf

44. Dukhan

45. Jathiyah
4G. Ahqaf

47. Muhammad

48. Fath

49. Hujurat

50. Qaf ^

51. Dhariyat

52. Tur

53. Najm

54. Qamar

55. Rahman

56. Waqi'ah
$7. Hadid

58. Mujadilah

59. Hashr

60. Mumtahinah

61. Saff

62. jumu'ah

63. Munafiqtin

64. Taghabun

65. Talaq

66. Tahrim

67. Mulk

68. Qalam

69. Haqqali

70. Ma'arij

71. Nfih

72. Jinn

73. Muzammil

74. Mudaththir

75. Qiyamah

76. Insan

77. Mursalat

78. Naba

79. Nazi'at

80. 'Abasa

81. Takwir

82. Infitar

83. Tatfif

84. Inshiqaq

85. Buruj

86. Tariq

87. A*la

Quoted in English as —

Ranks

Sad

Troops

Believer

Made Plain

Counsel

Ornaments

Smoke

Kneeling

Ahqaf

Muhammad

Victory

Apartments

Qaf

Scattering

Mountain

Star

Moon

Merciful

Inevitable

Iron

Wrangler

Emigration

Tried

Array

Assembly

Hypocrites

Mutual Deceit

Divorce

Prohibition

Kingdom

Pen

Infallible

Steps

Noah

Jinn

Enfolded

Enwrapped

Resurrection

Man

Sent Ones

News

Those who Drag Forth

He frowned

Folded up

Cleaving

Short Measure

Splitting Asunder

Starry Sky

Night-comer

Most High

SERIAL LIST OF SURAHS

113

No. Title of Surah.

88. Ghashiyah

89. Fajr

90. Balad

91. Shams

92. Lail

93. Zuha

94. Inshirah

95. Tin

96. 'Alaq

97. Qadr

98. Baiyinah

99. Zalzalah

100. 'Xdiyat

101. Qari'ah

102. Takathur

103. <Asr

104. Humazah

105. Fil

106. Quraish

107. Ma'un

108. Kauthar

109. Kafirfm

110. Nasr

111. AbflLahab

112. Ikhlaa

113. Falaq

114. Nas

Quoted in English as—

Overshadowing

Daybreak

Soil.

Sun

Night

Brightness

Expanding

Fig

Clots of Blood

Power

Clear Evidence

Earthquake

Chargers

Blow

Desire of Increasing

Afternoon

Backbiter

Elephant

Quraish

Necessaries

Abundance

Unbelievers

Help

Abu Lahab

Unity

Dawn

Men

DATES CONNECTED WITH THE
QUR'AN.

A.D. A.H.

570. Birth of Muhammad at Mecca.

576. He is left an orphan to the care of his paternal uncle Abu

Talib.

595. Married to Khadaijah

605. Becomes guardian of 'All and adopts Zaid bin Harith as son.

610. Meditations in cave on Mount Hira'.

611. First revelation, followed by blank interval (Fatrah).
613. Revelations resumed.

615. First migration of persecuted Muslims to Abyssinia, and
return.

615. Temporary concession to idolaters ; immediately revoked.

616. Second migration of Muslims to Abyssinia.
617-9. Muslims under the ban of the Quraish.

619. Death of Khadaijah and Abu Talib.

620. Unsuccessful mission to Ta'if and vision of believing jinn.

621. Twelve believers from Medina pledge obedience to Allah and

the prophet.

622. More than seventy give a similar pledge at 'Aqabah.

622. Hijrah or flight of Muhammad and his adherents from Mecca
to Medina. The Era of Islam ; 20th June, 622. (As the
first year of this era begins in the middle of the Christian
year, there is often a discrepancy between the relations of
A.D. and A.H., e.g. May A.D. 623 would fall in A.H. 1,
while July of the same year would be dated A.H. 2) . 1

622. Dec. First attack on Meccan caravans under Hamzah's

command .1

623. Followed by five more, of which three under Muhammad's

personal leadership. Divine command to fight the

idolaters ..... . 2

623. Fast of Ramazan substituted for Day of Atonement . . 2

623. Mecca as Qibfah instead of Jerusalem 2

624. Jan. Victory of Muslims over Quraish at Badr ... 2
624 Feb. Jewish tribe of BanI Qainuqa' driven into exile . . 2
624-5. Fatimah married to 'All. Birth of Hasan and Husain . 2

625. Reverse of Muslims in Battle of 'Uhud ". . . .3

625. Bam Nadhir (Jews) attacked and driven into exile ... 4

626. Muhammad marries Zainab, the divorced wife of Zaid his

adopted son. '^yishah accused and defended ... 5

DATES CONNECTED WITH THE QUR'AN 115

A.D.

627. Siege of Medina and Battle of the Trench . ' 5

627. Je\yish tribe of Bam Quraizah slaughtered . '. ] '.5
627-8. Seventeen small expeditions and raids ... 6

628. Muhammad and his followers make the Lesser Pilgrimage as

far as Hudaibiyah. " Pledge of the Tree " ... 6
628. Muhammad despatches summons to accept Islam to the

monarchs of Byzantium, Persia and Abyssinia 7

628. Conquest of Khaibar . . . . .

629. The Greater Pilgrimage performed. Muhammad marries

Maimunah, his tenth wife after Khadaijah's death . . 7

30. Conquest of Mecca and destruction of idols at Ka'bah 8

630. Victory at Hunain. Repulse at Ta'if . . 8
630. Mary the Coptic slave-girl bears a son (Ibrahim) to M. ! 9
630-1. Deputations of submission from Arabian tribes . 9

630. Submission of Ta'if and destruction of idols . . . ! 9

631. Proclamation of the "Release," enjoining warfare against

idolaters ...... 9

631. Submission of sundry Christian tribes . . 9

631. Farewell Pilgrimage and announcements by M. 10

632. Sickness and death of M '.II

632-5. Qur'an collected into one volume by Zaid ibn Thabit under

order from Abu Bakr 11-14

651. Revision of Qur'an and establishment of one standard text

by order of 'Uthrafm .... 30

COMPARATIVE TABLE OF VERSE NUMBERINGS
IN FLUEGEL'S AND IN INDIAN EDITIONS
(INCLUDING WHERRY'S EDITION OF SALE'S
TRANSLATION) OF THE QUR'AN.

S.=Surah ; F. =Fluegel verse numbers ; I.=Indian verse numbers.

Only variant numbers are marked ; the others tally. Where
the markings tally the first and last Nos. of the identical series are
given.

Quotations in this book are according to Fluegel.

s.

F.

I.

S.

F.

I.

S.

F.

I.

S.

F.

I.

s.

F.

I.

i 1

i

I

2

21

23

2

47

50

2

72

77

2

98

104

5

5

22

24

'

48

5i

M •}

78

99 105

6

6

23

25

49

52

73

79

100

1 06

7

24

26

50

53

74

80

101 107

25

27

5i

54

75

81

102

108

i

26

28

52

55

76

82

103

109

I

2

27

29

53

56

77

83

104

no

2

3

28

30

54

57

78

84

105

in

3

4

29

3i

55

58

79

85

106

112

4

5

30

32

56

59

80

86

107

U3

5

6

31

33

57

60

81

87

108

114

6

7

32

34

58

61

82

88

109

"5

7

8

33

35

59

62

83

89

no

116

8

9

34

36

60

63

84

90

in

117

9

10

35

37

fir

64

85

9i

112

118

10

ii

36

38

O i

65

86

92

113

119

ii

12

37

39

62

66

87

93

114

1 20

12
13

13

J4

38

40
4i

63

67
68

88
89

94
95

15
16

121
122

M

15

39

42

64

69

90

96

17

123

15

16

40

43

65

70

9i

97

18

I24

16

17

4i

44

66

71

92

98

19

125

J7

18

42

45

67

72

93

9Q

20

126

18

19

43

46

68

73

94

00

21

127

TO

20

44

47

69

74

95

01

22

128

*9

21

45

48

70

75

96

102

23

129

20

22

46

49

71

76

97

103

24

130

I

118 THE TEACHING OF THE QUR'AN

s.

F.

I.

S.

F.

I.

S.

F.

i.

S.

F.

I.

S.

F.

~

2

25

131

2

70

175

2

15

218

2

71

268

3

34

26

132

71

I76

16

219

72

269

31

35

27

133

72

177

17

270

32

36

28

:34

73

178

18

220

73

271

33

37

29

135

74

/

19

>7 A

272

34

38

30

136

75

179

20

221

74

273

35

39

31

137

76

1 80

21

75

274

36

4°

132

138

77

181

222

222

76

275

37

41

133

139

78

182

234

234

f^M

276

38

42

134

140

79

183

235

77

277

39

43

135

141

80

184

236

235

278

278

4°

44

136

142

181

185

237

236

286

286

41

45

138

143

182
183

1 86
187

238 1237
239 238

42

46
47

139

144

184

188

240

239

43

48

140

145

185

189

24I

240

I

49

141

146

1 86

190

242

24I

i

2

44

5°

142

147

187

191

243

242

2

45

J43

148

188

192

244

243

3

3

46

52

144

149

189

193

245

244

4

47

53

X45

I5°

190

194

246

245

4

5

48

54

146

151

191

195

247

246

5

6

49

55

147

152

192

196

248

247

6

7

5°

56

148

153

193

197

249

248

7

8

57

149

154

194

198

250

249

8

9

52

58

I5°

155

195

199

251

250

9

10

53

59

T5T

156

196

200

252

251

10

ii

54

60

152

157

197

201

253

252

ii

12

55

61

T53

158

198

2O2

254

253

12

13

56

62

Z54

159

199 203

255

254

13

14

57

63

£55

1 60

200

204

256

255

14

I5

58

64

156

161

201

205

257

256

15

16

59

65

157

162

202

206

258

16

T7

*

60

66

158

163

203

207

259 r^

17

18

61

67

159

164

204

208

260

258

18

62

68

160

165

205

209

261

259

19

19

63

69

161

1 66

206

2IO

262

260

20

20

64

7°

162

167

207

211

263

26l

26

26

65

71

163

168

208 [212

264

262

27

66

72

164

169

209

213

265

263

27

28

67

73

165

170

210

2I4

266

264

28

29

68

1 66

171

211

215

267

265

3°

69

74

167

172

212

216

268

266

29

31

70

75

168
169

174

213
2I4

217

269
270

267

30

32
33

71
72

76
77

TABLE OF VERSE NUMBERINGS

119

s.

F.

I.

S.

F.

I.

S.

F.

I.

S.

F.

I.

S.

F.

I.

3

73

78

3

18

121

3

1 60

165

4

3

4

46

43

74

79

19

122

161

1 66

4

44

75

80

20

123

162

167

4

5

47

45

76

81

21

I24

163

1 68

5

48

A.6

77

82

164

169

6

6

49

T-^

78

83

126

165

170

7

50

47

79

84

23

127

1 66

171

8

7

51

48

80

85

24

128

167

172

9

8

52

49

81

86

25

129

168

173

10

9

53

5n

82

87

26

130

169

174

ii

10

54

51

83

88

131

170

T75

12

ii

55

52

84

89

27

132

171

176

13

56

53

85

90

28

133

172

177

to

12

57

54

86

29

134

178

16

58

55

87

92

30

135

174

1 /°

17

13

59

56

88

93

31

136

175

T TO

18

14

60

57

89

94

132

137

176

179

19

15

61

58

90

95

133

138

177

I 80

20

16

62

59

-./r

139

178

181

21

17

63

60

92

96

135

I40

179

182

22

18

64

61

93

97

136

141

1 80

23

19

65

62

94

98

I42

181

183

24

20

66

63

95

99

138

143

182

184

25

21

67

64

96

IOO

139

I44

183

185

26 , 22

68

65

97

101

140

184 1 86

27

23

69

66

98
99

102

I4I

I46

M7

185
186

187
1 88

28
29

24

/7 r*

70

67
68

IOO

103

I42

148

187

189

3°

25

71

69

101

I04

149

188 190

31

26

72

70

102

105

I44

150

189 1191

^2

27

73

7*

103

106

H5

*

190

IQ2

28

74

72

104

107

146

191

**/*

33

29

75

73

105

108

147

152

192

193

34

3°

76

74

106

109

I48

153

193

35

31

77

75

107

no

I49

154

194

194

36

32

78

76

108

in

I 50

^•55

*95

37

33

79

77

109
no

112

T52

156
I57

196

195
196

38
39

34
35

80
81

78

79

in

114

158

197

197

4°

36

82

80

112

116

154

1 60

198
199

198

41

42

37
38

83
84

81
82

114

117

156

161

200

198

43

39

85

83

118

r57

162

44

40

86

84

116

119

158

163

4

i

I

AC

41

87

85

117

1 20

164

2

*

TJ

42

88

86

120 THE TEACHING OF THE QUR'AN

s

F.

I.

S.

F.

I.

S

F.

I.

S

F.

I,

S

F.

I.

4

89

87

4

140

141

5

6

4

5

50

46

5

92

90

90

88

141

142

7

5

47

9i

89

142

8

52

TV

Q

93

92

92

90

X43

144

9

53

48

94

93

93

9i

144

T45

10

7

54

49

95

94

94

92

145

146

ii

8

55

5°

96

95

95

93

146

147

12

9

56

97

96

96
97

94
95

147
148

148
149

13
14

10

ii

57
58

52
53

98

97
98

98

96

149

150

15

12

59

54

99

99

99

97

150

I5I

16

13

60

55

IOO

IOO

IOO

98

I53C

T52

17

14

61

56

IOI

99

*52

153

18

15

62

57

IOI

102

IOI

IOO

153

*54

16

63

58

102

103

102

IOI

T54

Z55

19

64

59

103

104

I03

102

I55

156

20

'

65

60

104

I05

I04

I03

,-

157

21

18

66

61

IO5

106

I05

I04

5

158

22

19

67

62

106

107

106

I05

1 06

157

158

159
1 60

23
24

20

21

68
69

63
64

107
108

108
109

107

107

159

161

25

22

65

109

117

117

160

162

26

23

70

66

no

no

118

118

161

163

27

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71

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119

162

164

28

25

72

68

20

20

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120

63

165

29

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73

69

I2O

121

64

166

30

27

74

70

6

i

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21

122

65

167

31

28

75

65

65

22

123

66

168

32

29

76

72

66

23

I24

67

169

33

30

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170

34

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78

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67

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25

26

69

171

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79

75

68

69

26
27

27
28

70
71

172

36
37

32
33

80
81

76

77

69
7°

70

28

29

72

Z73

38

34

78

71

72

29

30

73

174

39

35

2

79

72

73

30
31

31

32

74

175
176

40

36
37

83
84

80

81

73
74

74
75

32

33

75

177

42

38

85

82

75

76

33

34

43

39

86

83

76

77

34

35

44

40

87

84

77

78

35

36

5

i

i

45

41

QQ

85

78

79

36

37

2

2

46

42

oo

86

79

80

37

38

3

47

43

89

87

80

81

38

39

4

•3

48

44

90

88

81

82

39

40

5

J

49

45

91

89

82

83

TABLE OF VERSE NUMBERINGS

121

c

F.

I.

0

F.

I.

c

F. I.

0

F.

I.

S

F.

I.

6

83

84

6

128

129

7

28

29

7

72

74

7

116

119

84

! o^

129

130

30

73

75

117

120

^5

86

130

131

29

31

74

76

118

121

86

87

I3I

132

30

32

75

77

119

122

87

88

132

133

31

33

76

78

120

123

88

89

133

134

32

34

77

79

121

I24

89

90

134

135

33

35

78

80

122

I25

90
91

9i

92

135

136

136

34
35

36
37

79
80

81
82

123
124

126
127

92 93

Z37

137

36

38

81

83

I25

128

93 94

162

162

37

39

82

84

126

129

94 95

163

I63

38

40

83

85

127

130

95 96

•*

I64

39

41

84

86

128

96 97

164

I65

40

42

85

87

129

132

97 98

165

166

41

43

86

88

130

133

98 99

42 44

87

89

99 100

43 45

88

90

I3I JJ35

IOO 101

7

i

i

44 46

89

132 136

IOI IO2

2

45 47

90

92

133 137

IO2 103

2

3

46 48

91

93

134 1*38

103 1104

3

4

47 49

92

94

135 *39

104 105

4

5

48 ! 50

93

95

136

140

I05

106

5

6

49 i 51

94

96

137

141

06 107

6

7

50 52

95

97

138

I42

07

108

7

8

51 53

96

98

139

08

109

8

9

52

54

97

99

4°

J43

09

no

9

10

53 55

98

oo

41

144

IO

in

IO

ii

54

56

99

01

42

II

112

ii

12

55

57

oo

02

43

_ /-

12

IX3

12

13

56

58

OI

03

44

146

13

114

13

14

57

59

02

04

45

J47

M
15

116

14
15

15

16

58
59

60
61

03

05
06

46
47

148

16

117

16 17

60

62

04

07

48

149

J7

118

17

1 8

61

63

05

08

49

18

119

18

19

62

64

06

09

5°

I5I

19

120

19

20

63

65

07

10

51

r52

20

121

20

21

64

66

08

II

52

r53

21

122

21

22

65

67

09

12

53

154

22

I23

22

23

66

68

10

13

54

23

I24

23

24

67

69

II

55

'56

24

125

24

25

68

70

12

15

56

[57

25

126

25

26

69

X3

16

57

26

I27

26

27

7°

72

J7

58

[58

27

128

27

28

71

73

15

18

59 i

'59

122 THE TEACHING OF THE QUR'AN

s.

F.

I.

S.

F.

I.

S.

F.

I.

S.

F.

I.

S.

F.

I.

7

65

C(l

165
1 66

8

36
37

36

9

61
62

61

9

06
07

05
06

0

27
28

26
27

DO

167

38

37

63

62

08

07

29 28

67

168

39

38

64

63

09

08

30

29

68

169

40

39

65

64

10

09

3i

30

69

170

4i

40

66

65

ii

10

32

3i

70

171

42

4i

67

66

12

II

33

32

7*

172

43

A *~>

68

67

13

12

34

33

72

173

44

42

69

68

14

13

35

34

73

174

45

43

70

69

15

14

36

35

74

175

46

44

7i

70

16

15

37

36

75

176

47

45

72

71

17

16

38

37

76

77

48

46

73

72

18

*7

39

38

77

78

49

47

74

73

19

118

40

39

78

79

5°

48

75

74

20

119

41

40

79

80

5i

49

76

75

21

120

42

4i

80

81

52

5°

77

76

22

121

43

42

81

82

53

5i

78

77

123

122

44

43

182

83

54

52

79

78

124

123

45

44

183

184

55

53

80

79

125

I24

46

45

184

185

56

54

81

80

126

125

47

46

185

1 86

57

55

82

81

127

126

48

47

1 86

TQ-

58

56

83

82

128

127

49

48

187

Ib7

59

57

84

83

129

128

50

49

188

188

60

58

85

84

130

129

5i

50

190

190

61

59

86

85

52

5i

T r\T

191

62

60

87

86

10

I

I

53

52

191

192

63

61

88

87

9

9

54

53

192

193

f\A

62

89

88

10

10

55

54

i93

194

O4

63

90

89

ii

56

55

194

195

65

64

9i

90

12

ii

57

56

i95

196

66

65

92

9i

13

12

58

57

196

197

67

66

93

92

14

13

59

58

197

198

68

67

94

93

15

14

60

59

198

199

69

68

95

94

16

15

61

60

199

200

70

69

96

95

17

16

62

61

200

2OI

71

70

97

96

18

17

63

62

201

202

72

71

98

97

19

18

64

63

202

203

73

72

99

98

20

19

65

64

203

204

74

73

100

99

21

20

66

65

204

205

75

74

IOI

IOO

22

21

%

66

205

2O6

76

75

102

IOI

23

22

68

67

103

102

24

23

69

68

8

I

I

9

i

i

I04

I03

25

24

70

69

35

35

60

60

105

104

26

25

71

70

TABLE OF VERSE NUMBERINGS 123

s.

p.

I.

S.

P.

I.

S.

P.

I.

S.

P.

I.

S.

P.

I.

10

72

73

74

72
73

11

34
35
36

32
33
34

11

78

79

80

76

77
78

11

I2O
121

118
119

I2O

13

32
43

32
43

75

74

37

35

81

79

121

14

i

r

76

75

38

36

82

80

122

122

8

8

77
78

76
77

39
40

37
38

83

81

82

I23

123

9

IO

9

79

78

41

39

84

83

12

I

I

ii

80

79

42

40

85

84

95

95

12

10

81

80

81

43
44

42

86
87

85

Qfr

96
97

96

13

ii

109

109

45

43

88

oo

98

97

15

12

46

44

89

87

99

98

16

11

i

i

47

45

90

88

IOO

99

17

14

4

4

48

46

9i

89

IOI

IOO

18

15

(5

49

47

92

90

102

IOI

19

16

5

50

48

93

91

102

20

17

17

51

49

94

92

103

103

21

/

18

8
9

6

7

52
53

50
51

95

96

93

I04
III

104
III

22
23

19

20

io
H

8

54
55

52

97
98

94
95

13

I

I

24
25

21

12

9

56

53

f\f\

96

4

4

26

J3

10

57

54

99

97

5

27

22

J4

ii

58

55

IOO

98

6

5

28

23

15
16

18
19

12
13

15

16

59
60
61
62
63

56
57
58
59
60

IOI

102
103
104

99

IOO
IOI
102
103

7

8

9

10

ii

6

7
8

9

IO

29
30
31

32

24
25
26

27
28

20

21

22

23
24

18

19
20

21

22

64

65
66
67
68
69

61
62

63
64

65
66

106
107
108
109
no
in

I04

106
107
108
109

12
13

15

16

ii

12
13
14
15

16

34
35
36

37

29
30
31
32

33

25
26

23

24

70
71

67
68

112

no
in

18

17
18

38
39

35
36

27
28

25
26

72
73

69
70

"5

112

19
27

19

27

40

O

37
38

29
30

27
28

74
75

71

72

116
117

114

28

28
29

41

39
40

31

29

76

73

118

116

29

30

42

T"

41

32

33

30
31

77

74
75

119

117

30

43
44

42
43

124 THE TEACHING OF THE QUIT AN

s.

F.

I.

S.

F.

I.

S.

F.

I.

S.

F.

I.

S.

F.

I.

14

45

16

51

49

16

96

94

17

16

15

17

60

58

46
47

44

45
46

52
53

54

50
51

52

97
98
99

95
96

97

17
18

19

16

17
18

61
62
63

59
60
61

48

47

55

53

IOO

98

20

19

64

62

49

48

56

54

101

99

21

20

65

^3

5°

49

57

55

102

IOO

22

21

66

64

5°

58

56

103

101

23

22

67

65

£•£-

51

51

59

57

I04

102

24

23

68

66

52

52

60

58

I05

103

25

24

69

67

61

106

104

26

70

68

15

i

i

62

60

107

27

25

71

69

99

99

63

61

108

I O6

28

26

72

70

1 ft

i

i

64

62

109

107

29

27

73

71

ID

20

20

65

63

T TO

108

30

28

74

72

21

66

64

-L -LvJ

109

31

29

75

73

22

21

67

65

in

no

32

30

76

74

23

22

68

66

112

in

33

31

77

75

24

69

67

113

112

34

32

78

76

25

23

7°

68

113

35

33

79

77

26

24

71

69

115

36

34

80

78

27
28

25
26

72
73

70
71

116
117

116

37
38

35
36

81
82

79
80

29

3°

27
28

74
75

72
73

118
119

117
118

39
40

37
38

83
84

81
82

31

29

76

74

120

119

41

39

85

83

32

3°

77

75

121

120

42

40

86

84

o

33
34
35

3i
32
33

78

79
80

76

77

78

122
123
124

121
122
123

43
44
45

42
43

87
88
89

85
86

87

36

34

81

79

125

I24

46

44

90

88

r>

37

35

82

80

126

125

47

45

91

89

38

36

83

81

127

126

48

46

92

90

39
4°

37
38

84
85

82
83

128

127
128

49
50

if.V^

47

93
94

92

41

39

86

84

51

48

95

93

42

4°

87

17

I

I

52

49

96

94

43

44

41
42

88
89

86
87

8
9

8

53

50

97
98

95
96

45

43

90

88

10

54

52

99

97

46

44

89

ii

10

55

53

IOO

98

47

45

92

90

12

ii

56

54

101

99

48

46

93

91

13

12

57

55

102

IOO

49

47

94

92

14

13

58

56

103

101

5°

48

95

93

15

14

59

57

104

IO2

TABLE OF VERSE NUMBERINGS

125

s.

F.

I.

S.

F.

I.

S.

F. I.

S.

F.

I.

S.

F.

I.

17

I05

103

18

34

36

18

79 i 80

19

29

28

19

74

73

106 Z°4

35

37

80 81

30

29

75

74

105

36

38

81 82

31

3°

76

107

106

37

39

82 i 83

32

77

75

38

40

83 , 8«

33

32

78

f-f.

108

39

41

3 85

34 33

79

76

109 109

40

42

84 i 86

35

34

80

77

in in

41

43

85

36

35

81

78

42

44

86 87

37

36

82

79

18

i i

43

45

87 88

38

37

83

80

2

44

46

88

89

39

38

84

81

3

45

47

89

90

40

39

85

82

3

4

46

48

90

91

40

86

83

4

5

47

49

9i

92

42

87

84

5

6

48

50

92

93

43

42

88

85

6

7

49

51

93

94

44

43

89

86

7

8

50

52

94

95

45

44

90

87

8

9

51

53

95

96

46

45

88

9

10

52

54

96

97

47

46

9i

89

10

n

53

55

97

0Q

48

47

92

90

n

12

54

56

98

90

49

48

12

13

55

99

99

50

49

93

92

13

14

56

57

no

no

5°

93

14

15

57

58

52

51

94

94

15

16

58

59

19

i

53

52

95

95

16

17

59

60

2

54

53

98

98

17

18

60

61

2

3

55

54

18
19

19

20

61
62

62
63

3
4

4

56
57

55
56

20

i

i

2

20

21

63

64

5

5

58

57

2

3

21

22

64

65

6

6

59

58

3

4

22

65

66

7

60

59

4

5

23

(66

67

8

7

61

60

5

6

'

24

67

68

9

8

62

61

6

7

24

25

68

69

10

9

63

62

7

8

25

26

69

70

n

10

64

63

8

9

26

27

70

71

12

ii

65

64

9

27

28

71

72

13

12

66

65

10

10

28

29

72

73

13

67

66

ii

ii

29

30

73

74

4

14

68

67

14

J4

30

31

74

75

15

I^

69

68

15

32

75

76

25

25

70

69

16

I5

33

76

77

26

26

70

17

16

32

34

77

78

27

72

18

J7

33

35

78

79

28

27

73

72

19

18

126

THE TEACHING OF THE QUR'AN

s.

F.

I.

S.

p.

I.

S.

P.

I.

S.

P.

I.

S.

F.

I.

20

20

19

0

66

63

0

12

13

1

54

53

2

42

21

20

67

64

13

14

55

54

43

43

22

21

68

65

14

15

56

55

44

23

22

69

66

T C*

116

57

56

44

45

24

23

70

67

J5

117

58

57

45

46

25

24

7i

68

16

118

59

58

46

47

26

25

72

69

17

119

60

59

47

48

27

26

73

70

18

I2O

61

60

48

49

28

27

74

71

19

121

62

61

49

5°

29

28

/7 £-

72

20

122

63

62

50

5i

30

29

7:>

73

21

TOO

64

63

51

52

31

30

76

74

22

123

65

64

52

53

32

31

77

75

123

66

65

53

54

33

32

78

76

I24

124

f>>7

66

54

55

33

79

125

125

°7

67

55

56

34

34

80

77

135

135

68

68

56

57

35

35

QT

78

112

112

57

58

38

38

OX

79

21

I

I

58

59

39

82

80

27

27

22

I

I

59

60

40

39

83

81

28

•?8

17

J7

60

61

41

84

82

29

zo

18

TQ

61

62

42

4°

85

83

30

29

19

1O

62

63

43

4i

86

84

31

30

20

19

63

64

44

42

87

85

32

31

21

2O

64

65

45

43

88

Of.

33

32

21

65

66

46

44

89

OO

34

33

22

22

66

67

47

45

f\f\

87

35

34

24

24

67

68

48

46

9°

88

36

35

25

/7r

68

69

49

47

91

89

37

36

26

Z5

69

70

50

48

92

90

38

37

27

26.

70

71

51

49

93

9i

39

38

28

27

71

72

52

50

QA

92

40

39

29

28

72

73

53

51

y*r

93

4i

40

30

29

73

74

54

52

95

94

42

4i

31

30

74

75

55

53

06

95

43

42

32

31

75

76

56

54

yu

96

44

43

33

32

76

77

57

55

97

97

45

44

34

33

77

78

58

56

*°5

105

46

45

35

34

78

/"

59

57

rr»fi

106

47

46

36

35

60

58

1OO

107

48

47

37

36

23

i

i

61

59

107

108

49

48

38

37

26

26

62

60

108

109

50

49

39

38

27

<y*

63

fir

109

no

5i

5°

40

39

28

Zl

64

Ol

no

in

52

51

4i

40

29

28

65

62

III

112

53

52

42

4i

30

29

TABLE OF VERSE NUMBERINGS

127

s.

F.

I.

S.

F.

I.

S.

F.

I.

S.

F.

I.

S.

F.

I.

23

3i

30

23

76

74

24

i

I

25

13

12

25

58

56

32

31

77

75

13

13

14

13

59

57

33

32

78

76

*4

15

14

fin

58

34
35

33

79
80

77
78

15

15
16

16

15

16

uo

61

59
60

36

34

81

79

16

17

18

J7

62

61

37

35

82

80

17

18

19

18

63

62

38
39

36

37

83

84

81

82

18
19

19

20
21

19

64
65

63
64

40

38

85

83

20

20

22

20

65

41 39

86

84

43

43

23

21

66

66

42 40
43 ! 41

87

88

85
86

44

44
45

24
25

22
23

67

77

67

77

44

42

89

87

45

46

26

24

45
46

43
44

90

88
89

46

47

47

48

27
28

25
26

26

i

i

2

47

45

92

90

48

49

29

27

2

3

48

46

93

9i

49

50

30

28

3

4

49

47

94

92

50

51

31

29

4

5

50

48

95

93

51

52

32

30

5

6

51

49

96

94

52

53

33

31

6

7

52

50

97

95

53

54

34

32

7

8

53

51

98

96

54

55

35

33

8

9

54

52

99

97

55

56

36

34

9

10

55

53

IOO

98

56

57

37

35

10

ii

56 i 54

101

99

57

58

38

36

ii

12

57

55

1 02

IOO

58

59

39

37

12

I3

58

56

103

101

59

60

40

38

J3

59

57

104

102

60

61

39

15

60

58

105

I03

61

42

40

15

16

61

59

106

I04

62

62

43

41

16

Z7

62

60

107

105

64

64

44

42

I7

18

63

61

108

106

45

43

18

64

62

109

107

25

i

i

46

44

J9

20

65

63

no

108

2

2

47

45

20

21

66

64

in

109

3

48

46

21

22

67

65

112

no

4

49

47

22

23

68

66

IT3

in

5

4

50

48

23

24

69

67

114

112

6

5

49

24

25

70

68

115

IJ3

7

6

52

50

25

26

71

69

116

114

8

7

53

26

27

72

70

IZ5

9

9

54

52

27

28

73

71

117

116

10

9

55

53

28

29

74

72

117

ii

10

56

54

29

30

75

73

118

118

12

ii

57

55

30

31

128 THE TEACHING OF THE QUR'AN

S.

F<

I.

S.

F.

I.

S.

F.

I.

S.

F.

I.

S.

F.

I.

26

3i

32

7

55

54

8

3

4

9

21

22

0

9

10

32

33

56

55

4

5

22

23

10

ii

33

34

57

56

5

6

23

24

ii

12

34

35

58

57

6

7

24

25

12

13

35

36

59

58

7

8

25

26

13

14

36

37

60

59

8

9

26

27

14

15

37

38

61

60

9

10

27

28

15

16

38

39

62

61

10

ii

28

29

16

17

39

40

63

62

ii

12

29

30

17

18

40

64

63

12

13

30

31

18

19

42

65

64

13

14

31

32

19

20

42

43

66

6*
*

14

15

32

33

20

21

43

44

67

15

16

33

34

21

22

44

45

68

66

16

17

34

35

22

23

45

46

69

67

17

18

35

36

23

24

46

47

70

68

18

19

36

37

24

25

47

48

69

19

20

37

38

25

26

48

A r\

72

7°

20

21

38

39

26

27

49

49

73

21

22

39

40

27

28

5°

50

74

72

22

'

40

41

28

29

226

226

75

73

23

41

42

29

30

227
228

227

76

77

74
75

24

88

24

88

42
43

43
44

30
31

31
32

78

76

44

45

32

33

27

i

i

79

77

29

i

45

46

33

34

2

80

78

2

46

47

34

35

2

3

81

79

2

3

47

48

35

36

3

4

82

80

3

4

48

49

36

37

4

5

83

81

4

5

49

50

37

38

5

6

84

82

5

6

50

38

39

6

85

83

6

7

51

*

39

40

7

7

86

84

7

8

52

40

41

8

8

87

85

8

9

53

53

41

42

43

43

88

86

9

10

69

69

42

43

44

89

87

10

ii

43

44

45

44

90

88

ii

12

44

45

46

45

91

89

12

13

30

i

45

46

47

46

92

90

13

14

2

46

47

48

47

93

91

14

15

2

3

47

48

49

48

94

92

15

16

3

4

48

49

50

49

95

93

16

17

4

5

49

50

5°

17

18

5

6

5°

51

52

51

28

i

18

19

6

7

51

52

53

52

2

19

20

7

8

52

53

54

53

2

3

20

21

8

9

53

54

TABLE OF VERSE NUMBERINGS

129

s.

F.

I.

vS.

F.

I.

S.

F.

I.

S.

F.

I.

S.

F.

I.

30

54

32

5

6

34

26

27

35

19

36

I4

15

55

55

6

7

27

28

20

2O

15

1 6.

56

56

7

8

28

29

21

16

17

60

60

8

9

29

30

> j

22

17

18

31

i

9

10

30

31

23

18

19

i

2
~

10

31

32

22

24

19

20

2

1 1

ii

32

33

23

25

20

21

3

4

3°

30

33

34

24

26

21

22

4

34

35

27

22

23

5

6

33

i

i

35

36

25

28

23

24

6

7

7

8

40

4°

41

36
37

37
38

26
27

29
30

24
25

25
26

8

9

41

1 '
42

38

39

18

31

26

27

9

10

42

r

43

39

40

29

32

27

28

10

ii

43

44

40

41

30

33

28

29

ii

12

44

45

41

-M

31

34

29

30

12
13

13

45
46

46
47

42
43

43
44

32
33

35
36

30
31

31

15

16

16

47
48

49

48
49

44

45
46

45
46

47

34
35
36

37
38

32

83

32
83

17
18

18
19

i y
5°
51

50
51

47

48

48
49

37
38

39
40

37

r

28

I
28

20

20
21

73

73

49
50

50
51

39
40

42

29

29
3°

21

22

51

52

41

30

31

22

23

34

i

i

52 ;

53

42

43

31

32

23

24

9

9

53

54

43

44

32

33

24

25

10

10

54 !

44

45

33

34

25

26

1 1

45

i *J

34

35

26

27

ii

12

35

i

i

35

36

27

28

12

13

6

6

36

I

36

37

28

29

13

J4

7

2

37

38

29

3°

J4

15

8 1

2

3

38

39

3<>

31

15

16

9 i

8

3

4

39

40

32

16

I7

10 ,

9

4

5

40

4*

32

T7 ;

18

ii |

10

5

6

41

42

33

33

18

19

12 i

ii

6

7

42

43

34

34

19

20

T3 1

12

7

8

43

44

20

21

14 !

13

8

9

44

45

32

i

i

21 j

22

15

r4

9

10

45

46

2

22

23

16

15

10

ii

46

47

2

3

23

24

17

16

ii

12

48

3

4

24

25

18

17

12

I3

47

49

4

5

25

26

19

18

13

48

50

130 THE TEACHING OF THE QUR'AN

F"

F

I

F

T

3.

F

T

S.

F

T

.

37

.
49

.
51

7

94

96

8

33

34

9

16

14

9

60

59

50
51

52
53

95
96

97

98

34
35

35
36

17

18

15
16

61
62

60
61

52
53
54

54
55
56

97
98
99

99

IOO
101

36
37
38

37
38
39

19

20

17
18

19

63
64

62

63
64

55

57

00

39

40

21

20

75

75

5°

58

01

IO2

40

41

22

21

57

59

02

41

42

23

22

40

i

i

58

60

03

103

42

43

24

23

2

59
60

61
62

82

182

43
44

44

25
26

24
25

2

3

3

61

63

38

I

45

45

27

26

4

4

62

64

i

2

74

74

28

27

I7

17

63

2

3

75

/7 c

29

28

18

18

64

66

3

4

76

75

30

29

19

65

67

4

5

77

76

31

3°

20

19

66

68

5

6

78

77

32

31

21

20

67

69

6

7

79

78

33

32

22

21

68

7°

7

8

80

79

34

33

23

22

69

71

8

9

81

80

35

34

24

23

70

72

9

10

82

81

36

35

25

24

/

71

73

10

ii

83

82

37

36

26

25

/
72
73
74

/ •J

74
75
76

ii

12
13

12
13
14

84
85

83
84
85

38
39
40

37
38
39

27

28
29

26

27
28

75

77

M

15

86

86

41

40

30

29

76

78

15

16

88

88

42

41

31

30

77

79

16

17

43

42

32

31

78

80

17

18

39

i

i

44

43

33

79

81

18

19

2

2

45

44

34

32

80

82

19

20

3

46

45

35

33

81

83

20

21

4

3

47

46

36

34

82

84

21

22

5

48

47

37

35

83

V/«|.

85

22

23

6

4

49

48

38

36

84

86

23

24

7

5

50

49

39

37

85

87

24

25

8

6

51

50

40

<J i

86

88

25

26

9

52

51

41

38

87

89

26

27

10

53

52

42

39

88

90

27

28

ii

8

54

53

43

40

89

28

29

12

9

55

54

44

41

90

92

29

30

13

10

56

55

45

42

93

3°

31

T A

ii

57

56

46

43

92

94

32

14

12

58

5l

47

44

93

95

32

33

15

13

59

58

48

45

TABLE OF VERSE NUMBERINGS

131

1

s.

P.

I.

S.

P.

I.

vS.

P.

I.

S.

P.

I.

S.

P.

I.

40

49

46

41

13

T4

42

26

27

43

15

16

44

4

5

50

47

J4

15

27

28

10

i?

5

6

5i

48

15

16

28

29

17

18

6

7

52

49

16

17

29

30

18

19

7

8

53

50

17

18

30

31

19

20

8

9

54

5i

18

19

32

20

21

9

10

55

52

19

20

31

33

21

22

10

ii

56

53

20

21

32

34

22

23

n

12

*J

54

21

22

33

35

23

24

12

13

57

55

22

23

34

36

24

25

13

M

58

56

23

24

35

37

25

26

M

15

59

57

24

25

36

38

26

27

15

16

60

58

25

26

37

39

2?

28

16

17

61

59

26

O ^7

38

40

28

29

17

18

62

60

27

27

39

4i

29

30

18

19

63

61

28

28

40

42

30

31

19

20

64

62

54

54

4i

43

31

32

20

21

65

63

42

32

33

21

22

66

64

42

i

43

44

33

34

22

23

67

65

i

2

44

45

34

35

23

24

68

66

3

45

46

35

30

24

25

69

67

2

4

46

47

36

37

25

26

70

68

3

5

47

48

37

38

26

27

71

69

4

0

48

49

38

39

27

28

72

70

5

7

49

50

39

40

28

29

73

7i

6

8

50

^i

40

4i

29

30

/ »/

72

7

9

5*

J)

4'

42

30

31

74

73

8

10

52

52

42

43

31

32

/ •

74

9

ir

53

53

43

44

32

33

75

75

10

12

44

45

33

34

85

85

ii

T O

! •

i

45

46

34

35

12

J3

1

>

46

47

35

36

41

i

13

X4

2

3

47

48

36

i

2

H

15

3

4

48

49

37

37

2

3

15

16

4

5

49

5<>

38

38

3

4

16

!7

5

6

5°

5i

59

59

4

5

17

18

6

7

5i

C *~>

5

6

18

19

7

8

52

52

45

i

6

7

19

20

8

9

53

53

2

7

8

20

21

9

10

89

89

2

3

8

9

21

22

10

ii

3

4

9

10

22

23

ii

12

44

i

4

5

10

ii

23

24

12

13

2

5

6

ii

12

24

25

13

M

2

3

6

7

12

13

25

26

M

15

3

4

7

8

132 THE TEACHING OF THE QUR'AN

s.

F.

I.

S.

F.

I.

S.

F.

I.

S.

F.

I.

S.

F.

I.

45

8

9

6

16

17

47

26

24

50

34

35

53

5i

50

9

10

17

18

27

25

35

36

52

51

10

ii

18

19

28

26

36

37

53

52

ii

12

19

20

29

27

37

38

54

53

12

13

20

21

30

28

38

39

55

54

13

14

21

22

3i

29

39

40

56

55

H

15

22

23

32

30

40

4i

57

56

15

16

16
17

23
24

24
25

33
34

3i
32

4i

42

42
43

58

57
58

17

18

25

26

35

33

43

44

59

59

18

19

26

27

36

34

44

62

62

19

20

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28

37

35

45

45

f\A.

20

21

21

22

28
29

29

3°

38
39

36

37

51

i

i

D4;

i
36

i
36

22

23

30

3i

40

38

60

60

37
^8

37

23
24
25

24
25
26

31
32

33

32
33
34

48

i
29

i

29

52

i
49

i
49

ot3
39

38
39

26

27

34

49

i

i

53

i

i

4°

40

27

28

35

35

18

18

25

25

55

55

28

29

26

55

i

29

30

47

i

i

50

i

i

27

26

i

2

30

31

3

3

12

12

28

27

2

3

31

32

4

13

13

29

28

3

4

32

33

5

-1 3

14

30

29

4

5

33

34

6

5

J4

15

3i

30

5

6

34

35

7

6

15

16

32

3i

6

7

35

36

8

7

16

17

33

32

7 ! 8

9

8

I7

18

34

33

8 j 9

46

i

i

10

9

18

19

35

34

9 i 10

2

ii

10

19

20

36

35

10

ii

2

3

12

ii

20

21

37

36

ii

12

3

4

13

12

21

22

38

37

12

13

4

5

M

13

22

23

39

38

13

14

5

6

15

M

23

24

4°

39

M

15

6

7

16

T C

24

25

4i

40

15

16

7

8

J7

AD

25

26

42

41

16

8

9

18

16

26

27

43

42

17

I7

9

10

19

J7

27

28

44

43

18

18

10

ii

20

18

28

29

45

44

78

78

ii

12

21

19

29

30

46

45

12

13

22

20

30

31

47

46

56

i

i

13

J4

23

21

31

32

48

47

21

21

J4

*5

24

22

32

33

49

48

22

I5

16

25

23

33

34

50

49

22

23

TABLE OF VERSE NUMBERINGS

133

s.

F.

I.

vS.

F.

I.

S.

F.

I.

vS

F.

I.

S

F.

I.

56

23

24

56

83

84

58

20

19

71

8

9

74

37

34

24

25

84

85

20

9

10

38

35

25

26

85

86

2 1

21

10

ii

39

36

26

27

86

87

22

22

ii

12

40

37

27
28

28
29

87
88

88
89

59

I

I

12
13

13

38
39

29

30

89

90

24

24

15

40

30

31

go

91

60

I

I

15

16

42

31

32

91

T3

13

16

17

43

42

32

33

92

9

61

T

T

17

18

44 ! 43

33

34

93

93

A 1 X

MT »

18

19

45 44

34

35

96

96

4

19

20

46

45

35

36

57

62

i i

20

21

47

46

36

37

12

ii ii

21

22

48

47

37

38

38
39

13

13

14

63

i i

22
23

23

49
50

48
49

39

40

14

4

15

ii

II

24

24

50

40

42

15

16

16

T *7

64

i

J

25
26

2 5

52

51

52

42

43

17

17
18

18

18

27

26

53

53

43
44

44
45

A /

18

19

65

i

i

28
29

27

28

54

54
55

45

46

20

20

12

12

55

56

46

72

I

I

47

47

21

21

66

I I

21

21

i

i

48

48

29

29

12 M

22

75

40

40

65

65

58

I

I

23

*• •*"

66

66

2

67

I

I

24 23

i

i

67

3

30

3°

25 : 24

6

31

31

67

68

4

3

nf 25

68

69

5

4

68

I

!

26 26

i

i

69

70

6

5

52

52

27 27

7

50

50

70

7*

7 I 6

28 28

71

72

8 7

69

I I

8

i

i

72

73

9 8

52

52

73

I i I

39

39

73

74

10 9

20 20

40

74

75

ii

10

70

I

I

4°

75

76

12

ii

44

44

4

I 1 I

76

77

13

12

30 30

9

i

i

77

78

14

13

1

i

i

31

46

46

78

79

15

M

4

4

32

79

80

16

15

5

33 '

0

i

i

80

81

17

16

5

6

34

14

14

81

82

18

17

6

7

35 32

15

82

83

19

18

7

8

36

33

15

16

134< THE TEACHING OF THE QUR'AN

s.

F.

I.

S.

F.

I.

S.

F.

I.

S.

F.

I.

S.

F.

I.

80

16

17

89

3

4

0

18

T r\

8

i

i

104

i

i

17

18

4

5

19

I9

2

9

9

18

5

6

20

20

2

3

19

19

6

7

3

4

105

i

i

20

20

7

8

91

I

I

4

5

5

5

42

42

8
9

9

10

15

15

5
6

6
7

106

i

i

81

I

i

TO

ii

7

8

4

4

29

29

II

12

92

I

I

8

12

13

21

21

107

i

i

82

I

i

13

14

99

i

i

7

7

19

19

14

93

I

I

8

8

J5

J5

II

II

108

i

i

83

I

36

i
36

ib
17

16

94

I

I

100

i

i

3

3

18

17

8

8

ii

ii

109

i i

84

I

i

19

18

6 6

25

25

20

19

95

i

i

101

i

21

20

8

8

2

110

i | i

85

I

i

22

21

2

3

3

3

22

22

23

22

96

i

i

3

4

24

23

10

10

4

5

111

i

i

86

I
17

I
17

25

24
25

ii

ii

12

5

6
7

5

5

26

26

12

13

A

8

112

i

i

87

I

I

30

30

13

M

o

9

4

4

19

19

14

15

7

10

15

16

8

ii

113

i

i

88

1

I

90

I

I

16

17

5

5

26

26

14

14

I7

18

102

i

i

T £

15

18

19

8

8

114

i

i

89

I

*5

16

6

6

I

2

16

17

97

i

i

10

i

i

2

3

17

18

5

5

3

3

BIBLIOGRAPHY.

THERE is, of course, a great mass of works on the Qur'an, but
being here concerned with the Teachings of the Qur'ln as such,
I only refer to works on that subject or closely allied to it.

i. THE QUR'AN IN ARABIC, AND CONCORDANCES.

The best edition for the Western student is Corani Textus
Arabians, edited by Gustavus Flucgel, Leipzig, 1858, third edition,
often reprinted. A handy edition has been published by the
Ahmadiya Mission at Woking, entitled The Holy Qur'an (Islamic
Review Office, 1917). It contains the Arabic text side by side
with an English translation, revised in the sense of the Ahmadiya
tenets by Maulvi Muhammad Ali. Dr. Fluegel also compiled a
Concordantia Corani (Leipzig, 1842) Miftahul Quran, by the
Rev. Ahmad Shah, contains a Concordance with a complete
Glossary, giving meanings both in English and Urdu (Lazarus
and Co., Benares, 1906).

ENGLISH TRANSLATIONS OF THE QUR'AN.

The earliest is by G. Sale, The Koran. It appeared first in
1734, and has often been reprinted. It is reproduced, together
with Sale's Preliminary Discourse in the Commentary, edited by
the Rev. E. M. Wherry, D.D., in Triibner's Oriental Series, 1882-6.
The Qur'an, by E. H. Palmer, appeared in two volumes in the
Sacred Books of the East Series (1880) ; and in one volume by
Oxford Clarendon Press, 1908. The Koran, by the Rev. J. M.
Rod well, has been published in several editions. The handiest
is Dent's in " Everyman's Library." It has the surahs arranged
in chronological order.

INTRODUCTIONS TO THE QUR'AN.

It is impossible to separate entirely between the biographies
of Muhammad and treatises on the teaching of the Qur'an. The
biographies mentioned are those which contain a substantial
element dealing with the distinctive teaching of the book.

Geschichte des Qorans, by Theodor Noeldeke (second edition,
Leipzig, 1909), is still the leading work on the history of the book.
The Historical Development of the Qur'an (S.P.C.K.), by Edward Sell,

136 BIBLIOGRAPHY

follows Noeldeke's arrangement with plentiful textual quotations.
The Original Sources of the Quran, by W. St. Clair Tisdall (S.P.C.K.,
1905), and Judaism and Islam, by Abraham Geiger (Simpkins,
1898), deal with derivation from previous religions. The Life of
Mahomet, by Sir William Muir (Smith, Elder, 1894), D"s Leben
und die Lehre des Mohammad, by Adolf Sprenger (Berlin, 1869),
and Mohammed, Part I., his Life, by H. Grimme (Minister, 1892),
contain valuable sections on development and teaching. Good
introductions are given in Weil's Einleitung in den Koran (Leipzig,
1878), and in the articles " Koran " and " Qur'an " in the En
cyclopaedia Britannica, and the Encyclopaedia of Religion and
Ethics, and in Hughes' Dictionary of Islam.

WORKS ON QURANIC THEOLOGY.

Articles under the various headings, such as " Allah," in the
works of reference just mentioned, to which must be added the
Encyclopaedia of Islam (published up to "Ijtihad"), give much
information and extensive bibliographies. Hughes is specially
useful for full references, but several relevant subjects are omitted.

Geschichte der Herrschenden Ideen des Islam, by Alfred von
Kremer (Leipzig, 1868 ; English translation by Salahud Din
Khuda Bakhsh, Calcutta, 1906) and The Early Development of
Mohammedanism, by D. S. Margoliouth (Williams and Norgate,
1914), show the relation of the basal quranic conceptions to later
developments.

The teaching of the Qur'an as a whole is ably presented in
Mohammed (Part II.), by Hubert Grimme (Minister, 1895), com
prising a short introduction and a System of Quranic Theology.
More or less partial treatments are given in the following, as
shown by their titles : Christologie des Korans, by Gerok ;
Mohammeds Lehre der Offenbarung, by Pautz ; The Coran (its
composition and teaching, and the testimony it bears to the
Holy Scriptures) by Sir William Muir (S.P.C.K., 1878); The
pamphlets in the " Islam Series " of the Christian Literature
Society for India (1914 ff.), on the Quranic Doctrine of God, of
Man, of Sin, and of Salvation, by W. R. W. Gardner, are the
best studies in English on these subjects. There is also a
good study on The Holy Spirit in Qur'an and Bible, by C. G.
Mylrea and I. Abdul Masih. In The Moslem Doctrine of God
and The Moslem Christ, by S. M. Zwemer, we come to the line
where the theology of the Traditions is fused with that of the
Qur'an. The most complete monograph on the " Beautiful Names
of God " is the article by J. W. Redhouse in the Journal of the
Royal Asiatic Society, 1880, pp. 1-69.

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