,,tr,,bner',s ,,oriental ,,series4 ,,vii4 ,ballantyne ,press ,,ballantyne1 ,,hanson ,,and ,,co4 ,,edinburgh ,,and ,,london ,illustration3 ,,mecca4 ,,selections ,,from ,,the ,,ur-,n ,,by ,,edward ,,william ,,lane1 ,,hon4 ,,doctor ,,of ,,literature1 ,,leyden2 ,,correspondent ,,of ,,the ,,institute ,,of ,,france2 ,,hon4 ,,member ,,of ,,the ,,german ,,oriental ,,society1 ,,the ,,royal ,,asiatic ,,society1 ,,the ,,royal ,,society ,,of ,,literature1 ,,etc42 ,,author ,,of 8,,the ,,modern ,,egyptians10 ,,and 8,,an ,,arabic-,,english ,,lexicon20 ,,translator ,,of 8,,the ,,thousand ,,and ,,one ,,nights40 ,a ,new ,edition1 ,revised and ,enlarged1 ,,with ,,an ,,introduction1 ,,by ,,stanley ,,lane ,,poole4 ,,london3 ,,tr,,bner ,,co41 ,,ludgate ,,hill4 #ahgi4 ,all rights reserved4 ,,preface4 ,there are several translations of the ur-n in several languages2 but there are very few people who have the strength of mind to read any of them through4 ,the chaotic arrangement and frequent repetitions1 and the obscurity of the language1 are sufficient to deter the most persistent reader1 whilst the nature of a part of its contents renders the ur-n unfit for a woman's eye4 ,yet there always has been a wish to know something about the sacred book of the ,mohammadans1 and it was with the design of satisfying this wish1 whilst avoiding the weariness and the disgust which a complete perusal of the ur-n must produce1 that ,mr4 ,lane arranged the #8,selections' which were published in #ahdc4 ,in spite of many printer's errors1 due to the author's absence from ,england1 the book was so far successful that the edition was exhausted1 and it is now very difficult to obtain a copy4 ,but partly owing to the obstructions to the reading offered by an interwoven native commentary1 and partly by reason of the preference shown for the doctrinal over the poetical passages1 the book went into scholars' hands rather than into the libraries of the general reading public4 ,it has proved of considerable service to students of ,arabic1 who have found it the most accurate rendering in existence of a large part of the ur-n2 and even native ,muslims of ,india1 ignorant of ,arabic1 have used ,lane's #8,selections' as their ,bible4 ,in this edition ,i have endeavoured rather to carry out the original intention of the translator4 ,experience has shown that the first plan was over-learned to commend itself to the average reader1 for whom ,mr4 ,lane had destined the book2 in this edition ,i have therefore omitted many of the notes1 which will not be missed by the reader for whom the book is intended1 and for which the ,arabic scholar has only to refer to the first edition1 or to ,sale's ,koran1 whence most of them were derived4 ,again1 the text of the first edition was obscured and interrupted by an interwoven commentary1 which destroyed the pleasure of the language and often made the meaning less intelligible than before4 ,this commentary has been thinned4 ,where it added nothing to the text1 it has been erased2 where it gave a curious or valuable explanation1 it has been thrown into a footnote2 where it merely supplied a necessary word to complete the sense1 that word has been left in the text distinguished by a different type#a4 ,once more1 the early and wilder soorahs were almost wholly omitted in the first edition1 whilst the later more dogmatic and less poetical soorahs were perhaps too fully represented4 ,i have endeavoured to establish the balance between the two4 ,in this edition the ,selections are divided into two parts4 ,the first is ,islm2 the second1 other religions as regarded in ,islm4 ,in the first are grouped1 under distinctive headings1 the more important utterances of ,moammad on what his followers must believe and do2 in the second are his versions of the history of the patriarchs and other personages of the ,jewish and ,christian writings4 ,it is only in the ,first ,part that ,i have made much alteration1 either by adding fresh extracts 7distinguished by a sign71 or by making a few merely verbal alterations in the original extracts1 or by the suppression or transposition of the commentary4 ,any alterations that go beyond this--new renderings1 for instance--are duly recorded in the footnotes4 ,the ,second ,part is almost unchanged from the first edition4 ,in this part the interwoven commentary is left entire1 for the traditions of the commentators about ,abraham and ,moses and ,christ are as curious as the traditions of ,moammad1 and about as credible2 and the narrative style of the ,second ,part allows the introduction of parentheses more easily than the rhetorical form which many of the extracts in the ,first ,part present4 ,mr4 ,lane's ,introduction was abridged from ,sale's ,preliminary ,discourse1 with but little addition from his own knowledge4 ,sale's ,discourse abounds in information1 but it is too detailed and lengthy for the purpose of this volume4 ,i have1 then1 substituted a short sketch of the beginnings of ,islm4 ,i have tried to bring home to the reader the little we know of the early ,arabs2 then to draw the picture of the great ,arab prophet and his work2 to show what are the salient points of ,islm2 and finally to explain something of the history of the ur-n and its contents4 ,i am conscious of having drawn the picture with a weak hand1 but ,i hope the sketch may serve as a not quite useless introduction to a volume of typical selections from a book which1 in the peculiar character of its contents and the extraordinary power of its influence1 has not its parallel in the world4 ,s4 ,l4 ,p4 ,june #ahgh4 ,,contents4 ,,introduction4 ,,page ,i4 ,,the ,,arabs ,,before ,,mo,,ammad xi ,,ii4 ,,mo,,ammad xxxvii ,,iii4 ,,isl,m lxxvii ,,iv4 ,,the ,,ur-,n c ,,part ,,the ,,first4 ,i4 ,,the ,,opening ,,prayer #c ,,ii4 ,,premonition #d ,,iii4 ,,god #e ,,iv4 ,,mo,,ammad ,,and ,,the ,,ur-,n #ac ,v4 ,,the ,,resurrection1 ,,paradise1 ,,and ,,hell #ba ,,vi4 ,,predestination #cb ,,vii4 ,,angels ,,and ,,jinn #cc ,,viii4 ,,true ,,religion ,,and ,,false #cd ,,ix4 ,,believers ,,and ,,unbelievers #ch ,,part ,,the ,,second4 ,i4 ,,prophets1 ,,apostles1 ,,and ,,divine ,,books #dg ,,ii4 ,,adam ,,and ,,eve #di ,,iii4 ,,abel ,,and ,,cain #ec ,,iv4 ,,noah ,,and ,,the ,,flood #ee ,v4 ,d ,,and ,,thamood #fj ,,vi4 ,,dhu-,l-,,arneyn #fc ,,vii4 ,,abraham1 ,,ishmael1 ,,isaac #ff ,,viii4 ,,jacob1 ,,joseph ,,and ,,his ,,brethren #gg ,,ix4 ,,job #ic ,x4 ,,sho,,eyb #ie ,,xi4 ,,moses ,,and ,,his ,,people #ig ,,xii4 ,,saul1 ,,david1 ,,solomon #acb ,,xiii4 ,,jonah #adf ,,xiv4 ,,ezra #adh ,,xv4 ,,the ,,messiah #adi ,,indexes #afg ,,introduction4 ,i4--,,the ,,arabs ,,before ,,mo,,ammad4 #8,oh1 our manhood's prime vigour6 ,no spirit feels waste1 ,not a muscle is stopped in its playing nor sinew unbraced4 ,oh1 the wild joys of living6 the leaping from rock up to rock1 ,the strong rending of boughs from the fir-tree1 the cool silver shock ,of the plunge in the pool's living water1 the hunt of the bear1 ,and the sultriness showing the lion is couched in his lair4 ,and the meal1 the rich dates yellowed over with gold-dust divine1 ,and the locust flesh steeped in the pitcher1 the full draught of wine1 ,and the sleep in the dried river-channel where bulrushes tell ,that the water was wont to go warbling so softly and well4 ,how good is man's life1 the mere living6 how fit to employ ,all the heart and the soul and the senses for ever in joy6' --,,browning1 ,saul4 ,between ,egypt and ,assyria1 jostled by both1 yielding to neither1 lay a strange country1 unknown save at its marches even to its neighbours1 dwelt-in by a people that held itself aloof from all the earth--a people whom the great empires of the ancient world in vain essayed to conquer1 against whom the power of ,persia1 ,egypt1 ,rome1 ,byzantium was proven impotence1 and at whose hands even the superb ,alexander1 had he lived to test his dream1 might for once have learnt the lesson of defeat4 ,witnessing the struggle and fall of one and another of the great tyrannies of antiquity1 yet never entering the arena of the fight2--swept on its northern frontier by the conflicting armies of ,khusru and ,csar1 but lifting never a hand in either cause2--,arabia was at length to issue forth from its silent mystery1 and after baffling for a thousand years the curious gaze of strangers1 was at last to draw to itself the fearful eyes of all men4 ,the people of whom almost nothing before could certainly be asserted but its existence was finally of its own free will to throw aside the veil1 to come forth from its fastnesses1 and imperiously to bring to its feet the kingdoms of the world4 ,it is not all ,arabia of which ,i speak4 ,the story to tell has nothing as yet to say to the #8happy' tilled lands of the south1 nor to the outlying princedoms of ,el-eereh and ,ghassn bordering the territories and admitting the suzerainty of ,persia and ,rome4 ,these lands were not wrapped in mystery3 the ,himyerite's kingdom in the ,yemen1 the rule of ,zenobia at ,palmyra1 were familiar to the nations around4 ,but the cradle of ,islm was not here4 ,along the eastern coast of the ,red ,sea1 sometimes thrusting its spurs of red sandstone and porphyry into the waves1 sometimes drawing away and leaving a wide stretch of lowland1 runs a rugged range of mountain4 ,one above another1 the hills rise from the coast1 leaving here and there between them a green valley1 where you may see an ,arab settlement or a group of ,bedawees watering their flocks4 ,rivers there are none2 and the streams that gather from the rainfall are scarcely formed but they sink into the parched earth4 ,yet beneath the dried-up torrent-beds a rivulet trickles at times1 and straightway there spreads a rich oasis dearly prized by the wanderers of the desert4 ,all else is bare and desolate4 ,climb hill after hill1 and the same sight meets the eye--barren mountain-side1 dry gravelly plain1 and the rare green valleys4 ,at length you have reached the topmost ridge2 and you see1 not a steep descent1 no expected return to the plain1 but a vast desert plateau1 blank1 inhospitable1 to all but ,arabs unindwellable4 ,you have climbed the ijz--the #8barrier'--and are come to the steppes of the ,nejd--the #8highland4' ,in the valleys of this barrier-land are the ,holy ,cities1 ,mekka and ,medina4 ,here is the birthplace of ,islm3 the ,arab tribes of the ijz and the ,nejd were the first disciples of ,moammad4 ,one may tell much of a people's character from its home4 ,truism as it seems1 there is yet a meaning in the saying that the ,arabs are peculiarly the people of ,arabia4 ,those who have travelled in this wonderful land tell us of the quickening influence of the air and scene of the desert4 ,the fresh breath of the plain1 the glorious sky1 the still of the wide expanse1 trod by no step but your own1 looked upon only by yourself and perhaps yonder solitary eagle or the wild goat leaping the cliffs you have left behind1 the absolute stillness and aloneness1 bring about a strange sense of delight and exultation1 a bounding-up of spirits held in long restraint1 an unknown nimbleness of wit and limb4 ,the ,arabs felt all this and more in their bright imaginative souls4 ,a few would settle in villages1 and engage in the trade which came through from ,india to the ,west2 but such were held in poor repute by the true ,bedawees1 who preferred above all things else the free life of the desert4 ,it is a relief to turn from the hurry and unrest of modern civilisation1 from the never-ending strife for wealth1 for #8position1' for pleasure1 even for knowledge1 and look for a moment on the careless life of the ,bedawee4 ,he lived the aimless1 satisfied life of some child2 he sought no change2 he was supremely content with the exquisite sense of simple existence2 he was happy because he lived4 ,he wished no more4 ,he dreaded the dark ,after-death2 he thrust it from his thoughts as often as it would force itself unwelcome upon him4 ,utterly fearless of man and fortune1 he took no thought for the morrow3 whatever it brought forth1 he felt confidently his strength to enjoy or endure2 only let him seize the happiness of to-day while it shall last1 and drain to the dregs the overbrimming cup of his life4 ,he was ambitious of glory and victory1 but it was not an ambition that clouded his joy4 ,throughout a life that was full of energy1 of passion1 of strong endeavour after his ideal of desert perfectness1 there was yet a restful sense of satisfied enjoyment1 a feeling that life was of a surety well worth living4 ,for the ,arab had his ideal of life4 ,the true son of the desert must in the old times do more than stretch his limbs contentedly under the shade of the overhanging rock4 ,he must be brave and chivalrous1 generous1 hospitable2 ready to sacrifice himself and his substance for his clan2 prompt to help the needy and the traveller2 true to his word1 and1 not least1 eloquent in his speech4 ,devotion to the clan was the strongest tie the ,arab possessed4 ,though tracing their descent from a common traditional ancestor1 the great northern family of ,bedawees was split up into numerous clans1 owning no central authority1 but led1 scarcely governed1 each by its own chief1 who was the most valiant and best-born man in it4 ,the whole clan acted as one being2 an injury done to one member was revenged by all1 and even a crime committed by a clansman was upheld by the whole brotherhood4 ,though a small spark would easily light-up war between even friendly clans1 it was rarely that those of kin met as enemies4 ,it is told how a clan suffered long and oft-repeated injuries from a kindred clan without one deed of revenge4 #8,they are our brothers1' they said2 #8perhaps they will return to better feelings2 perhaps we shall see them again as they once were4' ,to be brought to poverty or even to die for the clan1 the ,arab deemed his duty--his privilege4 ,to add by his prowess or his hospitality or his eloquence to the glory of the clan was his ambition4 ,a mountain#b we have where dwells he whom we shelter there1 lofty1 before whose height the eye falls back blunted3 ,deep-based is its root below ground1 and overhead there soars its peak to the stars of heaven whereto no man reaches4 ,a folk are we who deem it no shame to be slain in fight1 though that be the deeming thereof of ,salool and mir2 ,our love of death brings near to us our days of doom1 but their dooms shrink from death and stand far distant4 ,there dies among us no lord a quiet death in his bed1 and never is blood of us poured forth without vengeance4 ,our souls stream forth in a flood from the edge of the whetted swords3 no otherwise than so does our spirit leave its mansion4 ,pure is our stock1 unsullied3 fair is it kept and bright by mothers whose bed bears well1 and fathers mighty4 ,to the best of the uplands we wend1 and when the season comes we travel adown to the best of fruitful valleys4 ,like rain of the heaven are we3 there is not in all our line one blunt of heart1 nor among us is counted a niggard4 ,we say nay when so we will to the words of other men1 but no man to us says nay when we give sentence4 ,when passes a lord of our line1 in his stead there rises straight a lord to say the say and do the deeds of the noble4 ,our beacon is never quenched to the wanderer of the night1 nor has ever a guest blamed us where men meet together4 ,our ,days#c are famous among our foemen1 of fair report1 branded and blazed with glory like noble horses4 ,our swords have swept throughout all lands both west and east1 and gathered many a notch from the steel of hauberk-wearers2 ,not used are they when drawn to be laid back in the sheaths before that the folk they meet are spoiled and scattered4 ,if thou knowest not1 ask men what they think of us and them --not alike are he that knows and he that knows not4 ,the children of ,ed-,dayyn are the shaft of their people's mill1 --around them it turns and whirls1 while they stand midmost4#d ,the renown of the clan was closely wrapped up with the ,arab chieftain's personal renown4 ,he was keenly sensitive on the point of honour1 and to that notion he attached a breadth of meaning which can scarcely be understood in these days4 ,honour included all the different virtues that went to make up the ideal ,bedawee4 ,to be proved wanting in any of these was to be dishonoured4 ,above all things1 the man who would #8keep his honour and defile it not' must be brave and hospitable-- ,a rushing rain-flood when he gave guerdons3 when he sprang to the onset1 a mighty lion4 ,the ,arab warrior was a mighty man of valour4 ,he would spend whole days in the saddle1 burdened with heavy armour1 in the pursuit of a foe1 seeking the life of the slayer of his kin1 or sweeping down upon the caravan of rich merchandise which his more peaceful countrymen of the towns were carrying through the deserts4 ,the ,arab lived mainly by plunder4 ,his land did not yield him food--unless it were dates1 the ,bedawee's bread--and he relied on the success of his foraging expeditions for his support4 ,these he conducted with perfect good-breeding2 he used no violence when it could be avoided2 he merely relieved the caravan from the trouble of carrying any further the goods that he was himself willing to take charge of1 urging1 if necessary1 the unfair treatment of his forefather ,ishmael as an excellent reason for pillaging the sons of ,isaac4 #8,when a woman is the victim1 no ,bedouin brigand1 however rude1 will be ill-mannered enough to lay hands upon her4 ,he begs her to take off the garment on which he has set his heart1 and he then retires to a distance and stands with eyes averted1 lest he should do violence to her modesty4' ,the poems of the early ,arabs are full of the deeds of their warriors1 the excitement of the pitched battle1 the delight of the pursuit1 the nightly raid on the camp1 the trial of skill between rival chiefs1 and the other pictures of a warrior's triumph4 ,here we find little of the generosity of war3 mercy was rarely exercised and hatred was carried to its extremest limits2 quarter was neither asked nor given2 to despatch a wounded man was no disgrace2 the families of the vanquished were enslaved4 ,notwithstanding his frank genial nature1 the ,arab was of a dangerously quick temper1 derived1 he boasted1 from the flesh he lived on of the camel1 the surliest and most ill-conditioned of beasts4 ,if he conceived himself insulted1 he was bound to revenge himself to the full1 or he would have been deemed dishonoured for ever4 ,and since his fiery temper easily took offence1 the history of the early ,arabs is full of the traditions of slight quarrels and their horrible results--secret assassination and the long-lasting blood-feud4 ,many the warriors1 noon-journeying1 who1 when night fell1 journeyed on and halted at dawning-- ,keen each one of them1 girt with a keen blade that when one drew it flashed forth like the lightning-- ,they were tasting of sleep by sips1 when1 as they nodded1 thou didst fright them1 and they were scattered4 ,vengeance we did on them3 there escaped us of the two houses none but the fewest4 ,and if ,hudheyl#e broke the edge of his#f sword-blade-- many the notch that ,hudheyl gained from him6 ,many the time that he made them kneel down on jagged rocks where the hoof is worn with running6 ,many the morning he fell on their shelter1 and after slaughter came plunder and spoiling6 ,hudheyl has been burned by me1 one valiant whom ,evil tires not though they be wearied-- ,whose spear drinks deep the first draught1 and thereon drinks deep again of the blood of foemen4 ,forbidden was wine1 but now it is lawful3 hard was the toil that made it lawful6 ,reach me the cup1 ,o ,sawd son of ,amr6 my body is spent with gaining my vengeance4 ,to ,hudheyl we gave to drink ,death's goblet1 whose dregs are disgrace and shame and dishonour4 ,the hyena laughs over the slain of ,hudheyl1 and the wolf--see thou--grins by their corpses1 ,and the vultures flap their wings1 full-bellied treading their dead1 too gorged to leave them4 ,the contempt which the ,arab1 with a few noble exceptions1 felt for the gentler virtues is seen in these lines3-- ,had ,i been a son of ,mzin1 there had not plundered my herds the sons of the ,child of the ,dust1 ,dhuhl son of ,sheybn6 ,there had straightway arisen to help me a heavy-handed kin1 good smiters when help is needed1 though the feeble bend to the blow3 ,men who1 when ,evil bares before them his hindmost teeth1 fly gaily to meet him1 in companies or alone4 ,they ask not their brother1 when he lays before them his wrong in his trouble1 to give them proof of the truth of what he says4 ,but as for my people1 though their number be not small1 they are good for nought against evil1 however light it be2 ,they requite with forgiveness the wrong of those that do them wrong1 and the evil deeds of the evil they meet with kindness and love2 ,as though thy ,lord had created among the tribes of men themselves alone to fear ,him1 and never one man more4 ,would that ,i had in their stead a folk who1 when they ride forth1 strike swiftly and hard1 on horse or on camel borne6 ,a point on which the temper of the ,bedawee was easily touched was his family pride4 ,the ,arab prized good blood as much in men as in his horses and camels4 ,in these he saw the importance of breed1 and in men he firmly believed the same principle held good4 ,with the tenacious memory of his race1 he had no difficulty in remembering the whole of a complicated pedigree1 and he would often proudly dwell on the purity of his blood and the gallant deeds of his forefathers4 ,he would challenge another chief to prove a more noble descent1 and hot disputes and bitter rivalries often came of these comparisons4 ,but if noble birth brought rivalry and hatred1 it brought withal excellent virtues4 ,the ,arab nobleman was not a man who was richer and more idle and luxurious than his inferiors3 his position1 founded upon descent1 depended for its maintenance on personal qualities4 ,rank brought with it onerous obligations4 ,the chief1 if he would retain and carry on the repute of his line1 must not only be fearless and ready to fight all the world2 he must be given to hospitality1 generous to kith and kin1 and to all who cry unto him4 ,his tent must be so pitched in the camp that it shall not only be the first that the enemy attacks1 but also the first the wayworn stranger approaches2 and at night fires must be kindled hard by to guide wanderers in the desert to his hospitable entertainment4 ,if a man came to an ,arab noble's tent and said1 #8,i throw myself on your honour1' he was safe from his enemies until they had trampled on the dead body of his host4 ,nothing was baser than to give up a guest2 the treachery was rare1 and brought endless dishonour upon the clan in which the shame had taken place4 ,the poet extols the tents-- ,where dwells a kin great of heart1 whose word is enough to shield whom they shelter when peril comes in a night of fierce strife and storm2 ,yea1 noble are they3 the seeker of vengeance gains not from them the blood of his foe1 nor is he that wrongs them left without help4 ,the feeling lasted even under the debased rule of ,muslim despots2 for it is related that a governor was once ordering-out some prisoners to execution1 when one of them asked for a drink of water1 which was immediately given him4 ,he then turned to the governor and said1 #8,wilt thou slay thy guest8' and was forthwith set free4 ,a pledge of protection was inferred in the giving of hospitality1 and to break his word was a thing not to be thought upon by an ,arab4 ,he did not care to give an oath2 his simple word was enough1 for it was known to be inviolable4 ,hence the priceless worth of the ,arab chief's word of welcome3 it meant protection1 unswerving fidelity1 help1 and succour4 ,there was no bound to this hospitality4 ,it was the pride of the ,arab to place everything he possessed at the service of the guest4 ,the last milch-camel must be killed sooner than the duties of hospitality be neglected4 ,the story is told of tim1 a gallant poet-warrior of the tribe of ayyi1 which well illustrates the ,arab ideal of hostship4 tim was at one time brought to the brink of starvation by the dearth of a rainless season4 ,for a whole day he and his family had eaten nothing1 and at night1 after soothing the children to sleep by telling them some of those stories in which the ,arabs have few rivals1 he was trying by his cheerful conversation to make his wife forget her hunger4 ,just then they heard steps without1 and a corner of the tent was raised4 #8,who is there8' said tim4 ,a woman's voice replied1 #8,i am such a one1 thy neighbour4 ,my children have nothing to eat1 and are howling like young wolves1 and ,i have come to beg help of thee4' #8,bring them here1' said tim4 ,his wife asked him what he would do1 for if he could not feed his own children1 how should he find food for this woman's8 #8,do not disturb thyself1' he answered4 ,now tim had a horse renowned far and wide for the purity of his stock and the fleetness and beauty of his paces4 ,he would not kill his favourite for himself nor even for his own children2 but now he went out and slew him1 and prepared him with fire for the strangers' need4 ,and when he saw them eating with his wife and children1 he exclaimed1 #8,it were a shame that you alone should eat whilst all the camp is perishing of hunger2' and he went and called the neighbours to the meal1 and in the morning there remained of the horse nothing but his bones4 ,but as for himself1 wrapped in his mantle1 he sat apart in a corner of the tent4 ,this tim is a type of the ,arab nature at its noblest4 ,though renowned for his courage and skill in war1 he never suffered his enmity to overcome his generosity4 ,he had sworn an oath never to take a man's life1 and he strictly observed it1 and always withheld the fatal last blow4 ,in spite of his clemency1 he was ever successful in the wars of his clan1 and brought back from his raids many a rich spoil1 only to spend it at once in his princely fashion4 ,his generosity and faithful observance of his word at times placed him in positions of great danger2 but the alternative of denying his principles seems never to have occurred to his mind4 ,for instance1 he had imposed upon himself as a law never to refuse a gift to him that asked it of him4 ,once1 engaged in single combat1 he had disarmed and routed his opponent1 who then turned and said1 #8tim1 give me thy spear4' ,at once he threw it to him1 leaving himself defenceless2 and had he not met an adversary worthy of himself1 this had been the last of his deeds4 ,happily tim was not the only generous warrior of the ,arabs1 and his foe did not avail himself of his advantage4 ,when tim's friends remonstrated with him on the rashness of an act which1 in the spirit of shopkeepers1 they regarded as quixotic1 tim said1 #8,what would you have me to do8 ,he asked of me a gift6' ,it was tim's practice to buy the liberty of all captives who sought his aid3 it was but another application of the ,arab virtue of hospitality4 ,once a captive called to him when he was on a journey and had not with him the means of paying the ransom4 ,but he was not wont to allow any difficulties to baulk him of the exercise of his duty1 and he had the prisoner released1 stepping meanwhile into his chains until his own clan should send the ransom4 ,brave1 chivalrous1 faithful1 and generous beyond the needful of ,arab ideal--so that his niggard wife1 using the privilege of high dames1 repudiated him because he was ever ruining himself and her by his open hand--tim filled up the measure of ,arab virtue by his eloquence1 and such of his poems as have come down to us reflect the nobility of his life4 ,as a youth he had shown a strong passion for poetry1 and would spare no means of doing honour to poets4 ,his grandfather1 in despair at the boy's extravagance1 sent him away from the camp to guard the camels1 which were pastured at a distance4 ,sitting there in a state of solitude little congenial to his nature1 tim lifted his eyes and saw a caravan approaching4 ,it was the caravan of three great poets who were travelling to the court of the ,king of ,el-eereh4 tim begged them to alight and to accept of refreshment after the hot and dreary journey4 ,he killed them a camel each1 though one would have more than sufficed for the three2 and in return they wrote him verses in praise of himself and his kindred4 ,overjoyed at the honour1 tim insisted on the poets each accepting a hundred camels2 and they departed with their gifts4 ,when the grandfather came to the pasturing and asked where the camels were gone1 tim answered1 #8,i have exchanged them for a crown of honour1 which will shine for all time on the brow of thy race4 ,the lines in which great poets have celebrated our house will pass from mouth to mouth1 and will carry our glory over all ,arabia4' #g ,this story well illustrates the ,arab's passionate love of poetry4 ,he conceived his language to be the finest in the world1 and he prized eloquence and poetry as the goodliest gifts of the gods4 ,there were three great events in ,arab life1 when the clan was called together and great feastings and rejoicings ensued4 ,one was the birth of a son to a chief2 another the foaling of a generous mare2 the third was the discovery that a great poet had risen up among them4 ,the advent of the poet meant the immortality of the deeds of the clansmen and the everlasting contumely of their foes2 it meant the raising up of the glory of the tribe over all the clans of ,arabia1 and the winning of triumphs by bitterer weapons than sword and spear--the weapons of stinging satire and scurrilous squib4 ,no man might dare withstand the power of the poets among a people who were keenly alive to the point of an epigram1 and who never forgot an ill-natured jibe if it were borne upon musical verse4 ,most of the great heroes of the desert were poets as well as warriors1 and their poesy was deemed the chiefest gem in their crown1 and1 like their courage1 was counted a proof of generous birth4 ,the ,khalif ,omar said well1 #8,the kings of the ,arabs are their orators and poets1 those who practise and who celebrate all the virtues of the ,bedawee4' ,this ancient poetry of the ,arabs is the reflection of the people's life4 ,far away from the trouble of the world1 barred by wild wastes from the stranger1 the ,bedawee lived his happy child's life1 enjoying to the uttermost the good the gods had sent him1 delighting in the face that ,nature showed him1 inspired by the glorious breath of the deserts that were his home4 ,his poetry rings of that desert life4 ,it is emotional1 passionate1 seldom reflective4 ,not the end of life1 the whence and the whither1 but the actual present joy of existence1 was the subject of his song4 ,vivid painting of nature is the characteristic of this poetry3 it is natural1 unpolished1 unlaboured4 ,the scenes of the desert--the terrors of the nightly ride through the hill-girdled valley where the ,ghools and the ,jinn have their haunts2 the gloom of the barren plain1 where the wolf1 #8like a ruined gamester1' roams ululating2 the weariness of the journey under the noonday sun2 the stifling of the sand-storm1 the delusions of the mirage2 or again1 the solace of the palm-tree's shade1 and the delights of the cool well2--such are the pictures of the ,arab poet4 ,the people's life is another frequent theme3 the daily doings of the herdsman1 the quiet pastoral life1 on the one hand2 on the other1 the deeds of the chiefs--war1 plunder1 the chase1 wassail1 revenge1 friendship1 love4 ,there were satires on rival tribes1 panegyrics on chiefs1 laments for the dead4 ,this poetry is wholly objective1 artless1 childlike2 it is the outcome of a people still in the freshness of youth1 whom the mysteries and complications of life have not yet set a-thinking4 #8,just as his language knows but the present and the past1 so the ancient ,arab lived but in to-day and yesterday4 ,the future is nought to him2 he seizes the present with too thorough abandonment to have an emotion left for anything beyond4 ,he troubles himself not with what fate the morrow may bring forth1 he dreams not of a beautiful future1--only he revels in the present1 and his glance looks backward alone4 ,rich in ideas and impressions1 he is poor in thought4 ,he drains hastily the foaming cup of life2 he feels deeply and passionately2 but it is as if he were never conscious of the coming of the thoughtful age which1 while it surveys the past1 as often turns an anxious look to the unknown future4' ,it is very difficult for a ,western mind to enter into the real beauty of the old ,arab poetry4 ,the life it depicts is so unlike any we can now witness1 that it is almost removed beyond the pale of our sympathies4 ,the poetry is loaded with metaphors and similes1 which to us seem far-fetched1 though they are drawn from the simplest daily sights of the ,bedawee4 ,moreover1 it is only in fragments that we can read it2 for the change in the whole character of ,arab life and in the current of ,arab ideas which followed the conquests of ,islm extinguished the old songs1 which were no longer suitable to the new conditions of things2 and as they were seldom recorded in writing1 we possess but a little remnant of them4#h ,yet #8these fragments may be broken1 defaced1 dimmed1 and obscured by fanaticism1 ignorance1 and neglect2 but out of them there arises anew all the freshness1 bloom1 and glory of desert-song1 as out of ,homer's epics rise the glowing spring-time of humanity and the deep blue heavens of ,hellas4 ,it is not a transcendental poetry1 rich in deep and thoughtful legend and lore1 or glittering in the many-coloured prisms of fancy1 but a poetry the chief task of which is to paint life and nature as they really are2 and within its narrow bounds it is magnificent4 ,it is chiefly and characteristically full of manliness1 of vigour1 and of a chivalrous spirit1 doubly striking when compared with the spirit of abjectness and slavery found in some other ,asiatic nations4 ,it is wild and vast and monotonous as the yellow seas of its desert solitudes2 it is daring and noble1 tender and true4' #i ,there was one place where1 above all others1 the aeedehs of the ancient ,arabs were recited3 this was ,okh1 the ,olympia of ,arabia1 where there was held a great annual ,fair1 to which not merely the merchants of ,mekka and the south1 but the poet-heroes of all the land resorted4 ,the ,fair of ,okh was held during the sacred months1--a sort of #8,god's ,truce1' when blood could not be shed without a violation of the ancient customs and faiths of the ,bedawees4 ,thither went the poets of rival clans1 who had as often locked spears as hurled rhythmical curses4 ,there was little fear of a bloody ending to the poetic contest1 for those heroes who might meet there with enemies or blood-avengers are said to have worn masks or veils1 and their poems were recited by a public orator at their dictation4 ,that these precautions and the sacredness of the time could not always prevent the ill-feeling evoked by the pointed personalities of rival singers leading to a fray and bloodshed is proved by recorded instances2 but such results were uncommon1 and as a rule the customs of the time and place were respected4 ,in spite of occasional broils on the spot1 and the lasting feuds which these poetic contests must have excited1 the ,fair of ,okh was a grand institution4 ,it served as a focus for the literature of all ,arabia3 every one with any pretensions to poetic power came1 and if he could not himself gain the applause of the assembled people1 at least he could form one of the critical audience on whose verdict rested the fame or the shame of every poet4 ,the ,fair of ,okh was a literary congress1 without formal judges1 but with unbounded influence4 ,it was here that the polished heroes of the desert determined points of grammar and prosody2 here the seven ,golden ,songs were recited1 although 7alas for the charming legend67 they were not afterwards #8suspended' on the ,kabeh2 and here #8a magical language1 the language of the ijz1' was built out of the dialects of ,arabia1 and was made ready to the skilful hand of ,moammad1 that he might conquer the world with his ur-n4 ,the ,fair of ,okh was not merely a centre of emulation for ,arab poets3 it was also an annual review of ,bedawee virtues4 ,it was there that the ,arab nation once-a-year inspected itself1 so to say1 and brought forth and criticised its ideals of the noble and the beautiful in life and in poetry4 ,for it was in poetry that the ,arab--and for that matter each man all the world over--expressed his highest thoughts1 and it was at ,okh that these thoughts were measured by the standard of the ,bedawee ideal4 ,the ,fair not only maintained the highest standard of poetry that the ,arabic language has ever reached3 it also upheld the noblest idea of life and duty that the ,arab nation has yet set forth and obeyed4 ,okh was the press1 the stage1 the pulpit1 the ,parliament1 and the ,acadmie ,franaise of the ,arab people2 and when1 in his fear of the infidel poets 7whom ,imra-el-eys was to usher to hell71 ,moammad abolished the ,fair1 he destroyed the ,arab nation even whilst he created his own new nation of ,muslims2--and the ,muslims cannot sit in the places of the old pagan ,arabs4 ,it is very difficult for the ,western mind to dissociate the idea of ,oriental poetry from the notion of amatory odes1 and sonnets to the lady's eyebrow3 but even the few extracts that have been given in this chapter show that the ,arab had many other subjects besides love to sing about1 and though the divine theme has its place in almost every poem1 it seldom rivals the prominence of war and nature-painting1 and it is treated from a much less sensual point of view than that of later ,arab poets4 ,many writers have drawn a gloomy picture of the condition of women in ,arabia before the coming of ,moammad1 and there is no doubt that in many cases their lot was a miserable one4 ,there are ancient ,arabic proverbs that point to the contempt in which woman's judgment and character were held by the ,arabs of #8the ,time of ,ignorance1' and ,moammad must have derived his mean opinion of women from a too general impression among his countrymen4 ,the marriage tie was certainly very loose among the ancient ,arabs4 ,the ceremony itself was of the briefest4 ,the man said khib 7i4e4 ,i am an asker-in-marriage71 and the giver-away answered nik 7i4e41 ,i am a giver-in-marriage71 and the knot was thus tied1 only to be undone with equal facility and brevity4 ,the frequency of divorce among the ,arabs does not speak well for their constancy1 and must have had a degrading effect upon the women4 ,hence it is argued that women were the objects of contempt rather than of respect among the ancient ,arabs4 ,yet there is reason to believe that the evidence upon which this conclusion is founded is partial and one-sided4 ,there was a wide gulf between the ,bedawee and the town ,arab4 ,it is not impossible that the view commonly entertained as to the state of women in preslamic times is based mainly on what ,moammad saw around him in ,mekka1 and not on the ordinary life of the desert4 ,to such a conjecture a curiously uniform support is lent by the ancient poetry of the desert2 and though the poets were then--as they always are--men of finer mould than the rest1 yet their example1 and still more their poems passing from mouth to mouth1 must have created a widespread belief in their principles4 ,it is certain that the roaming ,bedawee1 like the medival knight1 entertained a chivalrous reverence for women1 although he1 too1 like the knight1 was not always above a career of promiscuous gallantry2 but there was always a certain glamour of romance about the intrigues of the ,bedawee4 ,he did not regard the object of his love as a chattel to be possessed1 but as a divinity to be assiduously worshipped4 ,the poems are full of instances of the courtly respect displayed by the heroes of the desert toward defenceless maidens1 and the mere existence of so general an ideal of conduct in the poems is a strong argument for ,arab chivalry3 for with the ,arabs the abyss between the ideal accepted of the mind and the attaining thereof in action was narrower than it is among #8more advanced' nations4 ,whatever was the condition of women in the trading cities and villages1 it is certain that in the desert woman was regarded as she has never since been among ,muslims4 ,the modern areem system was there as yet undreamt of2 the maid of the desert was unfettered by the ruinous restrictions of modern life in the ,east4 ,she was free to choose her own husband1 and to bind him to have no other wife than herself4 ,she might receive male visitors1 even strangers1 without suspicion3 for her virtue was too dear to her and too well assured to need the keeper4 ,it was the bitterest taunt of all to say to a hostile clan that their men had not the heart to give nor their women to deny2 for the chastity of the women of the clan was reckoned only next to the valour and generosity of the men4 ,in those days bastardy was an indelible stain4 ,it was the wife who inspired the hero to deeds of glory1 and it was her praise that he most valued when he returned triumphant4 ,the hero of desert song thought himself happy to die in guarding some women from their pursuers4 ,wounded to the death1 ,antarah halted alone in a narrow pass1 and bade the women press on to a place of safety4 ,planting his spear in the ground1 he supported himself on his horse1 so that when the pursuers came up they knew not he was dead1 and dared not approach within reach of his dreaded arm4 ,at length the horse moved1 and the body fell to the ground1 and the enemies saw that it was but the corpse of the hero that had held the pass4 ,in death1 as in a life sans peur et sans reproche1 ,antarah was true to the chivalry of his race4 ,there are many instances like this of the knightly courtesy of the ,arab chief in #8the ,time of ,ignorance4' ,in the old days1 as an ancient writer says1 the true ,arab had but one love1 and her he loved till death1 and she him4 ,even when polygamy became commoner1 especially in the towns1 it was not what is meant by polygamy in a modern ,muslim state3 it was rather the patriarchal system of ,abram and ,sarai4 ,there is much in the fragments of the ancient poetry which reflects this fine spirit4 ,it is ofttimes #8tender and true1' and even ,islm could not wholly root out the real ,arab sentiment1 which reappears in ,muslim times in the poems of ,aboo-,firs4 ,especially valuable is the evidence of the old poetry with regard to the love of a father for his daughters4 ,infanticide1 which is commonly attributed to the whole ,arab nation of every age before ,islm1 was in reality exceedingly rare in the desert1 and after almost dying out only revived about the time of ,moammad4 ,it was probably adopted by poor and weak clans1 either from inability to support their children1 or in order to protect themselves from the stain of having their children dishonoured by stronger tribes1 and the occasional practice of this barbarous and suicidal custom affords no ground for assuming an unnatural hatred and contempt for girls among the ancient ,arabs4 ,these verses of a father to his daughter tell a different story3-- ,if no ,umeymeh were there1 no want would trouble my soul1 no labour call me to toil for bread through pitchiest night2 ,what moves my longing to live is but that well do ,i know how low the fatherless lies1 how hard the kindness of kin4 ,i quake before loss of wealth lest lacking fall upon her1 and leave her shieldless and bare as flesh set forth on a board4 ,my life she prays for1 and ,i from mere love pray for her death-- yea death1 the gentlest and kindest guest to visit a maid4 ,i fear an uncle's rebuke1 a brother's harshness for her2 my chiefest end was to spare her heart the grief of a word4 ,once more1 the following lines do not breathe the spirit of infanticide3-- ,fortune has brought me down 7her wonted way7 from station great and high to low estate2 ,fortune has rent away my plenteous store3 of all my wealth1 honour alone is left4 ,fortune has turned my joy to tears3 how oft did ,fortune make me laugh with what she gave6 ,but for these girls1 the aa's downy brood1 unkindly thrust from door to door as hard1 ,far would ,i roam and wide to seek my bread in earth that has no lack of breadth and length2 ,nay1 but our children in our midst1 what else but our hearts are they walking on the ground8 ,if but the wind blow harsh on one of them1 mine eye says no to slumber all night long4 ,hitherto we have been looking at but one side of ,arab life4 ,the ,bedawees were indeed the bulk of the race1 and furnished the swords of the ,muslim conquests2 but there was also a vigorous town-life in ,arabia1 and the citizens waxed rich with the gains of their trafficking4 ,for through ,arabia ran the trade-route between ,east and ,west3 it was the ,arab traders who carried the produce of the ,yemen to the markets of ,syria2 and how ancient was their commerce one may divine from the words of a poet of ,juda spoken more than a thousand years before the coming of ,moammad4 ,wedan and ,javan from ,sana paid for thy produce3 sword-blades1 cassia1 and calamus were in thy trafficking4 ,dedan was thy merchant in saddle-cloths for riding2 ,arabia and all the merchants of ,kedar1 they were the merchants of thy hand3 in lambs and rams and goats1 in these were they thy merchants4 ,the merchants of ,sheba and ,raamah1 they were thy merchants1 with the chief of all spices1 and with every precious stone1 and gold1 they paid for thy produce4 ,haran1 ,aden1 and ,canneh1 the merchants of ,sheba1 ,asshur and ,chilmad were thy merchants2 ,they were thy merchants in excellent wares1 in cloth of blue and broidered work1 in chests of cloth of divers colours1 bound with cords and made fast among thy merchandize4#aj ,mekka was the centre of this trading life1 the typical ,arab city of old times--a stirring little town1 with its caravans bringing the silks and woven stuffs of ,syria and the far-famed damask1 and carrying away the sweet-smelling produce of ,arabia1 frankincense1 cinnamon1 sandal-wood1 aloe1 and myrrh1 and the dates and leather and metals of the south1 and the goods that come to the ,yemen from ,africa and even ,india2 its assemblies of merchant-princes in the ,council ,hall near the ,kabeh2 and again its young poets running over with love and gallantry2 its ,greek and ,persian slave-girls brightening the luxurious banquet with their native songs1 when as yet there was no ,arab school of music1 and the monotonous but not unmelodious chant of the camel-driver was the national song of ,arabia2 and its club1 where busy men spent their idle hours in playing chess and draughts1 or in gossiping with their acquaintance4 ,it was a little republic of commerce1 too much infected with the luxuries and refinements of the states it traded with1 yet retaining enough of the free ,arab nature to redeem it from the charge of effeminacy4 ,mekka was a great home of music and poetry1 and this characteristic lasted into ,muslim times4 ,there is a story of a certain stonemason who had a wonderful gift of singing4 ,when he was at work the young men used to come and importune him1 and bring him gifts of money and food to induce him to sing4 ,he would then make a stipulation that they should first help him in his work2 and forthwith they would strip off their cloaks1 and the stones would gather round him rapidly4 ,then he would mount a rock and begin to sing1 whilst the whole hill was coloured red and yellow with the variegated garments of his audience4 ,singers were then held in the highest admiration1 and the greatest chiefs used to pay their court to ladies of the musical profession4 ,one of them used to give receptions1 open to the whole city1 in which she would appear in great state1 surrounded by her ladies-in-waiting1 each dressed magnificently1 and wearing #8an elegant artificial chignon4' ,it was in this town-life that the worse qualities of the ,arab came out2 it was here that his raging passion for dicing and his thirst for wine were most prominent4 ,in the desert there was little opportunity for indulging in either luxury2 but in a town which often welcomed a caravan bringing goods to the value of twenty thousand pound1 such excesses were to be looked for4 ,excited by the song of the ,greek slave-girl and the fumes of mellow wine1 the ,mekkan would throw the dice till1 like the ,germans of ,tacitus1 he had staked and lost his own liberty4 ,but ,mekka was more than a centre of trade and of song4 ,it was the focus of the religion of the ,arabs4 ,thither the tribes went up every year to kiss the black stone which had fallen from heaven in the primeval days of ,adam1 and to make the seven circuits of the ,kabeh naked1--for they would not approach ,god in the garments in which they had done their sins1--and to perform the other ceremonies of the pilgrimage4 ,the ,kabeh1 a cubical building in the centre of ,mekka1 was the most sacred temple in all ,arabia1 and it gave its sanctity to all the district around4 ,it had been1 saith tradition1 first built by ,adam from a heavenly model1 and then rebuilt from time to time by ,seth and ,abraham and ,ishmael1 and less reverend persons1 and it contained the sacred things of the land4 ,here was the black stone1 here the great god of red agate1 ,hubal1 and the three hundred and sixty idols1 one for each day of the year1 which ,moammad afterwards destroyed in one day4 ,here was ,abraham's stone and that other which marked the tomb of ,ishmael1 and hard by ,zemzem1 the god-sent spring which gushed from the sand when the forefather of the ,arabs was perishing of thirst4 ,the religion of the ancient ,arabs1 little as we know of it1 is especially interesting1 inasmuch as the ,arabs longest retained the original ,semitic character1 and hence probably the original ,semitic religion3 and so in the ancient religion of ,arabia we see the religion once professed by ,chaldeans1 ,canaanites1 ,phnicians4 ,this ancient religion #8rises little higher than animistic polydaemonism4 ,it is a collection of tribal religions standing side by side1 only loosely united1 though there are traces of a once closer connection4' #aa ,the great objects of worship were the sun and the stars and the three moon-goddesses--,el-,lt the bright moon1 ,menh the dark1 and ,el-,uzz the union of the two2 whilst a lower cultus of trees1 stones1 and mountains1 supposed to be dwelt-in by souls1 shows that the religion had not yet quite risen above simple fetishism4 ,at the time of ,moammad the ,arabs worshipped numerous images1 which may have been merely a development from the previous stone-worship1 or may have been introduced from intercourse with ,christians4 ,there are traces of a belief in a supreme ,god behind this pantheon1 and the moon-goddesses and other divinities were regarded as daughters of the most high ,god 7,allh tala7--a conception also possibly derived from ,christianity4 ,the various deities 7but not the ,supreme ,allah7 had their fanes1 where human sacrifices1 though rare1 were not unknown2 and their cultus was superintended by a hereditary line of seers1 who were held in great reverence1 but never developed into a priestly caste4 ,besides the tribal gods1 individual households had their special ,penates1 to whom was due the first and the last salm of the returning or outgoing host4 ,but in spite of all this superstitious apparatus the ,arabs were never a religious people4 ,in the old days1 as now1 they were reckless1 skeptical1 materialistic4 ,they had their gods and their divining-arrows1 but they were ready to demolish both if the responses proved contrary to their wishes4 ,a great majority believed in no future life nor in a reckoning-day of good and evil4 ,if a few tied camels to the graves of the dead that the corpse might ride mounted to the judgment-seat1 it must have been the exception2 and if there are some doubtful traces of the doctrine of metempsychosis1 this again must have been the creed of the very few4 ,christianity and ,judaism had made but small impress upon the ,arabs4 ,there were ,jewish tribes in the north1 and there is evidence in the ur-n and elsewhere that the traditions and rites of ,judaism were widely known in ,arabia4 ,but the creed was too narrow and too exclusively national to commend itself to the majority of the people4 ,christianity fared even worse4 ,whether or not ,st4 ,paul went there1 it is at least certain that very little effect was produced by the preaching of ,christianity in ,arabia4 ,we hear of ,christians on the borders1 and even two or three among the ,mekkans1 and bishops and churches are spoken of at ,dhafr and ,nejrn4 ,but the ,christianity that the ,arabs knew was1 like the ,judaism of the northern tribes1 a very imperfect reflection of the faith it professed to set forth4 ,it had become a thing of the head instead of the heart1 and the refinements of monophysite and monothelite doctrines gained no hold upon the ,arab mind4 ,thus ,judaism and ,christianity1 though they were well known1 and furnished many ideas and ceremonies to ,islm1 were never able to effect any general settlement in ,arabia4 ,the common ,arabs did not care much about any religion1 and the finer spirits found the wrangling dogmatism of the ,christian and the narrow isolation of the ,jew little to their mind4 ,for there were before the time of ,moammad men who were dissatisfied with the low fetishism in which their countrymen were plunged1 and who protested emphatically against the idle and often cruel superstitions of the ,arabs4 ,not to refer to the prophets1 who1 as the ur-n relates1 were sent in old time to the tribes of d and ,thamood to convert them1 there was1 immediately before the preaching of ,moammad1 a general feeling that a change was at hand2 a prophet was expected1 and women were anxiously hoping for male children if so be they might mother the ,apostle of ,god2 and the more thoughtful minds1 tinged with traditions of ,judaism1 were seeking for what they called #8the religion of ,abraham4' ,these men were called #8aneefs1' or skeptics1 and their religion seems to have consisted chiefly in a negative position1 in denying the superstition of the ,arabs1 and in only asserting the existence of one sole-ruling ,god whose absolute slaves are all mankind1 without being able to decide on any minor doctrines1 or to determine in what manner this one ,god was to be worshipped4 ,so long as the aneefs could give their countrymen no more definite creed than this1 their influence was limited to a few inquiring and doubting minds4 ,it was reserved for ,moammad to formulate the faith of the aneefs in the dogmas of ,islm4 ,for the leader of these few #8skeptics' was ,zeyd ibn ,amr1 to whom ,moammad often resorted1 and another1 ,waraah1 was the cousin of the ,prophet and his near neighbour3 and thus the aneefs were the forerunners of the man who was to change the destinies of the ,arabs4 ,we can no longer see the true ,arab as he was in #8the ,time of ,ignorance1' and we cannot but regret our loss2 for the ,pagan ,arab is a noble type of man1 though there be nobler4 ,there is much that is admirable in his high mettle1 his fine sense of honour1 his knightliness1 his #8open-handed1 both-handed1' generosity1 his frank friendship1 and his manly independent spirit2 and the faults of this wild reckless nature are not to be weighed against its many excellencies4 ,when ,moammad turned abroad the current of ,arab life1 he changed the character of the people4 ,the mixture with foreign nations1 and the quiet town-life that succeeded to the tumult of conquest1 gradually effaced many of the leading ideas of the old ,arab nature1 and the remnant that still dwell in the land of their fathers have lost much of that nobleness of character which in their ancestors covered a multitude of sins4 ,moammad in part destroyed the ,arab and created the ,muslim4 ,the last is no amends for the first4 ,the modern ,bedawee is neither the one nor the other2 he has lost the greatness of the old type without gaining that of the new4 ,as far as the ,arabs alone are concerned1 ,moammad effected a temporary good and a lasting harm4 ,as to the world at large1 that is matter for another chapter4 ,,ii4--,,mo,,ammad4 ,for every fiery prophet in old times1 ,and all the sacred madness of the bard1 ,when ,god made music through them1 could but speak ,his music by the framework and the chord2 ,and as he saw it he hath spoken truth4 --,,the ,,holy ,,grail4 ,a prophet for the ,arabs must fulfil two conditions if he will bring with his good tidings the power of making them accepted3 he must spring from the traditional centre of ,arabian religion1 and he must come of a noble family of pure ,arab blood4 ,moammad fulfilled both4 ,his family was that branch of the ureysh which had raised ,mekka to the dignity of the undisputed metropolis of ,arabia1 and which1 though impoverished1 still held the chief offices of the sacred territory4 ,moammad's grandfather was the virtual chief of ,mekka2 for to him belonged the guardianship of the ,kabeh1 and he it was who used the generous privilege of giving food and water to the pilgrims who resorted to the #8,house of ,god4' ,his youngest son1 after marrying a kinswoman belonging to a branch of the ureysh1 settled at ,yethrib 7,medina71 died before the birth of his son 7#ega71 and this son1 ,moammad1 lost his mother when he was only six years old4 ,the orphan was adopted by his grandfather1 ,abd-el-,mualib2 and a tender affection sprang up between the chief of eighty years and his little grandson4 ,many a day the old man might be seen sitting at his wonted place near the ,kabeh1 and sharing his mat with his favourite4 ,he lived but two years more2 and at his dying request1 his son ,aboo-lib took charge of ,moammad1 for whom he too ever showed a love as of father and mother4 ,such is the bare outline of ,moammad's childhood2 and of his youth we know about as little1 though the ,arabian biographies abound in legends1 of which some may be true and most are certainly false4 ,there are stories of his journeyings to ,syria with his uncle1 and his encounter with a mysterious monk of obscure faith2 but there is nothing to show for this tale1 and much to be brought against it4 ,all we can say is1 that ,moammad probably assisted his family in the war of the ,fijr1 and that he must many a time have frequented the annual ,fair of ,odh1 hearing the songs of the desert chiefs and the praise of ,arab life1 and listening to the earnest words of the ,jews and ,christians and others who came to the ,fair4 ,he was obliged at an early age to earn his own living2 for the noble family of the ,hshimees1 to which he belonged1 was fast losing its commanding position1 whilst another branch of the ureysh was succeeding to its dignities4 ,the princely munificence of ,hshim and ,abd-el-,mualib was followed by the poverty and decline of their heirs4 ,the duty of providing the pilgrims with food was given up by the ,hshimees to the rival branch of ,umeyyeh1 whilst they retained only the lighter office of serving water to the worshippers4 ,moammad must take his share in the labour of the family1 and he was sent to pasture the sheep of the ureysh on the hills and valleys round ,mekka2 and though the people despised the shepherd's calling1 he himself was wont to look back with pleasure to these early days1 saying that ,god called never a prophet save from among the sheep-folds4 ,and doubtless it was then that he developed that reflective disposition of mind which at length led him to seek the reform of his people1 whilst in his solitary wanderings with the sheep he gained that marvellous eye for the beauty and wonder of the earth and sky which resulted in the gorgeous nature-painting of the ur-n4 ,yet he was glad to change this menial work for the more lucrative and adventurous post of camel-driver to the caravans of his wealthy kinswoman ,khadeejeh2 and he seems to have taken so kindly to the duty1 which involved responsibilities1 and to have acquitted himself so worthily1 that he attracted the notice of his employer1 who straightway fell in love with him1 and presented him with her hand4 ,the marriage was a singularly happy one1 though ,moammad was scarcely twenty-five and his wife nearly forty1 and it brought him that repose and exemption from daily toil which he needed in order to prepare his mind for his great work4 ,but beyond that1 it gave him a loving woman's heart1 that was the first to believe in his mission1 that was ever ready to console him in his despair and to keep alive within him the thin flickering flame of hope when no man believed in him--not even himself--and the world was black before his eyes4 ,we know very little of the next fifteen years4 ,khadeejeh bore him sons and daughters1 but only the daughters lived4 ,we hear of his joining a league for the protection of the weak and oppressed1 and there is a legend of his having acted with wise tact and judgment as arbitrator in a dispute among the great families of ,mekka on the occasion of the rebuilding of the ,kabeh4 ,during this time1 moreover1 he relieved his still impoverished uncle of the charge of his son ,alee--afterwards the ,bayard of ,islm1--and he freed and adopted a certain captive1 ,zeyd2 and these two became his most devoted friends and disciples4 ,such is the short but characteristic record of these fifteen years of manhood4 ,we know very little about what ,moammad did1 but we hear only one voice as to what he was4 ,up to the age of forty his unpretending modest way of life had attracted but little notice from his townspeople4 ,he was only known as a simple upright man1 whose life was severely pure and refined1 and whose true desert sense of honour and faith-keeping had won him the high title of ,el-,emeen1 #8the ,trusty4' ,let us see what fashion of man this was1 who was about to work a revolution among his countrymen1 and change the conditions of social life in a vast part of the world4 ,the picture#ab is drawn from an older man than we have yet seen2 but ,moammad at forty and ,moammad at fifty or more were probably very little different4 #8,he was of the middle height1 rather thin1 but broad of shoulders1 wide of chest1 strong of bone and muscle4 ,his head was massive1 strongly developed4 ,dark hair1 slightly curled1 flowed in a dense mass down almost to his shoulders4 ,even in advanced age it was sprinkled by only about twenty grey hairs--produced by the agonies of his 8,revelations40 ,his face was oval-shaped1 slightly tawny of colour4 ,fine1 long1 arched eyebrows were divided by a vein which throbbed visibly in moments of passion4 ,great black restless eyes shone out from under long1 heavy eyelashes4 ,his nose was large1 slightly aquiline4 ,his teeth1 upon which he bestowed great care1 were well set1 dazzling white4 ,a full beard framed his manly face4 ,his skin was clear and soft1 his complexion 8red and white10 his hands were as 8silk and satin10 even as those of a woman4 ,his step was quick and elastic1 yet firm1 and as that of one 8who steps from a high to a low place10 ,in turning his face he would also turn his full body4 ,his whole gait and presence were dignified and imposing4 ,his countenance was mild and pensive4 ,his laugh was rarely more than a smile4444 #8,in his habits he was extremely simple1 though he bestowed great care on his person4 ,his eating and drinking1 his dress and his furniture1 retained1 even when he had reached the fulness of power1 their almost primitive nature4 ,the only luxuries he indulged in were1 besides arms1 which he highly prized1 a pair of yellow boots1 a present from the ,negus of ,abyssinia4 ,perfumes1 however1 he loved passionately1 being most sensitive of smell4 ,strong drinks he abhorred4 #8,his constitution was extremely delicate4 ,he was nervously afraid of bodily pain2 he would sob and roar under it4 ,eminently unpractical in all common things of life1 he was gifted with mighty powers of imagination1 elevation of mind1 delicacy and refinement of feeling4 8,he is more modest than a virgin behind her curtain10 it was said of him4 ,he was most indulgent to his inferiors1 and would never allow his awkward little page to be scolded1 whatever he did4 8,ten years10 said ,anas1 his servant1 8was ,i about the ,prophet1 and he never said as much as #8uff' to me40 ,he was very affectionate towards his family4 ,one of his boys died on his breast in the smoky house of the nurse1 a blacksmith's wife4 ,he was very fond of children4 ,he would stop them in the streets and pat their little cheeks4 ,he never struck any one in his life4 ,the worst expression he ever made use of in conversation was1 8,what has come to him8--may his forehead be darkened with mud60 ,when asked to curse some one he replied1 8,i have not been sent to curse1 but to be a mercy to mankind40 8,he visited the sick1 followed any bier he met1 accepted the invitation of a slave to dinner1 mended his own clothes1 milked his goats1 and waited upon himself10 relates summarily another tradition4 ,he never first withdrew his hand out of another man's palm1 and turned not before the other had turned4444 ,he was the most faithful protector of those he protected1 the sweetest and most agreeable in conversation2 those who saw him were suddenly filled with reverence2 those who came near him loved him2 they who described him would say1 8,i have never seen his like either before or after40 ,he was of great taciturnity2 but when he spoke it was with emphasis and deliberation1 and no one could ever forget what he said4 ,he was1 however1 very nervous and restless withal1 often low-spirited1 downcast as to heart and eyes4 ,yet he would at times suddenly break through these broodings1 become gay1 talkative1 jocular1 chiefly among his own4 ,he would then delight in telling little stories1 fairy tales1 and the like4 ,he would romp with the children and play with their toys4' #8,he lived with his wives in a row of humble cottages1 separated from one another by palm-branches1 cemented together with mud4 ,he would kindle the fire1 sweep the floor1 and milk the goats himself4 sheh tells us that he slept upon a leathern mat1 and that he mended his clothes1 and even clouted his shoes1 with his own hand4 ,for months together 444 he did not get a sufficient meal4 ,the little food that he had was always shared with those who dropped in to partake of it4 ,indeed1 outside the ,prophet's house was a bench or gallery1 on which were always to be found a number of the poor1 who lived entirely on his generosity1 and were hence called the 8people of the bench40 ,his ordinary food was dates and water or barley-bread2 milk and honey were luxuries of which he was fond1 but which he rarely allowed himself4 ,the fare of the desert seemed most congenial to him1 even when he was sovereign of ,arabia4' #ac ,moammad was full forty before he felt himself called to be an apostle to his people4 ,if he did not actually worship the local deities of the place1 at least he made no public protest against the fetish worship of the ureysh4 ,yet in the several phases of his life1 in his contact with traders1 in his association with ,zeyd and other men1 he had gained an insight into better things than idols and human sacrifices1 divining-arrows and mountains and stars4 ,he had heard a dim echo of some #8religion of ,abraham2' he had listened to the stories of the ,haggadah3 he knew a very little about ,jesus of ,nazareth4 ,he seems to have suffered long under the burden of doubt and self-distrust4 ,he used to wander about the hills alone1 brooding over these things2 he shunned the society of men1 and #8solitude became a passion to him4' ,at length came the crisis4 ,he was spending the sacred months on ,mount ir1 #8a huge barren rock1 torn by cleft and hollow ravine1 standing out solitary in the full white glare of the desert sun1 shadowless1 flowerless1 without well or rill4' ,here in a cave ,moammad gave himself up to prayer and fasting4 ,long months or even years of doubt had increased his nervous excitable disposition4 ,he had had1 they say1 cataleptic fits during his childhood1 and was evidently more delicately and finely constituted than those around him4 ,given this nervous nature1 and the grim solitude of the hill where he had almost lived for long weary months1 blindly feeling after some truth upon which to rest his soul1 it is not difficult to believe the tradition of the cave1 that ,moammad heard a voice say1 #8,cry6' #8,what shall ,i cry8' he answers--the question that has been burning his heart during all his mental struggles-- ,cry#ad6 in the name of thy ,lord1 who hath created2 ,he hath created man from a clot of blood4 ,cry6 and thy ,lord is the ,most ,bountiful1 ,who hath taught writing by the pen3 ,he hath taught man that which he knew not4 ,moammad arose trembling1 and went to ,khadeejeh1 and told her what he had seen2 and she did her woman's part1 and believed in him and soothed his terror1 and bade him hope for the future4 ,yet he could not believe in himself4 ,was he not perhaps mad1 possessed by a devil8 ,were these voices of a truth from ,god8 ,and so he went again on his solitary wanderings1 hearing strange sounds1 and thinking them at one time the testimony of ,heaven1 at another the temptings of ,satan or the ravings of madness4 ,doubting1 wondering1 hoping1 he had fain put an end to a life which had become intolerable in its changings from the heaven of hope to the hell of despair1 when again he heard the voice1 #8,thou art the messenger of ,god1 and ,i am ,gabriel4' ,conviction at length seized hold upon him2 he was indeed to bring a message of good tidings to the ,arabs1 the message of ,god through ,his angel ,gabriel4 ,he went back to ,khadeejeh exhausted in mind and body4 #8,wrap me1 wrap me1' he said2 and the word came unto him-- ,o thou enwrapped in thy mantle ,arise and warn6 ,and thy ,lord1--magnify ,him6 ,and thy raiment1--purify it6 ,and the abomination1--flee it6 ,and bestow not favours that thou mayest receive again with increase1 ,and for thy ,lord wait thou patiently4 ,there are those who see imposture in all this2 for such ,i have no answer4 ,nor does it matter whether in a hysterical fit or under any physical disease soever ,moammad saw these visions and heard these voices4 ,we are not concerned to draw the lines of demarcation between enthusiasm and ecstasy and inspiration4 ,it is sufficient that ,moammad did see these things--the subjective creations of a tormented mind4 ,it is sufficient that he believed them to be a message from on high1 and that for years of neglect and persecution and for years of triumph and conquest he acted upon his belief4 ,moammad now 7#fab7 came forward as the ,apostle of the ,one ,god to the people of ,arabia3 he was at last well assured that his ,god was of a truth the ,god1 and that ,he had indeed sent him with a message to his people1 that they too might turn from their idols and serve the living ,god4 ,he was in the minority of one1 but he was no longer afraid2 he had learnt that self-trust which is the condition of all true work4 ,at first he spoke to his near kinsmen and friends2 and it is impossible to overrate the importance of the fact that his closest relations and those who lived under his roof were the first to believe and the staunchest of faith4 ,the prophet who is with honour in his own home need appeal to no stronger proof of his sincerity1 and that ,moammad was #8a hero to his own valet' is an invincible argument for his earnestness4 ,the motherly ,khadeejeh had at once1 with a woman's instinct1 divined her husband's heart and confirmed his fainting hope by her firm faith in him4 ,his dearest friends1 ,zeyd and ,alee1 were the next converts2 and though1 to his grief1 he could never induce his lifelong protector1 ,aboo-lib1 to abandon the gods of his fathers1 yet the old man loved him none the less1 and said1 when he heard of ,alee's conversion1 #8,well1 my son1 he will not call thee to aught save what is good2 wherefore thou art free to cleave unto him4' ,a priceless aid was gained in the accession of ,aboo-,bekr1 who succeeded ,moammad as the first ,khalif of ,islm1 and whose calm judgment and quick sagacity1 joined to a gentle and compassionate heart1 were of incalculable service to the faith4 ,aboo-,bekr was one of the wealthiest merchants of ,mekka1 and exercised no small influence among his fellow-citizens1 no less by his character than his position4 ,like ,moammad1 he had a nickname1 ,e-iddee1 #8,the ,true3' ,the ,true and ,the ,trusty1--no mean augury for the future of the religion6 ,five converts followed in ,aboo-,bekr's steps2 among them ,othmn1 the third ,khalif1 and alah1 the man of war4 ,the ranks of the faithful were swelled from humbler sources4 ,there were many negro slaves in ,mekka1 and of them not a few had been predisposed by earlier teaching to join in the worship of the ,one ,god2 and of those who were first converted was the ,abyssinian ,bill1 the original ,muddin of ,islm1 and ever a devoted disciple of the ,prophet4 ,these and others from the ureysh raised the number of ,muslims to more than thirty souls by the fourth year of ,moammad's mission--thirty in three long years1 and few of them men of influence6 ,this small success had been achieved with very little opposition from the idolaters4 ,moammad had not spoken much in public2 and when he did speak to strangers1 he restrained himself from attacking their worship1 and only enjoined them to worship the ,one ,god who had created all things4 ,the people were rather interested1 and wondered whether he were a soothsayer or madman1 or if indeed there were truth in his words4 ,but now 7,a4,d4 #fae7 ,moammad entered upon a more public career4 ,he summoned the ureysh to a conference at the hill of ,e-af1 and said1 #8,i am come to you as a warner1 and as the forerunner of a fearful punishment4444 ,i cannot protect you in this world1 nor can ,i promise you aught in the next life1 unless ye say1 ,there is no ,god but ,allh4' ,he was laughed to scorn1 and the assembly broke up2 but from this time he ceased not to preach to the people of a punishment that would come upon the unbelieving city4 ,he told them1 in the fiery language of the early soorahs1 how ,god had punished the old tribes of the ,arabs who would not believe in ,his messengers1 how the ,flood had swallowed up the people who would not hearken to ,noah4 ,he swore unto them1 by the wonderful sights of nature1 by the noonday brightness1 by the night when she spreadeth her veil1 by the day when it appeareth in glory1 that a like destruction would assuredly come upon them if they did not turn away from their idols and serve ,god alone4 ,he enforced his message with every resource of language and metaphor1 till he made it burn in the ears of the people4 ,and then he told them of the ,last ,day1 when a just reckoning should be taken of the deeds they had done2 and he spoke of ,paradise and ,hell with all the glow of ,eastern imagery4 ,the people were moved1 terrified2 conversions increased4 ,it was time the ureysh should take some step4 ,if the idols were destroyed1 what would come to them1 the keepers of the idols1 and their renown throughout the land8 ,how should they retain the allegiance of the neighbouring tribes who came to worship their several divinities at the ,kabeh8 ,that a few should follow the ravings of a madman or magician who preferred one god above the beautiful deities of ,mekka was little matter2 but that some leading men of the city should join the sect1 and that the magician should terrify the people in open day with his denunciations of the worship which they superintended1 was intolerable4 ,the chiefs were seriously alarmed1 and resolved on a more active policy4 ,hitherto they had merely ridiculed the professors of this new faith2 they would now take stronger measures4 ,moammad himself they dared not touch2 for he belonged to a noble family1 which1 though it was reduced and impoverished1 had deserved well of the city1 and which1 moreover1 was now headed by a man who was reverenced throughout ,mekka1 and was none other than the adoptive father and protector of ,moammad himself4 ,nor was it safe to attack the other chief men among the ,muslims1 for the blood-revenge was no light risk4 ,they were thus compelled to content themselves with the mean satisfaction of torturing the black slaves who had joined the obnoxious faction4 ,they exposed them on the scorching sand1 and withheld water till they recanted--which they did1 only to profess the faith once more when they were let go4 ,the first ,muddin alone remained steadfast3 as he lay half stifled he would only answer1 #8,aad6 ,aad6'--#8,one ,god6 ,one6'--till ,aboo-,bekr came and bought his freedom1 as he was wont to do for many of the miserable victims4 ,moammad was very gentle with these forced renegades3 he knew what stuff men are made of1 and he bade them be of good cheer for their lips1 so that their hearts were sound4 ,at last1 moved by the sufferings of his lowly followers1 he advised them to seek a refuge in ,abyssinia--#8a land of righteousness1 wherein no man is wronged2' and in the fifth year of his mission 7#faf7 eleven men and four women left ,mekka secretly1 and were received in ,abyssinia with welcome and peace4 ,these first emigrants were followed by more the next year1 till the number reached one hundred4 ,the ureysh were very wroth at the escape of their victims1 and sent ambassadors to the ,nejshee1 the ,christian king of ,abyssinia1 to demand that the refugees should be given up to them4 ,but the ,nejshee assembled his bishops and sent for the ,muslims and asked them why they had fled2 and one of them answered and said-- #8,o king6 we lived in ignorance1 idolatry1 and unchastity2 the strong oppressed the weak2 we spoke untruth2 we violated the duties of hospitality4 ,then a prophet arose1 one whom we knew from our youth1 with whose descent and conduct and good faith and morality we are all well acquainted4 ,he told us to worship one ,god1 to speak truth1 to keep good faith1 to assist our relations1 to fulfil the rights of hospitality1 and to abstain from all things impure1 ungodly1 unrighteous4 ,and he ordered us to say prayers1 give alms1 and to fast4 ,we believed in him2 we followed him4 ,but our countrymen persecuted us1 tortured us1 and tried to cause us to forsake our religion2 and now we throw ourselves upon thy protection4 ,wilt thou not protect us8' ,and he recited a chapter of the ur-n1 which spoke of ,christ2 and the king and the bishops wept upon their beards4 ,and the king dismissed the messengers and would not give up the men4 ,the ureysh1 foiled in their attempt to recapture the slaves1 vented their malice on those believers who remained4 ,insults were heaped upon the ,muslims1 and persecution grew hotter each day4 ,for a moment ,moammad faltered in his work4 ,could he not spare his people these sufferings8 ,was it impossible to reconcile the religion of the city with the belief in one supreme ,god8 ,after all1 was the worship of those idols so false a thing8 did it not hold the germ of a great truth8 ,and so ,moammad made his first and last concession4 ,he recited a revelation to the ureysh1 in which he spoke respectfully of the three moon-goddesses1 and asserted that their intercession with ,god might be hoped for3 #8,wherefore bow down before ,god and serve ,him2' and the whole audience1 overjoyed at the compromise1 bowed down and worshipped at the name of the ,god of ,moammad--the whole city was reconciled to the double religion4 ,but this ,dreamer of the ,desert was not the man to rest upon a lie4 ,at the price of the whole city of ,mekka he would not remain untrue to himself4 ,he came forward and said he had done wrong--the devil had tempted him4 ,he openly and frankly retracted what he had said3 and #8,as for their idols1 they were but empty names which they and their fathers had invented4' ,western biographers have rejoiced greatly over #8,moammad's fall4' ,yet it was a tempting compromise1 and few would have withstood it4 ,and the life of ,moammad is not the life of a god1 but of a man3 from first to last it is intensely human4 ,but if for once he was not superior to the temptation of gaining over the whole city and obtaining peace where before there was only bitter persecution1 what can we say of his manfully thrusting back the rich prize he had gained1 freely confessing his fault1 and resolutely giving himself over again to the old indignities and insults8 ,if he was once insincere--and who is not8--how intrepid was his after-sincerity6 ,he was untrue to himself for a while1 and he is ever referring to it in his public preaching with shame and remorse2 but the false step was more than atoned for by his magnificent recantation4 ,moammad's influence with the people at large was certainly weakened by this temporary change of front1 and the opposition of the leaders of the ureysh1 checked for the moment by the ,prophet's concession1 now that he had repudiated it1 broke forth into fiercer flame4 ,they heaped insults upon him1 and he could not traverse the city without the encounter of a curse4 ,they threw unclean things at him1 and vexed him in his every doing4 ,the protection of ,aboo-lib alone saved him from personal danger4 ,this refuge the ureysh determined to remove4 ,they had attempted before1 but had been turned back with a soft answer4 ,they now went to the chief1 of fourscore years1 and demanded that he should either compel his nephew to hold his peace1 or else that he should withdraw his protection4 ,having thus spoken they departed4 ,the old man sent for ,moammad1 and told him what they had said4 #8,now therefore save thyself and me also1 and cast not upon me a burden heavier than ,i can bear2' for he was grieved at the strife between his family and his wider kindred1 and would fain have seen ,moammad temporize with the ureysh4 ,but though the ,prophet believed that at length his uncle was indeed about to abandon him1 his courage and high resolve never faltered4 #8,though they should set the sun on my right hand and the moon on my left to persuade me1 yet while ,god commands me ,i will not renounce my purpose4' ,but to lose his uncle's love6--he burst into tears1 and turned to go4 ,but ,aboo-lib called aloud1 #8,son of my brother1 come back4' ,so he came4 ,and he said1 #8,depart in peace1 my nephew1 and say whatsoever thou desirest2 for1 by the ,lord1 ,i will never deliver thee up4' ,the faithfulness of ,aboo-lib was soon to be tried4 ,at first1 indeed1 things looked brighter4 ,the old chief's firm bearing overawed the ureysh1 and they were still more cowed by two great additions that were now joined to the ,muslim ranks4 ,one was ,moammad's uncle1 amzeh1 #8the ,lion of ,god1' a mighty hunter and warrior of the true ,arab mettle1 whose sword was worth twenty of weaker men to the cause of ,islm4 ,the other was ,omar1 afterwards ,khalif1 whose fierce impulsive nature had hitherto marked him as a violent opponent of the new faith1 but who afterwards proved himself one of the mainstays of ,islm4 ,the gain of two such men first frightened then maddened the ureysh4 ,the leaders met together and consulted what they should do4 ,it was no longer a case of an enthusiast followed by a crowd of slaves and a few worthy merchants2 it was a faction led by stout warriors1 such as amzeh1 alah1 ,omar1--half-a-dozen picked swordsmen2 and the ,muslims1 emboldened by their new allies1 were boldly surrounding the ,kabeh1 and performing the rites of their religion in the face of all the people4 ,the ureysh resolved on extreme measures4 ,they determined to shut off the obnoxious family of the ,hshimees from the rest of their kindred4 ,the chiefs drew up a document1 in which they vowed that they would not marry with the ,hshimees1 nor buy and sell with them1 nor hold with them any communication soever2 and this they hung up in the ,kabeh4 ,the ,hshimees were not many enough to fight the whole city1 so they went every man of them1 save one1 to the shi-b 7or quarter7 of ,aboo-lib1--a long1 narrow mountain defile on the eastern skirts of ,mekka1 cut off by rocks or walls from the city1 except for one narrow gateway1--and there shut themselves up4 ,for though the ban did not forbid them to go about as heretofore1 they knew that no soul would speak with them1 and that they would be subject to the maltreatment of any vagabond they met4 ,so they collected their stores and waited4 ,every man of the family1 ,muslim or ,pagan1 cast in his lot with their common kinsman1 ,moammad1 saving only his own uncle1 ,aboo-,lahab1 a determined enemy to ,islm1 to whom a special denunciation is justly consecrated in the ur-n4 ,for two long years the ,hshimees remained shut up in their quarter4 ,only at the pilgrimage-time--when the blessed institution of the sacred months made violence sacrilege--could ,moammad come forth and speak unto the people of the things that were in his heart to say4 ,scarcely any converts were made during this weary time2 and most of those who had previously been converted1 and did not belong to the doomed clan1 took refuge in ,abyssinia2 so that in the seventh year of ,moammad's mission there were probably not more than twelve ,muslims of any weight who remained by him4 ,still the ,hshimees remained in their quarter4 ,it seemed as if they must all perish3 their stores were almost gone1 and the cries of starving children could be heard outside4 ,kind-hearted neighbours would sometimes smuggle-in a camel's load of food1 but it availed little4 ,the ureysh themselves were getting ashamed of their work1 and were wishing for an excuse for releasing their kinsmen4 ,the excuse came in time4 ,it was discovered that the deed of ban was eaten up by worms1 and ,aboo-lib turned the discovery to his advantage4 ,the venerable old chief went out and met the ureysh at the ,kabeh1 and pointing to the crumbling leaf he bitterly reproached them with their hardness of heart towards their brethren3 then he departed4 ,and straightway there rose up five chiefs1 heads of great families1 and1 amid the murmurs of the fiercer spirits who were still for no quarter1 they put on their armour1 and going to the shi-b of ,aboo-lib1 bade the ,hshimees come forth in peace4 ,and they came forth4 ,it was now the eighth year of ,moammad's mission2 and for the last two years1 wasted in excommunication1 ,islm had almost stood still1 at least externally4 ,for though ,moammad's patient bearing under the ban had gained over a few of his imprisoned clan to his side1 he had made no converts beyond the walls of his quarter4 ,during the sacred months he had gone forth to speak to the people1--to the caravans of strangers and the folk at the fairs1--but he had no success2 for hard behind him followed ,aboo-,lahab1 the squinter1 who mocked at him1 and told the people he was only #8a liar and a sabian4' ,and the people answered that his own kindred must best know what he was1 and they would hear nothing from him4 ,the bold conduct of the five chiefs had indeed secured for ,moammad a temporary respite from persecution2 but this relief was utterly outweighed by the troubles that now fell upon him and fitly gave that year the name of #8,the ,year of ,mourning4' ,for soon after the revoking of the ban ,aboo-lib died1 and five weeks later ,khadeejeh4 ,in the first ,moammad lost his ancient protector1 who1 though he would never give up his old belief1 had yet faithfully guarded the ,prophet from his childhood upwards1 and1 with the true ,arab sentiment of kinship1 had subjected himself and his clan to years of persecution and poverty in order to defend his brother's son from his enemies4 ,the death of ,khadeejeh was even a heavier calamity to ,moammad4 ,she first had believed in him1 and she had ever been his angel of hope and consolation4 ,to his death he cherished a tender regret for her2 and when his young bride sheh1 the favourite of his declining years1 jealously abused #8that toothless old woman1' he answered with indignation1 #8,when ,i was poor1 she enriched me2 when they called me a liar1 she alone believed in me2 when all the world was against me1 she alone remained true4' ,moammad might well feel himself alone in the world4 ,most of his followers were in ,abyssinia2 only a few tried friends remained at ,mekka4 ,all the city was against him2 his protector was dead1 and his faithful wife4 ,dejected1 almost hopeless1 he would try a new field4 ,if ,mekka rejected him1 might not ,et-f give him welcome8 ,he set out on foot on his journey of seventy miles1 taking only ,zeyd with him2 and he told the people of ,et-f his simple message4 ,they stoned him out of the city for three miles4 ,bleeding and fainting1 he paused to rest in an orchard1 to recover strength before he went back to the insults of his own people4 ,the owners of the place sent him some grapes2 and he gathered up his strength once more1 and bent his weary feet towards ,mekka4 ,on the way1 as he slept1 his fancy called up a strange dream3 men had rejected him1 and now he thought he saw the ,jinn1 the spirits of the air1 falling down and worshipping the ,one ,god1 and bearing witness to the truth of ,islm4 ,heartened by the vision1 he pushed on2 and when ,zeyd asked him if he did not fear to throw himself again into the hands of the ureysh1 he answered1 #8,god will protect ,his religion and help ,his prophet4' ,so this lonely man came back to dwell among his enemies4 ,though a brave ,arab gentleman1 compassionating his aloneness1 gave him the ,bedawee pledge of protection1 yet he well knew that the power of his foes made such protection almost useless1 and at any time he might be assassinated4 ,but the ureysh had not yet come to think of the last resource1 and meanwhile a new prospect was opening out for ,moammad4 ,that same year1 as he was visiting the caravans of the pilgrims who had come from all parts of ,arabia to worship at the ,kabeh1 he found a group of men of ,yethrib who were willing to listen to his words4 ,he expounded to them the faith he was sent to preach1 and he told them how his people had rejected him1 and asked them whether ,yethrib would receive him4 ,the men were impressed with his words and professed ,islm1 and promised to bring news the next year2 then they returned home and talked of this matter to their brethren4 ,now at ,yethrib1 besides two pagan tribes that had migrated upwards from the south1 there were three clans of ,jewish ,arabs4 ,between the pagans and ,jews1 and then between the two pagan clans1 there had been deadly wars2 and now there were many parties in the city1 and no one was master4 ,the ,jews1 on the one hand1 were expecting their ,messiah2 the pagans looked for a prophet4 ,if ,moammad were not the ,messiah1 the ,jews thought that he might at least be their tool to subdue their pagan rivals4 #8,whether he is a prophet or not1' said the pagans1 #8he is our kinsman by his mother1 and will help us to overawe the ,jews2 and if he is the coming prophet1 it is our policy to recognise him before those ,jews who are always threatening us with their ,messiah4' ,the teaching of ,moammad was so nearly ,jewish1 that a union of the two creeds might be hoped for2 whilst to the pagan ,arabs of ,yethrib monotheism was no strange doctrine4 ,all parties were therefore willing to receive ,moammad and at least try the experiment of his influence4 ,as a peace-maker1 prophet1 or messiah1 he would be equally welcome in a city torn asunder by party jealousies4 ,when the time of pilgrimage again came round1 ,moammad waited at the appointed place in a secluded glen1 and there met him men from the two pagan tribes of ,yethrib--the clans of ,khazraj and ,aws--ten from one and two from the other4 ,they told him of the willingness of their people to embrace ,islm1 and their hope to make ready the city for his welcome4 ,they plighted their faith with him in these words3 #8,we will not worship save one ,god2 we will not steal1 nor commit adultery1 nor kill our children2 we will in nowise slander1 nor will we disobey the prophet in anything that is right4' ,this is the first pledge of the ,aabeh4 ,the twelve men of ,yethrib went back and preached ,islm to their people4 #8,so prepared was the ground1 so zealous the propagation1 and so apt the method1 that the new faith spread rapidly from house to house and from tribe to tribe4 ,the ,jews looked on in amazement at the people1 whom they had in vain endeavoured for generations to convince of the errors of ,polytheism and dissuade from the abominations of idolatry1 suddenly and of their own accord casting away their idols and professing belief in ,god alone4' ,they asked ,moammad to send them a teacher versed in the ur-n1 so anxious were they to know ,islm truly2 and ,muab was sent1 and taught them and conducted their worship2 so that ,islm took deep root at ,yethrib4 ,meanwhile ,moammad was still among the ureysh at ,mekka4 ,his is now an attitude of waiting2 he is listening for news from his distant converts4 ,resting his hopes upon them1 and despairing of influencing the ,mekkans1 he does not preach so much as heretofore4 ,he holds his peace mainly1 and bides his time4 ,one hears little of this interval of quietude4 ,islm seems stationary at ,mekka1 and its followers are silent and reserved4 ,the ureysh are joyful at the ceasing of those denunciations which terrified whilst they angered them1 yet they are not quite satisfied4 ,the ,muslims have a waiting look1 as though there were something at hand4 ,it was during this year of expectation that the ,prophet's celebrated #8,night ,journey' took place4 ,this ,mirj has been the subject of extravagant embellishments on the part of the traditionists and commentators1 and the cause of much obloquy to the ,prophet from his religious opponents4 ,moammad dreamed a dream1 and referred to it briefly and obscurely in the ur-n4 ,his followers persisted in believing it to have been a reality--an ascent to heaven in the body--till ,moammad was sick of repeating his simple assertion that it was a dream4 ,the traditional form of this wonderful vision may be read in any life of ,moammad1 and though it is doubtless very different from the story the ,prophet himself gave1 it is still a grand vision1 full of glorious imagery1 fraught with deep meaning4 ,again the time of pilgrimage came round1 and again ,moammad repaired to the glen of the ,mountain-road4 ,muab had told him the good tidings of the spread of the faith at ,yethrib1 and he was met at the rendezvous by more than seventy men4 ,they came by twos and threes secretly for fear of the ureysh1 #8waking not the sleeper1 nor tarrying for the absent4' ,then ,moammad recited to them verses from the ur-n1 and in answer to their invitation that he should come to them1 and their profession that their lives were at his service1 he asked them to pledge themselves to defend him as they would their own wives and children4 ,and a murmur of eager assent rolled round about from the seventy1 and an old man1 one of their chiefs1 stood forth and said1 #8,stretch out thy hand1 ,o ,moammad4' ,and the chief struck his own hand into ,moammad's palm in the frank ,bedawee fashion1 and thus pledged his fealty4 ,man after man the others followed1 and struck their hands upon ,moammad's4 ,then he chose twelve of them as leaders over the rest1 saying1 #8,moses chose from among his people twelve leaders4 ,ye shall be the sureties for the rest1 even as the apostles of ,jesus were2 and ,i am the surety for my people4' ,a voice of some stranger was heard near by1 and the assembly hastily dispersed and stole back to their camp4 ,this is the second pledge of the ,aabeh4 ,the ureysh knew that some meeting had taken place1 and though they could not bring home the offence to any of the ,yethrib pilgrims1 they kept a stricter watch on the movements of ,moammad and his friends after the pilgrims had returned homeward4 ,it was clear that ,mekka was no longer a safe place for the ,muslims1 and a few days after the second pledge ,moammad told his followers to betake themselves secretly to ,yethrib4 ,for two months at the beginning of the eleventh year of the mission 7#fbb7 the ,muslims were leaving ,mekka in small companies to make the journey of #bej miles to ,yethrib4 ,one hundred families had gone1 and whole quarters of the city were deserted1 left with empty houses and locked doors1 #8a prey to woe and wind4' ,there were but three believers now remaining in ,mekka--these were ,moammad1 ,aboo-,bekr1 and ,alee4 ,like the captain of a sinking ship1 the ,prophet would not leave till all the crew were safe4 ,but now they were all gone save his two early friends1 and everything was ready for the journey2 still the ,prophet did not go4 ,but the ureysh1 who had been too much taken by surprise to prevent the emigration1 now prepared measures for a summary vengeance on the disturber of their peace and the emptier of their city4 ,they set a watch on his house1 and1 it is said1 commissioned a band of armed youths of different families to assassinate him together1 that the blood recompense might not fall on one household alone4 ,but ,moammad had warning of his danger1 and leaving ,alee to deceive the enemy1 he was concealed with ,aboo-,bekr in a narrow-mouthed cave on ,mount ,thr1 an hour-and-a-half's journey from ,mekka1 before the ureysh knew of his escape4 ,for three days they remained hidden there1 while their enemies were searching the country for them4 ,once they were very near1 and ,aboo-,bekr trembled3--#8,we are but two4' #8,nay1' answered ,moammad1 #8we are three1 for ,god is with us4' ,and a spider1 they say1 wove its web over the entrance of the cave1 so that the ureysh passed on1 thinking that no man had entered there4 ,on the third night the pursuit had been almost given over1 and the two fugitives took up their journey again4 ,mounted on camels they journeyed to ,yethrib4 ,in eight days they reached the outskirts of the city 7,september #fbb74 ,moammad was received with acclamation1 and took up his residence among his kindred4 ,the seat of ,islm was transferred from ,mekka to ,yethrib1 henceforward to be known as ,medina1--,medeenet-en-,nebee1 #8the ,city of the ,prophet4' ,this is the ,hijreh1 or ,flight of the ,prophet1 from which the ,muslims date their history4 ,their first year began on the #afth day of ,june of the ,year of ,grace #fbb4 99 99 99 99 99 ,a great change now comes over the ,prophet's life4 ,it is still the same man1 but the surroundings are totally different2 the work to be done is on a wider1 rougher stage4 ,thus far we have seen a gentle1 thoughtful boy tending the sheep round ,mekka2--a young man of little note1 of whom the people only knew that he was pure and upright and true2--then a man of forty whose solitary communion with his soul has pressed him to the last terrible questions that each man1 if he will think at all1 must some time ask himself--,what is life8 ,what does this world mean8 ,what is reality1 what is truth8 ,long months1 years perhaps1 we know not how long and weary1 filled with the tortures of doubt and the despair of ever attaining to the truth1 filled with the dreary thought of his aloneness in the relentless universe1 and the longing to end it all1 brought at last their fruits--sure conviction of the great secret of life1 a firm belief in the ,creator in whom all things live and move and have their being1 whom to serve is man's highest duty and privilege1 the one thing to be done4 ,and then ten years of struggling with careless1 unthinking idolators2 ten years of slow results1 the gaining over of a few close friends1 the devoted attachment of some slaves and men of the meaner rank2 finally1 the conversion of half-a-dozen great citizen chiefs1 ending in the flight of the whole brotherhood of believers from their native city and their welcome to a town of strangers1 where the faith had forced itself home to the hearts of perhaps two hundred citizens4 ,it was but little that was done2 so many years of toil1 of indomitable courage and perseverance and long-suffering1 and only about three hundred converts at the end6 ,but it was the seed of a great harvest4 ,moammad had shown men what he was2 the nobility of his character1 his strong friendship1 his endurance and courage1 above all1 his earnestness and fiery enthusiasm for the truth he came to preach1--these things had revealed the hero1 the master whom it was alike impossible to disobey and impossible not to love4 ,henceforward it is only a question of time4 ,as the men of ,medina come to know ,moammad1 they too will devote themselves to him body and soul2 and the enthusiasm will catch fire and spread among the tribes till all ,arabia is at the feet of the ,prophet of the ,one ,god4 #8,no emperor with his tiaras was obeyed as this man in a cloak of ,his own clouting4' ,he had the gift of influencing men1 and he had the nobility only to influence them for good4 ,we have now to see ,moammad as king4 ,though he came as a fugitive1 rejected as an impostor by his own citizens1 yet it was not long before his word was supreme in his adopted city4 ,he had to rule over a mixed and divided people1 and this must have helped him to the supreme voice4 ,there were four distinct parties at ,medina4 ,first1 the #8,refugees' 7,mujiroon71 who had fled from ,mekka2 on these ,moammad could always rely with implicit faith4 ,but he attached equal importance to the early converts of ,medina1 who had invited him among them and given him a home when the future seemed very hopeless before him1 and who were thenceforward known by the honourable title of the #8,helpers' 7,anr74 ,how devoted was the affection of these men is shown by the well-known scene at ,el-,jirneh1 when the ,helpers were discontented with their share of the spoils1 and ,moammad answered1 #8,why are ye disturbed in mind because of the things of this life wherewith ,i have sought to incline the hearts of these men of ,mekka into ,islm1 whereas ye are already steadfast in the faith8 ,are ye not satisfied that others should obtain the flocks and the camels1 while ye carry back the ,prophet of the ,lord unto your homes8 ,nay1 ,i will not leave you for ever4 ,if all mankind went one way1 and the men of ,medina went another way1 verily ,i would go the way of the men of ,medina4 ,the ,lord be favourable unto them1 and bless them1 and their sons1 and their sons' sons1 for ever6' ,and the #8,helpers' wept upon their beards1 and cried with one voice1 #8,yea1 we are well satisfied1 ,o ,prophet1 with our lot4' ,to retain the allegiance of the ,refugees and the ,helpers was never a trouble to ,moammad2 the only difficulty was to rein in their zeal and hold them back from doing things of blood and vengeance on the enemies of ,islm4 ,to prevent the danger of jealousy between the ,refugees and the ,helpers1 ,moammad assigned each ,refugee to one of the ,anr to be his brother2 and this tie of gossipry superseded all nearer ties1 till ,moammad saw the time was over when it was needed4 ,the third party in ,medina was that of the #8,disaffected1' or in the language of ,islm the #8,hypocrites' 7,munfioon74 ,this was composed of the large body of men who gave in their nominal allegiance to ,moammad and his religion when they saw they could not safely withstand his power1 but who were always ready to turn about if they thought there was a chance of his overthrow4 ,moammad treated these men and their leader ,abdallah ibn ,ubayy 7who himself aspired to the sovranty of ,medina7 with patient courtesy and friendliness1 and1 though they actually deserted him more than once at vitally critical moments1 he never retaliated1 even when he was strong enough to crush them1 but rather sought to win them over heartily to his cause by treating them as though they were what he would have them be4 ,the result was that this party gradually diminished and became absorbed in the general mass of earnest ,muslims1 and though up to its leader's death it constantly called forth ,moammad's powers of conciliation1 after that it vanished from the history of parties4 ,the fourth party was the real thorn in the ,prophet's side4 ,it consisted of the ,jews1 of whom three tribes were settled in the suburbs of ,medina4 ,they had at first been well disposed to ,moammad's coming4 ,he could not indeed be the ,messiah1 because he was not of the lineage of ,david2 but he would do very well to pass off upon their neighbours1 the pagan ,arabs1 as1 if not the ,messiah1 at least a great prophet2 and by his influence the ,jews might regain their old supremacy in ,medina4 ,moammad's teaching was very nearly ,jewish--they had taught him the fables of their ,haggadah1 and he believed in their prophets--why should he not be one of them and help them to the dominion8 ,when ,moammad came1 they found out their mistake2 instead of a tool they had a master4 ,he told the people1 indeed1 the stories of the ,midrash1 and he professed to revive the religion of ,abraham3 but he added to this several damning articles2 he taught that ,jesus was the ,messiah1 and that no other ,messiah was to be looked for2 and1 moreover1 whilst reverencing and inculcating the doctrine of the ,hebrew prophets and of ,christ1 as he knew it1 he yet insisted on his own mission as in nowise inferior to theirs--as1 in fact1 the seal of prophecy by which all that went before was confirmed or abrogated4 ,the illusion was over2 the ,jews would have nothing to say to ,islm3 they set themselves instead to oppose it1 ridicule it1 and vex its ,preacher in every way that their notorious ingenuity could devise4 ,the step was false3 the ,jews missed their game1 and they had to pay for it4 ,whether it was possible to form a coalition1--whether the ,jews might have induced ,moammad to waive certain minor points if they recognised his prophetic mission1--it is difficult to say4 ,it seems most probable that ,moammad would not have yielded a jot to their demands1 and would have accepted nothing short of unconditional surrender to his religion4 ,and it is at least doubtful whether ,islm would have gained anything by a further infusion of ,judaism4 ,it already contained all that it could assimilate of the ,hebrew faith2 the rest was too narrow for the universal scope of ,islm4 ,the religion of ,moammad lost little1 we may be sure1 by the standing aloof of the ,arabian ,jews2 but the ,jews themselves lost much4 ,moammad1 indeed1 treated them kindly so long as kindness was possible4 ,he made a treaty with them1 whereby the rights of the ,muslims and the ,jews were defined4 ,they were to practise their several religions unmolested2 protection and security were promised to all the parties to the treaty1 irrespective of creed2 each was to help the other if attacked2 no alliance was to be made with the ureysh2 war was to be made in common1 and no war could be made without the consent of ,moammad3 crime alone could do away with the protection of this treaty4 ,but the ,jews would not content themselves with standing aloof2 they must needs act on the offensive4 ,they began by asking ,moammad hard questions out of their law1 and his answers they easily refuted from their books4 ,they denied all knowledge of the ,jewish stories in the ur-n--though they knew that they came from their own ,haggadah1 which was ever in their mouths in their own quarter1--and they showed him their ,bible1 where1 of course1 the ,haggadistic legends were not to be found4 ,moammad had but one course open to him--to say they had suppressed or changed their books2 and he denounced them accordingly1 and said that his was the true account of the patriarchs and prophets1 revealed from heaven4 ,not satisfied with tormenting ,moammad with questions on that ,trah which they were always wrangling about themselves1 they took hold of the every day formulas of ,islm1 the daily prayers and ejaculations1 and1 #8twisting their tongues1' mispronounced them so that they meant something absurd or blasphemous4 ,when asked which they preferred1 ,islm or idolatry1 they frankly avowed that they preferred idolatry4 ,to lie about their own religion and to ridicule another religion that was doing a great and good work around them was not enough for these ,jews2 they must set their poets to work to lampoon the women of the believers in obscene verse1 and such outrages upon common decency1 not to say upon the code of ,arab honour and chivalry1 became a favourite occupation among the poets of the ,jewish clans4 ,these were offences against the religion and the persons of the ,muslims4 ,they also conspired against the state4 ,moammad was not only the preacher of ,islm1 he was also the king of ,medina1 and was responsible for the safety and peace of the city4 ,as a prophet1 he could afford to ignore the jibes of the ,jews1 though they maddened him to fury2 but as the chief of the city1 the general in a time of almost continual warfare1 when ,medina was kept in a state of military defence and under a sort of military discipline1 he could not overlook treachery4 ,he was bound by his duty to his subjects to suppress a party that might 7and nearly did7 lead to the sack of the city by investing armies4 ,the measures he took for this object have furnished his ,european biographers with a handle for attack4 ,it is1 ,i believe1 solely on the ground of his treatment of the ,jews that ,moammad has been called #8a bloodthirsty tyrant3' it would certainly be difficult to support the epithet on other grounds4 ,the bloodthirstiness consists in this3 some half-dozen ,jews1 who had distinguished themselves by their virulence against the ,muslims1 or by their custom of carrying information to the common enemy of ,medina1 were executed2 two of the three ,jewish clans were sent into exile1 just as they had previously come into exile1 and the third was exterminated--the men killed1 and the women and children made slaves4 ,the execution of the half-dozen marked ,jews is generally called assassination1 because a ,muslim was sent secretly to kill each of the criminals4 ,the reason is almost too obvious to need explanation4 ,there were no police or law-courts or even courts-martial at ,medina2 some one of the followers of ,moammad must therefore be the executor of the sentence of death1 and it was better it should be done quietly1 as the executing of a man openly before his clan would have caused a brawl and more bloodshed and retaliation1 till the whole city had become mixed up in the quarrel4 ,if secret assassination is the word for such deeds1 secret assassination was a necessary part of the internal government of ,medina4 ,the men must be killed1 and best in that way4 ,in saying this ,i assume that ,moammad was cognisant of the deed1 and that it was not merely a case of private vengeance2 but in several instances the evidence that traces these executions to ,moammad's order is either entirely wanting or is too doubtful to claim our credence4 ,of the sentences upon the three whole clans1 that of exile1 passed upon two of them1 was clement enough4 ,they were a turbulent set1 always setting the people of ,medina by the ears2 and finally a brawl followed by an insurrection resulted in the expulsion of one tribe2 and insubordination1 alliance with enemies1 and a suspicion of conspiracy against the ,prophet's life1 ended similarly for the second4 ,both tribes had violated the original treaty1 and had endeavoured in every way to bring ,moammad and his religion to ridicule and destruction4 ,the only question is whether their punishment was not too light4 ,of the third clan a fearful example was made1 not by ,moammad1 but by an arbiter appointed by themselves4 ,when the ureysh and their allies were besieging ,medina1 and had well-nigh stormed the defences1 this ,jewish tribe entered into negotiations with the enemy1 which were only circumvented by the diplomacy of the ,prophet4 ,when the besiegers had retired1 ,moammad naturally demanded an explanation of the ,jews4 ,they resisted in their dogged way1 and were themselves besieged and compelled to surrender at discretion4 ,moammad1 however1 consented to the appointing of a chief of a tribe allied to the ,jews as the judge who should pronounce sentence upon them4 ,the man in question was a fierce soldier1 who had been wounded in the attack on the ,jews1 and indeed died from his wound the same day4 ,this chief gave sentence that the men1 in number some six hundred1 should be killed1 and the women and children enslaved2 and the sentence was carried out4 ,it was a harsh1 bloody sentence1 worthy of the episcopal generals of the army against the ,albigenses1 or of the deeds of the ,augustan age of ,puritanism2 but it must be remembered that the crime of these men was high treason against the ,state1 during time of siege2 and those who have read how ,wellington's march could be traced by the bodies of deserters and pillagers hanging from the trees1 need not be surprized at the summary execution of a traitorous clan4 ,whilst ,moammad's supremacy was being established and maintained among the mixed population of ,mekka1 a vigorous warfare was being carried on outside with his old persecutors1 the ureysh4 ,on the history of this war1 consisting as it did mainly of small raids and attacks upon caravans1 ,i need not dwell2 its leading features were the two battles of ,bedr and ,oud1 in the first of which three hundred ,muslims1 though outnumbered at the odds of three to one1 were completely victorious 7,a4,d4 #fbd1 ,a4,h4 #b72 whilst at ,oud1 being outnumbered in the like proportion and deserted by the #8,disaffected' party1 they were almost as decisively defeated 7,a4,h4 #c74 ,two years later the ureysh1 gathering together their allies1 advanced upon ,medina and besieged it for fifteen days2 but the foresight of ,moammad in digging a trench1 and the enthusiasm of the ,muslims in defending it1 resisted all assaults1 and the coming of the heavy storms for which the climate of ,medina is noted drove the enemy back to ,mekka4 ,the next year 7,a4,h4 #f7 a ten years' truce was concluded with the ureysh1 in pursuance of which a strange scene took place in the following spring4 ,it was agreed that ,moammad and his people should perform the ,lesser ,pilgrimage1 and that the ureysh should for that purpose vacate ,mekka for three days4 ,accordingly1 in ,march #fbi1 about two thousand ,muslims1 with ,moammad at their head on his famous camel ,el-aw--the same on which he had fled from ,mekka--trooped down the valley and performed the rites which every ,muslim to this day observes4 #8,it was surely a strange sight which at this time presented itself in the vale of ,mekka1--a sight unique in the history of the world4 ,the ancient city is for three days evacuated by all its inhabitants1 high and low1 every house deserted2 and1 as they retire1 the exiled converts1 many years banished from their birthplace1 approach in a great body1 accompanied by their allies1 revisit the empty homes of their childhood1 and within the short allotted space fulfil the rites of pilgrimage4 ,the ousted inhabitants1 climbing the heights around1 take refuge under tents or other shelter among the hills and glens2 and1 clustering on the overhanging peak of ,aboo-ubeys1 thence watch the movements of the visitors beneath1 as with the ,prophet at their head they make the circuit of the ,kabeh and the rapid procession between ,e-af and ,marwah2 and anxiously scan every figure if perchance they may recognise among the worshippers some long-lost friend or relative4 ,it was a scene rendered possible only by the throes which gave birth to ,islm4'#ae ,when the three days were over1 ,moammad and his party peaceably returned to ,medina2 and the ,mekkans re-entered their homes4 ,but this pilgrimage1 and the self-restraint of the ,muslims therein1 advanced the cause of ,islm among its enemies4 ,converts increased daily1 and some leading men of the ureysh now went over to ,moammad4 ,the clans around were sending in their deputations of homage4 ,but the final keystone was set in the eighth year of the flight 7,a4,d4 #fcj71 when a body of ureysh broke the truce by attacking an ally of the ,muslims2 and ,moammad forthwith marched upon ,mekka with ten thousand men1 and the city1 defence being hopeless1 surrendered4 ,now was the time for the ,prophet to show his bloodthirsty nature4 ,his old persecutors are at his feet4 ,will he not trample on them1 torture them1 revenge himself after his own cruel manner8 ,now the man will come forward in his true colours3 we may prepare our horror1 and cry shame beforehand4 ,but what is this8 ,is there no blood in the streets8 ,where are the bodies of the thousands that have been butchered8 ,facts are hard things2 and it is a fact that the day of ,moammad's greatest triumph over his enemies was also the day of his grandest victory over himself4 ,he freely forgave the ureysh all the years of sorrow and cruel scorn they had inflicted on him3 he gave an amnesty to the whole population of ,mekka4 ,four criminals1 whom justice condemned1 made up ,moammad's proscription list when he entered as a conqueror the city of his bitterest enemies4 ,the army followed his example1 and entered quietly and peaceably2 no house was robbed1 no woman insulted4 ,one thing alone suffered destruction4 ,going to the ,kabeh1 ,moammad stood before each of the three hundred and sixty idols and pointed to it with his staff1 saying1 #8,truth is come and lying is undone1' and at these words his attendants hewed it down2 and all the idols and household gods of ,mekka and round about were destroyed4 ,it was thus that ,moammad entered again his native city4 ,through all the annals of conquest1 there is no triumphant entry like unto this one4 ,the taking of ,mekka was soon followed by the adhesion of all ,arabia4 ,every reader knows the story of the spread of ,islm4 ,the tribes of every part of the peninsula sent embassies to do homage to the ,prophet4 ,arabia was not enough3 the ,prophet had written in his bold uncompromising way to the great kings of the ,east1 to the ,persian ,khusru1 and the ,greek ,emperor2 and these little knew how soon his invitation to the faith would be repeated1 and how quickly ,islm would be knocking at their doors with no faltering hand4 ,the ,prophet's career was near its end4 ,in the tenth year of the ,flight1 twenty years after he had first felt the ,spirit move him to preach to his people1 he resolved once more to leave his adopted city and go to ,mekka to perform a farewell pilgrimage4 ,and when the rites were done in the valley of ,min1 the ,prophet spoke unto the multitude--the forty thousand pilgrims--with solemn last words4#af #8,,ye ,,people6 ,hearken to my words2 for ,i know not whether after this year ,i shall ever be amongst you here again4 #8,your ,lives and your ,property are sacred and inviolable amongst one another until the end of time4 #8,the ,lord hath ordained to every man the share of his inheritance3 a ,testament is not lawful to the prejudice of heirs4 #8,the child belongeth to the ,parent2 and the violator of ,wedlock shall be stoned4 #8,ye people6 ,ye have rights demandable of your ,wives1 and they have rights demandable of you4 ,treat your women well4 #8,and your ,slaves1 see that you feed them with such food as ye eat yourselves1 and clothe them with the stuff ye wear4 ,and if they commit a fault which ye are not willing to forgive1 then sell them1 for they are the servants of the ,lord1 and are not to be tormented4 #8,ye people6 ,hearken unto my speech and comprehend it4 ,know that every ,muslim is the brother of every other ,muslim4 ,all of you are on the same equality3 ye are one ,brotherhood4' ,then1 looking up to heaven1 he cried1 #8,o ,lord6 ,i have delivered my message and fulfilled my mission4' ,and all the multitude answered1 #8,yea1 verily hast thou'6--#8,o ,lord6 ,i beseech ,thee1 bear ,thou witness to it'6 and1 like ,moses1 he lifted up his hands and blessed the people4 ,three months more and ,moammad was dead4 ,a4,h4 #aa4 ,june1 #fcb4 ,it is a hard thing to form a calm estimate of the ,dreamer of the ,desert4 ,there is something so tender and womanly1 and withal so heroic1 about the man1 that one is in peril of finding the judgment unconsciously blinded by the feeling of reverence and well-nigh love that such a nature inspires4 ,he who1 standing alone1 braved for years the hatred of his people1 is the same who was never the first to withdraw his hand from another's clasp1 the beloved of children1 who never passed a group of little ones without a smile from his wonderful eyes and a kind word for them1 sounding all the kinder in that sweet-toned voice4 ,the frank friendship1 the noble generosity1 the dauntless courage and hope of the man1 all tend to melt criticism in admiration4 ,in telling in brief outline the story of ,moammad's life ,i have endeavoured to avoid controversial points4 ,i have tried to convey in the simplest manner the view of that life which a study of the authorities must force upon every unbiassed mind4 ,many of the events of ,moammad's life have been distorted and credited with ignoble motives by ,european biographers2 but on the facts they mainly agree1 and these ,i have narrated1 without encumbering them with the ingenious adumbrations of their learned recorders4 ,but there are some things in the ,prophet's life which have given rise to charges too weighty to be dismissed without discussion4 ,he has been accused of cruelty1 sensuality1 and insincerity2 he has been called a #8bloodthirsty tyrant1' a voluptuary1 and an impostor4 ,the charge of cruelty scarcely deserves consideration4 ,i have already spoken of the punishment of the ,jews1 which forms the ground of the accusation4 ,one has but to refer to ,moammad's conduct to the prisoners after the battle of ,bedr1 to his patient tolerance towards his enemies at ,medina1 his gentleness to his people1 his love of children and the dumb creatures1 and above all1 his bloodless entry into ,mekka1 and the complete amnesty he gave to those who had been his bitter enemies during eighteen years of insult and persecution and finally open war1 to show that cruelty was no part of ,moammad's nature4 ,to say that ,moammad1 or any other ,arab1 was sensual in a higher degree than an ordinary ,european is simply to enounce a well-worn axiom3 the passions of the men of the sunland are not as those of the chill north4 ,but to say that ,moammad was a voluptuary is false4 ,the simple austerity of his daily life1 to the very last1 his hard mat for sleeping on1 his plain food1 his self-imposed menial work1 point him out as an ascetic rather than a voluptuary in most senses of the word4 ,two things he loved1 perfumes and women2 the first was harmless enough1 and the special case of his wives has its special answer4 ,a great deal too much has been said about these wives4 ,it is a melancholy spectacle to see professedly ,christian biographers gloating over the stories and fables of ,moammad's domestic relations like the writers and readers of #8society' journals4 ,it is1 of course1 a fact that whilst the ,prophet allowed his followers only four wives he took more than a dozen himself2 but be it remembered that1 with his unlimited power1 he need not have restricted himself to a number insignificant compared with the areems of some of his successors1 that he never divorced one of his wives1 that all of them save one were widows1 and that one of these widows was endowed with so terrific a temper that ,aboo-,bekr and ,othmn had already politely declined the honour of her alliance before the ,prophet married her3 the gratification of living with a vixen cannot surely be excessive4 ,several of these marriages must have been entered into from the feeling that those women whose husbands had fallen in battle for the faith1 and who had thus been left unprotected1 had a claim upon the generosity of him who prompted the fight4 ,other marriages were contracted from motives of policy1 in order to conciliate the heads of rival factions4 ,it was not a high motive1 but one does not look for very romantic ideas about love-matches from a man who regarded women as #8crooked ribs1' and whose system certainly does its best to make marriage from love impossible2 yet1 on the other hand1 it was not a sensual motive4 ,perhaps the strongest reason--one of which it is impossible to over-estimate the force--that impelled ,moammad to take wife after wife was his desire for male offspring4 ,it was a natural wish that he should have a son who should follow in his steps and carry on his work2 but the wish was never gratified1 ,moammad's sons died young4 ,after all1 the overwhelming argument is his fidelity to his first wife4 ,when he was little more than a boy he married ,khadeejeh1 who was fifteen years older than himself1 with all the added age that women gain so quickly in the ,east4 ,for five-and-twenty years ,moammad remained faithful to his elderly wife1 and when she was sixty-five1 and they might have celebrated their #8silver wedding1' he was as devoted to her as when first he married her4 ,during all those years there was never a breath of scandal4 ,thus far ,moammad's life will bear microscopic scrutiny4 ,then ,khadeejeh died2 and though he married many women afterwards1 some of them rich in youth and beauty1 he never forgot his old wife1 and loved her best to the end3 #8when ,i was poor she enriched me1 when they called me a liar she alone believed in me1 when all the world was against me she alone remained true4' ,this loving1 tender memory of an old wife laid in the grave belongs only to a noble nature2 it is not to be looked for in a voluptuary4#ag ,when1 however1 all has been said1 when it has been shown that ,moammad was not the rapacious voluptuary some have taken him for1 and that his violation of his own marriage-law may be due to motives reasonable and just from his point of view rather than to common sensuality1 there remains the fact that some of the soorahs of the ur-n bear unmistakable marks of self-accommodation and personal convenience2 that ,moammad justified his domestic excesses by words which he gave as from ,god4 ,and hence the third and gravest charge1 the charge of imposture4 ,we must clearly understand what is meant by this accusation4 ,it is meant that the ,prophet consciously fabricated speeches1 and palmed them off upon the people as the very word of ,god4 ,the question1 it will at once be perceived1 has nothing whatever to do with the truth or untruth of the revelations4 ,many an earnest enthusiast has uttered prophecies and exhortations which he firmly believed to be the promptings of the ,spirit1 and no man can charge such an one with imposture4 ,he thoroughly believes what he says1 and the fault is in the judgment1 not the conscience4 ,the question is clearly narrowed to this3 ,did ,moammad believe he was speaking the words of ,god equally when he declared that permission was given him to take unto him more wives1 as when he proclaimed #8,there is no god but ,god'8 ,it is a question that concerns the conscience of man2 and each must answer it for himself4 ,how far a man may be deluded into believing everything he says is inspired it is impossible to define4 ,there are men to-day who would seem to claim infallibility2 and in ,moammad's time it was so much easier to believe in one's self4 ,now1 one never wants a friend to remind him of his weakness2 then1 there were hundreds who would fain have made the man think himself ,god4 ,it is wonderful1 with his temptations1 how great a humility was ever his1 how little he assumed of all the god-like attributes men forced upon him4 ,his whole life is one long argument for his loyalty to truth4 ,he had but one answer for his worshippers1 #8,i am no more than a man1 ,i am only human4' #8,do none enter ,paradise save by the mercy of ,god8' asked sheh4 #8,none1 none1 none1' he answered4 #8,not even thou by thy own merits8' #8,neither shall ,i enter ,paradise unless ,god cover me with ,his mercy4' ,he was a man like unto his brethren in all things save one1 and that one difference served only to increase his humbleness1 and render him the more sensitive to his shortcomings4 ,he was sublimely confident of this single attribute1 that he was the messenger of the ,lord of the ,daybreak1 and that the words he spake came verily from ,him4 ,he was fully persuaded--and no man dare dispute his right to the belief--that ,god had sent him to do a great work among his people in ,arabia4 ,nervous to the verge of madness1 subject to hysteria1 given to wild dreamings in solitary places1 his was a temperament that easily leads itself to religious enthusiasm4 ,he felt a subtle influence within him which he believed to be the movings of the ,spirit3 he thought he heard a voice2 it became real and audible to him1 awed and terrified him1 so that he fell into frantic fits4 ,then he would arise and utter some noble saying2 and what wonder if he thought it came straight from highest heaven8 ,it was not without a sore struggle that he convinced himself of his own inspiration2 but once admitted1 the conviction grew with his years and his widening influence for good1 and nothing then could shake his belief that he was the literal mouthpiece of the ,all-,merciful4 ,when a man has come to this point1 he cannot be expected to discriminate between this saying and that4 ,as the instrument of ,god he has lost his individuality2 he believes ,god is ever speaking through his lips2 he dare not question the inspiration of the speech lest he should seem to doubt the ,giver4 ,yet there must surely be a limit to this delusion4 ,there are some passages in the ur-n which it is difficult to think ,moammad truly believed to be the voice of the ,lord of the ,worlds4 ,moammad's was a sensitive conscience in the early years of his teaching1 and it is hard to think that it could have been so obscured in later times that he could really believe in the inspired source of some of his revelations4 ,he may have thought the commands they conveyed necessary1 but he could hardly have deemed them divine4 ,in some cases he could scarcely fail to be aware that the object of the #8revelation' was his own comfort or pleasure or reputation1 and not the major ,dei gloria1 nor the good of the people4 ,the truth would seem to be that in the latter part of his life ,moammad was forced to enlarge the limits of his revelations as the sphere of his influence increased4 ,from a private citizen of ,mekka he had become the ,emeer1 the chief of the ,arabs1 the ruler of a factious1 jealous1 turbulent people2 and the change must have had its effect upon his character4 ,the man who from addressing a few devout followers in a tent in the desert finds himself the head of a nation of many tribes1 king of a country twice the size of ,france1 will find many things difficult that before seemed easy4 ,as a statesman ,moammad was as great as he was as a preacher of righteousness2 but as his field of work enlarged1 his mind had to accommodate itself to the needs of commoner minds4 ,he learnt to see the expedient where before he knew only the right4 ,his revelations now deal with the things of earth1 when before they looked only towards the things of heaven2 and petty social rules1 #8general orders1' selfish permissions1 are promulgated with the same authority and as from the same divine source as the command to worship one ,god alone4 ,he governed the nation as a prophet and not as a king1 and as a prophet his ordinances must be endorsed with the divine afflatus4 ,he found he must regulate the meanest details of the people's life1 and he believed he could only do this by using ,god's name for his decrees4 ,he doubtless argued himself into the belief that even these petty1 and to us sometimes immoral1 regulations1 being for the good of the people1 as he conceived the good1 were really ,god's ordinances2 but even thus he had lowered the standard of his teaching1 and alloyed with base metal the pure gold of his early ideal4 ,it was a temptation that few men have withstood1 but it was1 nevertheless1 a falling-off from the ,moammad we loved at ,mekka1 the simple truth-loving bearer of good tidings to the ,arabs4 ,yet behind this engrafted character1 formed by the difficulties of his position1 by the invincible jealousy and treachery of the tribes he governed1 the old nature still lived1 and ever and anon broke forth in fervid words of faith and hope in the cause and the promises that had been the light and support of his early years of trial4 ,in the late chapters of the ur-n1 among complicated directions for the ,muslim's guidance in all the circumstances of life1 we suddenly hear an echo of the old fiery eloquence and the expression of the strong faith which never deserted him4 ,surely the character of ,moammad has been misjudged4 ,he was not the ambitious schemer some would have him1 still less the hypocrite and sham prophet others have imagined4 ,he was an enthusiast in that noblest sense when enthusiasm becomes the salt of the earth1 the one thing that keeps men from rotting whilst they live4 ,enthusiasm is often used despitefully1 because it is joined to an unworthy cause1 or falls upon barren ground and bears no fruit4 ,so was it not with ,moammad4 ,he was an enthusiast when enthusiasm was the one thing needed to set the world aflame1 and his enthusiasm was noble for a noble cause4 ,he was one of those happy few who have attained the supreme joy of making one great truth their very life-spring4 ,he was the messenger of the ,one ,god1 and never to his life's end did he forget who he was1 or the message which was the marrow of his being4 ,he brought his tidings to his people with a grand dignity1 sprung from the consciousness of his high office1 together with a most sweet humility1 whose roots lay in the knowledge of his own weakness4 ,well did ,carlyle choose him for his prophet-hero6 ,there have been purer lives and higher aspirations than ,moammad's2 but no man was ever more thoroughly filled with the sense of his mission or carried out that mission more heroically4 ,,iii4--,,islam4 #8,your turning your faces in prayer towards the east and the west is not piety2 but the pious is he who believeth in ,god and the ,last ,day1 and in the ,angels1 and the ,scripture1 and who giveth money1 notwithstanding his love thereof1 to relations and orphans1 and to the needy and the son of the road1 and to the askers1 and for the freeing of slaves1 and who performeth prayer and giveth the appointed alms2 and those who perform their covenant when they covenant1 and the patient in adversity and affliction and in the time of violence4 ,these are they who have been true3 and these are they who fear ,god4'--ur-n1 ii4 #agb4 ,when it was noised abroad that the ,prophet was dead1 ,omar1 the fiery-hearted1 the ,simon ,peter of ,islm1 rushed among the people1 and fiercely told them they lied1 it could not be true1 ,moammad was not dead4 ,and ,aboo-,bekr came and said1 #8,ye people6 he that hath worshipped ,moammad1 let him know that ,moammad is dead2 but he that hath worshipped ,god1--that the ,lord liveth1 and doth not die4' ,many have sought to answer the questions--,why was the triumph of ,islm so speedy and so complete8 ,why have so many millions embraced the religion of ,moammad1 and scarcely a hundred ever recanted8 ,why do a thousand ,christians become ,muslims to one ,muslim who adopts ,christianity8 ,why do a hundred and fifty millions of human beings still cling to the faith of ,islm8 ,some have attempted to explain the first overwhelming success of the ,moammadan religion by the argument of the sword4 ,they forget ,carlyle's laconic reply1 #8,first get your sword4' ,you must win men's hearts before you can induce them to peril their lives for you1 and the first conquerors of ,islm must have been made ,muslims before they were made #8fighters on the path of ,god4' ,others allege the low morality of the religion and the sensual paradise it promises as a sufficient cause for the zeal of its followers2 but even were these admitted to the full1 to say that such reasons could win the hearts of millions of men who have the same hopes and longings after the right and the noble as we1 is to libel mankind4 ,no religion has ever gained a lasting hold upon the souls of men by the force of its sensual permissions and fleshly promises4 ,it is urged1 again1 that ,islm met no fair foe1 that the worn-out forms of ,christianity and ,judaism it encountered were no test of its power as a quickening faith1 and that it prevailed simply because there was nothing to prevent it2 and this was undoubtedly a help to the progress of the new creed1 but it could not have been the cause of its victory4 ,in all these reasons the religion itself is left out of the question4 ,decidedly ,islm itself was the main cause of its triumph4 ,by some strange intuition ,moammad succeeded in finding the one form of ,monotheism that has ever commended itself to any wide section of the ,eastern world4 ,it was only a remnant of the ,jews that learned to worship the one ,god of the prophets after the hard lessons of the ,captivity4 ,christianity has never gained a hold upon the ,east4 ,islm not only was at once accepted 7partly in earnest1 partly in name1 but accepted7 by ,arabia1 ,syria1 ,persia1 ,egypt1 ,northern ,africa1 and ,southern ,spain at its first outburst1 but1 with the exception of ,spain1 it has never lost its vantage-ground2 it has seen no country that has once embraced its doctrine turn to another faith2 it has added great multitudes in ,india and ,china and ,turkestan to its subjects2 and in quite recent times it has been spreading in wide and swiftly--following waves over ,africa1 and has left but a small part of that vast continent unconverted to its creed4 ,admitting the mixed causes that contributed to the rapidity of the first torrent of ,moammadan conquest1 they do not account for the duration of ,islm4 ,there must be something in the religion itself to explain its persistence and increase1 and to account for its present hold over so large a proportion of the dwellers on the earth4 ,men trained in ,european ideas of religion have always found a difficulty in understanding the fascination which the ,muslim faith has for so many minds in the ,east4 #8,there is no god but ,god1 and ,moammad is ,his ,prophet4' ,there is nothing in this1 they say1 to move the heart4 ,yet this creed has stirred an enthusiasm that has never been surpassed4 ,islm has had its martyrs1 its self-tormentors1 its recluses1 who have renounced all that life offered and have accepted death with a smile for the sake of the faith that was in them4 ,it is idle to say the eternity of happiness will explain this4 ,the truest martyrs of ,islm1 as well as of ,christianity1 did not die to gain paradise4 ,and if they did1 the belief in the promises of the creed must follow the hearty belief in the creed4 ,islm must have possessed a power of seizing men's belief before it could have inspired them with such a love of its paradise4 ,moammad's conception of ,god has1 ,i think1 been misunderstood1 and its effect upon the people consequently under-estimated4 ,the ,god of ,islm is commonly represented as a pitiless tyrant1 who plays with humanity as on a chessboard1 and works out his game without regard to the sacrifice of the pieces2 and there is a certain truth in the figure4 ,there is more in ,islm of the potter who shapes the clay than of the father pitying his children4 ,moammad conceived of ,god as the ,semitic mind has always preferred to think of ,him3 his ,god is the ,all-,mighty1 the ,all-,knowing1 the ,all-,just4 ,irresistible ,power is the first attribute he thinks of3 the ,lord of the ,worlds1 the ,author of the ,heavens and the ,earth1 who hath created ,life and ,death1 in whose hand is ,dominion1 who maketh the ,dawn to appear and causeth the ,night to cover the ,day1 the ,great1 ,all-,powerful ,lord of the glorious ,throne2 the ,thunder proclaimeth ,his perfection1 the whole earth is ,his handful1 and the ,heavens shall be folded together in ,his right hand4 ,and with the ,power ,he conceives the ,knowledge that directs it to right ends4 ,god is the ,wise1 the ,just1 the ,true1 the ,swift in reckoning1 who knoweth every ant's weight of good and of ill that each man hath done1 and who suffereth not the reward of the faithful to perish4 #8,god6 ,there is no ,god but ,he1 the ,ever-,living1 the ,ever-,subsisting4 ,slumber seizeth ,him not nor sleep4 ,to ,him belongeth whatsoever is in the ,heavens and whatsoever is in the ,earth4 ,who is he that shall intercede with ,him1 save by ,his permission8 ,he knoweth the things that have gone before and the things that follow after1 and men shall not compass aught of ,his knowledge1 save what ,he willeth4 ,his ,throne comprehendeth the ,heavens and the ,earth1 and the care of them burdeneth ,him not4 ,and ,he is the ,high1 the ,great4'--ur-n1 ii4 #bef4 ,but with this ,power there is also the gentleness that belongs only to great strength4 ,god is the ,guardian over ,his servants1 the ,shelterer of the orphan1 the ,guider of the erring1 the ,deliverer from every affliction2 in ,his hand is ,good1 and ,he is the ,generous ,lord1 the ,gracious1 the ,hearer1 the ,near-at-,hand4 ,every soorah of the ur-n begins with the words1 #8,in the ,name of ,god1 the ,compassionate1 the ,merciful1' and ,moammad was never tired of telling the people how ,god was ,very-,forgiving1 that ,his love for man was more tender than the mother-bird for her young4 ,it is too often forgotten how much there is in the ur-n of the loving-kindness of ,god1 but it must be allowed that these are not the main thoughts in ,moammad's teaching4 ,it is the doctrine of the ,might of ,god that most held his imagination1 and that has impressed itself most strongly upon ,muslims of all ages4 ,the fear rather than the love of ,god is the spur of ,islm4 ,there can be no question which is the higher incentive to good2 but it is nearly certain that the love of ,god is an idea absolutely foreign to most of the races that have accepted ,islm1 and to preach such a doctrine would have been to mistake the leaning of the ,semitic mind4 ,the leading doctrine of ,moammad1 then1 is the belief in ,one ,all-,powerful ,god4 ,islm is the self-surrender of every man to the will of ,god4 ,its danger lies in the stress laid on the power of ,god1 which has brought about the stifling effects of fatalism4 ,moammad taught the foreknowledge of ,god1 but he did not lay down precisely the doctrine of ,predestination4 ,he found it1 as all have found it1 a stumbling-block in the way of man's progress4 ,it perplexed him1 and he spoke of it1 but often contradicted himself2 and he would become angry if the subject were mooted in his presence3 #8,sit not with a disputer about fate1' he said1 #8nor begin a conversation with him4' ,moammad vaguely recognised that little margin of ,free ,will which makes life not wholly mechanical4 ,this doctrine of one ,supreme ,god1 to whose will it is the duty of every man to surrender himself1 is the kernel of ,islm1 the truth for which ,moammad lived and suffered and triumphed4 ,but it was no new teaching1 as he himself was constantly saying4 ,his was only the last of revelations4 ,many prophets--,abraham1 ,moses1 and ,christ--had taught the same faith before2 but people had hearkened little to their words4 ,so ,moammad was sent1 not different from them1 only a messenger1 yet the last and greatest of them1 the #8seal of prophecy1' the #8most excellent of the creation of ,god4' ,this is the second dogma of ,islm3 ,moammad is the apostle of ,god4 ,it is well worthy of notice that it is not said1 #8,moammad is the only apostle of ,god4' ,islm is more tolerant in this matter than other religions4 ,its prophet is not the sole commissioner of the ,most ,high1 nor is his teaching the only true teaching the world has ever received4 ,many other messengers had been sent by ,god to guide men to the right1 and these taught the same religion that was in the mouth of the preacher of ,islm4 ,hence ,muslims reverence ,moses and ,christ only next to ,moammad4 ,all they claim for their founder is that he was the last and best of the messengers of the one ,god4#ah ,after the belief in ,god and his prophets and scriptures1 the ,muslim must believe in angels1 good and evil genii1 in the resurrection and the judgment1 and in future rewards and punishments4 ,what the teaching of the ur-n is upon these points may be seen in the ,first ,part of the #8,selections4' ,they form a very common weapon of attack on the ground of their superstition1 their anthropomorphism1 and their sensuality4 ,yet these minor beliefs have their place in all religions1 and they are conceived in scarcely more absurdly realistic a manner in ,islm than in any other creed4 ,every religion seems to need an improbable1 almost a ludicrous1 side1 in order to provide material for the faith of the masses4 ,moammad himself was what is called a superstitious man1 and the improbable side thus found its way easily into his creed4 ,with all the fancies floating in ,arabia in his time1 it would have been strange if he had introduced nothing of the superstitious into ,islm4 ,the ,jinn1 the ,afreets1 and the other beings of the air and water1 have not done much harm to the ,mohammadan mind2 and they have given so many a delightful fable to the ,west1 that we must feel a certain grateful respect for them4 ,the realistic pictures of paradise and hell have exercised a more serious influence4 ,the minute details of these infernal and celestial pictures must move alternately the disgust and the contemptuous amusement of a ,western reader2 yet these same things were very real facts to ,moammad1 and have been of the utmost importance to generation after generation of ,muslims4 ,in the present day there are cultured men who receive these descriptions in the same allegorical sense as some ,christians accept the ,revelation of ,s4 ,john--which1 indeed1 in some respects offers a close parallel to the pictorial parts of the ur-n2 but the vast majority of believers 7like many ,christians in the parallel case7 take the descriptions literally1 and there can be no doubt that the belief founded on such pictures1 accepted literally1 must work an ill effect on the professors of the faith of which these doctrines form a minor1 but a too prominent1 part2 and it is the aim of rational ,muslims to sweep away such cobwebs from their sky4 ,islm lies more in doing than in believing4 ,that #8faith without works is dead' is a doctrine which every day's routine must bring home to the mind of the devout ,muslim4 ,the practical duties of the ,mohammadan religion1 beyond the actual profession of faith1 are the performance of prayer1 the giving of alms1 the keeping of the fasts1 and the accomplishing the pilgrimage4 ,mr4 ,lane has so minutely described the regular prayers used over all the ,mohammadan ,east1 that it is only necessary here to refer to his account of them in the #8,modern ,egyptians4' ,there it will be seen that they form no light part of the religious duties of the ,muslim1 especially since they involve careful preparatory ablutions2 for ,moammad impressed upon his followers the salutary doctrine that cleanliness is an essential part of godliness1 and the scrupulous cleanliness of the ,mohammadan1 which contrasts so favourably with the unsavoury state of ,easterns of other creeds1 is an excellent feature in the practical influence of ,islm4 ,the charge which missionaries and the like are fond of bringing against the ,muslim prayers1 that they are merely lifeless forms and vain repetitions1 is an exaggeration4 ,there is a vast deal of repetition in the ,mohammadan ritual1 just as the paternoster is repeated again and again in the principal ,christian liturgies2 but iteration does not necessarily kill devotion4 ,there is plenty of real fervour in the prayers of the ,mosque1 and they are joined-in by the worshippers with an earnest attention which shames the listless sleepy bearing of most congregations in ,england4 ,it is true the greater part of the prayers are laid down in prescribed forms2 but there is an interval set apart for private supplication1 and the original congregations in the mosques availed themselves of this permission more generally than is now the case1 when the old fervour has become comparatively cool2 and ,moammad frequently enjoins private prayer at home1 and specially praises him who #8passeth his night worshipping ,god4' ,almsgiving was originally compulsory1 and the tax was collected by the officers of the ,khalif2 but now the ,muslim is merely expected to give voluntarily about a fortieth part of his income in charity each year4 ,the great fast of ,raman is too well known to need more than a passing mention here2 but it is not so well known that ,moammad1 ascetic as he was himself in this as in many other matters1 whilst he ordained the month of fasting for the chastening of his able-bodied followers1 was a determined enemy to useless mortification of the flesh1 and boldly affirmed that ,god took no pleasure in a man's wantonly injuring himself2 and so if one that was weakly and sick could not keep the fast without bodily detriment he was to omit it4 ,and the same wise leniency was shown by the ,arab prophet in respect of prayer1--which may be curtailed or omitted in certain cases1--and with regard to the pilgrimage1 which no one was to perform to his hurt4 ,this same pilgrimage is often urged as a sign of ,moammad's tendency to superstition and even idolatry4 ,it is asked how the destroyer of idols could have reconciled his conscience to the circuits of the ,kabeh and the veneration of the black stone covered with adoring kisses4 ,the rites of the pilgrimage cannot certainly be defended against the charge of superstition2 but it is easy to see why ,moammad enjoined them4 ,they were hallowed to him by the memories of his ancestors1 who had been the guardians of the sacred temple1 and by the traditional reverence of all his people2 and besides this tie of association1 which in itself was enough to make it impossible for him to do away with the rites1 ,moammad perceived that the worship in the ,kabeh would prove of real value to his religion4 ,he swept away the more idolatrous and immoral part of the ceremonies1 but he retained the pilgrimage to ,mekka and the old veneration of the temple for reasons of which it is impossible to dispute the wisdom4 ,he well knew the consolidating effect of forming a centre to which his followers should gather2 and hence he reasserted the sanctity of the black stone that #8came down from ,heaven2' he ordained that everywhere throughout the world the ,muslim should pray looking towards the ,kabeh1 and he enjoined him to make the pilgrimage thither4 ,mekka is to the ,muslim what ,jerusalem is to the ,jew4 ,it bears with it all the influence of centuries of associations4 ,it carries the ,muslim back to the cradle of his faith1 the childhood of his prophet2 it reminds him of the struggle between the old faith and the new1 of the overthrow of the idols1 and the establishment of the worship of the ,one ,god4 ,and1 most of all1 it bids him remember that all his brother ,muslims are worshipping towards the same sacred spot2 that he is one of a great company of believers1 united by one faith1 filled with the same hopes1 reverencing the same things1 worshipping the same ,god4 ,moammad showed his knowledge of the religious emotions in man when he preserved the sanctity of the temple of ,islm4 ,it would take too much space to look closely into the lesser duties of ,islm1 many of which suggest exceedingly wholesome lessons to ,western civilisation4 ,but we must not pass over one of these minor duties1 for it reflects the highest credit upon the founder and the professors of ,mohammadanism--,i mean the humane treatment of animals4 #8,there is no religion which has taken a higher view in its authoritative documents of animal life1 and none wherein the precept has been so much honoured by its practical observance4 #8,there is no beast on earth1' says the ur-n1 #8nor bird which flieth with its wings1 but the same is a people like unto you--unto the ,lord shall they return2' and it is the current belief that animals will share with men the general resurrection1 and be judged according to their works4 ,at the slaughter of an animal1 the ,prophet ordered that the name of ,god should always be named2 but the words1 #8the ,compassionate1 the ,merciful1' were to be omitted2 for1 on the one hand1 such an expression seemed a mockery to the sufferer1 and1 on the other1 he could not bring himself to believe that the destruction of any life1 however necessary1 could be altogether pleasing to the ,all-,merciful4 #8,in the name of ,god1' says a pious ,musalman before he strikes the fatal blow2 #8,god is most great2 ,god give thee patience to endure the affliction which ,he hath allotted thee6' ,in the ,east there has been no moralist like ,bentham to insist in noble words on the extension of the sphere of morality to all sentient beings1 and to be ridiculed for it by people who call themselves religious2 there has been no naturalist like ,darwin1 to demonstrate by his marvellous powers of observation how large a part of the mental and moral faculties which we usually claim for ourselves alone we share with other beings2 there has been no ,oriental #8,society for the ,prevention of ,cruelty to ,animals4' ,but one reason of this is not far to seek4 ,what the legislation of the last few years has at length attempted to do1 and1 from the mere fact that it is legislation1 must do ineffectually1 has been long effected in the ,east by the moral and religious sentiment which1 like almost everything that is good in that part of the world1 can be traced back1 in part at least1 to the great ,prophet of ,arabia4 ,in the ,east1 so far as it has not been hardened by the ,west1 there is a real sympathy between man and the domestic animals2 they understand one another2 and the cruelties which the most humane of our countrymen unconsciously effect in the habitual use1 for instance1 of the muzzle or the bearing-rein on the most docile1 the most patient1 the most faithful1 and the most intelligent of their companions1 are impossible in the ,east4 ,an ,arab cannot ill-treat his horse2 and ,mr4 ,lane bears emphatic testimony to the fact that in his long residence in ,egypt he never saw an ass or a dog 7though the latter is there looked upon as an unclean animal7 treated with cruelty1 except in those cities which were overrun by ,europeans4'#ai ,there are some very beautiful traditions of the ,prophet1 showing the tenderness with which he always treated animals and which he ever enjoined on his people4 ,a man once came to him with a carpet and said1 #8,o ,prophet1 ,i passed through a wood and heard the voices of the young of birds1 and ,i took and put them into my carpet1 and their mother came fluttering round my head4' ,and the ,prophet said1 #8,put them down2' and when he had put them down the mother joined the young4 ,and the ,prophet said1 #8,do you wonder at the affection of the mother towards her young8 ,i swear by ,him who has sent me1 ,verily ,god is more loving to his servants than the mother to these young birds4 ,return them to the place from which ye took them1 and let their mother be with them4' #8,fear ,god with regard to animals1' said ,moammad2 #8ride them when they are fit to be ridden1 and get off when they are tired4 ,verily there are rewards for our doing good to dumb animals1 and giving them water to drink4' ,such1 in brief outline1 is the religion of ,moammad4 ,it is a form of pure theism1 simpler and more austere than the theism of most forms of modern ,christianity1 lofty in its conception of the relation of man to ,god1 and noble in its doctrine of the duty of man to man1 and of man to the lower creation4 ,there is little in it of superstition1 less of complexity of dogmas2 it is an exacting religion1 without the repulsiveness of asceticism2 severe1 but not merciless4 ,on the other hand1 it is over-rigid and formal2 it leaves too little to the believer and too much to his ritual2 it places a prophet and a book between man and ,god1 and practically discourages the desire for a direct relation between the ,deity and his servant2 it draws the picture of that ,god in too harsh outlines1 and leaves out too much of the tenderness and loving-kindness of the ,god of ,christ's teaching1 and hence it has been the source of more intolerance and fanatical hatred than most creeds4 ,this religion is ,islm as understood and taught by its ,prophet1 so far as we can gather it from the ur-n1 aided by those traditions which seem to have the stamp of authenticity4 ,it need hardly be said that it is not identical with the ,islm with which the philosophers of ,baghdd amused themselves1 nor with the fantastic creed which the ,fimee ,khalifs of ,egypt represented1 and brought in the person of ,el-kim to its limit of extravagance2 nor is it the ,islm with which as much as with their ferocity the ,karmaees aroused the fear and abhorrence of all good ,muslims4 ,neither the ,soofism of ,persia nor the dervish sensation-religion of ,turkey conform to this ancient ,islm1 to which perhaps a modification of the ,wabee puritanism would be the nearest approach4 ,the original faith of ,moammad has not gained by its development in foreign lands and alien minds1 and perhaps the best we can hope for modern ,islm is that it may try the experiment of retrogression1 or rather seek to regain the simplicity of the old form without losing the advantages 7if there be any7 which it has acquired from contact with ,western civilisation4 ,islm is unfortunately a social system as well as a religion2 and herein lies the great difficulty of fairly estimating its good and its bad influence on the world4 ,it is but in the nature of things that the teacher who lays down the law of the relation of man to ,god should also endeavour to appoint the proper relation between man and his neighbour4 ,christianity was undoubtedly a social even more than a religious reform1 but the social regulations were too indefinite1 or at all events too impracticable1 for any wide acceptance among the professors of the religion4 ,islm was less fortunate4 ,moammad not only promulgated a religion2 he laid down a complete social system1 containing minute regulations for a man's conduct in all circumstances of life1 with due rewards or penalties according to his fulfilment of these rules4 ,as a religion ,islm is great3 it has taught men to worship one ,god with a pure worship who formerly worshipped many gods impurely4 ,as a social system ,islm is a complete failure3 it has misunderstood the relations of the sexes1 upon which the whole character of a nation's life hangs1 and1 by degrading women1 has degraded each successive generation of their children down an increasing scale of infamy and corruption1 until it seems almost impossible to reach a lower level of vice4 ,the fatal spot in ,islm is the degradation of women4 ,the true test of a nation's place in the ranks of civilisation is the position of its women4 ,when they are held in reverence1 when it is considered the most infamous of crimes to subject a woman to dishonour1 and the highest distinction to protect her from wrong2 when the family life is real and strong1 of which the mother-wife is the heart2 when each man's pulse beats loyal to womanhood1 then is a nation great4 ,when women are treated as playthings1 toys1 drudges1 worth anything only if they have beauty to be enjoyed or strength to labour2 when sex is considered the chief thing in a woman1 and heart and mind are forgotten2 when a man buys women for his pleasure and dismisses them when his appetite is glutted1 then is a nation despicable4 ,and so is it in the ,east4 ,yet it would be hard to lay the blame altogether on ,moammad4 ,the real roots of the degradation of women lie much deeper4 ,when ,islm was instituted1 polygamy was almost necessitated by the number of women and their need of support2 and the facility of divorce was quite necessitated by the separation of the sexes1 and the consequence that a man could not know or even see the woman he was about to marry before the marriage ceremony was accomplished4 ,it is not ,moammad whom we must blame for these great evils1 polygamy and divorce2 it is the state of society which demanded the separation of the sexes1 and in which it was not safe to allow men and women freely to associate2 in other words1 it was the sensual constitution of the ,arab that lay at the root of the matter4 ,moammad might have done better4 ,he might boldly have swept away the traditions of ,arab society1 unveiled the women1 intermingled the sexes1 and punished by the most severe measures any license which such association might at first encourage4 ,with his boundless influence1 it is possible that he might have done this1 and1 the new system once fairly settled1 and the people accustomed to it1 the good effects of the change would have begun to show themselves4 ,but such an idea could never have occurred to him4 ,we must always remember that we are dealing with a social system of the seventh century1 not of the nineteenth4 ,moammad's ideas about women were like those of the rest of his contemporaries4 ,he looked upon them as charming snares to the believer1 ornamental articles of furniture difficult to keep in order1 pretty playthings2 but that a woman should be the counsellor and companion of a man does not seem to have occurred to him4 ,it is to be wondered that the feeling of respect he always entertained for his first wife1 ,khadeejeh1 7which1 however1 is partly accounted for by the fact that she was old enough to have been his mother17 found no counterpart in his general opinion of womankind3 #8,woman was made from a crooked rib1 and if you try to bend it straight1 it will break2 therefore treat your wives kindly4' ,moammad was not the man to make a social reform affecting women1 nor was ,arabia the country in which such a change should be made1 nor ,arab ladies perhaps the best subjects for the experiment4 ,still he did something towards bettering the condition of women3 he limited the number of wives to four2 laid his hand with the utmost severity on the incestuous marriages that were then rife in ,arabia2 compelled husbands to support their divorced wives during their four months of probation2 made irrevocable divorce less common by adding the rough1 but deterring1 condition that a woman triply divorced could not return to her husband without first being married to some one else--a condition exceedingly disagreeable to the first husband2 and required four witnesses to prove a charge of adultery against a wife--a merciful provision1 difficult to be fulfilled4 ,the evil permitted by ,moammad in leaving the number of wives four instead of insisting on monogamy was not great4 ,without considering the sacrifice of family peace which the possession of a large harem entails1 the expense of keeping several wives1 each of whom must have a separate suite of apartments or a separate house1 is so great that not more than one in twenty can afford it4 ,it is not so much in the matter of wives as in that of concubines that ,moammad made an irretrievable mistake4 ,the condition of the female slave in the ,east is indeed deplorable4 ,she is at the entire mercy of her master1 who can do what he pleases with her and her companions2 for the ,muslim is not restricted in the number of his concubines1 as he is in that of his wives4 ,the female white slave is kept solely for the master's sensual gratification1 and is sold when he is tired of her1 and so she passes from master to master1 a very wreck of womanhood4 ,her condition is a little improved if she bear a son to her tyrant2 but even then he is at liberty to refuse to acknowledge the child as his own1 though it must be owned he seldom does this4 ,kind as the ,prophet was himself towards bondswomen1 one cannot forget the unutterable brutalities which he suffered his followers to inflict upon conquered nations in the taking of slaves4 ,the ,muslim soldier was allowed to do as he pleased with any #8infidel' woman he might meet with on his victorious march4 ,when one thinks of the thousands of women1 mothers and daughters1 who must have suffered untold shame and dishonour by this license1 he cannot find words to express his horror4 ,and this cruel indulgence has left its mark on the ,muslim character1 nay1 on the whole character of ,eastern life4 ,now1 as at the first1 young ,christian girls are dragged away from their homes and given over to the unhallowed lusts of a ,turkish voluptuary2 and not only to ,turks1 but to ,englishmen2 for the contagion has spread1 and ,englishmen1 even those who by their sacred order should know better1 instead of uttering their protest1 as men of honour and ,christians1 against the degradation1 have followed the example of the ,turk1 and helped in the ruin of women4 ,concubinage is the black stain in ,islm4 ,with ,moammad's views of women1 we could hardly expect him to do better2 but1 on the other hand1 he could scarcely have done worse4 ,there are1 however1 one or two alleviating circumstances4 ,one is the fact that the canker has not eaten into the whole of ,eastern society2 it is chiefly among the rich that the evil effects of the system are felt4 ,and another fact which shows that the ,mohammadan system1 bad as it is1 is free from a defect which social systems better in other respects than ,moammad's are subject to is the extreme rarity of prostitution in ,muslim towns4 ,the courtesan forms a very small item in the census of a ,mohammadan city1 and is retained more for strangers from ,europe than for the ,muslim inhabitants4 ,instances are frequently occurring in the ,indian law courts which show the strong feeling that exists on the subject among the ,mohammadans of ,india4 ,they consider it quite inconceivable that a ,muslim should have illicit intercourse with a free ,muslimeh woman1 and this inconceivableness of the action is urged as evidence in trials of the legitimacy of children4 ,but whilst admitting the importance of this remarkable feature in ,islm1 it must not be forgotten that the liberty allowed by their law to ,muslims in the matter of concubines does not very materially differ from prostitution1 and whilst the latter is directly forbidden by the dominant religion of ,europe1 concubinage is as directly permitted by ,islm4 ,one would think that long intercourse with ,europeans might have somewhat raised the estimation of women in the ,east2 but either because travellers in the ,east are not always the best specimens of ,western morality1 or because the ,eastern mind has an unequalled aptitude for assimilating the bad and rejecting the good in any system it meets1 it is certain that women are no better off now than they were in the ,east4 ,a well-known correspondent of a leading daily print writes thus of ,turkish home life3-- #8,it is obvious that the home life of any people will depend almost entirely on the position which is assigned to women4 ,it is not necessary to inquire what this position is according to the teaching of the sacred books of a race4 ,between ,christianity and ,islm it is enough to notice that there is apparently no country where the first is the prevailing religion in which woman is hindered by religion from obtaining a position almost1 if not quite1 on an equality with man1 and similarly1 no country where the second prevails where woman is not in a degraded position4444 ,under ,christianity she is everywhere free4 ,under ,islm she is everywhere a slave4 ,the pious ,mohammadan1 like the pious ,jew1 thanks ,god that he has not been made a woman4 ,the pious ,mohammadan woman1 like the pious ,jewess1 thanks ,god that she has been made according to the ,creator's will4 ,man and woman alike recognise that to be a woman is to be in an inferior condition4 ,this feeling of the degradation of woman so pervades ,turkey that the poorer classes of ,christians have even become infected by it4 ,when a son is born there is nothing but congratulations4 ,when a daughter1 nothing but condolences4 ,a polite ,turk1 if he has occasion to mention his wife1 will do so with an apology4444 ,he regards it as a piece of rudeness to mention the fact to you1 and it would be equally rude for him to inquire after your wife1 or to hint that he knew you were guilty of anything so unmentionable as to have one4 ,charles the ,twelfth told his queen that she had been chosen to give children1 and not advice4 ,the ,turk regards woman as destined solely for the same purpose and for his pleasure4 ,probably polygamy is of itself sufficient to account for the way in which ,mohammadans regard woman4 ,but whether this is so or not1 there is one influence which polygamy asserts which accounts for the low ideal of woman prevalent in all ,muslim countries4 ,when a man has a number of wives it is impossible that they can all become his companions and his confidantes1 or that one of them can become his companion or confidante to the same extent as if the man had only one wife4 ,hence a man who is limited to one will not be contented with beauty alone4 ,he must have a certain amount of intelligence and education4 ,the ,turk1 on the other hand1 has no reason whatever to think of anything except beauty4 ,as he never means to see much of his wife1 intelligence or education is a matter of small account4 ,if he can afford it he will have a ,circassian wife1 a woman who has been reared with the intention of being sold1 who has not an idea in her head1 who has seen nothing1 and knows nothing4 ,such a woman would be as objectionable as a wife to the great majority of ,europeans as a ,south ,sea ,island beauty4 ,but she satisfies the ideal of the ,turk4 ,she is beautiful1 and beauty is all that he requires4' ,it is this sensual and degraded view of woman that destroys to so great an extent the good influence which the better part of the teaching of ,islm might exert in the ,east4 ,so long as women are held in so light an esteem1 they will remain ignorant1 and bigoted1 and sensual2 and so long as mothers are what most ,muslim mothers are now1 their children will be ignorant and fanatical and vicious4 ,in ,turkey there are other influences at work besides the ,mohammadan social system2 but ,turkish women may serve as an instance of the state of things which that system encourages4 #8,in those early years spent at home1 when the child ought to have instilled into him some germ of those principles of conduct by which men must walk in the world if they are to hold up their heads among civilised nations1 the ,turkish child is only taught the first steps towards those vicious habits of mind and body which have made his race what it is4 ,the root of the evil is partly found in the harem system4 ,so long as that system keeps ,turkish women in their present depressed state1 so long will ,turkish boys and girls be vicious and ignorant4' ,as ,i have said elsewhere1#bj #8,it is quite certain that there is no hope for the ,turks so long as ,turkish women remain what they are1 and home-training is the initiation of vice4' ,if the mother is ignorant and vicious1 the son cannot form a high ideal of womanhood1 and thus is barred off from the chivalrous spirit wherewith alone a man may reach to the highest love3--that #8,subtle master under heaven1 ,not only to keep down the base in man1 ,but teach high thought1 and amiable words1 ,and courtliness1 and the desire of fame1 ,and love of truth1 and all that makes a man4' ,the ,muslin has no ideal of chivalry like this to make his life pure and honourable3 his religion encourages an opposite view1 and the women among whom he is brought up only confirm it4 ,if ,islm is to be a power for good in the future1 it is imperatively necessary to cut off the social system from the religion4 ,at the beginning1 among a people who had advanced but a little way on the road of civilisation1 the defects of the social system were not so apparent2 but now1 when ,easterns are endeavouring to mix on equal terms with ,europeans1 and are trying to adopt the manners and customs of the ,west1 it is clear that the condition of their women must be radically changed if any good is to come of the ,europeanising tendency4 ,the difficulty lies in the close connection between the religious and social ordinances in the ur-n3 the two are so intermingled that it is hard to see how they can be disentangled without destroying both4 ,the theory of revelation would have to be modified4 ,muslims would have to give up their doctrine of the syllabic inspiration of the ur-n and exercise their moral sense in distinguishing between the particular and the general1 the temporary and the permanent3 they would have to recognise that there was much in ,moammad's teaching which1 though useful at the time1 is inapplicable to the present conditions of life2 that his knowledge was often partial1 and his judgment sometimes at fault2 that the moral sense is capable of education as much as the intellect1 and1 therefore1 that what was apparently moral and wise in the seventh century may quite possibly be immoral and suicidal in a society of the nineteenth century4 ,moammad himself said1 according to tradition1 #8,i am no more than a man3 when ,i order you anything respecting religion1 receive it2 and when ,i order you about the affairs of the world1 then ,i am nothing more than man4' ,and he seemed to foresee that the time would come when his minor regulations would call for revision3 #8,ye are in an age1' he said1 #8in which1 if ye abandon one-tenth of what is ordered1 ye will be ruined4 ,after this1 a time will come when he who shall observe one-tenth of what is now ordered will be redeemed4'#ba ,if ,muslims would take these warnings of their prophet to heart1 there would be some hope for ,islm4 ,some few of the higher intellects among them have already admitted the principle of moral criticism applied to the ur-n2 but it is very doubtful whether #8rational ,islm' will ever gain a wide following1 any more than #8rational ,christianity4' ,people in general do not care to think for themselves in matters religious4 ,they like their creed served up to them as cooked meat1 not raw flesh4 ,they must have definite texts and hard-and-fast commandments to appeal to4 ,they will not believe in the spirit1 but prefer the letter4 ,they will have nothing to say to tendencies1 but must have facts4 ,it is of no avail to speak to them of the spirit of a life or of a whole book2 they must hang their doctrine on a solitary sentence4 ,they will either believe every letter of their scripture1 or they will believe nothing4 ,such people make up the majority of the professors of ,islm2 and with them no reform1 within ,islm1 seems possible4 ,among the upper 7,i will not call them the higher7 classes1 they are either fanatics or concealed infidels2 and their lives are a proof of the incompatibility of ordinary ,mohammadanism1 real or nominal1 with a high social and national life4 ,among the poorer classes1 the social system has a more restricted field of operation1 for the poor are naturally less able to avail themselves of the permissions of their ,prophet4 ,in a poor community ,islm exerts an eminently salutary influence1 as the condition of the ,mohammadan converts in ,western ,africa conclusively proves4 ,an able observer1#bb whose ,african birth and training qualify him in a high degree for properly understanding the true state of his countrymen1 whilst his ,christian profession serves as a guarantee against excessive prejudice in favour of ,islm1 has recorded his experience of the work of ,mohammadan missionaries in ,liberia and the neighbouring parts of ,africa4 #8,all careful and candid observers1' he remarks1 #8agree that the influence of ,islm in ,central and ,west ,africa has been1 upon the whole1 of a most salutary character4444 ,as an eliminatory and subversive agency it has displaced or unsettled nothing as good as itself4' ,it has inculcated habits of moderation and soberness over the whole of the vast region covered by its emissaries2 and so great is the influence of its teaching1 that where there are ,muslim inhabitants1 even in pagan towns1 it is a very rare thing to see a person intoxicated4 ,the ,mohammadan converts drink nothing but water4 #8,from ,senegal to ,lagos1 over two thousand miles1 there is scarcely an important town on the seaboard where there is not at least one mosque and active representatives of ,islm1 side by side with the ,christian teacher4 ,and as soon as a pagan1 however obscure or degraded1 embraces the ,muslim faith1 he is at once admitted as an equal to the society4444 ,the pagan village possessing a ,muslim teacher is always found to be in advance of its neighbours in all the elements of civilisation4444 ,the introduction of ,islm into ,central and ,west ,africa has been the most important1 if not the sole1 preservative against the desolations of the slave trade4 ,mohammadanism furnished a protection to the tribes who embraced it1 by effectually binding them together in one strong religious fraternity1 and enabling them by their united efforts to baffle the attempts of powerful slave-hunters4 ,enjoying this comparative immunity from sudden hostile incursion1 industry was stimulated among them2 industry diminished their poverty2 and as they increased in worldly substance1 they also increased in desire for knowledge4 ,receiving a desire of letters by a study of the ,arabic language1 they acquired loftier views1 wider tastes1 and those energetic habits which so pleasingly distinguish them from their pagan neighbours4' ,students often travel on foot from the west coast right across ,africa to study at the great mosque of the ,azhar in ,cairo4 ,it must be remembered that these results were observed in the very centre of ,african ,christianity1 in ,sierra ,leone and other coast settlements4 ,it is said that in ,sierra ,leone three-fourths of the ,muslim population were not born ,muslims1 but were converted from ,christianity or paganism2 and this1 although #8all liberated ,africans are always handed over to ,christian missionaries for instruction1 and their children are baptized and brought up at the public expense in ,christian schools1 and are thus1 in a sense1 ready-made ,christians4' ,these facts show that1 even in the present day1 and with the competition of ,christian missionary societies1 ,islm may be a power for good in poor communities--that it can not only give them a pure instead of a degraded faith1 but can raise them socially and intellectually4 ,the effects of a simple form of ,islm on these ,african converts may give one some notion of its influence on its hearers in the early days1 before the theologians had corrupted it4 ,but this good influence is very partial and limited1 even among the poorer classes4 ,in communities where all are poor1 ,islm is an excellent agent for improvement2 but in countries where there are many grades of wealth and rank1 the poor only ape in a humble manner the vices of those whom they are taught to regard as their #8betters4' ,in all civilised and wealthy countries the social system of ,islm exerts a ruinous influence on all classes1 and if there is to be any great future for the ,mohammadan world1 that system of society must be done away4 ,,the ,,woman',s ,,cause ,,is ,,man',s2 ,,they ,,rise ,,or ,,sink ,,together1 ,,dwarfed ,,or ,,godlike1 ,,bond ,,or ,,free4 ,,iv4--,,the ,,ur-,n4 ,the ,muslim who reads the ur-n is like the orange-fruit1 whose smell and taste are sweet2 and the ,muslim who reads not the ur-n is like the date1 which hath no smell1 but its taste is sweet2 and the ,hypocrite who reads not the ur-n is like the colocynth1 without a smell1 and with a bitter taste2 and the ,hypocrite who reads it is like the sweet bazil1 whose smell is sweet1 but its taste bitter4--,tradition4 ,it is an immense merit in the ur-n that there is no doubt as to its genuineness4 ,the #8,word of the ,lord' came to ,moammad1 and he uttered it1 and the people wrote it down or committed it to memory2 and that very word we can now read with full confidence that it has remained unchanged through nearly thirteen hundred years4 ,the revelations came to ,moammad in many ways and at all times1 but never #8in visions bright1 transcendant1 exalted4 ,they came ghastly1 weird1 most horrible4 ,after long solitary broodings1 a something used to move ,moammad1 all of a sudden1 with frightful vehemence4 ,he 8roared like a camel10 his eyes rolled and glowed like red coals1 and on the coldest day terrible perspirations would break out all over his body4 ,when the terror ceased1 it seemed to him as if he had heard bells ringing1 8the sound whereof seemed to rend him to pieces0--as if he had heard the voice of a man--as if he had seen ,gabriel--or as if words had been written in his heart4 ,such was the agony he endured1 that some of the verses revealed to him well-nigh made his hair turn white4' ,no collection of these revelations was made during ,moammad's lifetime2 at his death1 the ur-n existed only as scattered chaotically among the believers4 ,but about a year later1 the death in battle of some of the men who had specially committed passages of the ur-n to memory1 and the dread that the whole of ,moammad's teaching might vanish at the end of a generation or two1 induced ,aboo-,bekr to make the innovation from which every one shrank1 and he gave orders to the ,prophet's secretary1 ,zeyd ibn ,thbit1 to collect the fragments of the ur-n in one book4 ,so ,zeyd gathered the ur-n from palm-leaves1 skins1 shoulder-blades1 stones1 and the hearts of men1 arranged the chapters in a certain order1 and presented ,aboo-,bekr with a ur-n which probably differed in no essential particular from the book we have now4 ,all scholars are agreed that ,zeyd did his work faithfully1 and neither inserted nor omitted anything from party motives4 ,but he seems to have occasionally mixed up fragments of very different date in one chapter--,moammad himself countenanced this--and may possibly have omitted some portions that were not found till afterwards4 ,some twenty years later a second recension was ordered by the ,khalif ,othmn4 ,slight varieties of reading1 mainly dialectal1 had arisen2 swords were near being drawn over them2 and it was evident that a serious schism would come about if a uniform authorised text of the ur-n were not provided4 ,these slight dialectal differences were not sufficiently settled1 it would seem1 in ,aboo-,bekr's edition1 so this new recension was made by ,zeyd and three men of the ureysh1 for they would best know the original dialect of the ur-n4 ,the new edition followed the first one1 apparently1 both in order and in matter2 definitely fixing1 however1 the true text in the dialect of the ureysh1 and possibly adding any verses that might have been discovered since ,zeyd's first edition4 ,this second recension was conducted with the same careful fidelity and scrupulous impartiality as the first2 and it was accepted by all the different parties that were then disputing the supremacy4 ,copies of this edition were then distributed to the principal cities of the empire1 and the old copies and fragments were called-in and burned4 ,this edition of ,othmn1 made about ,a4,d4 #ffj1 is the one that has ever since been the authorised and only version of the ur-n throughout the ,muslim world and in the studies of ,european linguists4 ,the only differences that have since crept into the text are certain unimportant varieties in vocalisation and orthography and in the division of verses4 ,it was a singular system these early revisers went upon4 ,they seem1 indeed1 to have established the authenticity of each saying satisfactorily2 but in the arrangement of them they showed an extraordinary dulness4 ,the tradition of the year when each revelation was spoken appears to have been lost even in the short time that had elapsed since it had been spoken4 ,people remembered the words1 but seldom the occasion of the words4 ,hence the revisers had to devise an artificial order2 not according to subject1 nor after the development of the style1 but simply in order of length6 ,they put the longest chapters first and the shortest last2 that is to say1 they inverted1 roughly speaking1 the true order1 for the early soorahs were short and the later ones long4 ,read in this order1 the ur-n is an unintelligible jumble4 ,carlyle may well say that #8nothing but a sense of duty could carry any ,european through the ur-n4' ,you can trace no development of mind or doctrine in the present arrangement2 it is indeed a confused mass of #8endless iterations1 long-windedness1 entanglement1 most crude1 incondite4' ,but scholars have long discovered certain signs of a true order--several kinds of evidence by which a chronological arrangement of the ur-n may be attempted4 ,these are--7#a47 ,the references to historical events in the ur-n1 as identified by tradition4 ,these1 however1 are but few1 and occur chiefly in quite the latest soorahs2 and tradition is apt to identify any reference with any event it chooses4 ,a much more important test is 7#b47 the style2 for a distinct development can be traced in the rime1 in the length of verses1 and in the words employed4 ,and then there is 7#c47 the matter test1 based on what we know of ,moammad's life1 from which we can argue a certain change in his preaching at ,mekka1 and still more when1 from addressing idolaters in his birthplace1 he came to preach to ,jews and ,christians at ,medina4 ,the danger of this last test is that each man forms his own theory of ,moammad's mental and religious growth1 and may arrange the soorahs in accordance with that theory4 ,even with these three tests1 used by the most accomplished critics1 it is impossible to arrive at an exact order1 and to determine the precise chronological position of each soorah4 ,but whilst it is admitted that an exact chronological arrangement of each individual chapter of the ur-n is impossible1 it is yet no less certain that the soorahs may be roughly grouped together1 and that these groups can be definitely assigned to certain periods of ,moammad's career4 ,professor ,th4 ,nldeke's ,geschichte des ,qorns has established his right to the first place in this science of ur-n arrangement1 and his order of soorahs may fairly be accepted as authoritative4 ,of this order ,mr4 ,rodwell's ,english version of the ur-n is an example1 except that a few of the earliest soorahs are transposed4 ,nldeke has two great divisions of the soorahs3 those revealed at ,mekka1 and those revealed during the ,medina period4 ,further1 he divides the ,mekkan division into three groups4#bc ,i4 ,a4,d4 #fab-fag 7,rodwell1 pp4 #a-fd7--,to the ,abyssinian exile 7fifth year74 ,,ii4 ,a4,d4 #fag-fai 7,rodwell1 pp4 #fd-aib7--;,fifth and sixth ,mekka years of ,moammad's mission4 ,,iii4 ,a4,d4 #fai-fbb 7,rodwell1 pp4 #aic-cff7--;,from the seventh year to the ,flight4 ,medina ,a4,d4 #fbb-fcc 7,rodwell1 pp4 #cff-eee7--;,at ,medina4 ,read in this order the ur-n becomes intelligible4 ,it is still confused in its progression and strangely mixed in its contents2 but the development of ,moammad's faith can be traced in it1 and we can see dimly into the workings of his mind1 as it struggles with the deep things of ,god1 wrestles with the doubts which echoed the cavils of the unbelievers1 soars upwards on the wings of ecstatic faith1 till at last it gains the repose of fruition4 ,studied thus1 the ur-n is no longer dull reading to one who cares to look upon the working of a passionate troubled human soul1 and who can enter into its trials and share in the joy of its triumphs4 ,in the soorahs revealed at ,mekka1 ,moammad has but one theme--,god2 and one object--to draw his people away from their idols and bring them to the feet of that ,god4 ,he tells them of ,him in glowing language1 that comes from the heart's white heat4 ,he points to the glories of nature1 and tells them these are ,god's works4 ,with all the brilliant imagery of the ,arab1 he tries to show them what ,god is1 to convince them of ,his power and ,his wisdom and ,his justice4 ,the soorahs of this period are short1 for they are pitched in too high a key to be long sustained4 ,the language has the ring of poetry1 though no part of the ur-n complies with the demands of ,arab metre4 ,the sentences are short and full of half-restrained energy1 yet with a musical cadence4 ,the thought is often only half expressed2 one feels the speaker has essayed a thing beyond words1 and has suddenly discovered the impotence of language1 and broken off with the sentence unfinished4 ,there is the fascination of true poetry about these earliest soorahs2 as we read them we understand the enthusiasm of the ,prophet's followers1 though we cannot fully realise the beauty and the power1 inasmuch as we cannot hear them hurled forth with ,moammad's fiery eloquence4 ,from first to last the ur-n is essentially a book to be heard1 not read1 but this is especially the case with the earliest chapters4 ,in the soorahs of the second period of ,mekka we begin to trace the decline of the ,prophet's eloquence4 ,there are still the same earnest appeals to the people1 the same gorgeous pictures of the ,last ,day and the world to come2 but the language begins to approach the quiet of prose1 the sentences become longer1 the same words and phrases are frequently repeated1 and the wearisome stories of the ,jewish prophets and patriarchs1 which fill so large a place in the later portion of the ur-n1 now make their appearance4 ,the fierce passion of the earliest soorahs1 that could not out save in short burning verses1 gives place to a calmer more argumentative style4 ,moammad appeals less to the works of ,god as proofs of his teaching1 and more to the history of former teachers1 and the punishments of the people who would not hear them4 ,and the characteristic oaths of the first period1 when ,moammad swears by all the varied sights of nature as they mirrored themselves in his imagination1 have gone1 and in their place we find only the weaker oath #8by the ur-n4' ,and this declension is carried still further in the last group of the soorahs revealed at ,mekka4 ,the style becomes more involved and the sentences longer1 and though the old enthusiasm bursts forth ever and anon1 it is rather an echo of former things than a new and present intoxication of faith4 ,the fables and repetitions become more and more dreary1 and but for the rich eloquence of the old ,arabic tongue1 which gives some charm even to inextricable sentences and dull stories1 the ur-n at this period would be unreadable4 ,as it is1 we feel we have fallen the whole depth from poetry to prose1 and the matter of the prose is not so superlative as to give us amends for the loss of the poetic thought of the earlier time and the musical fall of the sentences4 ,in the soorahs of the ,medina period these faults reach their climax4 ,we read a singularly varied collection of criminal laws1 social regulations1 orders for battle1 harangues to the ,jews1 first conciliatory1 then denunciatory1 and exhortations to spread the faith1 and such-like heterogeneous matters4 ,happily the ,jewish stories disappear in the latest soorahs1 but their place is filled by scarcely more palatable materials4 ,the chapters of this period are interesting chiefly as containing the laws which have guided every ,muslim state1 regulated every ,muslim society1 and directed in their smallest acts every ,mohammadan man and woman in all parts of the world from the ,prophet's time till now4 ,the ,medina part of the ur-n is the most important part for ,islm1 considered as a scheme of ritual and a system of manners2 the earliest ,mekka revelations are those which contain what is highest in a great religion and what was purest in a great man4 ,the word ur-n means the crying1 reciting1 reading1 and is applied not only to the whole book1 but to any chapter or section of it4 ,the ur-n is also called ,el-,furn1 #8the ,distinguisher1' and ,el-,muaf1 #8the ,volume1' and ,el-,kitb1 #8the ,book1' and ,edh-,dhikr1 #8the ,admonition4' ,the ur-n contains1 in its ordinary form1 #aad chapters 7soorahs71 #ffaf verses 7yt1 literally #8signs' or #8wonders'71 #gg1icd words1 and #cbc1fga letters1 according to the estimates of laborious ,muslim divines1 which differ1 however1 in a slight manner in consequence of the various divisions of verses4 ,after the first chapter1 which is a short prayer 7the ,ftiah71 the soorahs gradually decrease in length from #bhi verses in the second to from three to six in the ten concluding chapters4 ,each chapter is headed by a title1 taken from same prominent word in it 7as the #8,chapter of the ,striking1' #8of the ,cow1' c472 beneath which is noted whether it was promulgated 7according to tradition7 at ,mekka or ,medina1 and the number of its verses4 ,then follow the words3--#8,in the ,name of ,god1 the ,compassionate1 the ,merciful2' after which the chapter begins4 ,to twenty-nine chapters are prefixed certain letters 7e4g41 ch4 ii4 on p4 #d71 or a single letter1 which have never been successfully interpreted4 ,the ,muslims believe them to conceal profound mysteries4 ,in ,soorah #ee a refrain is found1 and traces of a like imitation in ,soorahs #ed and #ag4 ,it is probable that the ur-n was originally chanted in somewhat the same manner as it is in the present day4 ,the ur-n is also divided in thirty sections1 and these are again subdivided2 and from this division rather than from chapter and verse do the ,muslims generally quote4 #8,the ,muslims absolutely deny that the ur-n was composed by their ,prophet himself1 or by any other for him2 it being their general and orthodox belief that it is of divine original2 nay1 that it is eternal and uncreated1 remaining1 as some express it1 in the very essence of ,god2 that the first transcript has been from everlasting by ,god's throne1 written on a tablet of vast size1 called the ,preserved ,tablet1 in which are also recorded the divine decrees1 past and future2 that a copy from this tablet1 in one volume on paper1 was1 by the ministry of the angel ,gabriel1 sent down to the lowest heaven1 in the month of ,raman1 on the ,night of ,power2#bd whence ,gabriel revealed it to ,moammad by parcels1 some at ,mekka1 and some at ,medina1 at different times during the space of twenty-three years1 as the exigency of affairs required2 giving him1 however1 the consolation to show him the whole 7which they tell us was bound in silk1 and adorned with gold and precious stones of ,paradise7 once a year2 but in the last year of his life he had the favour to see it twice4 ,they say that few chapters were delivered entire1 the most part being revealed piecemeal1 and written down from time to time by the ,prophet's amanuensis1 in such or such a part of such or such a chapter1 till they were completed1 according to the directions of the angel4 ,the first parcel that was revealed is generally agreed to have been the first five verses of the ninety-sixth chapter4 ,after the new revealed passages had been from the ,prophet's mouth taken down in writing by his scribe1 they were published to his followers1 several of whom took copies for their private use2 but the far greater number got them by heart4 ,the originals1 when returned1 were put promiscuously into a chest1 without regard to any order of time1 for which reason it is uncertain when many passages were revealed4 #8,the ur-n being the ,muslims' rule of faith and practice1 it is no wonder its expositors and commentators are so very numerous2 and it may not be amiss to take notice of the rules they observe in expounding it4 #8,one of the most learned commentators distinguishes the contents of the ur-n into allegorical and literal4 ,the former comprehends the more obscure1 parabolical1 and enigmatical passages1 and such as are repealed or abrogated2 the latter1 those which are plain1 perspicuous1 liable to no doubt1 and in full force4 #8,to explain these severally in a right manner1 it is necessary1 from tradition and study1 to know the time when each passage was revealed1 its circumstances1 state1 and history1 and the reasons or particular emergencies for the sake of which it was revealed4 ,or1 more explicitly1 whether the passage was revealed at ,mekka or at ,medina2 whether it be abrogated1 or does itself abrogate any other passage2 whether it be anticipated in order of time or postponed2 whether it be distinct from the context or depend thereon2 whether it be particular or general2 and lastly1 whether it be implicit by intention1 or explicit in words4 #8,by what has been said1 the reader may easily believe that this book is held by the ,muslims in the greatest reverence and esteem4 ,the more strict among them dare not touch it without being first washed or legally purified2 which lest they should do by inadvertence1 they sometimes write these words of the book itself on the cover or label1 8,none shall touch it but they who are purified40 ,they read it with great care and respect1 never holding it below their girdles4 ,they swear by it1 consult it in their weighty occasions1 carry it with them to war1 inscribe sentences from it on their banners1 sometimes adorn it with gold and precious stones1 and knowingly suffer it not to be in the possession of any person of a different persuasion4 ,it is the foundation of their education2 and the children in the schools are taught to chant it1 and commit the whole of it to memory4' ,,books4 ,in reading a large number of works bearing upon the subjects of this ,introduction1 ,i have remarked a curious freedom of quotation in most of the writers4 ,i find the same sentence1 or at least the same thought1 repeated in several books without any reference to the author who first put it forth4 ,each writer seems to have studied his predecessors with such minuteness that he can quote their very words1 but he does not appear to remember whence the words came4 ,when a thought has once been perfectly expressed1 it were a ridiculous vanity to seek to frame it in different words1 and so far it is undoubtedly wise to make use of the best of what has preceded us2 nevertheless1 it is well to acknowledge our debt4 ,yet thoughts1 and even phrases1 impress themselves on the memory till one unconsciously comes to appropriate them as his own2 and this1 ,i doubt not1 is the cause of much of the plagiarism ,i have noticed4 ,it is extremely probable that ,i have been guilty of the same sin4 ,i have crowded my pages with marks of quotation1 sometimes with foot references1 sometimes without 7for the student of the subject will know where to look for them71 but it is quite likely that ,i have often unconsciously used another's phrase or metaphor without rendering thanks4 ,so ,i now append a list of the principal ,european books ,i have used1 and beg once and for all to record my indebtedness to their writers4 ,the original ,arabic authorities will dispense with my acknowledgments1 and the catalogue of them would not assist the ,english reader who wishes to proceed further in the study of the subject1 for whom this list may prove useful4 ,,burckhardt1 ,j4 ,l4 ,notes on the ,bedouins and ,wahbys4 #b vols4 #ahca4 ,,deutsch1 ,,emanuel4 ,literary ,remains4 #ahgd4 ,,dozy1 ,r4 ,essai sur l,histoire de l,islamisme1 trad4 par ,v4 ,chauvin4 #ahgi4 ,,fresnel1 ,f4 ,lettres sur l,histoire des ,arabes avant l,islamisme4 #ahcf-ch4 ,,hughes1 ,,rev4 ,t4 ,p4 ,notes on ,muhammadanism4 #b;d ed4 #ahgg4 ,,kremer1 ,a4 ,,von4 ,geschichte der herrschenden ,ideen des ,islms4 #ahfh4 ---- ,culturgeschichte des ,orients unter den ,chalifen4 #b vols4 #ahgf1 #ahgg4 ,,lane1 ,e4 ,w4 ,the ,modern ,egyptians4 #eth ed4 #a vol4 #ahfj4 ---- ,the ,thousand and ,one ,nights 7notes74 #b;d ed4 #c vols4 #ahei1 #ahfj4 ---- ,selections from the ,kur-n4 #ast ed4 #ahdc4 ---- ,arabic-,english ,lexicon1 ,preface1 c4 #ahfc4 ,,lyall1 ,c4 ,j4 ,translations from the ,hamseh and the ,aghn2 ,the ,moallaqah of ,zuheyr4 7,journal ,as4 ,soc4 of ,bengal1 #ahgh47 ,,muir1 ,,sir ,w4 ,the ,life of ,mahomet4 #d vols4 ,new edition4#be #ahfg4 ,n,,ldeke1 ,,th4 ,geschichte des ,qorns4 #ahfj4 ---- ,beitrge zur ,kenntniss der ,poesie der alten ,araber4 #ahfd4 ,,palgrave1 ,w4 ,,gifford4 ,central and ,eastern ,arabia4 #fth ed4 #ahga4 ,,perceval1 ,a4-,p4 ,,caussin ,,de4 ,essai sur l,histoire des ,arabes avant l,islamisme4 #c vols4 #ahdg1 #ahdh4 ,,poole1 ,r4 ,,stuart4 ,pagan and ,muslim ,arabs4 7,fortnightly ,review1 ,october #ae1 #ahfe47 ,,rodwell1 ,j4 ,m4 ,el-,korn4 #b;d ed4 #ahgf4 ,,sale1 ,g4 ,the ,koran4 #ahcf4 ,s,,dillot1 ,l4-,a4 ,histoire ,gnrale des ,arabes4 #b;d ed4 #b vols4 #ahgg4 ,,smith1 ,r4 ,,bosworth4 ,mohammed and ,mohammedanism4 #b;d ed4 #ahgf4 ,,sprenger1 ,a4 ,das ,leben und die ,lehre des ,mohammad4 #b;d ed4 #c vols4 #ahfi4 ,,st4 ,,hilaire1 ,t4-,,barth,,lemy4 ,mahomet et le ,coran4 #b;d ed4 #ahfe4 ,,tiele1 ,c4 ,p4 ,outlines of the ,history of ,religion1 translated by ,j4 ,e4 ,carpenter4 7,trbner's ,philosophical ,library4 ,vol4 vii4 #ahgg47 ,,weil1 ,g4 ,das ,leben ,mohammed's nach ,ibn ,ishak bearbeitet von ,ibn ,hischam4 #b vols4 #ahfd4 ,,selections ,,from ,,the ,,ur-,n4 ,,part ,,the ,,first4 ,,note4 ,the following extracts were all translated by ,mr4 ,lane1 with the exception of those to which an obelus 77 is prefixed1 for which ,i alone am responsible4 ,in the text1 the words in italics are inserted from the commentary of the ,jelleyn2 words in square brackets are ,mr4 ,lane's additions1 inserted where the difference between the ,arabic and ,english idioms required them4 ,in the foot-notes1 words in italics are from the commentary of the ,jelleyn2 notes followed by the initial ,s41 from ,sale's ,koran2 the letters ,b41 ,z41 and ,a4 ,f41 following ,s4 in parenthesis1 point to the authorities from which ,sale's note was derived1 the great commentaries of ,el-,beydwee and ,ez-,zamakhsharee1 and ,abu-l-,fid's ,life of ,moammad1 respectively4 ,the other notes are ,mr4 ,lane's1 either from the original edition or extracted from his ,modern ,egyptians 7#eth #a vol4 ed4 #ahfj71 or his notes to the ,thousand and ,one ,nights 7#b;d ed4 #ahei72 except those enclosed in square brackets1 which are due to myself4 ,the numbers at the end of each extract refer to the chapter 7soorah7 and verse in ,flgel's text of the ur-n 7,lipsi1 #ahfi74 ,s4 ,l4 ,p4 ,,part ,,the ,,first4 ,,the ,,opening ,,prayer4#bf ,,el-,f,,ti,,ah4 ,i4 ,in the name of ,god1 the ,compassionate1 the ,merciful4 ,praise be to ,god1 the ,lord of the ,worlds1#bg ,the ,compassionate1 the ,merciful1 ,the ,king of the day of judgment4 ,thee do we worship1 and of ,thee seek we help4#bh ,guide us in the right way1 ,the way of those to whom ,thou hast been gracious1 ,not of those with whom ,thou art wroth1 nor of the erring4 7i47 ,,premonition4 ,,ii4 ,a4,l4,m4#bi ,respecting this ,book there is no doubt2#cj it is a guidance for them that fear ,him1 ,who believe in the unseen1#ca and perform the prayer1 and of what ,we have bestowed on them expend1 ,and who believe in that which hath been sent down to thee1#cb and what hath been sent down before thee1#cc and have firm assurance of the life to come4 ,those follow a right direction from their ,lord1 and those are they who shall prosper4 ,as for those who have disbelieved1 it will be equal to them whether thou admonish them or admonish them not3 they will not believe4 ,god hath sealed their hearts and their ears1 and over their eyes is a covering1 and for them is ordained a great punishment4 7ii4 #a-f47 ,,god4 ,,iii4 ,,say1 ,he is ,god1 ,one ,god2 ,god1 the ,eternal4 ,he begetteth not nor is begotten1 ,and there is none equal unto ,him4 7cxii47#cd ,,iv4 ,the ,throne-,verse4#ce ,god6 ,there is no ,god but ,he1 the ,ever-,living1 the ,ever-,subsisting4 ,slumber seizeth ,him not1 nor sleep4 ,to ,him belongeth whatsoever is in the ,heavens and whatsoever is in the ,earth4 ,who is he that shall intercede with ,him1 unless by ,his permission8 ,he knoweth what hath been before them and what shall be after them1 and they shall not compass aught of ,his knowledge save what ,he willeth4 ,his ,throne comprehendeth the ,heavens and the ,earth1#cf and the care of them burdeneth ,him not4 ,and ,he is the ,high1 the ,great4 7ii4 #bef47 ,v4 ,,say1 ,o ,god1 to whom belongeth dominion1 ,thou givest dominion to whom ,thou wilt1 and from whom ,thou wilt ,thou takest it away2 ,thou exaltest whom ,thou wilt1 and whom ,thou wilt ,thou humblest4 ,in ,thy hand is good4 ,verily ,thou art all-powerful4 ,thou causest the night to pass into the day1 and ,thou causest the day to pass into the night2 and ,thou bringest forth the living from the dead1 and ,thou bringest forth the dead from the living2 and thou givest sustenance to whom ,thou wilt without measure4 7iii4 #be1 #bf47 ,,vi4 ,blessed be ,he in whose hand is the dominion and who is all-powerful2#cg ,who hath created death and life1 that ,he may prove you1 which of you will be best in works3 and ,he is the ,mighty1 the ,very-,forgiving3 ,who hath created seven heavens1 one above another4 ,thou seest not any fault in the creation of the ,compassionate4 ,but lift up the eyes again to heaven4 ,dost thou see any fissures8 ,then lift up the eyes again twice2 the sight shall return unto thee dull and dim4 7lxvii4 #a-d47 ,,vii4 ,verily your ,lord is ,god1 who created the heavens and the earth in six days3 then ,he ascended the throne4 ,he causeth the night to cover the day2 it followeth it swiftly3 and ,he created the sun and the moon and the stars1 made subject utterly to ,his command4 ,do not the whole creation and command belong to ,him8 ,blessed be ,god1 the ,lord of the ,worlds4 7vii4 #eb47 ,,viii4 ,we have placed in heaven the twelve signs of the ,zodiac1 and adorned them for the beholders with the constellations2 ,and ,we have guarded them 7by means of shooting stars7 from every accursed devil1#ch ,excepting him who listeneth by stealth1 whom a manifest shooting star pursueth4 ,we have also spread forth the earth1 and thrown thereon firm mountains1#ci and ,we have caused to spring forth in it every kind of green thing weighed4#dj ,and ,we have provided for you therein necessaries of life1 and for him whom ye do not sustain2#da ,and there is not a thing but the storehouses thereof are with ,us1 and ,we send it not down save in determined quantities4 ,we also send the fertilizing winds1#db and ,we send down water from heaven1 and give you to drink thereof2 and ye are not the storers of it4 ,and verily ,we give life and death1 and ,we are the heirs of all the creation4 ,we also know those who have gone before you1 and ,we know those who follow after you4 ,and verily thy ,lord will assemble them together3 for ,he is ,wise1 ,knowing4 7xv4 #af-be47 ,,ix4 ,and your ,god is ,one ,god3 there is no god but ,he1 the ,compassionate1 the ,merciful4 ,verily in the creation of the heavens and the earth1 and the varying of night and day1 and the ships that course upon the sea laden with what is profitable to mankind1 and the water that ,god hath sent down from heaven1 quickening the earth thereby after its death1 and scattering about it all kinds of beasts2 and in the changing of the winds1 and the clouds that are compelled to do service between heaven and earth1 are signs unto a people who understand4 ,yet among men are those who take to themselves1 beside ,god1 idols1 which they love as with the love for ,god3 but those who have believed are more loving towards ,god than these towards their idols4 7ii4 #aeh-afj47 ,x4 ,verily ,god causeth the grain to come forth1 and the date-stone3 ,he bringeth forth the living from the dead1#dc and ,he bringeth forth the dead from the living3#dd ,this is ,god2 then wherefore are ye turned away8 ,he causeth the dawn to appear1 and hath ordained the night for rest1 and the sun and the moon for reckoning time3 this is the appointment of the ,mighty1 the ,wise4 ,and it is ,he who hath ordained for you the stars1 that ye may be guided by them in the darknesses of the land and of the sea3 ,we have clearly shown the signs of ,our power unto the people who know4#de ,and it is ,he who hath produced you from one soul1 and there is a place of rest and of storing3#df ,we have clearly shown the signs to the people who understand4 ,and it is ,he who hath sent down water from heaven1 and ,we have produced thereby the germs of everything1 and ,we have caused the green thing to come forth therefrom1 from which ,we draw forth grains massed2 and from the palm-tree1 from its fruit-branch1 clusters of dates heaped together3#dg and gardens of grapes1 and the olive and the pomegranate1 like one another#dh and not like4#di ,look ye at their fruits when they bear fruit1 and their ripening4 ,verily therein are signs unto the people who believe4 ,yet they have set up the ,jinn#ej as partners of ,god1 though ,he hath created them1 and without knowledge have they falsely attributed to ,him sons and daughters4 ,extolled be ,his purity1 and high be ,he exalted above that which they attribute to ,him6 ,he is the ,author of the heavens and the earth4 ,how then should ,he have offspring1 when ,he hath no consort1 and hath created everything and knoweth everything8 ,this is ,god your ,lord4 ,there is no ,god but ,he1 the ,creator of everything3 therefore worship ye ,him2#ea and ,he is guardian over everything4 ,the eyes see ,him not1 but ,he seeth the eyes3 and ,he is the ,gracious1 the ,knowing4 7vi4 #ie-ajc47 ,,xi4 ,it is ,he who maketh the lightning to appear unto you1 causing fear and hope of rain1 and formeth the pregnant clouds4 ,and the thunder proclaimeth ,his perfection with ,his praise2 and likewise the angels1 in fear of ,him4 ,and ,he sendeth the thunderbolts1 and striketh with them whom ,he pleaseth1 whilst they dispute concerning ,god2 for ,he is mighty in power4#eb 7xiii4 #ac1 #ad47 ,,xii4 ,with ,him are the keys of the hidden things3 none knoweth them but ,he3 and ,he knoweth whatsoever is on the land and in the sea1 and there falleth not a leaf but ,he knoweth it1 nor a grain in the dark parts of the earth1 nor a moist thing nor a dry thing1 but it is noted in a distinct writing4#ec ,and it is ,he who taketh your souls at night1 and knoweth what ye have gained in the day2 then ,he reviveth you therein1#ed that an appointed time#ee may be fulfilled4 ,then unto ,him shall ye return3 then will ,he declare unto you what ye have done4 ,and ,he is the ,supreme#ef over ,his servants1 and ,he sendeth watchers over you1#eg until when death cometh unto any one of you1 ,our messengers take his soul1 and they fail not4 ,then are they#eh returned unto ,god their ,lord1 the ,true4#ei ,doth not judgment belong to ,him8 ,and ,he is the most quick of reckoners4 ,,say1#fj ,who delivereth you from the darknesses of the land and of the sea1 when ye supplicate ,him humbly and in secret1 saying1 #8,if ,thou deliver us from these dangers1 we will assuredly be of the number of the thankful'8 ,,say1 ,god delivereth you from them and from every affliction4 7vi4 #ei-fd47 ,,xiii4 ,verily ,god will not forgive the associating with ,him any other being as a god1 but will forgive other sins unto whom ,he pleaseth2 and whoso associateth another with ,god hath wrought a great wickedness4 7iv4 #ea47 ,,xiv4 ,they#fa say1 #8,the ,compassionate hath gotten offspring3' ,ye have done an impious thing4 ,it wanteth little but that the heavens be rent thereat1 and that the earth cleave asunder1 and that the mountains fall down in pieces4#fb ,for that they have attributed offspring to the ,compassionate1 when it beseemeth not the ,compassionate to get offspring4 ,there is none of all that are in the heavens and the earth but he shall come unto the ,compassionate as a servant4#fc ,he hath known them and numbered them with an exact numbering4 ,and each of them shall come unto ,him on the day of resurrection1 alone4#fd ,verily those who have believed and have done the things that are right1 on them the ,compassionate will bestow ,his love4 7xix4 #ia-if47 ,,xv4 ,o men of ,mekkeh1 a parable is propounded1 wherefore hearken unto it4 ,verily1 those idols which ye invoke beside ,god can never create a fly1 although they assembled for it3 and if the fly carry off from them aught1#fe they cannot recover the same from it4 ,weak are the seeker and the sought6 7xxii4 #gb47 ,,xvi4 ,the likeness of those who take to themselves ,tutelars#ff instead of ,god is as the likeness of the spider1 which maketh for herself a dwelling2 and the frailest of dwellings surely is the dwelling of the spider6 ,if they knew#fg----6 ,verily ,god knoweth whatever thing they invoke in ,his stead2 and ,he is the ,mighty1 the ,wise4 ,and these parables#fh we propound unto men2 but none understand them except the wise4 ,god hath created the heavens and the earth in truth3 verily therein is a sign unto the believers4 7xxix4 #dj-dc47 ,,mo,,ammad ,,and ,,the ,,ur-,n4 ,,xvii4 ,o thou enwrapped in thy mantle1#fi ,arise and warn6 ,and thy ,lord--magnify ,him6 ,and thy raiment--purify it6 ,and the abomination#gj--;flee it6 ,and bestow not favours that thou mayest receive again with increase4 ,and for thy ,lord wait thou patiently4#ga 7lxxiv4 #a-g47 ,,xviii4 ,by the morning-brightness1 ,and by the still of night1#gb ,thy ,lord hath not forsaken thee1 neither hath ,he hated thee4 ,and surely the ,future will be better for thee than the ,present1 ,and thy ,lord will give to thee1 and thou wilt be well-pleased4 ,did ,he not find thee an orphan1 and sheltered thee8 ,and ,he found thee erring1 and guided thee1 ,and found thee needy1 and enriched thee4 ,then1 as to the orphan1 oppress him not2 ,and as to him that asketh of thee1 chide him not away2 ,and as for the bounty of thy ,lord1 tell it then abroad4 7xciii47 ,,xix4 ,,say1 ,i do not say unto you1 #8,with me#gc are the treasures of ,god1' nor1 #8,i know what is unseen1' nor do ,i say unto you1 #8,verily ,i am an angel4' ,i follow not aught but what is revealed unto me4 7vi4 #ej47 ,,xx4 ,,say1 ,i am only a man like unto you4 ,it is only revealed unto me that your ,god is ,one ,god4 ,he then that hopeth to meet his ,lord1 let him work a righteous work1 and in the worship of his ,lord let him not associate any other god4 7xviii4 #aaj47 ,,xxi4 ,,say1 ,if ,i err1 only against myself shall ,i err1 but if ,i am rightly-guided1 it is of what my ,lord hath revealed to me4 ,verily1 ,he is the ,hearer1 the ,near-at-hand6 7xxxiv4 #di47 ,,xxii4 ,moammad is nought but a ,messenger4#gd ,the ,messengers have passed away before him4 ,if then he die or be slain1 will ye turn round upon your heels8#ge ,but he who turneth round upon his heels will not injure ,god a whit2#gf and ,god will reward the thankful4 7iii4 #ach47 ,,xxiii4 ,verily ,we have revealed unto thee as we revealed unto ,noah and the prophets after him1 and as ,we revealed unto ,abraham1 and ,ishmael1 and ,isaac1 and ,jacob1 and the tribes1 and ,jesus1 and ,job1 and ,jonah1 and ,aaron1 and ,solomon2 and ,we gave unto ,david the ,psalms4 7iv4 #afa47 ,,xxiv4 #gg ,,say unto them1 ,do ye argue with us concerning ,god1 when ,he is our ,lord and your ,lord1#gh and when we have our works and ye have your works1 and when we are sincere towards ,him8 ,nay1 do ye say that ,abraham and ,ishmael and ,isaac and ,jacob and the tribes were ,jews or ,christians8 ,,say unto them1 ,are ye the more knowing1 or is ,god8#gi ,and who is more unrighteous than they who conceal a testimony that they have from ,god8#hj ,but ,god is not heedless of that which ye do4 7ii4 #acc1 #acd47 ,,xxv4 ,remember1 when ,jesus the son of ,mary said1 #8,o children of ,israel1 ,verily ,i am the ,messenger of ,god unto you1 confirming the ,law which was before me1 and giving good tidings of a ,messenger who shall come after me1 whose name shall be ,amad4'#ha ,but when he 7,amad7 came unto them with evident proofs1 they said1 #8,this is manifest magic6' ,and who is more unrighteous than he who forgeth falsehood against ,god1 when he is invited unto ,el-,islm8 ,and ,god directeth not the unrighteous people4 ,they desire to put out the light of ,god with their mouths3 but ,god will perfect ,his light1 though the unbelievers be loth thereto4 ,it is ,he who hath sent ,his messenger with the direction and the religion of truth1 that ,he may exalt above every religion1 though the polytheists be loth thereto4 7lxi4 #f-i47 ,,xxvi4 ,those to whom ,we have given the ,scripture know him 7,moammad7 as they know their children4#hb ,but a party of them do conceal the truth#hc while they know4 7ii4 #ada47 ,,xxvii4 ,the ,jews said unto ,moammad1 #8,verily ,god hath enjoined us#hd that we should not believe an apostle until he bring us a sacrifice which fire shall devour4' ,,say1 ,apostles have come unto you before me with manifest proofs1#he and with that ye have mentioned3#hf then wherefore did ye slay them1 if ye be speakers of truth8 7iii4 #agi1 #ahj47 ,,xxviii4 ,the unbelievers of ,mekkeh have sworn by ,god1 with the mightiest of their oaths1 that if a sign come unto them they will assuredly believe therein4 ,,say1 ,signs are only with ,god4 ,and what will make you to know8#hg ,verily if they come they will not believe4 ,and ,we will turn away their hearts and their eyes1#hh as they believed not therein the first time2 and ,we will leave them in their transgression1 wandering about in perplexity4 ,and though ,we had sent down unto them the angels1 and the dead had spoken unto them1 and ,we had gathered together about them everything in tribes1 they had not believed unless ,god had pleased2 but the greater number of them know not4 7vi4 #aji-aaa47 ,,xxix4 ,and they have said1 #8,o thou unto whom the ,admonition#hi hath been sent down1 thou art certainly possessed by a ,jinnee4#ij ,why dost thou not come unto us with the angels1 if thou be of those that speak truth8' ,we send not down the angels save with justice1#ia nor would they then be respited4 ,verily1 ,we have sent down the ,admonition1 and ,we will surely preserve it4 ,and ,we have sent ,messengers before thee among the sects of the former generations2 ,and there came not unto them any ,messenger but they had him in derision3 ,in like manner will ,we put it into the hearts of the sinners of ,mekkeh to do so2 ,they shall not believe in him1 and the punishment of the former generations hath passed4 ,and if ,we should open above them a gate in heaven1 and they should pass the day mounting up to it1 ,they would say1 #8,our eyes are only intoxicated1 or rather we are a people enchanted4' 7xv4 #f-ae47 ,,xxx4 ,verily1 it is the excellent ur-n1 ,written in the ,preserved ,book4#ib ,none shall touch it but they who are purified4#ic ,it is a revelation from the ,lord of the ,worlds4 7lvi4 #gf-gi47 ,,xxxi4 ,,say1 ,verily if mankind and the ,jinn assembled together for the purpose of producing the like of this ur-n1#id they could not produce the like thereof1 although they helped one another4#ie ,and ,we have explained unto men in this ur-n every kind of parable1#if but the greater number of men have refused all else save unbelief1 ,and have said1 #8,we will by no means believe in thee until thou cause a fountain to gush forth for us from the earth1 ,or thou have a garden of palm-trees and grapes1 and thou cause rivers to spring forth in the midst thereof in abundance1 ,or thou cause heaven to fall down upon us1 as thou hast pretended1 in pieces1 or thou bring ,god and the angels before us1 ,or thou have a house of gold1 or thou ascend into heaven1 and we will not believe thy ascending until thou cause a book to descend unto us which we may read4' ,,say1 ,extolled be the perfection of my ,lord6 ,am ,i aught save a man1 sent as a ,messenger8 ,and nothing hath hindered men from believing when the direction hath come unto them1 but their saying1 #8,hath ,god sent a man as a ,messenger8'#ig ,,say1 ,if there were upon the earth angels walking at ease1#ih ,we had sent down unto them from heaven an angel as a ,messenger4#ii ,,say1 ,god is a sufficient witness between me and you3 for ,he knoweth and seeth ,his servants4 7xvii4 #ij-ih47 ,,xxxii4 ,and this ur-n is not an invention#ajj of one who is not ,god1 but it hath been sent down as a confirmation of those books which have been before it1 and an explanation of the ,scripture--there is no doubt thereof--from the ,lord of the ,worlds4 ,do they say1 #8,he#aja hath forged it8' ,,say1 ,then bring ye a ,soorah#ajb like unto it and call whom ye can1#ajc other than ,god1 if ye speak truth4 ,nay they have charged with falsehood that which they comprehend not1 and the explanation thereof#ajd hath not yet come unto them4 ,in like manner did those who were before them charge their ,messengers with falsehood2 but see how was the end of the offenders6 7x4 #ch-dj47 ,,xxxiii4 ,if ye be in doubt concerning that which ,we have sent down unto ,our servant ,moammad1#aje bring ye a ,soorah like unto it1#ajf and invoke your witnesses1#ajg other than ,god1 if ye be speakers of truth4 ,but if ye do it not 7and do it ye shall not71 fear the fire whose fuel is men and stones3 it is prepared for the unbelievers4 7ii4 #ba1 #bb47 ,,xxxiv4 ,whatsoever#ajh verse ,we abrogate or cause thee to forget1 ,we will produce one better than it or like unto it4 ,dost thou not know that ,god is all-powerful8 ,dost thou not know that to ,god belongeth the dominion of the heavens and the earth1 and that beside ,god ye have no protector or defender8 7ii4 #ajj1 #aja47 ,,xxxv4 ,when ,we substitute a verse in the stead of a verse 7and ,god best knoweth what ,he revealeth71 they say1 #8,thou art but a forger6'--but the greater number of them know not6 ,,say1 ,the ,holy ,spirit ,gabriel hath brought it down from thy ,lord with truth1 to stablish those who have believed1 and as a direction and good tidings unto the ,muslims4 ,and ,we well know that they say1 #8,only a man#aji teacheth him4' ,the tongue of him to whom they incline is foreign1 and this is the perspicuous ,arabic tongue4 7xvi4 #ajc-aje74 ,,xxxvi4 ,,say1 ,if the sea were ink1 for writing the words of my ,lord1 the sea would be dried up or ever the words of my ,lord were exhausted2 and so if we brought its like in aid4#aaj 7xviii4 #aji74 ,,the ,,resurrection1 ,,paradise1 ,,and ,,hell4 ,,xxxvii4 ,the ,striking6 what is the ,striking8 ,and what shall teach thee what the ,striking is8 ,it is a day when men shall be like scattered moths1 ,and the mountains like carded wool6 ,then as for him whose balances are heavy1 his shall be a life well-pleasing4 ,as for him whose balances are light1 his abode shall be the ,pit4 ,and what shall teach thee what that is8 ,a raging fire6 7ci47 ,,xxxviii4 ,when the earth is shaken with her shaking1 ,and the earth hath cast forth her dead1#aaa ,and man shall say1 #8,what aileth her8' ,on that day shall she tell out her tidings1 ,because thy ,lord hath inspired her4 ,on that day shall men come one by one to behold their works1 ,and whosoever shall have wrought an ant's weight of good shall behold it1 ,and whosoever shall have wrought an ant's weight of ill shall behold it4 7xcix47 ,,xxxix4 ,when the heaven shall be cloven asunder1 ,and when the stars shall be scattered1 ,and when the seas shall be let loose1 ,and when the graves shall be turned upside-down1 ,every soul shall know what it hath done and left undone4 ,o man6 what hath seduced thee from thy generous ,lord1 ,who created thee and fashioned thee and disposed thee aright8 ,in the form which pleased ,him hath ,he fashioned thee4 ,nay1 but ye treat the ,judgment as a lie4 ,verily there are watchers over you1 ,worthy recorders1 ,knowing what ye do4 ,verily in delight shall the righteous dwell2 ,and verily the wicked in ,hell-,fire2 ,they shall be burnt at it on the day of doom1 ,and they shall not be hidden from it4 ,and what shall teach thee what the ,day of ,judgment is8 ,again3 ,what shall teach thee what is the ,day of ,judgment8 ,it is a day when one soul shall be powerless for another soul2 and all on that day shall be in the hands of ,god4 7lxxxii47 ,,xl4 ,when the sun shall be wrapped up1 ,and when the stars shall fall down1 ,and when the mountains shall be made to pass away1 ,and when the camels ten months gone with young#aab shall be neglected1 ,and when the wild beasts shall be gathered together1 ,and when the seas shall overflow1#aac ,and when the souls shall be joined to their bodies1 ,and when the child#aad that hath been buried alive shall be asked ,for what crime she was put to death1 ,and when the books#aae shall be laid open1 ,and when the heaven shall be removed1#aaf ,and when ,hell shall be made to burn1 ,and when ,paradise shall be brought near1-- ,then every soul shall know what it hath done4 7lxxxi4 #a-ad47 ,,xli4 ,hath the news of the ,overwhelming reached thee8 ,countenances on that day shall be abased1 ,labouring1 toiling3 ,they shall feel the heat of scorching fire1 ,they shall be given to drink from a fountain fiercely boiling1 ,there shall be no food for them but of daree'1#aag-- ,it shall not fatten nor satisfy hunger4 7lxxxviii4 #a-g47 ,,xlii4 ,when one blast shall be blown on the trumpet1 ,and the earth shall be raised and the mountains1 and be broken to dust with one breaking1 ,on that day the ,calamity shall come to pass3 ,and the heaven shall cleave asunder1 being frail on that day1 ,and the angels on the sides thereof2 and over them on that day eight of the angels#aah shall bear the throne of thy ,lord4 ,on that day ye shall be presented for the reckoning2 none of your secrets shall be hidden4 ,and as to him who shall have his book given to him in his right hand1 he shall say1#aai #8,take ye1 read my book2 ,verily ,i was sure ,i should come to my reckoning4 ,and his shall be a pleasant life ,in a lofty garden1 ,whose clusters shall be near at hand4 #abj#8;,eat ye and drink with benefit on account of that which ye paid beforehand in the past days4' ,but as to him who shall have his book given to him in his left hand1 he shall say1 #8,o would that ,i had not had my book given to me1 ,nor known what was my reckoning6 ,o would that my death had been the ending of me6 ,my wealth hath not profited me6 ,my power is passed away from me6' #8#aba,take him and chain him1 ,then cast him into hell to be burnt1 ,then in a chain of seventy cubits bind him3 ,for he believed not in ,god1 the ,great1 ,nor urged to feed the poor2 ,therefore he shall not have here this day a friend1 ,nor any food save filth ,which none but the sinners shall eat4' 7lxix4 #ac-cg47 ,,xliii4 ,when the ,calamity shall come to pass ,there shall not be a soul that will deny its happening1#abb ,it will be an abaser of some1 an exalter of others2 ,when the earth shall be shaken with a violent shaking1 ,and the mountains shall be crumbled with a violent crumbling1 ,and shall become fine dust scattered abroad2 ,and ye shall be three classes4 ,and the people of the right hand1#abc what shall be the people of the right hand6#abd ,and the people of the left hand1 what the people of the left hand6#abe ,and the ,preceders1#abf the ,preceders6 ,these shall be the brought-nigh unto ,god ,in the gardens of delight1-- ,a crowd of the former generations1 ,and a few of the latter generations1 ,upon inwrought couches ,reclining thereon1 face to face4 ,youths ever-young#abg shall go unto them round about ,with goblets and ewers and a cup of flowing wine1 ,their heads shall ache not with it neither shall they be drunken2 ,and with fruits of the sorts which they shall choose1 ,and the flesh of birds of the kinds which they shall desire4 ,and damsels#abh with eyes#abi like pearls laid up ,we will give them as a reward for that which they have done4 ,therein shall they hear no vain discourse nor accusation of sin1 ,but only the saying1 #8,peace6 ,peace6' ,and the people of the right hand--what shall be the people of the right hand6 ,they shall dwell among lote-trees without thorns ,and bananas loaded with fruit1#acj ,and a shade ever-spread1 ,and water ever-flowing1 ,and fruits abundant ,unstayed and unforbidden1 ,and couches raised4 ,verily we have created them#aca by a peculiar creation1 ,and have made them virgins1 ,beloved of their husbands1 of equal age with them1 ,for the people of the right hand1 ,a crowd of the former generations ,and a crowd of the latter generations4 ,and the people of the left hand--what shall be the people of the left hand6 ,they shall dwell amidst burning wind and scalding water1 ,and a shade of blackest smoke1 ,not cool and not grateful4 ,for before this they were blest with worldly goods1 ,and they persisted in heinous sin1#acb ,and said1 #8,when we shall have died and become dust and bones1 shall we indeed be raised to life1 ,and our fathers the former generations8' ,,say1 ,verily the former and the latter generations ,shall be gathered together for the appointed time of a known day4 ,then ye1 ,o ye erring1 belying people1 ,shall surely eat of the tree of ,ez-,zaoom1 ,and fill therewith your bellies1 ,and drink thereon boiling water1 ,and ye shall drink as thirsty camels drink4-- ,this shall be their entertainment on the day of retribution4 7lvi4 #a-ef47 ,,xliv4 ,verily ,we have prepared for the offenders fire1 the smoke of which shall encompass them2 and if they ask relief1 they shall be relieved with water like the dregs of oil1 which shall scald their faces4 ,miserable shall be the drink1 and evil shall be the couch4 ,as for those who have believed and done the things that are right1 verily ,we will not suffer the reward of him that hath done well to perish3 ,for these are gardens of perpetual abode1 beneath them#acc shall rivers run2 they shall be adorned therein with bracelets of gold1 and shall wear green garments of fine brocade and of thick brocade1 reclining therein on the thrones4 ,excellent shall be the reward1 and pleasant shall be the couch4 7xviii4 #bh-cj47 ,,xlv4 ,call to mind the day when ,we will cause the mountains to pass away and thou shalt see the earth plain2 and ,we will assemble them#acd and not leave of them any one4 ,and they shall be set before thy ,lord in ranks3 #8,now are ye come unto ,us as ,we created you the first time4#ace ,nay1 ye thought that ,we would not perform ,our promise to you4'#acf ,and the book shall be put in every man's hand1 and thou shalt see the sinners fearful because of that which is written therein1 and they shall say1 #8,o woe is us6 what meaneth this book8 ,it leaveth neither a small sin nor a great sin1 but it enumerateth it6' ,and they shall find that which they shall have wrought present2#acg and thy ,lord will not deal unjustly with any one4 7xviii4 #de-dg47 ,,xlvi4 ,they have not esteemed ,god with the estimation due unto ,him1 since the whole earth shall be ,his handful on the day of resurrection1 and the heavens shall be folded together by ,his right hand4 ,extolled be ,his perfection and high be ,he exalted above the things they associate with ,him6 ,and the trumpet shall be blown1 and they that are in the heavens and they that are in the earth shall die1 except those whom ,god shall please4 ,then it shall be blown another time2 and lo1 they shall arise1 waiting4 ,and the earth shall shine with the light of its ,lord4 ,and the book shall be placed1 and the prophets shall be brought and the witnesses1 and judgment shall be given between them with truth1 and they shall not be treated unjustly4 ,and every soul shall be fully paid the reward of what it hath done1 and ,he well knoweth what they do4 ,and those who have disbelieved shall be driven in troops unto hell1 until when they come to it1 its gates shall be opened1 and its guardians shall say unto them1 #8,did not ,messengers from among you come unto you rehearsing the signs of your ,lord1 and warning you of the meeting of this your day8' ,they shall answer1 #8,yea3' 7,but the sentence of punishment#ach hath been justly pronounced against the unbelievers37 ,it shall be said1 #8,enter ye the gates of hell to remain therein for ever3' and evil shall be the abode of the proud4 ,and those who have feared their ,lord shall be urged on in troops unto paradise1 until when they come unto it1 its gates are already opened1 and its guardians say unto them3 #8,peace be on you6 ,ye have been good3 therefore enter it to abide therein for ever4' ,and they shall say1 #8,praise be to ,god1 who hath performed unto us ,his promise1 and hath made us to inherit the land1 that we may dwell in ,paradise wheresoever we please2 and how excellent is the reward of the workers6'#aci ,and thou shalt see the angels encompassing the throne1 extolling the perfection with the praise of their ,lord4 ,and judgment shall be given between them#adj with truth3 and it shall be said1#8,praise be to ,god1 the ,lord of the ,worlds6' 7xxxix4 #fg-ge47 ,,xlvii4 ,paradise shall be brought near unto the pious1 to a place not distant from them1 so that they shall see it4 ,and it shall be said unto them1 #8,this is what ye have been promised1 unto every one who hath earnestly turned himself unto ,god and kept ,his laws1 ,who hath feared the ,compassionate in secret1 and come with a penitent heart3 ,enter it in peace3 this is the ,day of ,eternity4' 7l4 #cj-cc47 ,,xlviii4 ,fairseeming to men is the love of pleasures from women and children1 and hoarded riches of gold and silver1 and pastured#ada horses1 and flocks1 and corn-fields4 ,such is the enjoyment of this world's life6 ,but ,god1 goodly is the home with ,him6 ,,say1 ,shall ,i tell you of better things than these prepared in the presence of their ,lord for those that fear ,god8 ,theirs shall be gardens beneath which rivers run1 and in which they shall abide for ever1 and stainless wives1 and acceptance with ,god3 for ,god regardeth ,his servants1 --,who say1 #8,o our ,lord1 verily we have believed2 forgive us then our sins1 and keep us from the torment of the fire1'-- ,the patient1 and the truthful1 and the lowly1 and the charitable1 and they who seek pardon at each daybreak4 7iii4 #ab-ae47 ,,xlix4 ,and repute not those slain in ,god's cause#adb to be dead3 nay1 alive with their ,lord1 they are provided for2 ,joyful in what ,god of ,his bounty hath vouchsafed them1 and rejoicing for those that follow after them1 but have not yet overtaken them1 that on them no fear shall come1 neither shall they grieve2 ,rejoicing at the favour of ,god and ,his bounty1 and that ,god suffereth not the reward of the faithful to perish4 7iii4 #afc-afe47 ,l4 ,whosoever doeth the things that are right1 whether male or female1 being a believer1--these shall enter paradise1 and shall not be wronged in the least degree4 7iv4 #abc47 ,,li4 ,for those who have disbelieved in their ,lord is prepared the punishment of hell2 and evil shall be the journey4#adc ,when they shall be cast into it they shall hear it braying1#add while it boileth1 well-nigh bursting with fury4 7lxvii4 #f-h47 ,,lii4 ,if thou shouldst see#ade those who have offended#adf when they see the punishment6#adg--;for power belongeth altogether unto ,god1 and ,god is severe in punishing3 ,when those who have been followed will declare themselves clear of those who have followed them1#adh when they have seen the punishment1 and the ties that bound them together shall be severed from them3 ,and those who have followed shall say1 #8,o that there were for us a return to the world6 then would we declare ourselves clear of them1 like as they have now declared themselves clear of us6' ,after this manner will ,god show them their evil works1 for which they shall pour forth lamentations2 and they shall not come forth from the fire4 7ii4 #afj-afb47 ,,liii4 ,and the ,devil#adi shall say1 when the matter shall have been determined1#aej #8,verily ,god promised you the promise of truth2#aea and ,i promised you1#aeb but ,i deceived you3 yet had ,i no power over you2 ,but ,i only called you and ye answered me4 ,therefore blame not me1 but blame your own selves4 ,i am not a helper of you1 neither are ye helpers of me4 ,verily ,i renounce your having associated me with ,god heretofore4' 7xiv4 #bf1 #bg74 ,,liv4 ,verily the hypocrites shall be in the lowest abyss of the fire1 and thou shalt not find for them any defender4 7iv4 #add47 ,,lv4 ,they#aec will ask thee respecting the ,hour1#aed at what time is its coming fixed4 ,,say1 ,the knowledge of it is only with my ,lord3 none shall manifest it in its time but ,he4 ,it is grievous in the heavens and in the earth4 ,it shall not come upon you otherwise than suddenly4 ,they will ask thee as though thou wert well acquainted therewith4 ,,say1 ,the knowledge of it is only with ,god3 but the greater number of men know not6 ,,say1 ,i possess not for myself power to procure advantage nor to avert mischief1 save as ,god pleaseth3 and if ,i knew things unseen1 ,i should obtain abundance of good1 and evil should not happen unto me4 ,i am only a denouncer of threats unto the unbelievers1 and an announcer of good tidings unto the people who believe4 7vii4 #ahf-ahh47 ,,predestination4 ,,lvi4 ,a soul cannot die unless by permission of ,god1 according to a writing of ,god1 definite as to time4 7iii4 #aci47 ,,lvii4 ,they say whose companions were slain at the battle of ,ood1 #8,if aught of the affair had been submitted to us we had not been slain here4'#aee ,,say1 ,had ye been in your houses1 those of you who were decreed to be slain had gone forth to the places where they lie4 7iii4 #adh47 ,,lviii4 ,wheresoever ye be1 death will overtake you1 although you be in lofty towers4 ,if good fortune betide them1#aef they say1 #8,this is from ,god6' ,but if evil betide them1 they say1 #8,this is from thee1 ,o ,moammad6' ,,say1 ,all is from ,god4 ,and what aileth this people that they are not near to understanding what is said unto them8 ,whatsoever good betideth thee1 ,o man1 it is from ,god2 and whatsoever evil betideth thee1 from thyself is it4 7iv4 #hj1 #ha47 ,,lix4 ,no soul can believe but by the permission of ,god4 7x4 #ajj47 ,,lx4 ,and whoso willeth taketh the way to his ,lord3 ,but ye shall not will it1 unless ,god will it4 7lxxvi4 #bi1 #cj47 ,,lxi4 ,expend in the way of ,god1 and throw not yourselves into destruction4#aeg 7ii4 #aia47 ,,angels ,,and ,,jinn4#aeh ,,lxii4 ,they say1 #8,the ,compassionate hath gotten offspring4'#aei ,extolled be ,his purity6 ,nay1 they are honoured servants4 ,they prevent ,him not in speech1#afj and according to ,his command they act4 ,he knoweth what is before them and what is behind them1 and they shall not intercede ,save for whom ,he shall please1 and they fear in dread of ,him4 ,and him#afa among them who saith1 #8,i am a god beside ,him1' that angel ,we will recompense with ,hell4 7xxi4 #bf-cj47 ,,lxiii4 ,,say1 ,it hath been revealed to me that a company of the ,jinn listened to me and said1 #8,verily we have heard a wonderful discourse#afb ,which guideth unto right3 wherefore we believed in it1 and we will by no means associate any one with our ,lord4444 ,we tried the heaven1 but we found it filled with a mighty garrison and darting flames2 ,we sat on some of its seats to listen1 but whosoever listeneth now findeth a darting flame in ambush for him4 ,we know not whether evil be meant for them that are on the earth1 or whether their ,lord intendeth for them a right guidance4 ,there are among us the good1 and among us those who are not so1--we are of various ways4 7lxxii4 #a1 #b1 #h-aa47 ,,true ,,religion ,,and ,,false4 ,,lxiv4 ,verily ,god commandeth justice and the doing of good and the giving unto the relation3 and ,he forbiddeth wickedness and iniquity and oppression4 ,he admonisheth you that ye may reflect4 7xvi4 #ib47afc ,,lxv4 ,by the ,night when she spreadeth her veil1 ,by the ,day when it appeareth in glory1 ,by ,him who made male and female2 ,verily your aims are indeed different6 ,as then for him who giveth alms and feareth ,god1 ,and yieldeth assent to the ,good1 ,to him will ,we therefore make easy the path to happiness4 ,but as to him who is covetous and bent on riches1 ,and calleth the ,good a lie1 ,to him will ,we make easy the path to distress2 ,and what shall his wealth avail him when he goeth down headlong8 ,truly man's guidance is with ,us1 ,and ,ours the next ,life and this life ,present4 ,i warn you therefore of the flaming fire2 ,none shall be burned at it but the most wretched1-- ,who hath called the truth a lie and turned his back4 ,but the greatly ,god-fearing shall escape it1-- ,who giveth away his substance that he may become pure1 ,and who offereth not favours to any one for the sake of recompense1 ,but only as seeking the face of his ,lord the ,most ,high4 ,and assuredly in the end he shall be well content4#a 7xcii47 ,,lxvi4 ,what thinkest thou of him who treateth the day of judgment as a lie8 ,it is he who thrusteth away the orphan1 ,and stirreth not others up to feed the poor4 ,woe1 then1 to those who pray1 ,who in their prayer are careless1 ,who make a show of devotion1 ,but refuse help to the needy4#afd 7cvii47 ,,lxvii4 ,your turning your faces in prayer towards the east and the west is not piety3 but the pious is he who believeth in ,god and the ,last ,day1 and in the angels1 and the ,scripture1 and the prophets1 and who giveth money1 notwithstanding his love of it1 to relations and orphans1 and to the needy and the son of the road1#afe and to the askers and for the freeing of slaves1 and who performeth prayer and giveth the appointed alms1 and those who perform their covenant when they covenant1 and the patient in adversity and affliction and in the time of violence4 ,these are they who have been true3 and these are they who fear ,god4 7ii4 #agb47 ,,lxviii4 ,he only shall visit the temples of ,god who believeth in ,god and the ,last ,day1 and observeth prayer1 and payeth the appointed alms1 and dreadeth none but ,god3 for these are among the rightly-guided4 7ix4 #ah47 ,,lxix4 ,o ye who have believed1 make not your alms of no effect by reproach and harm1 like him who expendeth his wealth to make a vain show unto men1 and believeth not in ,god and the ,last ,day4 ,for his likeness is as the likeness of a smooth stone upon which was earth1 and a violent rain hath fallen upon it1 and left it smooth and hard4 ,such cannot have aught that they have gained1 and ,god directeth not the unbelieving people4 ,and the likeness of those who expend their wealth from a desire of ,god's being pleased1 and from assurance on their part1#aff is as the likeness of a garden upon a hill1 on which a violent rain hath fallen1 and it hath produced its fruit twofold3 and if a violent rain fall not upon it1 a gentle rain falleth4 7ii4 #bff1 #bfg47 ,,lxx4 ,if ye manifest alms1 good will it be3 but if ye conceal them and give them to the poor1 it will be better for you2 and it will expiate some of your sins4 7ii4 #bgc47 ,,lxxi4 ,a kind speech and forgiveness are better than alms which hurt#afg followeth4 7ii4 #bfe47 ,,lxxii4 ,revile not what they invoke in preference to ,god1#afh lest they revile ,god evilly without knowledge4 7vi4 #ajh47 ,,lxxiii4 ,turn away evil by that which is better3 and lo1 he between whom and thyself was enmity shall become as though he were a warm friend3 ,but none is endowed with this#afi except those who have been patient1 and none is endowed with it except he who is greatly favoured4#agj 7xli4 #cd1 #ce47 ,,lxxiv4 ,if ye are greeted with a greeting1 then greet ye with a better greeting1 or at least return it3 verily ,god taketh count of all things4 7iv4 #hh47 ,,lxxv4 ,if there be any debtor under a difficulty of paying his debt1 let his creditor wait until it be easy3 but if ye remit it as alms1 it will be better for you4 7ii4 #bhj47aga ,,believers ,,and ,,unbelievers4 ,,lxxvi4 ,dispute not with the people of the ,scripture#agb unless in the kindliest#agc manner1 except against such of them as deal evilly with you2 and say unto them1 ,we believe in that which hath been sent down unto us and that which hath been sent down unto you1 and our ,god and your ,god is one1 and to ,him are we self-surrendered4#agd 7xxix4 #de47 ,,lxxvii4 ,verily those who have believed1#age and those who have become ,jews1 and the ,christians1 and the ,sabians1 whosoever hath believed in ,god and the ,last ,day1 and hath done that which is right1--they shall have their reward with their ,lord1 and there shall come no fear upon them1 neither shall they grieve4 7ii4 #ei47agf ,,lxviii4 ,whoso desireth any other religion than ,el-,islm1 it shall not be accepted of him1 and in the world to come he shall be of those that perish4 7iii4 #gi47 ,,lxxix4 ,the likeness of those who have disbelieved#agg is as the likeness of him who crieth out to that which heareth not aught save a calling and a voice4 ,they are deaf1 dumb1 blind3 therefore they do not understand4 7ii4 #aff47 ,,lxxx4 ,as to the unbelievers1 their works are like a vapour#agh in a plain1 which the thirsty imagineth to be water1 until when he cometh to it he findeth it not aught3#agi 7but he findeth ,god there1 and ,he fully payeth him his account3 and ,god is swift in reckoning37 ,or1 like darknesses in a deep sea1 covered by waves over waves1--over them clouds1--darknesses one over another3 when one putteth forth his hand he is not nearly able to see it4 ,and unto whomsoever ,god giveth not light1 he hath no light4 7xxiv4 #ci1 #dj47 ,,lxxxi4 ,propound unto them as a parable two men1 on one of whom#ahj ,we bestowed two gardens of grape-vines1 and ,we surrounded them with palm-trees1 and put corn between them2 each of the gardens brought forth its fruit1 and failed not thereof at all2 ,and ,we caused a river to flow between them2 and he had abundance4 ,and he said unto his companion1 disputing with him1 #8,i am greater than thou in wealth and more mighty in family4' ,and he entered his garden1 being unjust to his own soul4#aha ,he said1 #8,i do not think that this will ever perish1 ,and ,i do not think that the ,last ,hour will come2 and if ,i should be taken back unto my ,lord1 ,i shall assuredly find a better garden than it in return4' ,his companion said unto him1 disputing with him1 #8,dost thou disbelieve in ,him who created thee of dust1 then completely fashioned thee into a man8 ,god is my ,lord1 and ,i will not associate any one with my ,lord4 ,and why when thou enteredst thy garden didst thou not say1 #8,what ,god willeth#ahb cometh to pass3 there is no power but in ,god8' ,if thou seest me to be inferior to thee in amount of wealth and in number of children1 ,perhaps my ,lord may give me what will be better than thy garden2 and may send upon thine thunderbolts from heaven1 so that it shall become a smooth and slippery ground2 ,or its water may become deep-sunk in the earth1 so that thou shalt not be able to draw it4'-- ,and his possessions were encompassed with destruction1 and he began to turn down the palms of his hands for that which he had expended thereon2 for its vines were falling down upon its trellises2 and he said1 #8,o would that ,i had not associated any one with my ,lord6' ,and there was no party for him to assist him instead of ,god1 nor was he able to defend himself4 ,in that case#ahc protection belongeth unto ,god1 the ,true2 ,he is the best rewarder and the best giver of success4 7xviii4 #ca-db47 ,,lxxxii4 ,thou shalt certainly find#ahd the ,jews and those who have attributed partners to ,god#ahe the most violent of men in hatred of those who have believed2 and thou shalt certainly find the nearest of them to friendship to those who have believed those who say1 #8,we are ,christians4' ,this is because there are among them priests and monks1 and because they are not proud4#ahf ,and when they hear that which hath been sent down unto the ,apostle1 thou seest their eyes overflow with tears because of the truth that they know3 they say1 #8,o our ,lord1 we believe1 therefore write us down among those who bear witness4' 7v4 #he1 #hf47 ,,lxxxiii4 ,the likeness of those who were charged to bear in mind the ,law of ,moses1 then bore it not in mind1#ahg is as the likeness of the ass that beareth books4 ,evil is the likeness of the people who have charged the signs of ,god with falsehood3 and ,god directeth not the unjust people4 7lxii4 #e47 ,,lxxxiv4 #ahh ,among men are those who say1 ,we believe in ,god and in the ,last ,day3 but they are not believers4 ,they try to deceive ,god and those who have believed2 but they deceive not any except themselves1 and they know it not4 ,in their hearts is a disease1 and ,god hath increased their disease1 and for them is ordained a painful punishment1 because they have charged with falsehood the prophet of ,god4 ,and when it is said unto them1 ,corrupt not in the earth1 they reply1 #8,we are only rectifiers4' ,assuredly they are the corrupters2 but they know it not4 ,and when it is said unto them1 ,believe ye as other men have believed1 they say1 #8,shall we believe as the fools have believed8' ,assuredly they are the fools2 but they know it not4 ,and when they meet those who have believed1 they say1 #8,we believe3' but when they retire privately to their devils1#ahi they say1 #8,we hold with you3 we only mock at them4' ,god will mock at them1 and keep them in their exceeding wickedness1 wandering about in perplexity4 ,these are they who have purchased error in exchange for right guidance3 but their traffic hath not been profitable2 and they have not been rightly guided4 ,their likeness is as the likeness of those who have kindled a fire in the dark1 and when it hath enlightened what is around them1 ,god taketh away their light and leaveth them in darkness1 seeing not4 ,they are deaf1 dumb1 blind3 therefore they will not turn back4 ,or they are like people in a storm of rain from heaven1 wherein are darkness and thunder and lightning3 they put their fingers in their ears because of the vehement sounds of the thunder1 for fear of death4 ,and ,god encompasseth the unbelievers4 ,the lightning almost snatcheth away their eyes3 whenever it shineth on them they walk in the light of it1 but when darkness cometh on them they stand still4 ,and if ,god pleased ,he would certainly take away their ears and eyes3 for ,god is all-powerful4 7ii4 #g-ai47 ,,lxxxv4 ,o ye who have believed1 take not the ,jews and ,christians as friends4 ,they are friends one to another2 and whosoever of you taketh them as his friends1 verily he is of the number of them4 ,o ye who have believed1 take not as friends those who have made your religion a laughing-stock and a jest1 of those who have received the ,scripture before you1 and the unbelievers3 7,but fear ,god if ye be believers37 ,and those who when ye call to prayer make it a laughing-stock and a jest4 ,this they do because they are a people who do not understand4 7v4 #ef1 #fb1 #fc47 ,,lxxxvi4 ,the servants of the ,merciful are they that walk upon the earth softly2 and when the ignorant speak unto them1 they reply #8,peace6'-- ,and they that pass the night worshipping their ,lord1 prostrate and standing2-- ,and that say1 #8,o our ,lord1 turn away from us the torment of ,hell3 verily its torment is endless2 verily it is an ill abode and resting-place6'-- ,and those who when they spend are neither lavish nor niggard1 but keep the mean2-- ,and those who call on no other gods with ,god1 nor slay whom ,god hath forbidden to be slain1 except for a just cause2 nor are unchaste2-- ,and they who bear not witness to a lie1 and when they pass by vain discourse pass it by with dignity2-- ,these shall be rewarded with the highest ,heaven1 for that they persevered1 and they shall be accosted therein with #8,welcome and ,peace1' to live therein for ever--a fair abode and resting-place6 7xxv4 #fd-ge47 ,,part ,,the ,,second4 ,,prophets1 ,,apostles1 ,,and ,,divine ,,books4#aij ,,say ,,ye1 ,we believe in ,god1 and in that which hath been sent down unto us 7namely1 the ur-n71 and what hath been sent down unto ,abraham 7the ten books71 and ,ishmael1 and ,isaac1 and ,jacob1 and the tribes1 his children1 and what ,moses received 7namely1 the ,pentateuch71 and ,jesus 7namely1 the ,gospel71 and what the prophets received from their ,lord 7namely1 books and signs73 we make no separation of any of them1 believing in some1 and disbelieving in some1 like the ,jews and the ,christians2 and we resign ourselves unto ,him4 7ii4 #acj47 ,,adam ,,and ,,eve4 ,remember1 ,o ,moammad1 when thy ,lord said unto the angels1 ,i am about to place in the earth a vicegerent to act for me in the execution of my ordinances therein1 namely1 ,adam1--they said1 ,wilt ,thou place in it one who will corrupt in it by disobediences1 and will shed blood 7as did the sons of ,el-,jnn1#aia who were in it2 wherefore1 when they acted corruptly1 ,god sent to them the angels1 who drove them away to the islands and the mountains71 when we on the contrary celebrate the divine perfection1 occupying ourselves with ,thy praise1 and extol ,thy holiness8 ,therefore we are more worthy of the vicegerency4--,god replied1 ,verily1 ,i know that which ye know not1 as to the affair of appointing ,adam vicegerent1 and that among his posterity will be the obedient and the rebellious1 and the just will be manifest among them4 ,and ,he created ,adam from the surface of the earth1 taking a handful of every colour that it comprised1 which was kneaded with various waters2 and ,he completely formed it1 and breathed into it the soul3 so it became an animated sentient being4#aib ,and ,he taught ,adam the names of all things1 infusing the knowledge of them into his heart4 ,then ,he showed them 7namely1 the things7 to the angels1 and said1 ,declare unto me the names of these things1 if ye say truth in your assertion that ,i will not create any more knowing than ye1 and that ye are more worthy of the vicegerency4 ,they replied1 ,we extol ,thy perfection6 ,we have no knowledge excepting what ,thou hast taught us2 for ,thou art the ,knowing1 the ,wise4--,god said1 ,o ,adam1 tell them their names4 ,and when he had told them their names1 ,god said1 ,did ,i not say unto you that ,i know the secrets of the heavens and the earth1 and know what ye reveal of your words1 saying1 ,wilt thou place in it1 etc41 and what ye did conceal of your words1 saying1 ,he will not create any more generous towards ,him than we1 nor any more knowing8 7ii4 #bh-ca47 ,we created you2 that is1 your father ,adam3 then we formed you2 we formed him1 and you in him3 then ,we said unto the angels1 ,prostrate yourselves unto ,adam1 by way of salutation2 whereupon they prostrated themselves1 except ,iblees1 the father of the jinn1 who was amid the angels3 he was not of those who prostrated themselves4 ,god said1 ,what hath hindered thee from prostrating thyself1 when ,i commanded thee8 ,he answered1 ,i am better than he3 ,thou hast created me of fire1 and ,thou hast created him of earth4 ,god said1 ,then descend thou from it2 that is1 from ,paradise2 or1 as some say1 from the heavens2 for it is not fit for thee that thou behave thyself proudly therein3 so go thou forth3 verily thou shalt be of the contemptible4 ,he replied1 ,grant me respite until the day when they 7that is1 mankind7 shall be raised from the dead4 ,he said1 ,thou shalt be of those who are respited3 and1 in another verse in xv4 #ch1 it is said1 until the day of the known period2 that is1 until the period of the first blast of the trumpet4 ,and the devil said1 ,now1 as ,thou hast led me into error1 ,i will surely lay wait for them 7that is1 for the sons of ,adam7 in ,thy right way1 the way that leadeth to ,thee3 then ,i will surely come upon them1 from before them1 and from behind them1 and from their right hands1 and from their left1 and hinder them from pursuing the way 7but1 saith ,ibn-,abbs1 he cannot come upon them above1 lest he should intervene between the servant and ,god's mercy71 and ,thou shalt not find the greater number of them grateful1 or believing4 ,god said1 ,go forth from it1 despised and driven away from mercy4 ,whosoever of them 7that is1 of mankind7 shall follow thee1 ,i will surely fill hell with you all2 with thee1 and thy offspring1 and with men4 7vii4 #aj-ag47 ,and we said1 ,o ,adam1 dwell thou and thy wife 7,howw or ,eve1 whom ,god created from a rib of his left side7 in the garden1 and eat ye therefrom plentifully1 wherever ye will2 but approach ye not this tree1 to eat thereof2 7and it was wheat1 or the grape-vine1 or some other tree27 for if ye do so1 ye will be of the number of the offenders4 ,but the devil1 ,iblees1 caused them to slip from it1 that is1 from the garden1 by his saying unto them1 ,shall ,i show you the way to the tree of eternity8 ,and he swore to them by ,god that he was one of the faithful advisers to them3 so they ate of it1 and ,he ejected them from that state of delight in which they were4 ,and ,we said1 ,descend ye#aic to the earth1 ye two with the offspring that ye comprise yet unborn1 one of you 7that is1 of your offspring7 an enemy to another2 and there shall be for you1 in the earth1 a place of abode1 and a provision1 of its vegetable produce1 for a time1 until the period of the expiration of your terms of life4 ,and ,adam learned1 from his ,lord1 words1 which were these3--,o ,lord1 we have acted unjustly to our own souls1 and if ,thou do not forgive us1 and be merciful unto us1 we shall surely be of those who suffer loss4#aid ,and he prayed in these words2 and ,he became propitious towards him1 accepting his repentance2 for ,he is the ,very ,propitious1 the ,merciful4 ,we said1 ,descend ye from it 7from the garden7 altogether2 and if there come unto you from ,me a direction 7a book and an apostle71 those who follow my direction1 there shall come no fear on them1 nor shall they grieve in the world to come2 for they shall enter paradise3 but they who disbelieve and accuse our signs#aie of falsehood1 these shall be the companions of the fire3 they shall remain therein for ever4 7ii4 #cc-cg47 ,,abel ,,and ,,cain4 ,recite1 ,o ,moammad1 unto them 7that is1 to thy people7 the history of the two sons of ,adam1 namely1 ,abel and ,cain1#aif with truth4 ,when they offered their offering to ,god#aig 7,abel's being a ram1 and ,cain's being produce of the earth71 and it was accepted from one of them 7that is1 from ,abel2 for fire descended from heaven1 and devoured his offering71 and it was not accepted from the other1 ,cain was enraged2 but he concealed his envy until ,adam performed a pilgrimage1 when he said unto his brother1 ,i will assuredly slay thee4 ,abel said1 ,wherefore8 ,cain answered1 ,because of the acceptance of thine offering to the exclusion of mine4 ,abel replied1 ,god only accepteth from the pious4 ,if thou stretch forth to me thy hand to slay me1 ,i will not stretch forth to thee my hand to slay thee2 for ,i fear ,god1 the ,lord of the worlds4 ,i desire that thou shouldst bear the sin which thou intendest to commit against me1 by slaying me1 and thy sin which thou hast committed before1 and thou wilt be of the companions of the fire4--,and that is the recompense of the offenders4--,but his soul suffered him to slay his brother3 so he slew him2 and he became of the number of those who suffer loss4 ,and he knew not what to do with him2 for he was the first dead person upon the face of the earth of the sons of ,adam4 ,so he carried him upon his back4 ,and ,god sent a raven1 which scratched up the earth with its bill and its talons and raised it over a dead raven that was with it until it hid it1 to show him how he should hide the corpse of his brother4 ,he said1 ,o my disgrace6 ,am ,i unable to be like this raven1 and to hide the corpse of my brother8--,and he became of the number of the repentant4 ,and he digged a grave for him1 and hid him4--,on account of this which ,cain did ,we commanded the children of ,israel that he who should slay a soul 7not for the latter's having slain a soul or committed wickedness in the earth1 such as infidelity1 or adultery1 or intercepting the way1 and the like7 should be regarded as though he had slain all mankind2 and he who saveth it alive1 by abstaining from slaying it1 as though he had saved alive all mankind4 7v4 #cj-ce47 ,,noah ,,and ,,the ,,flood4 ,we formerly sent ,noah ,noo unto his people1 saying1 ,verily ,i am unto you a plain admonisher that ye worship not any but ,god4 ,verily ,i fear for you1 if ye worship any other1 the punishment of an afflictive day in this world and in the world to come4--,but the chiefs who disbelieved among his people replied1 ,we see thee not to be other than a man1 like unto us2 and we see not any to have followed thee except the meanest of us1 as the weavers and the cobblers1 at first thought 7or rashly71 nor do we see you to have any excellence above us3 nay1 we imagine you to be liars in your claim to the apostolic commission4 ,he said1 ,o my people1 tell me1 if ,i have an evident proof from my ,lord and ,he hath bestowed on me mercy 7the gift of prophecy7 from ,himself which is hidden from you1 shall we compel you to receive it when ye are averse thereto8 ,we cannot do so4 ,and1 ,o my people1 ,i ask not of you any riches for it2 namely1 for delivering my message4 ,my reward is not due from any but ,god2 and ,i will not drive away those who have believed as ye have commanded me because they are poor people4 ,verily they shall meet their ,lord at the resurrection1 and ,he will recompense them1 and will exact for them reparation from those who have treated them with injustice1 and driven them away4 ,but ,i see you to be a people who are ignorant of the end of your case4 ,and1 ,o my people1 who will defend me against ,god if ,i drive them away8 ,will ye not then consider8 ,and ,i do not say unto you1 ,i have the treasures of ,god2 nor do ,i say1 ,i know the things unseen2 nor do ,i say1 ,verily ,i am an angel2 nor do ,i say1 of those whom your eyes contemn1 ,god will by no means bestow on them good3 7,god best knoweth what is in their minds37 verily ,i should in that case be one of the offenders4--,they replied1 ,o ,noah1 thou hast disputed with us and multiplied disputes with us3 now bring upon us that punishment wherewith thou threatenest us1 if thou be of those that speak truth4 ,he said1 ,only ,god will bring it upon you1 if ,he please to hasten it unto you2 for it is ,his affair1 not mine2 and ye shall not escape ,god3 nor will my counsel profit you1 if ,i desire to counsel you1 if ,god desire to lead you into error4 ,he is your ,lord2 and unto ,him shall ye be brought back4 7xi4 #bg-cf47 ,and it was said by revelation unto ,noah1 ,verily there shalt not believe of thy people any but they who have already believed2 therefore be not grieved for that which they have done4 7xi4 #ch47 ,and he uttered an imprecation upon them1 saying1 ,o my ,lord1 leave not upon the earth any one of the unbelievers2 for if ,thou leave them1 they will lead ,thy servants into error1 and will not beget any but a wicked1 ungrateful offspring4 ,o my ,lord1 forgive me and my parents 7for they were believers71 and whomsoever entereth my house 7my abode1 or my place of worship71 being a believer1 and the believing men1 and the believing women1 7to the day of resurrection71 and add not to the offenders aught save destruction4 7lxxi4 #bg-bi47 ,and ,god answered his prayer1 and said1 ,construct the ark in our sight and according to our revelation1 and speak not unto ,me concerning those who have offended1 to beg ,me not to destroy them2 for they shall be drowned4 ,and he constructed the ark2 and whenever a company of his people passed by him1 they derided him4 ,he said1 ,if ye deride us1 we will deride you1 like as ye deride1 when we are saved and ye are drowned1 and ye shall know on whom shall come a punishment which shall render him vile1 and whom shall befall a lasting punishment4 ,thus he was employed until when ,our decree for their destruction came to pass1 and the baker's oven overflowed with water#aih 7for this was a signal unto ,noah71 ,we said1 ,carry into it 7that is1 into the ark7 of every pair1 male and female1 of each of these descriptions1 two 7and it is related that ,god assembled for ,noah the wild beasts and the birds and other creatures1 and he proceeded to put his hands upon each kind1 and his right hand fell always upon the male1 and his left upon the female1 and he carried them into the ark71 and thy family 7excepting him upon whom the sentence of destruction hath already been pronounced1 namely1 ,noah's wife1 and his son ,canaan3 but ,shem and ,ham and ,japheth and their three wives he took71 and those who have believed2 but there believed not with him save a few3 they were six men and their wives3 and it is said that all who were in the ark were eighty1 half of whom were men and half women4 ,and ,noah said1 ,embark ye therein4 ,in the name of ,god be its course and its mooring4#aii ,verily my ,lord is very forgiving and merciful4--,and it moved along with them amid waves like mountains2 and ,noah called unto his son1 ,canaan1 who was apart from the ark1 ,o my child1 embark with us1 and be not with the unbelievers6 ,he replied1 ,i will betake me to a mountain which will secure me from the water4 ,noah said1 ,there is nought that will secure to-day from the decree of ,god any but him on whom ,he hath mercy4 ,and the waves intervened between them2 so he became one of the drowned4 ,and it was said1 ,o earth1 swallow up thy water 7whereupon it drank it up1 except what had descended from heaven1 which became rivers and seas71 and1 ,o heaven1 cease from raining2--and the water abated1 and the decree was fulfilled1 and it 7namely1 the ark7 rested on ,el-,joodee 7a mountain of ,el-,jezeereh1 near ,el-,msil72 and it was said1 ,perdition to the offending people6#bjj 7xi4 #ch-df47 ,and ,noah called upon his ,lord1 and said1 ,o my ,lord1 verily my son is of my family1 and ,thou hast promised me to save them1 and verily ,thy promise is true1 and ,thou art the most just of those who exercise judgment4 ,god replied1 ,o ,noah1 verily he is not of thy family who should be saved1 or of the people of thy religion4 ,verily it 7namely1 thine asking me to save him7 is not a righteous act2 for he was an unbeliever1 and there is no safety for the unbelievers2 therefore ask not of me that wherein thou hast no knowledge4 ,i admonish thee1 lest thou become one of the ignorant4--,noah said1 ,o my ,lord1 ,i beg ,thee to preserve me from asking ,thee that wherein ,i have no knowledge2 and if ,thou do not forgive me and have mercy upon me1 ,i shall be of those who suffer loss4--,it was said1 ,o ,noah1 descend from the ark1#bja with peace from ,us1 and blessings1 upon thee and upon peoples that shall proceed from those who are with thee in the ark 7that is1 their believing posterity72 but peoples that shall proceed from those who are with thee ,we will permit to enjoy the provisions of this world2 then a painful punishment shall befall them from ,us1 in the world to come2 they being unbelievers4 7xi4 #dg-ej47 ,,ad ,,and ,,thamood4 ,and we sent unto the former tribe of d#bjb their brother ,hood4#bjc ,he said1 ,o my people1 worship ,god3 assert ,his unity4 ,ye have no other deity than ,him4 ,will ye not then fear ,him1 and believe8--,the chiefs who disbelieved among his people answered1 ,verily we see thee to be in a foolish way1 and verily we esteem thee one of the liars with respect to the apostolic commission4 ,he replied1 ,o my people1 there is no folly in me2 but ,i am an apostle from the ,lord of the worlds4 ,i bring unto you the messages of my ,lord1 and ,i am unto you a counsellor1 intrusted with the apostolic office4 ,do ye wonder that an admonition hath come unto you from your ,lord by the tongue of a man from among you1 that he may warn you8 ,and remember how ,he hath appointed you vicegerents in the earth after the people of ,noah1 and increased you in tallness of stature4 7,for the tall among them was a hundred cubits1 and the short among them sixty47 ,remember1 then1 the benefits of ,god1 that ye may prosper4 ,they said1 ,art thou come unto us that we may worship ,god alone1 and relinquish what our fathers worshipped8 ,then bring upon us that punishment with which thou threatenest us1 if thou be of those who speak truth4--,he replied1 ,punishment and indignation from your ,lord have become necessary for you4 ,do ye dispute with me concerning names which ye and your fathers have given to idols which ye worship1 concerning which 7that is1 the worship of which7 ,god hath not set down any convincing proof8 ,then await ye the punishment4 ,i am with you1 of those who await that1 for your accusing me of falsehood4 ,and the unprofitable wind was sent upon them4 ,but ,we delivered him 7namely1 ,hood7 and them who were with him 7of the believers7 by ,our mercy2 and ,we cut off the uppermost part of those who charged ,our signs with falsehood and who were not believers4 7vii4 #fc-gj47 ,and ,we sent unto the tribe of ,thamood#bjd their brother li4 ,he said1 ,o my people1 worship ,god4 ,ye have no other deity than ,him4 ,a miraculous proof of my veracity hath come unto you from your ,lord1 this she-camel of ,god being a sign unto you4 ,he had caused her1 at their demand1 to come forth from the heart of a rock4 ,therefore let her feed in ,god's earth1 and do her no harm1 lest a painful punishment seize you4 ,and remember how ,he hath appointed you vicegerents in the earth after the tribe of d1 and given you a habitation in the earth3 ye make yourselves1 on its plains1 pavilions wherein ye dwell in summer1 and cut the mountains into houses wherein ye dwell in winter4 ,remember then the benefits of ,god1 and do not evil in the earth1 acting corruptly4--,the chiefs who were elated with pride1 among his people1 said unto those who were esteemed weak1 namely1 to those who had believed among them1 ,do ye know that li hath been sent unto you from his ,lord8 ,they answered1 ,yea3 verily we believe in that wherewith he hath been sent4 ,those who were elated with pride replied1 ,verily we disbelieve in that wherein ye have believed4--,and the she-camel had a day to water2 and they had a day2 and they became weary of this4 ,and they hamstrung the she-camel 7udr the son of ,slif doing so by their order and slaying her with the sword72#bje and they impiously transgressed the command of their ,lord1#bjf and said1 ,o li1 bring upon us that punishment with which thou threatenest us for killing her1 if thou be one of the apostles4 ,and the violent convulsion 7a great earthquake1 and a cry from heaven#bjg7 assailed them1 and in the morning they were in their dwellings prostrate and dead4 ,so he turned away from them1 and said1 ,o my people1 ,i have brought unto you the message of my ,lord and given you faithful counsel2 but ye loved not faithful counsellors4 7vii4 #ga-gg47 ,,dhu-,l-,,arneyn4 ,they 7namely1 the ,jews7 will ask thee concerning ,dhu-l-arneyn4#bjh 7,his name was ,el-,iskender1 and he was not a prophet47 ,answer1 ,i will recite unto you an account of him4 ,we gave him ability in the earth1 by facilitating his journeying therein1 and gave him a way to attain everything that he required4 ,and he followed a way towards a place where the sun setteth1 until1 when he came to the place where the sun setteth1 he found that it set in a spring of black mud1 as it appeared to the eye2 but really that spring was greater than the world2 and he found near it a people who were unbelievers4#bji ,we said1 by inspiration1 ,o ,dhu-l-arneyn1 either punish the people by slaughter1 or proceed against them gently1 taking them captive4 ,he said1 ,as to him who offendeth by polytheism1 we will punish him by slaughter3 then he shall be taken back to his ,lord1 and ,he will punish him with a severe punishment1 in the fire of hell4 ,but as to him who believeth1 and doeth that which is right1 he shall have as a reward paradise1 and ,we will say unto him1 in ,our command1 that which will be easy unto him4--,then he followed a way towards the place where the sun riseth1 until1 when he came to the place where the sun riseth1 he found that it rose upon a people 7namely1 the ,zenj7 unto whom ,we had not given anything wherewith to shelter themselves therefrom1 neither clothing nor roof2 for their land bore no building2 but they had subterranean dwellings1 into which they retired at sunrise1 and they came forth when the sun was high4 ,thus was the case2 and ,we comprehended with ,our knowledge what were with him 7namely1 ,dhu-l-arneyn71 of weapons and forces and other things4--,then he followed a way until1 when he came between the two barriers 7or mountains1 at the confines of the country of the ,turks1 between which is the barrier of ,el-,iskender1 as will be related presently71 he found before them a people who could scarce understand speech4 ,they said1 ,o ,dhu-l-arneyn1 verily ,yjooj and ,mjooj ,gog and ,magog#baj are corrupting in the earth1 by plunder and tyranny1 when they came forth unto us4 ,shall we therefore pay thee tribute1 on the condition that thou make a barrier between us and them8--,he answered1 ,the ability which my ,lord hath given me1 by wealth and other things1 is better than your tribute1 which ,i need not4 ,i will make the barrier for you gratuitously3 but assist me strenuously by doing that which ,i desire3 ,i will make between you and them a strong barrier4 ,bring me pieces of iron of the size of the blocks of stone used in building4--,and he built with them1 and placed amid them firewood and charcoal1 until1 when it the mass filled up the space between the upper parts of the two mountains1 and he had put the bellows and fire around that mass1 he said1 ,blow ye with the bellows4 ,so they blew until1 when he had made it 7that is1 the iron7 like fire1 he said1 ,bring me molten brass1 that ,i may pour upon it4 ,and he poured the molten brass upon the heated iron1 so that it entered between its pieces and the whole became one mass4 ,and they 7namely1 ,yjooj and ,mjooj7 were not able to ascend to its top by reason of its height and smoothness2 nor were they able to perforate it by reason of its hardness and thickness4 ,dhu-l-arneyn said1 ,this 7namely1 the barrier1 or the gift of the ability to construct it7 is a mercy from my ,lord3 but when the promise of my ,lord1 as to the eruption of ,yjooj and ,mjooj shortly before the resurrection1 shall come to be fulfilled1 ,he will reduce it 7namely1 the barrier7 to dust2 and the promise of my ,lord concerning their eruption and other events is true4 ,and ,we will suffer some of them1 on that day 7the day of their eruption71 to pour tumultuously among others3 and the trumpet shall be blown for the resurrection1 and ,we will gather them 7namely1 all creatures7 together in a body1 in one place4 ,and ,we will set hell1 on that day1 near before the unbelievers1 whose eyes have been veiled from my admonition 7the ur-n71 and who1 being blind1 have not been directed by it1 and who could not hear what the prophet recited unto them1 by reason of their hatred of him2 wherefore they believed not in him4 7xviii4 #hb-aja47 ,,abraham1 ,,ishmael1 ,,isaac4 ,remember when ,abraham ,ibrheem said to his father ,azar 7this was the surname of ,terah71 ,dost thou take images as deities8#baa ,verily ,i see thee and thy people to be in a manifest error4--7,and thus1 as ,we showed him the error of his father and his people1 did ,we show ,abraham the kingdom of the heavens and the earth1 and ,we did so that he might be of the number of those who firmly believe47 ,and when the night overshadowed him1 he saw a star 7it is said that it was ,venus71 and he said unto his people1 who were astrologers1 ,this is my ,lord1 according to your assertion4--,but when it set1 he said1 ,i like not those that set1 to take them as ,lords1 since it is not meet for a ,lord to experience alteration and change of place1 as they are of the nature of accidents4 ,yet this had no effect upon them4 ,and when he saw the moon rising1 he said unto them1 ,this is my ,lord4--,but when it set1 he said1 ,verily if my ,lord direct me not 7if ,he confirm me not in the right way71 ,i shall assuredly be of the erring people4--,this was a hint to his people that they were in error2 but it had no effect upon them4 ,and when he saw the sun rising1 he said1 ,this is my ,lord4 ,this is greater than the star and the moon4--,but when it set1 and the proof had been rendered more strong to them1 yet they desisted not1 he said1 ,o my people1 verily ,i am clear of the things which ye associate with ,god2 namely1 the images and the heavenly bodies4 ,so they said unto him1 ,what dost thou worship8 ,he answered1 ,verily ,i direct my face unto ,him who hath created the heavens and the earth1 following the right religion1 and ,i am not of the polytheists4--,and his people argued with him2 but he said1 ,do ye argue with me respecting ,god1 when ,he hath directed me1 and ,i fear not what ye associate with ,him1 unless my ,lord will that aught displeasing should befall me8 ,my ,lord comprehendeth everything by ,his knowledge4 ,will ye not therefore consider8 ,and wherefore should ,i fear what ye have associated with ,god1 when ye fear not for your having associated with ,god that of which ,he hath not sent down unto you a proof8 ,then which of the two parties is the more worthy of safety8 ,are we1 or you8 ,if ye know who is the more worthy of it1 follow him4--,god saith1 ,they who have believed1 and not mixed their belief with injustice 7that is1 polytheism71 for these shall be safety from punishment1 and they are rightly directed4 7vi4 #gd-hb47 ,relate unto them1 in the book 7that is1 the ur-n71 the history of ,abraham4 ,verily he was a person of great veracity1 a prophet4 ,when he said unto his father ,azar1 who worshipped idols1 ,o my father1 wherefore dost thou worship that which heareth not1 nor seeth1 nor averteth from thee aught1 whether of advantage or of injury8 ,o my father1 verily a degree of knowledge hath come unto me1 that hath not come unto thee3 therefore follow me3 ,i will direct thee into a right way4 ,o my father1 serve not the devil1 by obeying him in serving idols2 for the devil is very rebellious unto the ,compassionate4 ,o my father1 verily ,i fear that a punishment will betide thee from the ,compassionate1 if thou repent not1 and that thou wilt be unto the devil an aider1 and a companion in hell-fire4--,he replied1 ,art thou a rejector of my ,gods1 ,o ,abraham1 and dost thou revile them8 ,if thou abstain not1 ,i will assuredly assail thee with stones or with ill words2 therefore beware of me1 and leave me for a long time4--,abraham said1 ,peace from me be on thee6 ,i will ask pardon for thee of my ,lord2 for ,he is gracious unto me3 and ,i will separate myself from you and from what ye invoke instead of ,god2 and ,i will call upon my ,lord3 perhaps ,i shall not be unsuccessful in calling upon my ,lord1 as ye are in calling upon idols4--,and when he had separated himself from them1 and from what they worshipped instead of ,god1 by going to the ,holy ,land1 ,we gave him two sons1 that he might cheer himself thereby1 namely1 ,isaac and ,jacob2 and each of them ,we made a prophet2 and ,we bestowed upon them 7namely1 the three71 of our mercy1 wealth and children2 and ,we caused them to receive high commendation4 7xix4 #db-ea47 ,we gave unto ,abraham his direction formerly1 before he had attained to manhood2 and ,we knew him to be worthy of it4 ,when he said unto his father and his people1 ,what are these images1 to the worship of which ye are devoted8--they answered1 ,we found our fathers worshipping them1 and we have followed their example4 ,he said unto them1 ,verily ye and your fathers have been in a manifest error4 ,they said1 ,hast thou come unto us with truth in saying this1 or art thou of those who jest8 ,he answered1 ,nay1 your ,lord 7the being who deserveth to be worshipped7 is the ,lord of the heavens and the earth1 who created them1 not after the similitude of anything pre-existing2 and ,i am of those who bear witness thereof4 ,and1 by ,god1 ,i will assuredly devise a plot against your idols after ye shall have retired1 turning your backs4--,so1 after they had gone to their place of assembly1 on a day when they held a festival1 he brake them in pieces with an axe1 except the chief of them1 upon whose neck he hung the axe2 that they might return unto it 7namely1 the chief7 and see what he had done with the others4 ,they said1 after they had returned and seen what he had done1 ,who hath done this unto our gods8 ,verily he is of the unjust4--,and some of them said1 ,we heard a young man mention them reproachfully3 he is called ,abraham4 ,they said1 ,then bring him before the eyes of the people1 that they may bear witness against him of his having done it4 ,they said unto him1 when he had been brought1 ,hast thou done this unto our gods1 ,o ,abraham8 ,he answered1 ,nay1 this their chief did it3 and ask ye them1 if they can speak4 ,and they returned unto themselves1 upon reflection1 and said unto themselves1 ,verily ye are the unjust1 in worshipping that which speaketh not4 ,then they reverted to their obstinacy1 and said1 ,verily thou knowest that these speak not3 then wherefore dost thou order us to ask them8 ,he said1 ,do ye then worship1 instead of ,god1 that which doth not profit you at all1 nor injure you if ye worship it not8 ,fy on you1 and on that which ye worship instead of ,god6 ,do ye not then understand8--,they said1 ,burn ye him1 and avenge your gods1 if ye will do so4 ,so they collected abundance of firewood for him1 and set fire to it2 and they bound ,abraham1 and put him into an engine1 and cast him into the fire4 ,but1 saith ,god1 ,we said1 ,o fire1 be thou cold1 and a security unto ,abraham6 ,so nought of him was burned save his bonds3 the heat of the fire ceased1 but its light remained2 and by ,god's saying1 ,security1--,abraham was saved from dying1 by reason of its cold4 ,and they intended against him a plot2 but he caused them to be the sufferers4#bab ,and ,we delivered him and ,lot1 the son of his brother ,haran1 from ,el-,er1 bringing them unto the land which we blessed for the peoples1 by the abundance of its rivers and trees1 namely1 ,syria4 ,abraham took up his abode in ,palestine1 and ,lot in ,el-,mu-tekifeh1 between which is a day's journey4 ,and when ,abraham had asked a son1 ,we gave unto him ,isaac1 and ,jacob as an additional gift1 beyond what he had asked1 being a son's son2 and all of them ,we made righteous persons and prophets4 ,and ,we made them models of religion who directed men by ,our command unto ,our religion2 and ,we commanded them by inspiration to do good works and to perform prayer and to give the appointed alms2 and they served ,us4 ,and unto ,lot ,we gave judgment and knowledge2 and ,we delivered him from the city which committed filthy actions2 for they were a people of evil1 shameful doers2 and ,we admitted him into our mercy2 for he was one of the righteous4 7xxi4 #eb-ge47 ,hast thou not considered him who disputed with ,abraham concerning his ,lord1 because ,god had given him the kingdom8 ,and he was ,nimrod4 ,when ,abraham said1 7upon his saying unto him1 ,who is thy ,lord1 unto whom thou invitest us871 ,my ,lord is ,he who giveth life and causeth to die1--he replied1 ,i give life and cause to die4--,and he summoned two men1 and slew one of them1 and left the other4 ,so when he saw that he understood not1 ,abraham said1 ,and verily ,god bringeth the sun from the east3 now do thou bring it from the west4--,and he who disbelieved was confounded2 and ,god directeth not the offending people4 7ii4 #bfj47 ,and ,our messengers came formerly unto ,abraham with good tidings of ,isaac and ,jacob1 who should be after him4 ,they said1 ,peace4 ,he replied1 ,peace be on you4 ,and he tarried not1 but brought a roasted calf4 ,and when he saw that their hands touched it not1 he disliked them and conceived a fear of them4 ,they said1 ,fear not3 for we are sent unto the people of ,lot1 that we may destroy them4 ,and his wife ,sarah was standing serving them1 and she laughed1 rejoicing at the tidings of their destruction4 ,and we gave her good tidings of ,isaac ,is2 and after ,isaac1 ,jacob ,yaoob4 ,she said1 ,alas6 shall ,i bear a child when ,i am an old woman1 of nine and ninety years1 and when this my husband is an old man1 of a hundred or a hundred and twenty years8 ,verily this would be a wonderful thing4--,they said1 ,dost thou wonder at the command of ,god8 ,the mercy of ,god and ,his blessings be on you1 ,o people of the house 7of ,abraham76 for ,he is praiseworthy1 glorious4--,and when the terror had departed from ,abraham1 and the good tidings had come unto him1 he disputed with ,us 7that is1 with ,our messengers7 respecting the people of ,lot2 for ,abraham was gentle1 compassionate1 repentant4 ,and he said unto them1 ,will ye destroy a city wherein are three hundred believers8 ,they answered1 ,no4 ,he said1 ,and will ye destroy a city wherein are two hundred believers8 ,they answered1 ,no4 ,he said1 ,and will ye destroy a city wherein are forty believers8 ,they answered1 ,no4 ,he said1 ,and will ye destroy a city wherein are fourteen believers8 ,they answered1 ,no4 ,he said1 ,and tell me1 if there be in it one believer8 ,they answered1 ,no4 ,he said1 ,verily in it is ,lot4 ,they replied1 ,we know best who is in it4 ,and when their dispute had become tedious1 they said1 ,o ,abraham1 abstain from this disputation2 for the command of thy ,lord hath come for their destruction1 and a punishment not to be averted is coming upon them4 7xi4 #gb-gh47 ,and when ,our decree for the destruction of the people of ,lot came to be executed1 ,we turned them 7that is1 their cities7 upside-down2 for ,gabriel raised them to heaven1 and let them fall upside-down to the earth2#bac and ,we rained upon them stones of baked clay1 sent one after another1 marked with thy ,lord1 each with the name of him upon whom it should be cast3 and they are not far distant from the offenders2 that is1 the stones are not1 or the cities of the people of ,lot were not1 far distant from the people of ,mekkeh4 7xi4 #hd47 ,and ,abraham said after his escape from ,nimrod1 ,verily ,i am going unto my ,lord1 who will direct me unto the place whither ,he hath commanded me to go1 namely1 ,syria4 ,and when he had arrived at the ,holy ,land1 he said1 ,o my ,lord1 give me a son who shall be one of the righteous4 ,whereupon ,we gave him the glad tidings of a mild youth4 ,and when he had attained to the age when he could work with him 7as some say1 seven years2 and some1 thirteen71 he said1 ,o my child1 verily ,i have seen in a dream that ,i should sacrifice thee 7and the dreams of prophets are true2 and their actions1 by the command of ,god72 therefore consider what thou seest advisable for me to do4 ,he replied1 ,o my father1 do what thou art commanded3 thou shalt find me1 if ,god please1 of the number of the patient4 ,and when they had resigned themselves1 and he had laid him down on his temple1 in the valley of ,mind1 and had drawn the knife across his throat 7but it produced no effect1 by reason of an obstacle interposed by the divine power71 ,we called unto him1 ,o ,abraham1 thou hast verified the vision4 ,verily thus do ,we reward the well-doers4 ,verily this was the manifest trial4 ,and ,we ransomed him whom he had been commanded to sacrifice 7and he was ,ishmel ,ismeel or ,isaac2 for there are two opinions7#bad with an excellent victim1 a ram from ,paradise1 the same that ,abel had offered3 ,gabriel 7on whom be peace67 brought it1 and the lord ,abraham sacrificed it1 saying1 ,god is most great6 ,and ,we left this salutation to be bestowed on him by the latter generations1 ,peace be on ,abraham6 ,thus do ,we reward the well-doers3 for he was of our believing servants4 7xxxvii4 #ig-aaa47 ,remember when ,abraham said1 ,o my ,lord1 show me how ,thou will raise to life the dead4#bae--;,he said1 ,hast thou not believed8 ,he answered1 ,yea3 but ,i have asked ,thee that my heart may be at ease4 ,he replied1 ,then take four birds and draw them towards thee1 and cut them in pieces and mingle together their flesh and their feathers2 then place upon each mountain of thy land a portion of them1 then call them unto thee3 they shall come unto thee quickly3 and know thou that ,god is mighty and wise4--,and he took a peacock and a vulture and a raven and a cock1 and did with them as hath been described1 and kept their heads with him1 and called them2 whereupon the portions flew about1 one to another1 until they became complete3 then they came to their heads4 7ii4 #bfb47 ,remember when his ,lord had tried ,abraham by certain words1 commands and prohibitions1 and he fulfilled them1 ,god said unto him1 ,i constitute thee a model of religion unto men4#baf ,he replied1 ,and of my offspring constitute models of religion4 ,god said1 ,my covenant doth not apply to the offenders1 the unbelievers among them4--,and when ,we appointed the house 7that is1 the ,kabeh7 to be a place for the resort of men1 and a place of security 7a man would meet the slayer of his father there and he would not provoke him to revenge17 and said1 ,take1 ,o men1 the station of ,abraham 7the stone upon which he stood at the time of building the ,house7 as a place of prayer1 that ye may perform behind it the prayers of the two rekahs#bag which are ordained to be performed after the ceremony of the circuiting of the ,kabeh4--,and ,we commanded ,abraham and ,ishmael1 saying1 ,purify my ,house 7rid it of the idols7 for those who shall compass it1 and those who shall abide there1 and those who shall bow down and prostrate themselves4--,and when ,abraham said1 ,o my ,lord1 make this place a secure territory 7and ,god hath answered his prayer1 and made it a sacred place1 wherein the blood of man is not shed1 nor is any one oppressed in it1 nor is its game hunted or shot1 nor are its plants cut or pulled up71 and supply its inhabitants with fruits which hath been done by the transporting of ,e-f from ,syria thither1 when it that is1 the territory of ,mekkeh was desert1 without sown land or water1#bah such of them as shall believe in ,god and the last day4--,he mentioned them peculiarly in the prayer agreeably with the saying of ,god1 ,my covenant doth not apply to the offenders4--,god replied1 ,and ,i will supply him who disbelieveth3 ,i will make him to enjoy a supply of food in this world1 a little while3 then ,i will force him1 in the world to come1 to the punishment of the fire2 and evil shall be the transit4 7ii4 #aah-abj47 ,and remember when ,abraham was raising the foundations of the ,house#bai 7that is1 building it71 together with ,ishmael1 and they said1 ,o our ,lord1 accept of us our building2 for ,thou art the ,hearer of what is said1 the ,knower of what is done4 ,o our ,lord1 also make us resigned#bbj unto ,thee1 and make from among our offspring a people resigned unto ,thee1 and show us our rites 7the ordinances of our worship1 or our pilgrimage71 and be propitious towards us2 for ,thou art the ,very ,propitious1 the ,merciful4 7,they begged ,him to be propitious to them1 notwithstanding their honesty1 from a motive of humility1 and by way of instruction to their offspring47 ,o our ,lord1 also send unto them 7that is1 the people of the ,house7 an apostle from among them 7and ,god hath answered their prayer by sending ,moammad71 who shall recite unto them ,thy signs 7the ur-n71 and shall teach them the book 7the ur-n71 and the knowledge that it containeth1 and shall purify them from polytheism2 for ,thou art the ,mighty1 the ,wise4--,and who will be averse from the religion of ,abraham but he who maketh his soul foolish1 who is ignorant that it is ,god's creation1 and that the worship of ,him is incumbent on it2 or who lightly esteemeth it and applieth it to vile purposes2 when ,we have chosen him in this world as an apostle and a friend1 and he shall be in the world to come one of the righteous for whom are high ranks8--,and remember when his lord said unto him1 ,resign thyself3--he replied1 ,i resign myself unto the ,lord of the worlds4--,and ,abraham commanded his children to follow it 7namely1 the religion72 and ,jacob1 his children2 saying1 ,o my children1 verily ,god hath chosen for you the religion of ,el-,islm2#bba therefore die not without your being ,muslims4--,it was a prohibition from abandoning ,el-,islm and a command to persevere therein unto death4 7ii4 #aba-abf47 ,when the ,jews said1 ,abraham was a ,jew1 and we are of his religion1--and the ,christians said the like1 the following was revealed3--,o people of the ,scripture1 wherefore do ye argue respecting ,abraham1 asserting that he was of your religion1 when the ,pentateuch and the ,gospel were not sent down but after him a long time8 ,do ye not then understand the falsity of your saying8 ,so ye1 ,o people1 have argued respecting that of which ye have knowledge1 concerning ,moses and ,jesus1 and have asserted that ye are of their religion3 then wherefore do ye argue respecting that of which ye have no knowledge1 concerning ,abraham8 ,but ,god knoweth his case1 and ye know it not4 ,abraham was not a ,jew nor a ,christian3 but he was orthodox1 a ,muslim or one resigned1 a unitarian1 and he was not of the polytheists4 7iii4 #eh-fj47 ,,jacob1 ,,joseph ,,and ,,his ,,brethren4 ,remember1 when ,joseph ,yoosuf said unto his father1 ,o my father1 verily ,i saw in sleep eleven stars and the sun and the moon3 ,i saw them making obeisance unto me4 ,he replied1 ,o my child1 relate not thy vision to thy brethren1 lest they contrive a plot against thee1 knowing its interpretation to be that they are the stars and that the sun is thy mother and the moon thy father2 for the devil is unto man a manifest enemy4 ,and thus1 as thou sawest1 thy ,lord will choose thee1 and teach thee the interpretation of events1 or dreams1 and will accomplish his favour upon thee by the gift of prophecy1 and upon the family of ,jacob1 as ,he accomplished it upon thy fathers before1 ,abraham and ,isaac2 for thy ,lord is knowing and wise4--,verily in the history of ,joseph and his brethren are signs to the inquirers4--,when they 7the brethren of ,joseph7 said1 one to another1 ,verily ,joseph and his brother ,benjamin are dearer unto our father than we1 and we are a number of men2 verily our father is in a manifest error2 slay ye ,joseph1 or drive him away into a distant land2 so the face of your father shall be directed alone unto you1 regarding no other1 and ye shall be after it a just people3--a speaker among them1 namely1 ,judah1 said1 ,slay not ,joseph1 but throw him to the bottom of the well2 then some of the travellers may light upon him1 if ye do this4 ,and they were satisfied therewith4 ,they said1 ,o our father1 wherefore dost thou not intrust us with ,joseph1 when verily we are faithful unto him8 ,send him with us tomorrow into the plain1 that he may divert himself and sport2 and we will surely take care of him4--,he replied1 ,verily your taking him away will grieve me1 and ,i fear lest the wolf devour him while ye are heedless of him4 ,they said1 ,surely if the wolf devour him1 when we are a number of men1 we shall in that case be indeed weak4 ,so he sent him with them4 ,and when they went away with him1 and agreed to put him at the bottom of the well1 they did so4#bbb ,they pulled off his shirt1 after they had beaten him and had treated him with contempt and had desired to slay him2 and they let him down2 and when he had arrived half-way down the well they let him fall1 that he might die2 and he fell into the water4 ,he then betook himself to a mass of rock2 and they called to him2 so he answered them1 imagining that they would have mercy upon him4 ,they however desired to crush him with a piece of rock2 but ,judah prevented them4 ,and ,we said unto him by revelation1 while he was in the well 7and he was seventeen years of age1 or less71 to quiet his heart1 ,thou shalt assuredly declare unto them this their action1 and they shall not know thee at the time4#bbc ,and they came to their father at nightfall weeping4 ,they said1 ,o our father1 we went to run races1#bbd and left ,joseph with our clothes1 and the wolf devoured him2 and thou wilt not believe us1 though we speak truth4 ,and they brought false blood upon his shirt4 ,jacob said unto them1 ,nay1 your minds have made a thing seem pleasant unto you1 and ye have done it2#bbe but patience is seemly1 and ,god's assistance is implored with respect to that which ye relate4 ,and travellers came on their way from ,midian 7,medyen7 to ,egypt1 and alighted near the well2#bbf and they sent their drawer of water1#bbg and he let down his bucket into the well3 so ,joseph caught hold upon it1 and the man drew him forth2 and when he saw him1 he said1 ,o good news6 ,this is a young man6--,and his brethren thereupon knew his case2 wherefore they came unto him1 and they#bbh concealed his case1 making him as a piece of merchandise2 for they said1 ,he is our slave who hath absconded4 ,and ,joseph was silent1 fearing lest they should slay him4 ,and ,god knew that which they did4 ,and they sold him for a mean price1 for some dirhems counted down1 twenty1 or two-and-twenty2 and they were indifferent to him4 ,the travellers then brought him to ,egypt1 and he who had bought him sold him for twenty deenrs and a pair of shoes and two garments4 ,and the ,egyptian who bought him1 namely1 ifeer1#bbi said unto his wife ,zeleekha1 ,treat him hospitably2 peradventure he may be advantageous to us1 or we may adopt him as a son4 ,for he was childless4 ,and thus ,we prepared an establishment for ,joseph in the land of ,egypt1 to teach him the interpretation of events1 or dreams2 for ,god is well able to effect ,his purpose2 but the greater number of men1 namely1 the unbelievers1 know not this4 ,and when he had attained his age of strength 7thirty years1 or three-and-thirty71 ,we bestowed on him wisdom and knowledge in matters of religion1 before he was sent as a prophet2 for thus do ,we recompense the well-doers4 7xii4 #d-bb4--,then follows an account of his temptation by his mistress1 ,zeleekha47 ,then it seemed good unto them1#bcj after they had seen the signs of his innocence1 to imprison him4 ,they will assuredly imprison him for a time1 until the talk of the people respecting him cease4 ,so they imprisoned him4 ,and there entered with him into the prison two young men1 servants of the king1 one of whom was his cup-bearer and the other was his victualler4 ,and they found that he interpreted dreams2 wherefore one of them1 namely1 the cup-bearer1 said1 ,i dreamed that ,i was pressing grapes3 and the other said1 ,i dreamed that ,i was carrying upon my head some bread1 whereof the birds did eat3 acquaint us with the interpretation thereof2 for we see thee to be one of the beneficent4--,he replied1 ,there shall not come unto you any food wherewith ye shall be fed in a dream1 but ,i will acquaint you with the interpretation thereof when ye are awake1 before the interpretation of it come unto you4 ,this is a part of that which my ,lord hath taught me4 ,verily ,i have abandoned the religion of a people who believe not in ,god and who disbelieve in the world to come2 and ,i follow the religion of my fathers1 ,abraham and ,isaac and ,jacob4 ,it is not fit for us to associate anything with ,god4 ,this knowledge of the unity hath been given us of the bounty of ,god towards us and towards mankind2 but the greater number of men are not thankful4 ,o ye two companions 7or inmates7 of the prison1 are sundry lords better1 or is ,god1 the ,one1 the ,almighty8 ,ye worship not1 beside ,him1 aught save names which ye and your fathers have given to idols1 concerning which ,god hath not sent down any convincing proof4 ,judgment belongeth not unto any save unto ,god alone4 ,he hath commanded that ye worship not any but ,him4 ,this is the right religion2 but the greater number of men know not4 ,o ye two companions of the prison1 as to one of you1 namely1 the cup-bearer1 he will serve wine unto his lord as formerly2 and as to the other1 he will be crucified1 and the birds will eat from off his head4--,upon this they said1 ,we dreamed not aught4 ,he replied1 ,the thing is decreed concerning which ye did ask a determination1 whether ye have spoken truth or have lied4 ,and he said unto him whom he judged to be the person who should escape of them two1 namely the cup-bearer1 ,mention me unto thy ,lord1 and say unto him1 ,in the prison is a young man imprisoned unjustly4--,and he went forth4 ,but the devil caused him to forget to mention ,joseph unto his lord3#bca so he remained in the prison some years3 it is said1 seven2 and it is said1 twelve4 ,and the king of ,egypt1#bcb ,er-,reiyn the son of ,el-,weleed said1 ,verily ,i saw in a dream seven fat kine which seven lean kine devoured1 and seven green ears of corn and seven other ears dried up4 ,o ye nobles1 explain unto me my dream1 if ye interpret a dream4--,they replied1 ,these are confused dreams1 and we know not the interpretation of dreams4 ,and he who had escaped1 of the two young men1 namely the cup-bearer1 said 7for he remembered after a time the condition of ,joseph71 ,i will acquaint you with the interpretation thereof2 wherefore send me4 ,so they sent him2 and he came unto ,joseph1 and said1 ,o ,joseph1 ,o thou of great veracity1 give us an explanation respecting seven fat kine which seven lean kine devoured1 and seven green ears of corn and other seven dried up1 that ,i may return unto the men 7the king and his companions71 that they may know the interpretation thereof4 ,he replied1 ,ye shall sow seven years as usual3 7this is the interpretation of the seven fat kine37 and what ye reap do ye leave in its ear1 lest it spoil2 except a little1 whereof ye shall eat4 ,then there shall come1 after that1 seven grievous years3 7this is the interpretation of the seven lean kine37 they shall consume what ye shall have provided for them1 of the grain sown in the seven years of plenty1 except a little which ye shall have kept4 ,then there shall come1 after that1 a year wherein men shall be aided with rain1 and wherein they shall press grapes and other fruits4--,and the king said1 when the messenger came unto him and acquainted him with the interpretation of the dream1 ,bring unto me him who hath interpreted it4 7xii4 #ce-ej47 ,and when he had spoken unto him1#bcc he said unto him1 ,thou art this day firmly established with us1 and intrusted with our affairs4 ,what then seest thou fit for us to do8--,he answered1 ,collect provision1 and sow abundant seed in these plentiful years1 and store up the grain in its ear3 then the people will come unto thee that they may obtain provision from thee4 ,the king said1 ,and who will act for me in this affair8 ,joseph said1 ,set me over the granaries of the land2 for ,i am careful and knowing4--,thus did ,we prepare an establishment for ,joseph in the land1 that he might take for himself a dwelling therein wherever he pleased4--,and it is related that the king crowned him1 and put a ring on his finger1 and instated him in the place of ifeer1 whom he dismissed from his office2 after which1 ifeer died1 and thereupon the king married him to his wife ,zeleekha1 and she bore him two sons4#bcd ,we bestow ,our mercy on whom ,we please1 and ,we cause not the reward of the well-doers to perish3 and certainly the reward of the world to come is better for those who have believed and have feared4 ,and the years of scarcity began1 and afflicted the land of ,canaan and ,syria1 and the brethren of ,joseph came1 except ,benjamin1 to procure provision1 having heard that the governor of ,egypt gave food for its price4#bce ,and they went in unto him1 and he knew them2 but they knew him not2 and they spake unto him in the ,hebrew language2 whereupon he said1 as one who distrusted them1 ,what hath brought you to my country8 ,so they answered1 ,for corn4 ,but he said1 ,perhaps ye are spies4 ,they replied1 ,god preserve us from being spies6 ,he said1 ,then whence are ye8 ,they answered1 ,from the land of ,canaan1 and our father is ,jacob1 the prophet of ,god4 ,he said1 ,and hath he sons beside you8 ,they answered1 ,yea3 we were twelve2 but the youngest of us went away1 and perished in the desert1 and he was the dearest of us unto him2 and his uterine brother remained1 and he retained him that he might console himself thereby for the loss of the other4#bcf ,and ,joseph gave orders to lodge them1 and to treat them generously4 ,and when he had furnished them with their provision1 and given them their full measure1 he said1 ,bring me your brother from your father1 namely1 ,benjamin1 that ,i may know your veracity in that ye have said4 ,do ye not see that ,i give full measure1 and that ,i am the most hospitable of the receivers of guests8 ,but if ye bring him not1 there shall be no measuring of corn for you from me1 nor shall ye approach me4--,they replied1 ,we will solicit his father for him1 and we will surely perform that4 ,and he said unto his young men1 ,put their money1#bcg which they brought as the price of the corn1 in their sacks1 that they may know it when they have returned to their family3 peradventure they will return to us2 for they will not deem it lawful to keep it4--,and when they returned to their father1 they said1 ,o our father1 the measuring of corn is denied us if thou send not our brother unto him2 therefore send with us our brother1 that we may obtain measure2 and we will surely take care of him4 ,he said1 ,shall ,i intrust you with him otherwise than as ,i intrusted you with his brother ,joseph before8 ,but ,god is the best guardian1 and ,he is the most merciful of those who show mercy4--,and when they opened their goods1 they found their money had been returned unto them4 ,they said1 ,o our father1 what desire we of the1 generosity of the king greater than this8 ,this our money hath been returned unto us2 and we will provide corn for our family1 and will take care of our brother1 and shall receive a camel-load more1 for our brother4 ,this is a quantity easy unto the king1 by reason of his munificence4--,he said1 ,i will by no means send him with you until ye give me a solemn promise by ,god that ye will assuredly bring him back unto me unless an inevitable and insuperable impediment encompass you4 ,and they complied with this his desire4 ,and when they had given him their solemn promise1 he said1 ,god is witness of what we say4 ,and he sent him with them2 and he said1 ,o my sons1 enter not the city of ,mir by one gate2 but enter by different gates2 lest the evil eye fall upon you4#bch ,but ,i shall not avert from you1 by my saying this1 anything decreed to befall you from ,god3 ,i only say this from a feeling of compassion4 ,judgment belongeth not unto any save unto ,god alone4 ,on ,him do ,i rely1 and on ,him let those rely who rely4 ,and when they entered as their father had commanded them1 separately1 it did not avert from them anything decreed to befall them from ,god1 but only satisfied a desire in the soul of ,jacob1 which he accomplished2 that is1 the desire of averting the evil eye1 arising from a feeling of compassion3 and he was endowed with knowledge1 because ,we had taught him3 but the greater number of men1 namely the unbelievers1 know not ,god's inspiration of ,his saints4 ,and when they went in unto ,joseph1 he received unto him 7or pressed unto him7 his brother4 ,he said1 ,verily ,i am thy brother2#bci therefore be not sorrowful for that which they did from envy to us4 ,and he commanded him that he should not inform them1 and agree with him that he should employ a stratagem to retain him with him4 ,and when he had furnished them with their provision1 he put the cup1 which was a measure made of gold set with jewels1#bdj in the sack of his brother ,benjamin4 ,then a crier cried1 after they had gone forth from the chamber of ,joseph1 ,o company of travellers1 ye are surely thieves4 ,they said 7and turned unto them71 ,what is it that ye miss8 ,they answered1 ,we miss the king's measure2 and to him who shall bring it shall be given a camel-load of corn1 and ,i am surety for it1 namely the load4 ,they replied1 ,by ,god6 ye well know that we have not come to act corruptly in the land1 and we have not been thieves4 ,the crier and his companions said1 ,then what shall be the recompense of him who hath stolen it1 if ye be liars in your saying1 ,we have not been thieves1--and it be found among you8 ,they answered1 ,his recompense shall be that he in whose sack it shall be found shall be made a slave3 he1 the thief1 shall be compensation for it2 namely1 for the thing stolen4 ,such was the usage of the family of ,jacob4 ,thus do ,we recompense the offenders who are guilty of theft4--,so they turned towards ,joseph1 that he might search their sacks4 ,and he began with their sacks1 and searched them before the sack of his brother ,benjamin1 lest he should be suspected4 ,then he took it forth 7namely1 the measure7 from the sack of his brother4 ,thus1 saith ,god1 did ,we contrive a stratagem for ,joseph4 ,it was not lawful for him to take his brother as a slave for theft by the law of the king of ,egypt 7for his recompense by his law was beating1 and a fine of twice the value of the thing stolen2 not the being made a slave71 unless ,god had pleased1 by inspiring him to inquire of his brethren and inspiring them to reply according to their usage4 ,we exalt unto degrees of knowledge and honour whom ,we please1 as ,joseph2 and there is who is knowing above every one else endowed with knowledge4--,they said1 ,if he steal1 a brother of his hath stolen before2 namely1 ,joseph2#bda for he stole an idol of gold belonging to the father of his mother1 and broke it1 that he might not worship it4 ,and ,joseph concealed it in his mind1 and did not discover it to them4 ,he said within himself1 ,ye are in a worse condition than ,joseph and his brother1 by reason of your having stolen your brother from your father and your having treated him unjustly2 and ,god well knoweth what ye state concerning him4--,they said1 ,o prince1 verily he hath a father1 a very old man1 who loveth him more than us1 and consoleth himself by him for the loss of his son who hath perished1 and the separation of him grieveth him2 therefore take one of us as a slave in his stead2 for we see thee to be one of the beneficent4 ,he replied1 ,god preserve us from taking any save him in whose possession we found our property2 for then 7if we took another71 we should be unjust4 ,and when they despaired of obtaining him1 they retired to confer privately together4 ,the chief of them in age 7namely1 ,reuben1 or in judgment1 namely1 ,judah71 said1 ,do ye not know that your father hath obtained of you a solemn promise in the name of ,god1 with respect of your brother1 and how ye formerly failed of your duty with respect to ,joseph8 ,therefore ,i will by no means depart from the land of ,egypt until my father give me permission to return to him1 or ,god decide for me by the delivery of my brother2 and ,he is the best1 the most just1 of those who decide4 ,return ye to your father1 and say1 ,o our father1 verily thy son hath committed theft1 and we bore not testimony against him save according to that which we knew of a certainty1 by our seeing the cup in his sack2 and we were not acquainted with what was unseen by us when we gave the solemn promise3 had we known that he would commit theft1 we had not taken him4 ,and send thou1 and ask the people of the city in which we have been 7namely1 ,mir7#bdb and the company of travellers with whom we have arrived 7who were a people of ,canaan73 and we are surely speakers of truth4--,so they returned to him1 and said unto him those words4 ,he replied1 ,nay1 your minds have made a thing seem pleasant unto you1 and ye have done it 7he suspected them1 on account of their former conduct in the case of ,joseph72 but patience is seemly3 peradventure ,god will bring them back 7namely1 ,joseph and his brother7 unto me1 together2 for ,he is the ,knowing with respect to my case1 the ,wise in ,his acts4 ,and he turned from them1 and said1 ,o6 my sorrow for ,joseph6 ,and his eyes became white in consequence of mourning1 and he was oppressed with silent grief4 ,they said1 ,by ,god1 thou wilt not cease to think upon ,joseph until thou be at the point of death1 or be of the number of the dead4 ,he replied1 ,i only complain of my great and unconcealable grief and my sorrow unto ,god2 not unto any beside ,him2 for ,he it is unto whom complaint is made with advantage2 and ,i know by revelation from ,god what ye know not2 namely1 that the dream of ,joseph was true1 and that he is living4 ,then he said1 ,o my sons1 go and seek news of ,joseph and his brother2 and despair not of the mercy of ,god2 for none despaireth of the mercy of ,god except the unbelieving people4 ,so they departed towards ,egypt1 unto ,joseph2 and when they went in unto him1 they said1 ,o ,prince1 distress 7that is1 hunger7 hath affected us and our family1 and we have come with paltry money 7it was base money1 or some other sort73 yet give us full measure1 and be charitable to us1 by excusing the badness of our money2 for ,god recompenseth those who act charitably4 ,and he had pity upon them1 and compassion affected him1 and he lifted up the curtain that was between him and them3 then he said unto them in reproach1 ,do ye know what ye did unto ,joseph1 in beating and selling and other actions1 and his brother1 by your injurious conduct to him after the separation of his brother1 when ye were ignorant of what would be the result of the case of ,joseph8#bdc ,they replied1 after they had recognised him 7desiring confirmation71 ,art thou indeed ,joseph8 ,he answered1 ,i am ,joseph1 and this is my brother4 ,god hath been gracious unto us1 by bringing us together2 for whosoever feareth ,god and is patient will be rewarded3 ,god will not suffer the reward of the well-doers to perish4 ,they replied1 ,by ,god1 verily ,god hath preferred thee above us1 and we have been indeed sinners4 ,he said1 ,there shall be no reproach cast on you this day3 ,god forgive you2 for ,he is the most merciful of those that show mercy4 ,and he asked them respecting his father3 so they answered1 ,his eyes are gone4 ,and he said1 ,go ye with this my shirt 7it was the shirt of ,abraham1 which he wore when he was cast into the fire3 it was on his that is1 ,joseph's neck appended as an amulet in the well2 and it was from paradise3 ,gabriel commanded him to send it1 and said1 ,in it is its odour that is1 the odour of paradise1 and it shall not be cast upon any one afflicted with a disease but he shall be restored to health71 and cast it said ,joseph upon the face of my father3 he shall recover his sight2 and bring unto me all your family4--,and when the company of travellers had gone forth from ,el-,areesh#bdd of ,egypt1 their father said1 unto those who were present of his offspring1 ,verily ,i perceive the smell of ,joseph 7for the zephyr had conveyed it to him1 by permission of ,him whose name be exalted1 from the distance of three days' journey1 or eight1 or more73 were it not that ye think ,i dote1 ye would believe me4 ,they replied1 ,by ,god1 thou art surely in thine old error4 ,and when the messenger of good tidings 7namely1 ,judah7 came with the shirt 7and he had borne the bloody shirt2 wherefore he desired to rejoice him1 as he had grieved him71 he cast it upon his face1 and he recovered his sight4 ,thereupon ,jacob said1 ,did ,i not say unto you1 ,i know1 from ,god1 what ye know not8 ,they said1 ,o our father1 ask pardon of our crimes for us2 for we have been sinners4 ,he replied1 ,i will ask pardon for you of my ,lord2 for ,he is the ,very forgiving1 the ,merciful4--,he delayed doing so until the first appearance of the dawn1 that the prayer might be more likely to be answered2 or1 as some say1 until the night of that is1 preceding ,friday4 ,they then repaired to ,egypt1 and ,joseph and the great men came forth to meet them2 and when they went in unto ,joseph1 in his pavilion or tent1 he received unto him 7or pressed unto him7 his parents 7his father and his mother and his maternal aunt71 and said unto them1 ,enter ye ,mir1 if ,god please1 in safety4#bde ,so they entered2 and ,joseph seated himself upon his couch1 and he caused his parents to ascend upon the seat of state1 and they 7that is1 his parents and his brethren7 fell down1 bowing themselves unto him#bdf 7bending1 but not putting the forehead7 upon the ground3 such being their mode of obeisance in that time4 ,and he said1 ,o my father1 this is the interpretation of my dream of former times3 my ,lord hath made it true2 and ,he hath shown favour unto me1 since ,he took me forth from the prison 7he said not1 from the well1--from a motive of generosity1 that his brethren might not be abashed71 and hath brought you from the desert1 after that the devil had excited discord between me and my brethren2 for my ,lord is gracious unto whom ,he pleaseth2 for ,he is the ,knowing1 the ,wise4--,and his father resided with him four and twenty years1 or seventeen2 and the period of his separation was eighteen1 or forty1 or eighty years4 ,and death came unto him2 and thereupon he charged ,joseph that he should carry him and bury him by his fathers4 ,so he went himself and buried him4 ,then he returned to ,egypt and remained after him three and twenty years2 and when his case was ended1 and he knew that he should not last upon earth1 and his soul desired the lasting possession1 he said1 ,o my ,lord1 ,thou hast given me dominion1 and taught me the interpretation of events 7or dreams73 ,creator of the heavens and the earth1 ,thou art my guardian in this world and in the world to come4 ,make me to die a ,muslim1 and join me with the righteous among my forefathers4 ,and he lived after that a week1 or more1 and died a hundred and twenty years old4 ,and the ,egyptians disputed concerning his burial3 so they put him in a chest of marble1 and buried him in the upper part of the ,nile1 that the blessing resulting from him might be general to the tracts on each side of it4#bdg ,extolled be the perfection of ,him to whose dominion there is no end6 7xii4 #ed-ajb74 ,,job4 ,and remember ,our servant ,job ,eiyoob#bdh when he called unto his ,lord1 ,verily the devil hath afflicted me with calamity and pain4 7,the affliction is attributed to the devil1 though all was from ,god47 ,and it was said unto him1 ,strike the earth with thy foot4 ,and he did so2 whereupon a fountain of water sprang forth4#bdi ,and it was said1 ,this is cool water for thee to wash with1 and to drink4 ,so he washed himself and drank2 and every disease that he had1 external and internal1 quitted him4 ,and ,we gave unto him his family1 and as many more with them 7that is1 ,god raised to life for him those of his children who had died1 and blest him with as many more71#bej in ,our mercy and as an admonition unto those who are endowed with faculties of understanding4 ,and ,we said unto him1 ,take in thy hand a handful of dry grass1 or of twigs1#bea and strike with it thy wife 7for he had sworn that he would inflict upon her a hundred blows1 because she had staid away from him too long one day#beb7 and break not thine oath by abstaining from striking her4--,so he took a hundred stalks of schoemanthus1 or some other plant1 and gave her one blow with them4 ,verily ,we found him a patient person4 ,how excellent a servant was he6 ,for he was one who earnestly turned himself unto ,god4 7xxxviii4 #dj-dd47 ,,sho,,eyb4 ,and we sent unto ,midian ,medyen their brother ,shoeyb4#bec ,he said1 ,o my people1 worship ,god2 assert ,his unity4 ,ye have no other deity but ,him4 ,and give not short measure and weight4 ,verily ,i see you to be in a state of prosperity that placeth you above the need of doing so2 and verily ,i fear for you1 if ye believe not1 the punishment of a day that will encompass you with destruction4 ,and1 ,o my people1 give full measure and weight with equity2 and diminish not unto men aught of their things nor commit injustice in the earth1 acting corruptly1 by murder or other offences4 ,the residue of ,god 7,his supply that remaineth to you after the completion of the measure7 will be better for you than diminution1 if ye be believers4 ,and ,i am not a guardian over you1 to recompense you for your actions3 ,i have only been sent as an admonisher4--,they replied1 in mockery1 ,o ,shoeyb1 do thy prayers command thee that we are to leave what our fathers worshipped1 or cease to do with our riches what we please8 ,verily thou art the mild1 the right director4 ,this they said in mockery4--,he said1 ,o my people1 tell me1 if ,i act according to an evident proof from my ,lord1 and ,he hath supplied me with a good lawful provision1 shall ,i mix it up with what is forbidden1 and shall ,i not desire to oppose you1 and shall ,i betake myself to that which ,i forbid you8 ,i desire not aught but your reformation1 as far as ,i am able to effect it1 and my help is not in any but in ,god3 on ,him do ,i rely1 and unto ,him do ,i turn me4 ,and1 ,o my people1 let not the opposition of me procure for you the befalling you of the like of that which befell the people of ,noah or the people of ,hood or the people of li4 ,and the abodes of the people of ,lot are not distant from you3 7or the time of their destruction was not long ago37 therefore be admonished4 ,and ask ye forgiveness of your ,lord1 and turn unto ,him with repentance2 for my ,lord is merciful to the believers1 loving to them4 ,they replied1 ,o ,shoeyb1 we understand not much of what thou sayest1 and verily we see thee to be weak#bed among us2 and were it not for thy family1 we had stoned thee2 for thou art not1 in our estimation1 an honourable person3 thy family only are the honourable4 ,he said1 ,o my people1 are my family more honourable in your estimation than ,god1 and do ye abstain from slaying me for their sake1 and not preserve me for ,god1 and have ye cast ,him behind you as a thing neglected8 ,verily my ,lord comprehendeth that which ye do1 and ,he will recompense you4 ,and1 ,o my people1 act ye according to your condition3 verily ,i will act according to mine4 ,ye shall know on whom shall come a punishment that shall render him vile1 and who is a liar3 and await ye the issue of your case3 verily ,i await with you4--,and when ,our degree for their destruction came to be executed1 we delivered ,shoeyb and those who believed with him1 in our mercy1 and the cry of ,gabriel assailed those who had offended1 so that in the morning they were in their abodes prostrate and dead1 as though they had not dwelt therein4 ,was not ,midian removed as ,thamood had been removed8 7xi4 #he-ih47 ,,moses ,,and ,,his ,,people4 ,we will rehearse unto thee1 ,o ,moammad1 somewhat of the history of ,moses ,moos and ,pharaoh ,firown or ,faroon1#bee with truth1 for the sake of people who believe4 ,verily ,pharaoh exalted himself in the land of ,egypt1 and divided its inhabitants into parties to serve him4 ,he rendered weak one class of them1 namely the children of ,israel1 slaughtering their male children1 and preserving alive their females1 because one of the diviners said unto him1 ,a child will be born among the children of ,israel1 who will be the means of the loss of thy kingdom2--for he was one of the corrupt doers4 ,and ,we desired to be gracious unto those who had been deemed weak in the land1 and to make them models of religion1 and to make them the heirs of the possessions of ,pharaoh1 and to establish them in the land of ,egypt1 and in ,syria1 and to show ,pharaoh and ,hmn#bef and their forces what they feared from them4 ,and ,we said1 by revelation1 unto the mother of ,moses1 the child above-mentioned1 of whose birth none knew save his sister1 ,suckle him2 and when thou fearest for him cast him in the river ,nile1 and fear not his being drowned1 nor mourn for his separation2 for ,we will restore him unto thee1 and will make him one of the apostles4#beg ,so she suckled him three months1 during which he wept not2 and then she feared for him1 wherefore she put him into an ark pitched within and furnished with a bed for him1 and she closed it and cast it in the river ,nile by night4 ,and the family 7or servants7 of ,pharaoh lighted upon him in the ark on the morrow of that night2#beh so they put it before him1 and it was opened1 and ,moses was taken forth from it1 sucking milk from his thumb3 this happened that he might be unto them eventually an enemy 7slaying their men7 and an affliction 7making slaves of their women72 for ,pharaoh and ,hmn 7his ,wezeer7 and their forces were sinners2 wherefore they were punished by his hand4 ,and the wife of ,pharaoh said1 when he and his servants had proposed to kill him1 ,he is delight of the eye unto me and unto thee3 do not ye kill him3 peradventure he may be serviceable unto us1 or we may adopt him as a son4 ,and they complied with her desire2 and they knew not the consequence4 ,and the heart of the mother of ,moses1 when she knew of his having been lighted upon1 became disquieted2 and she had almost made him known to be her son1 had ,we not fortified her heart with patience1 that she might be one of the believers in ,our promise4 ,and she said unto his sister ,maryam or ,mary1 ,trace him1 that thou mayest know his case4 ,and she watched him from a distance1 while they knew not that she was his sister and that she was watching him4 ,and ,we forbade him the breasts1 preventing him from taking the breast of any nurse except his mother1 before his restoration to her3 so his sister said1 ,shall ,i direct you unto the people of a house who will nurse him for you1 and who will be faithful unto him8 ,and her offer was accepted2 therefore she brought his mother1 and he took her breast3 so she returned with him to her house1 as ,god hath said1--,and ,we restored him to his mother1 that her eye might be cheerful and that she might not grieve1 and that she might know that the promise of ,god to restore him unto her was true3 but the greater number of them 7that is1 of mankind7 know not this4 ,and it appeared not that this was his sister and this his mother2 and he remained with her until she had weaned him2 and her hire was paid her1 for every day a deenr1 which she took without scruple because it was the wealth of a hostile person4 ,she then brought him unto ,pharaoh1 and he was brought up in his abode1 as ,god hath related of him in the ,chapter of the ,poets1#bei where ,pharaoh said unto ,moses1 ,have we not brought thee up among us a child1 and hast thou not dwelt among us thirty years of thy life8 ,and when he had attained his age of strength 7thirty years or thirty and three71 and had become of full age 7forty years71 ,we bestowed on him wisdom and knowledge in religion1 before he was sent as a prophet2 and thus do ,we reward the well-doers4 ,and he entered the city of ,pharaoh1 which was ,munf or ,memphis1 after he had been absent from him a while1 at a time when its inhabitants were inadvertent1 at the hour of the noon-sleep1 and he found therein two men fighting2 this being of his party 7namely an ,israelite71 and this of his enemies 7an ,egyptian71 who was compelling the ,israelite to carry firewood to the kitchen of ,pharaoh without pay3 and he who was of his party begged him to aid him against him who was of his enemies4 ,so ,moses said unto the latter1 ,let him go4 ,and it is said that he replied to ,moses1 ,i have a mind to put the burden upon thee4 ,and ,moses struck him with his fist1 and killed him4 ,but he intended not to kill him2 and he buried him in the sand4 ,he said1 ,this is of the work of the devil1 who hath excited my anger2 for he is an enemy unto the son of ,adam1 a manifest misleader of him4 ,he said1 in repentance1 ,o my ,lord1 verily ,i have acted injuriously unto mine own soul1 by killing him2 therefore forgive me4 ,so ,he forgave him3 for ,he is the ,very ,forgiving1 the ,merciful4--,he said1 ,o my ,lord1 by the favours with which ,thou hast favoured me1 defend me1 and ,i will by no means be an assistant to the sinners after this4--,and the next morning he was afraid in the city1 watching for what might happen unto him on account of the slain man2 and lo1 he who had begged his assistance the day before was crying out to him for aid against another ,egyptian4 ,moses said unto him1 ,verily thou art a person manifestly in error1 because of that which thou hast done yesterday and to-day4 ,but when he was about to lay violent hands upon him who was an enemy unto them both1 7namely unto ,moses and him who begged his aid17 the latter said1 imagining that he would lay violent hands upon him1 because of that which he had said unto him1 ,o ,moses1 dost thou desire to kill me1 as thou killedst a soul yesterday8 ,thou desirest not aught but to be an oppressor in the land1 and thou desirest not to be one of the reconcilers4--,and the ,egyptian heard that3 so he knew that the killer was ,moses2 wherefore he departed unto ,pharaoh and acquainted him therewith1 and ,pharaoh commanded the executioners to slay ,moses1 and they betook themselves to seek him4 ,but a man who was a believer of the family of ,pharaoh#bfj came from the furthest part of the city1 running by a way that was nearer than the way by which they had come3 he said1 ,o ,moses1 verily the chiefs of the people of ,pharaoh are consulting respecting thee1 to slay thee2 therefore go forth from the city3 verily ,i am unto thee one of the admonishers4 ,so he went forth from it in fear1 watching in fear of pursuer1 or for the aid of ,god4 ,he said1 ,o my ,lord1 deliver me from the unjust people of ,pharaoh6#bfa ,and when he was journeying towards ,medyen1 which was the city of ,shoeyb1 eight days' journey from ,mir 7named after ,medyen the son of ,abraham71 and he knew not the way unto it1 he said1 ,peradventure my ,lord will direct me unto the right way1 or the middle way4 ,and ,god sent unto him an angel1 having in his hand a short spear2 and he went with him thither4#bfb ,and when he came unto the water 7or well7 of ,medyen1 he found at it a company of men watering their animals2 and he found besides them two women keeping away their sheep from the water4 ,he said unto them 7namely the two women71 ,what is the matter with you that ye water not8 ,they answered1 ,we shall not water until the pastors shall have driven away their animals2 and our father is a very old man1 who cannot water the sheep4 ,and he watered for them from another well near unto them1 from which he lifted a stone that none could lift but ten persons4 ,then he retired to the shade of an ,egyptian thorn-tree on account of the violence of the heat of the sun2 and he was hungry1 and he said1 ,o my ,lord1 verily ,i am in need of the good provision which ,thou shalt send down unto me4 ,and the two women returned unto their father in less time than they were accustomed to do3 so he asked them the reason thereof2 and they informed him of the person who had watered for them2 whereupon he said unto one of them1 ,call him unto me4 ,and one of them#bfc came unto him1 walking bashfully1 with the sleeve of her shift over her face1 by reason of her abashment at him3 she said1 ,my father calleth thee1 that he may recompense thee with the reward of thy having watered for us4 ,and he assented to her call1 disliking in his mind the receiving of the reward3 but it seemeth that she intended the compensation if he were of such as desired it4 ,and she walked before him2 and the wind blew her garment1 and her legs were discovered3 so he said unto her1 ,walk behind me and direct me in the way4 ,and she did so1 until she came unto her father1 who was ,shoeyb1 on whom be peace6 and with him was prepared a supper4 ,he said unto him1 ,sit and sup4 ,but he replied1 ,i fear lest it be a compensation for my having watered for them1 and we are a family who seek not a compensation for doing good4 ,he said1 ,nay1 it is my custom and hath been the custom of my fathers to entertain the guest and to give food4 ,so he ate2 and acquainted1 him with his case4 ,and when he had come unto him1 and had related to him the story of his having killed the ,egyptian and their intention to kill him and his fear of ,pharaoh1 he replied1 ,fear not3 thou hast escaped from the unjust people4 7,for ,pharaoh had no dominion over ,medyen47 ,one of them namely of the women said 7and she was the one who had been sent71 ,o my father1 hire him to tend our sheep in our stead2 for the best whom thou canst hire is the strong1 the trustworthy4 ,so he asked her respecting him1 and she acquainted him with what hath been above related1 his lifting up the stone of the well1 and his saying unto her1 ,walk behind me2--and moreover1 that when she had come unto him1 and he knew of her presence1 he hung down his head and raised it not4 ,he therefore said1 ,verily ,i desire to marry thee unto one of these my two daughters1 on the condition that thou shalt be a hired servant to me1 to tend my sheep1 eight years2 and if thou fulfil ten years1 it shall be of thine own will2 and ,i desire not to lay a difficulty upon thee by imposing as a condition the ten years3 thou shalt find me1 if ,god please1 one of the just1 who are faithful to their covenants4 ,he replied1 ,this be the covenant between me and thee3 whichever of the two terms ,i fulfil1 there shall be no injustice against me by demanding an addition thereto2 and ,god is witness of what we say4 ,and the marriage-contract was concluded according to this2 and ,shoeyb ordered his daughter to give unto ,moses a rod wherewith to drive away the wild beasts from his sheep3 and the rods of the prophets were in his possession2 and the rod of ,adam1 of the myrtle of paradise1 fell into her hand2 and ,moses took it1 with the knowledge of ,shoeyb4 7xxviii4 #ba-bh47 ,hath the history of ,moses been related to thee8 when he saw fire1#bfd during his journey from ,medyen1 on his way to ,egypt1 and said unto his family1 or his wife1 ,tarry ye here2 for ,i have seen fire3 perhaps ,i may bring you a brand from it1 or find at the fire a guide to direct me in the way4 ,for he had missed the way in consequence of the darkness of the night4 ,and when he came unto it 7and it was a bramble-bush71 he was called to by a voice saying1 ,o ,moses1 verily ,i am thy ,lord2 therefore pull off thy shoes2#bfe for thou art in the holy valley of uwa4 ,and ,i have chosen thee from among thy people2 wherefore hearken attentively unto that which is revealed unto thee by ,me4 ,verily ,i am ,god3 there is no ,deity except ,me2 therefore worship ,me1 and perform prayer in remembrance of ,me4 ,verily the hour is coming3 ,i will manifest it unto mankind1 and its nearness shall appear unto them by its signs1 that every soul may be recompensed therein for its good and evil work3 therefore let not him who believeth not in it1 and followeth his lust1 hinder thee from believing in it1 lest thou perish4 ,and what is that in thy right hand1 ,o ,moses8--,he answered1 ,it is my rod1 whereon ,i lean and wherewith ,i beat down leaves for my sheep that they may eat them2 and ,i have other uses for it1 as the carrying of provision and the water-skin1 and the driving away of reptiles4 ,he said1 ,cast it down1 ,o ,moses4 ,so he cast it down2 and lo1 it was a serpent1#bff running along4 ,god said1 ,take it1 and fear it not3#bfg we will restore it to its former state4 ,and he put his hand into its mouth2 whereupon it became again a rod4 ,and ,god said1 ,and put thy right hand to thy left arm-pit1 and take it forth3 it shall come forth white1 without evil1 7that is1 without leprosy2 shining like the rays of the sun1 dazzling the sight17 as another sign1 that ,we may show thee the greatest of our signs of thine apostleship4 7,and when he desired to restore his hand to its first state1 he put it as before described1 and drew it forth47 ,go as an apostle unto ,pharaoh and those who are with him2 for he hath acted with exceeding impiety by arrogating to himself divinity4--,moses said1 ,o my ,lord1 dilate my bosom1 that it may hear the message1 and make my affair easy unto me1 and loose the knot of my tongue 7this had arisen from his having been burned in his mouth by a live coal when he was a child71#bfh that they may understand my speech when ,i deliver the message4 ,and appoint unto me a ,wezeer of my family1 namely ,aaron ,hroon my brother4 ,strengthen my back by him1 and make him a colleague in my affair1 that we may glorify ,thee much1 and remember ,thee much2 for ,thou knowest us4 ,god replied1 ,thou hast obtained thy petition1 ,o ,moses1 and ,we have been gracious unto thee another time3 forasmuch as ,we revealed unto thy mother what was revealed1 when she gave birth to thee and feared that ,pharaoh would kill thee among the others that were born1 saying1 ,cast him into the ark1 and then cast him1 in the ark1 into the river ,nile1 and the river shall throw him on the shore2 then an enemy unto ,me and an enemy unto him 7namely ,pharaoh7 shall take him4 ,and ,i bestowed on thee1 after he had taken thee1 love from ,me1 that thou mightest be loved by men1 so that ,pharaoh and all that saw thee loved thee2 and that thou mightest be bred up in ,mine eye4 ,also forasmuch as thy sister ,maryam went that she might learn what became of thee1 after they had brought nurses and thou hadst refused to take the breast of any one of them1 and she said1 ,shall ,i direct you unto one who will nurse him8 7whereupon her proposal was accepted1 and she brought his mother73 so ,we restored thee to thy mother1 that her eye might become cheerful and that she might not grieve4 ,and thou slewest a soul1 namely the ,copt in ,egypt1 and wast sorry for his slaughter1 on account of ,pharaoh1 and ,we delivered thee from sorrow2 and ,we tried thee with other trial1 and delivered thee from it4#bfi ,and thou stayedst ten years among the people of ,medyen1 after thou hadst come thither from ,egypt1 at the abode of ,shoeyb the prophet1 and he married thee to his daughter4 ,then thou camest according to ,my decree1 as to the time of thy mission1 when thou hadst attained the age of forty years1 ,o ,moses2 and ,i have chosen thee for ,myself4 ,go thou and thy brother#bgj unto the people1 with ,my nine signs1 and cease ye not to remember ,me4 ,go ye unto ,pharaoh2 for he hath acted with exceeding impiety1 by arrogating to himself divinity1 and speak unto him with gentle speech1 exhorting him to relinquish that conduct3 peradventure he will consider1 or will fear ,god1 and repent4 7,the mere hope with respect to the two results is expressed because of ,god's knowledge that he would not repent47--,they replied1 ,o our ,lord1 verily we fear that he may be precipitately violent against us1 hastening to punish us1 or that he may act with exceeding injustice towards us4 ,he said1 ,fear ye not2 for ,i am with you3 ,i will hear and will see4 ,therefore go ye unto him1 and say1 ,verily we are the apostles of thy ,lord3 therefore send with us the children of ,israel unto ,syria1 and do not afflict them1 but cease to employ them in thy difficult works1 such as digging and building and carrying the heavy burden4 ,we have come unto thee with a sign from thy ,lord1 attesting our veracity in asserting ourselves apostles3 and peace be on him who followeth the right direction3--that is1 he shall be secure from punishment4 ,verily it hath been revealed unto us that punishment shall be inflicted upon him who chargeth with falsehood that wherewith we have come1 and turneth away from it4 7xx4 #h-ej47 ,then ,we sent after them1 namely the apostles before mentioned who were ,shoeyb and his predecessors1 ,moses1 with ,our signs unto ,pharaoh and his nobles1 and they acted unjustly with respect to them1 disbelieving in the signs3 but see what was the end of the corrupt doers4 ,and ,moses said1 ,o ,pharaoh1 verily ,i am an apostle from the ,lord of the worlds unto thee4 ,but he charged him with falsehood3 so he said1 ,i am right not to say of ,god aught but the truth4 ,i have come unto you with a proof from your ,lord3 therefore send with me to ,syria the children of ,israel4--,pharaoh said unto him1 ,if thou hast come with a sign confirmatory of thy pretension1 produce it1 if thou be of those who speak truth1 ,so he cast down his rod2 and lo1 it was a manifest serpent4#bga ,and he drew forth his hand from his bosom2 and lo1 it was white and radiant unto the beholders4#bgb ,the nobles of the people of ,pharaoh said1 ,verily this is a knowing enchanter3 he desireth to expel you from your land4 ,what then do ye command8--,they answered1 ,put off for a time him and his brother1 and send unto the cities collectors of the inhabitants1 that they may bring unto thee every knowing enchanter4 ,and the enchanters came unto ,pharaoh4 ,they said1 ,shall we surely have a reward if we be the party who overcome8 ,he answered1 ,yea2 and verily ye shall be of those who are admitted near unto my person4 ,they said1 ,o ,moses1 either do thou cast down thy rod1 or we will cast down what we have with us4 ,he replied1 ,cast ye4 ,and when they cast down their cords and their rods1 they enchanted the eyes of the men1 diverting them from the true perception of them2 and they terrified them2 for they imagined them to be serpents running2 and they performed a great enchantment4#bgc ,and ,we spake by revelation unto ,moses1 saying1 ,cast down thy rod4 ,and lo1 it swallowed up what they had caused to appear changed4#bgd ,so the truth was confirmed1 and that which they had wrought became vain2 and they were overcome there1 and were rendered contemptible4 ,and the enchanters cast themselves down prostrate3#bge they said1 ,we believe in the ,lord of the worlds1 the ,lord of ,moses and ,aaron4 ,pharaoh said1 ,have ye believed in ,him before ,i have given you permission8 ,verily this is a plot that ye have contrived in the city1 that ye may cause its inhabitants to go forth from it4 ,but ye shall know what shall happen unto you at my hand4 ,i will assuredly cut off your hands and your feet on the opposite sides--the right hand of each and his left foot3 then ,i will crucify you all4--,they replied4 ,verily unto our ,lord shall we return1 after our death1 of whatever kind it be2 and thou dost not take vengeance on us but because we believed in the signs of our ,lord when they came unto us4 ,o our ,lord1 pour upon us patience1 and cause us to die ,muslims6#bgf 7vii4 #aja-abc47 ,and ,pharaoh said1 ,let me alone1 that ,i may kill ,moses1 7for they had diverted him from killing him17 and let him call upon his ,lord to defend him from me4 ,verily ,i fear lest he change your religion1 and prevent your worshipping me1 or that he may cause corruption to appear in the earth 7that is1 slaughter1 and other offences74--,and ,moses said unto his people1 having heard this1 ,verily ,i have recourse for defence unto my ,lord and your ,lord from every proud person who believeth not in the day of account4 ,and a man who was a believer1 of the family of ,pharaoh 7it is said that he was the son of his paternal uncle17#bgg who concealed his faith1 said1 ,will ye kill a man because he saith1 ,my ,lord is ,god1--when he hath come unto you with evident proofs from your ,lord8 ,and if he be a liar1 on him will be the evil consequence of his lie2 but if he be a speaker of truth1 somewhat of that punishment with which he threateneth you will befall you speedily4 ,verily ,god directeth not him who is a transgressor1 or polytheist1 and a liar4 ,o my people1 ye have the dominion to-day1 being overcomers in the land of ,egypt2 but who will defend us from the punishment of ,god if ye kill his favourite servants1 if it come unto us8#bgh--,pharaoh said1 ,i will not advise you to do aught save what ,i see to be advisable1 which is1 to kill ,moses2 and ,i will not direct you save into the right way4 ,and he who had believed said1 ,o my people1 verily ,i fear for you the like of the day of the confederates1#bgi the like of the condition of the people of ,noah and d and ,thamood and those who have lived after them3 and ,god willeth not injustice unto ,his servants4 ,and1 ,o my people1 verily ,i fear for you the day of calling 7that is1 the day of resurrection1 when the people of ,paradise and those of ,hell shall often call one to another74 ,on the day when ye shall turn back from the place of reckoning unto hell1 ye shall have no protector against ,god4 ,and he whom ,god shall cause to err shall have no director4 ,moreover1 ,joseph 7who was ,joseph the son of ,jacob according to one opinion1 and who lived unto the time of ,moses2 and ,joseph the son of ,abraham the son of ,joseph the son of ,jacob1 according to another opinion7 came unto you before ,moses1 with evident miraculous proofs2 but ye ceased not to be in doubt respecting that wherewith he came unto you1 until1 when he died1 ye said without proof ,god will by no means send an apostle after him4 ,thus ,god causeth to err him who is a transgressor1 or polytheist1 and a sceptic4 ,they who dispute respecting the signs of ,god1 without any convincing proof having come unto them1 their disputing is very hateful with ,god and with those who have believed4 ,thus ,god sealeth every heart 7or the whole heart7 of a proud contumacious person4 ,and ,pharaoh said1 ,o ,hmn1 build for me a tower1 that ,i may reach the avenues1 the avenues of the heavens1 and ascend unto the ,god of ,moses2#bhj but verily ,i think him1 namely ,moses1 a liar in his assertion that he hath any god but myself4 ,and thus the wickedness of his deed was made to seem comely unto ,pharaoh1 and he was turned away from the path of rectitude2 and the artifice of ,pharaoh ended not save in loss4 ,and he who had believed said1 ,o my people1 follow me3 ,i will direct you into the right way4 ,o my people1 this present life is only a temporary enjoyment2 but the world to come is the mansion of firm continuance4 ,whosoever doeth evil1 he shall not be recompensed save with the like of it2 and whosoever doeth good1 whether male or female1 and is a believer1 these shall enter ,paradise2 they shall be provided for therein without reckoning4 ,and1 ,o my people1 how is it that ,i invite you unto salvation1 and ye invite me unto the ,fire8 ,ye invite me to deny ,god1 and to associate with ,him that of which ,i have no knowledge2 but ,i invite you unto the ,mighty1 the ,very ,forgiving4 ,there is no doubt but that the false gods to the worship of which ye invite me are not to be invoked in this world1 nor in the world to come1 and that our return shall be unto ,god1 and that the transgressors shall be the companions of the ,fire4 ,and ye shall remember1 when ye see the punishment1 what ,i say unto you2 and ,i commit my case unto ,god2 for ,god seeth ,his servants4--,this he said when they threatened him for his opposing their religion4 ,therefore ,god preserved him from the evils which they had artfully devised 7namely slaughter71 and a most evil punishment encompassed the people of ,pharaoh1#bha with ,pharaoh himself 7namely the drowning72 then they shall be exposed to the ,fire morning and evening2#bhb and on the day when the hour of judgment shall come1 it shall be said unto the angels1 ,introduce the people of ,pharaoh into the most severe punishment4 7xl4 #bg-di47 ,and the nobles of the people of ,pharaoh said unto him1 ,wilt thou let ,moses and his people go that they may act corruptly in the earth1 by inviting to disobey thee1 and leave thee and thy gods8 7,for he had made for them little idols for them to worship1 and he said1 ,i am your ,lord and their ,lord2--and therefore he said1 ,i am your ,lord the ,most ,high47 ,he answered1 ,we will slaughter their male children and will suffer their females to live3 and verily we shall prevail over them4 ,and thus they did unto them2 wherefore the children of ,israel complained1 and ,moses said unto his people1 ,seek aid of ,god1 and be patient2 for the earth belongeth unto ,god3 ,he causeth whomsoever ,he will of ,his servants to inherit it2 and the prosperous end is for those who fear ,god4 ,they replied1 ,we have been afflicted before thou camest unto us and since thou hast come unto us4 ,he said1 ,perhaps your ,lord will destroy your enemy and cause you to succeed him in the earth1 and ,he will see how ye will act therein4--,and ,we had punished the family of ,pharaoh with dearth and with scarcity of fruits1 that they might be admonished and might believe4 ,but when good betided them1 they said1 ,this is ours3--that is1 we deserve it2--and they were not grateful for it2 and if evil befell them1 they ascribed it to the ill luck of ,moses and those believers who were with him4 ,nay1 their ill luck was only with ,god3 ,he brought it upon them3 but the greater number of them know not this4 ,and they said unto ,moses1 ,whatsoever sign thou bring unto us1 to enchant us therewith1 we will not believe in thee4 ,so he uttered an imprecation upon them1 and ,we sent upon them the flood1 which entered their houses and reached to the throats of the persons sitting1 seven days1#bhc and the locusts1 which ate their corn and their fruits1 and the ummal1 or grubs1 or a kind of tick1 which sought after what the locusts had left1 and the frogs1 which filled their houses and their food1 and the blood in their waters2 distinct signs3 but they were proud1 refusing to believe in them1 and were a wicked people4 ,and when the punishment fell upon them1 they said1 ,o ,moses1 supplicate for us thy ,lord1 according to that which ,he hath covenanted with thee1 namely that ,he will withdraw from us the punishment if we believe3 verily1 if thou remove from us the punishment1 we will assuredly believe thee1 and we will assuredly send with thee the children of ,israel4 ,but when ,we removed from them the punishment until a period at which they should arrive1 lo1 they brake their promise4 ,wherefore ,we took vengeance on them1 and drowned them in the sea1 because they charged our signs with falsehood and were heedless of them4 ,and ,we caused the people who had been rendered weak1 by being enslaved1 to inherit the eastern parts of the earth and its western parts1#bhd which we blessed with water and trees1 7namely ,syria72 and the gracious word of thy ,lord was fulfilled on the children of ,israel1 because they had been patient2 and ,we destroyed the structures which ,pharaoh and his people had built and what they had erected4#bhe 7vii4 #abd-acc47 ,we brought the children of ,israel across the sea1 and ,pharaoh and his troops pursued them with violence and hostility1 until1 when drowning overtook him1 he said1 ,i believe that there is no deity but ,he in whom the children of ,israel believe1 and ,i am one of the ,muslims4 ,but ,gabriel thrust into his mouth some of the mire of the sea1 lest mercy should be granted him1 and said1 ,now thou believest1 and thou hast been rebellious hitherto1 and wast one of the corrupters4 ,but to-day we will raise thee with thy lifeless body from the sea1 that thou mayest be a sign unto those who shall come after thee4 7,it is related1 on the authority of ,ibn-,abbs1 that some of the children of ,israel doubted his death2 wherefore he was brought forth to them that they might see him47#bhf ,but verily many men are heedless of ,our signs4 7x4 #ij-ib47 ,and ,we brought the children of ,israel across the sea2 and they came unto a people who gave themselves up to the worship of idols belonging to them2#bhg whereupon they said1 ,o ,moses1 make for us a god 7an idol for us to worship71 like as they have gods4 ,he replied1 ,verily ye are a people who are ignorant1 since ye have requited ,god's favour towards you with that which ye have said2 for that religion in which these are occupied shall be destroyed1 and vain is that which they do4 ,he said1 ,shall ,i seek for you any other deity than ,god1 when ,he hath preferred you above the peoples of your time8 7vii4 #acd-acf47 ,and ,we caused the thin clouds to shade you from the heat of the sun in the desert1 and caused the manna and the quails#bhh to descend upon you1 and said1 ,eat of the good things which ,we have given you for food1 and store not up4--,but they were ungrateful for the benefit1 and stored up2 wherefore it was cut off from them4 ,and they injured not ,us thereby2 but they did injure their own souls4 7ii4 #ed47 ,remember1 ,o children of ,israel1 when ye said1 ,o ,moses1 we will not bear patiently the having one kind of food1 the manna and the quails2 therefore supplicate for us thy ,lord1 that ,he may produce for us somewhat of that which the earth bringeth forth1 of its herbs and its cucumbers and its wheat and its lentils and its onions3--he said unto them1 ,will ye take in exchange that which is worse for that which is better8--,but they refused to recede2 therefore he supplicated ,god1 and ,he said1 ,get ye down into a great city2#bhi for ye shall have therein what ye have asked4--,and the marks of abjection and poverty were stamped upon them3 so these characteristics necessarily belong to them1 even if they are rich1 as necessarily as the stamped coin belongeth to its die2 and they returned with indignation from ,god4 ,this was because they did disbelieve in the signs of ,god1 and slay the prophets 7as ,zechariah and ,john7 unjustly3 this was because they rebelled and did transgress4 7ii4 #eh47 ,and remember when ,moses asked drink for his people1 who had become thirsty in the desert1 and ,we said1 ,strike with thy rod the stone4 7,it was the stone that fled away with his garment3#bij it was light1 square1 like the head of a man1 marble or kedhdhn4#bia7 ,accordingly he struck it2 and there gushed out from it twelve fountains1 according to the number of the tribes1 all men 7each tribe of them7 knowing their drinking-place4 ,and ,we said unto them1 ,eat ye and drink of the supply of ,god1 and commit not evil in the earth1 acting corruptly4 7ii4 #eg47 ,remember also when ,we obtained your bond that ye would do according to that which is contained in the ,law1 and had lifted up over you the mountain namely ,mount ,sinai1 pulled it up by the roots and raised it over you when ye had refused to accept the ,law1 and ,we said1 ,receive that which ,we have given you1 with resolution1 and remember that which is contained in it1 to do according thereto3 peradventure ye will fear the ,fire1 or acts of disobedience4--,then ye turned back after that2 and had it not been for the grace of ,god towards you and ,his mercy1 ye had certainly been of those who perish4 ,and ye know those of you who transgressed on the ,sabbath1 by catching fish1 when ,we had forbidden them to do so 7and they were the people of ,eyleh#bib17 and ,we said unto them1 ,be ye apes1 driven away from the society of men4--,thereupon they became such1 and they perished after three days4--,and ,we made it 7namely that punishment7 an example unto those who were contemporary with them and those who came after them1 and a warning to the pious4 7ii4 #fj-fb47 ,and ,we appointed unto ,moses thirty nights1 at the expiration of which ,we would speak to him1 on the condition of his fasting during them2 and they were the nights of the month of ,dhu-l-adeh2 and he fasted during them3 but1 when they were ended1 he disliked the smell of his breath2 so he used a tooth-stick2 whereupon ,god commanded him to fast ten other nights1 that ,he might speak to ,him with the odour of his breath1#bic as ,he whose name be exalted hath said1--and ,we completed them by adding ten nights of ,dhu-l-ijjeh3 so the stated time of his ,lord was completed1 forty nights4 ,and ,moses said unto his brother ,aaron1 at his departure to the mountain for the private collocution1 ,be thou my deputy among my people1 and act rightly1 and follow not the way of the corrupt doers by agreeing with them in acts of disobedience4 ,and when ,moses came at ,our appointed time1 and his ,lord spake unto him without an intermediary1 he said1 ,o my ,lord1 show me ,thyself1 that ,i may see ,thee4 ,he replied1 ,thou shalt not see ,me3 but look at the mountain1 which is stronger than thou2 and if it remain firm in its place1 then shalt thou see ,me4 ,and when his ,lord displayed ,himself to the mountain 7that is1 when there appeared1 of ,his light1 half of the tip of ,his little finger1 as related in a tradition which ,el-kim hath verified71 ,he reduced it to powder1 levelling it even with the ground around it2 and ,moses fell down in a swoon4 ,and when he recovered1 he said1 ,extolled be ,thy perfection6 ,i turn unto ,thee repenting1 and ,i am the first of the believers in my time4--,god said unto him1 ,o ,moses1 ,i have chosen thee above the people of thy time by honouring thee by ,my commissions and by ,my speaking unto thee3 therefore receive what ,i have given thee1 and be of those who are grateful4 ,and ,we wrote for him upon the tables of the ,law#bid 7which were of the lote-tree of ,paradise1 or of chrysolite1 or of emerald2 in number seven1 or ten7 an admonition concerning every requisite matter of religion1 and a distinct explanation of everything2 and said1 ,therefore receive it with resolution1 and command thy people to act according to the most excellent precepts thereof4 7vii4 #ach-adb47 ,and the people of ,moses1 after it 7that is1 after his departure for the private collocution71 made1 of their ornaments 7which they had borrowed of the people of ,pharaoh71 a corporeal calf#bie which ,es-,smiree cast for them1#bif and which lowed2 for he had the faculty of doing so in consequence of their having put into its mouth some dust taken from beneath the hoof of the horse of ,gabriel2 and they took it as a god4 ,did they not see that it spake not to them1 nor directed them in the way8 ,they took it as a god1 and were offenders4 ,but when they repented1 and saw that they had erred1 which was after the return of ,moses1 they said1 ,verily if our ,lord do not have mercy upon us and forgive us1 we shall assuredly be of those who perish4 7vii4 #adf-adh47 ,and ,moses returned unto his people#big enraged against them1 exceedingly sorrowful4 ,he said1 ,o my people1 did not your ,lord promise you a good true promise1 that ,he would give you the ,law8 ,but did the time of my absence seem tedious to you1 or did ye desire that indignation from your ,lord should befall you1 and therefore did ye break your promise to me1 and abstain from coming after one8--,they answered1 ,we did not break our promise to thee of our own authority2 but we were made to carry loads of the ornaments of the people of ,pharaoh 7which the children of ,israel had borrowed of them under pretence of requiring them for a wedding1 and which remained in their possession71 and we cast them into the fire1 by order of ,es-,smiree4 ,and in like manner also ,es-,smiree cast their ornaments which he had1 and some of the dust which he had taken from the traces of the hoofs of the horse of ,gabriel2 and he produced unto them a corporeal calf1 of flesh and blood1 which lowed1 by reason of the dust1 the property of which is to give life to that into which it is put2 and he had put it1 after he had moulded the calf1 into its mouth4 ,and they 7namely1 ,es-,smiree and his followers7 said1 ,this is your god1 and the god of ,moses2 but he hath forgotten his lord here1 and gone to seek him4 ,god saith1 ,but did they not see that it returned them not an answer1 nor was able to cause them hurt or profit8 ,and ,aaron had said unto them1 before the return of ,moses1 ,o my people1 ye are only tried by it2 and verily your ,lord is the ,compassionate2 therefore follow me1 by worshipping ,him1 and obey my command4 ,they replied1 ,we will by no means cease to be devoted to the worship of it until ,moses return unto us4 ,moses said after his return1 ,o ,aaron1 what hindered thee1 when thou sawest that they had gone astray1 from following me8 ,hast thou then been disobedient to my command1 by remaining among them who worshipped another than ,god8 --,he answered1 ,o son of my mother1 seize me not by my beard 7for he had taken hold of his beard with his left hand71 nor by the hair of my head 7for he had taken hold of his hair with his right hand1 in anger74 ,verily ,i feared lest if ,i followed thee 7for a company of those who worshipped the calf would inevitably have followed me7 thou shouldst say1 ,thou hast made a division among the children of ,israel1 and hast not waited for my sentence4 ,moses said1 ,and what was thy motive for doing as thou hast1 ,o ,smiree8 ,he answered1 ,i saw that which they saw not2#bih therefore ,i took a handful of dust from the foot-marks of the horse of the apostle ,gabriel1 and cast it into the molten calf2 and thus my soul allured me to take a handful of the dust above-mentioned1 and to cast it upon that which had no life1 that it might have life2 and ,i saw that thy people had demanded of thee that thou wouldst make them a god2 so my soul suggested to me that this calf should be their god4 ,moses said unto him1 ,then get thee gone from among us1 and the punishment for thee during the period of thy life shall be1 that thou shalt say unto whomsoever thou shalt see1 ,touch me not3--7so he used to wander about the desert1 and when he touched any one1 or any one touched him1 they both became affected with a burning fever37 and verily for thee is a threat which thou shalt by no means find to be false4 ,and look at thy god1 to the worship of which thou hast continued devoted4 ,we will assuredly burn it3 then we will assuredly reduce it to powder and scatter it in the sea4 7,and ,moses1 after he had slaughtered it1 did this47 ,your deity is ,god only1 except whom there is no deity4 ,he comprehendeth all things by ,his knowledge4--,thus1 ,o ,moammad1 do ,we relate unto thee accounts of what hath happened heretofore2 and ,we have given thee1 from ,us1 an admonition2 namely the ur-n4 7xx4 #hh-ii47 ,and they were made to drink down the calf into their hearts1#bii 7that is1 the love of it mingled with their hearts as drink mingleth17 because of their unbelief4 7ii4 #hg47 ,remember1 ,o children of ,israel1 when ,moses said unto his people who worshipped the calf1 ,o my people1 verily ye have injured your own souls by your taking to yourselves the calf as a god2 therefore turn with repentance unto your ,creator from the worship of it1 and slay one another3 7that is1 let the innocent among you slay the criminal37 this will be best for you in the estimation of your ,creator4 ,and ,he aided you to do that1 sending upon you a black cloud1 lest one of you should see another and have compassion on him1 until there were slain of you about seventy thousand4 ,and thereupon ,he became propitious towards you1 accepting your repentance2 for ,he is the ,very ,propitious1 the ,merciful4 7ii4 #ea47 ,remember also1 ,o children of ,israel1 when ye said1 having gone forth with ,moses to beg pardon of ,god for your worship of the calf1 and having heard his words1 ,o ,moses1 we will not believe thee until we see ,god manifestly3--whereupon the vehement sound assailed you1 and ye died1 while ye beheld what happened to you4 ,then ,we raised you to life after ye had been dead1 that peradventure ye might give thanks4#cjj 7ii4 #eb1 #ec47 ,and ,moses chose from his people seventy men1 of those who had not worshipped the calf1 by the command of ,god1 at the time appointed by ,us for their coming to ask pardon for their companions' worship of the calf2 and he went forth with them2 and when the convulsion 7the violent earthquake7 took them away 7because1 saith ,ibn-,abbs1 they did not separate themselves from their people when the latter worshipped the calf71 ,moses said1 ,o my ,lord1 if ,thou hadst pleased1 ,thou hadst destroyed them before my going forth with them1 that the children of ,israel might have beheld it and might not suspect me2 and me also4 ,wilt ,thou destroy us for that which the foolish among us have done8 ,it is naught but ,thy trial3 ,thou wilt cause to err thereby whom ,thou pleasest1 and ,thou wilt rightly guide whom ,thou pleasest4 ,thou art our guardian2 and do ,thou forgive us and have mercy upon us2 for ,thou art the best of those who forgive3 and appoint for us in this world what is good1 and in the world to come2 for unto ,thee have we turned with repentance4--,god replied1 ,i will afflict with ,my punishment whom ,i please1 and ,my mercy extendeth over everything in the world2 and ,i will appoint it1 in the world to come1 for those who fear and give the legal alms1 and those who believe on ,our signs1 who shall follow the apostle1 the illiterate or ,gentile1 i4e41 ,arab prophet1 ,moammad1 whom they shall find written down with them in the ,pentateuch and the ,gospel1 by his name and his description4 ,he will command them that which is right1 and forbid them that which is evil2 and will allow them as lawful the good things among those forbidden in their law1 and prohibit them the impure1 as carrion and other things1 and will take off from them their burden and the yokes that were upon them1 as the slaying of a soul for an atonement in repentance1 and the cutting off of the mark left by impurity4 ,and those who shall believe in him and honour him and assist him and follow the light which shall be sent down with him1 namely the ur-n1 these shall be the prosperous4 7vii4 #aed-aef74 ,and remember when ,moses said unto his people1 ,o my people1 remember the favour of ,god towards you1 since ,he hath appointed prophets from among you1 and made you princes 7masters of servants and other attendants71 and given you what ,he hath not given any other of the peoples 7as the manna and the quails and other things74 ,o my people1 enter the ,holy ,land which ,god hath decreed for you 7namely ,syria71 and turn not back1 lest ye turn losers4--,they replied1 ,o ,moses1 verily there is in it a gigantic people1 of the remains of the tribe of ,ad1 and we will not enter it until they go forth from it2 but if they go forth from it1 then we will enter4--,thereupon two men1 of those who feared to disobey ,god1 namely ,joshua and ,caleb1 of the chiefs whom ,moses sent to discover the circumstances of the giants1 and upon whom ,god had conferred favour1 and who had concealed what they had seen of the state of the giants1 excepting from ,moses1 wherefore the other chiefs became cowardly1 said unto them1 ,enter ye upon them through the gate of the city1 and fear them not2 for they are bodies without hearts2 and when ye enter it1 ye overcome2 and upon ,god place your dependence1 if ye be believers4--,but they said1 ,o ,moses1 we will never enter it while they remain therein4 ,therefore go thou and thy ,lord1 and fight3 for we remain here4--,then ,moses said1 ,o my ,lord1 verily ,i am not master of any but myself and my brother3 therefore distinguish between us and the unrighteous people4--,god replied1 ,verily it 7namely the ,holy ,land7 shall be forbidden them forty years2 they shall wander in perplexity in the land3 and be not thou solicitous for the unrighteous people4--,the land through which they wandered was only nine leagues in extent4 ,they used to journey during the night with diligence2 but in the morning they found themselves in the place whence they had set forth2 and they journeyed during the day in like manner4 ,thus they did until all of them had become extinct1 excepting those who had not attained the age of twenty years2 and it is said that they were six hundred thousand4 ,aaron and ,moses died in the desert2 and mercy was their lot3 but punishment was the lot of those4 ,and ,moses begged his ,lord1 when he was about to die1 that ,he would bring him as near as a stone's throw to the ,holy ,land3 wherefore ,he did so4 ,and ,joshua was made a prophet after the forty years1 and he gave orders to fight against the giants4 ,so he went with those who were with him1 and fought against them3 and it was ,friday2 and the sun stood still for him awhile1 until he had made an end of fighting against them4 7v4 #bc-bi74 roon#cja or ,korah was of the people of ,moses 7he was the son of his paternal uncle1 and the son of his maternal aunt1 and he believed in him72 but he behaved insolently towards them2 for ,we had bestowed upon him such treasures that their keys were heavy burdens for a company of men endowed with strength1 in number1 as some say1 seventy2 and some1 forty2 and some1 ten2 and some1 another number4 ,remember when his people 7the believers among the children of ,israel7 said unto him1 ,rejoice not exultingly in the abundance of thy wealth2 for ,god loveth not those who so rejoice2 but seek to attain1 by means of the wealth which ,god hath given thee1 the latter abode of ,paradise1 by expending thy wealth in the service of ,god2 and neglect not thy part in this world1 to work therein for the world to come2 but be beneficent unto mankind1 by bestowing alms1 as ,god hath been beneficent unto thee2 and seek not to act corruptly in the earth2 for ,god loveth not the corrupt doers4 ,he replied1 ,i have only been given it on account of the knowledge that ,i possess4 ,for he was the most learned of the children of ,israel in the ,law1 after ,moses and ,aaron4 ,god saith1 ,did he not know that ,god had destroyed before him1 of the generations1 those that were mightier than he in strength and who had amassed more abundance of wealth8 ,and the wicked shall not be asked respecting their sins1 because ,god knoweth them3 therefore they shall be sent into the ,fire without a reckoning4 ,and roon went forth unto his people in his pomp1 with his many dependants mounted1 adorned with garments of gold and silk1 upon decked horses and mules4 ,those who desired the present life said1 ,o would that we had the like of that which hath been bestowed on roon in this world6 ,verily he is possessed of great good fortune6--,but those unto whom knowledge of what ,god hath promised in the world to come had been given1 said unto them1 ,woe to you6 ,the reward of ,god in the world to come 7which is ,paradise7 is better for him who believeth and worketh righteousness than that which hath been bestowed on roon in the present world2 and none shall receive it but the patient in the service of ,god4 ,and ,we caused the earth to cleave asunder and swallow up him and his mansion1#cjb and he had no forces to defend him1 in the place of ,god1 nor was he of the number of the saved4 ,and the next morning1 those who had wished for his place the day before said1 ,aha6 ,god enlargeth provision unto whom ,he pleaseth of ,his servants1 and is sparing of it unto whom ,he pleaseth6 ,had not ,god been gracious unto us1 ,he had caused the earth to cleave asunder and swallow up us6 ,aha6 the ungrateful for ,his benefits do not prosper6 7xxviii4 #gf-hb47 ,remember1 ,o children of ,israel1 when ,moses said unto his people 7when one of them had been slain1 whose murderer was not known1 and they asked him to beg ,god that ,he would discover him to them1 wherefore he supplicated ,him71 ,verily ,god commandeth you to sacrifice a cow4 ,they said1 ,dost thou make a jest of us8 ,he said1 ,i beg ,god to preserve me from being one of the foolish4 ,so when they knew that he decidedly intended what he had ordered1 they said1 ,supplicate for us thy ,lord1 that ,he may manifest to us what she is2 that is1 what is her age4 ,moses replied1 ,he saith1 ,she is a cow neither old nor young2 but of a middle age1 between those two3 therefore do as ye are commanded4 ,they said1 ,supplicate for us thy ,lord1 that ,he may manifest to us what is her colour4 ,he replied1 ,he saith1 ,she is a red#cjc cow3 her colour is very bright3 she rejoiceth the beholders4 ,they said1 ,supplicate for us thy ,lord1 that ,he may manifest to us what she is1 whether she be a pasturing or a working cow2 for cows of the description mentioned are to us like one another2 and we1 if ,god please1 shall indeed be rightly directed to her4 7,in a tradition it is said1 ,had they not said1 #8,if ,god please1'--she had not ever been manifested to them47 ,he replied1 ,he saith1 ,she is a cow not subdued by work that plougheth the ground1 nor doth she water the field3 she is free from defects and the marks of work2 there is no colour in her different from the rest of her colour4 ,they said1 ,now thou hast brought the truth4 ,and they sought her1 and found her in the possession of the young man who acted piously towards his mother1 and they bought her for as much gold as her hide would contain4#cjd ,then they sacrificed her2 but they were near to leaving it undone1 on account of the greatness of her price4 7,and in a tradition it is said1 ,had they sacrificed any cow whatever1 ,he had satisfied them3 but they acted hardly towards themselves2 so ,god acted hardly towards them47 ,and when ye slew a soul1 and contended together respecting it1 7and ,god brought forth to light that which ye did conceal--this is the beginning of the story and was the occasion of the order to sacrifice this particular cow17 ,we said1 ,strike him 7that is1 the slain person7 with part of her4 ,so he was struck with her tongue1 or the root of her tail1 or1 as some say1 with her right thigh2 whereupon he came to life1 and said1 ,such-a-one and such-a-one slew me1--to the two sons of his uncle4 ,and he died4 ,they two the murderers were therefore deprived of the inheritance1 and were slain4#cje ,thus ,god raiseth to life the dead1 and showeth you ,his signs 7the proof of ,his power71 that peradventure ye may understand1 and know that ,he who is able to raise to life one soul is able to raise to life many souls4 ,then your hearts became hard1 ,o ye ,jews1 so as not to accept the truth1 after that1 and they were as stones1 or more hard3 for of stones there are indeed some from which rivers gush forth2 and of them there are indeed some that cleave asunder and water issueth from them2 and of them there are indeed some that fall down through fear of ,god2 whereas your hearts are not impressed1 nor do they grow soft1 nor do they become humble4 ,but ,god is not heedless of that which ye do3 ,he only reserveth you unto your time4 7ii4 #fc-fi47 ,remember when ,moses said to his young man ,joshua the son of ,nun1 who served him and acquired knowledge from him1 ,i will not cease to go forward until ,i reach the place where the two seas 7the ,sea of ,greece and the ,sea of ,persia7 meet1 or travel for a long space of time4 ,and when they reached the place where they 7the two seas7 met they forgot their fish3 ,joshua forgot to take it up1 on their departure2 and ,moses forgot to remind him2 and it made its way in the sea by a hollow passage1 ,god withholding the water from it4 ,and when they had passed beyond that place1 and proceeded until the time of the morning-meal on the following day1 ,moses said unto his young man1 ,bring us our morning-meal3 we have experienced fatigue from this our journey4 ,he replied1 ,what thinkest thou8 ,when we repaired to the rock to rest at that place1 ,i forgot the fish1 and none made me forget to mention it but the devil2 and it made its way in the sea in a wonderful manner4--,moses said1 ,that 7namely our loss of the fish7 is what we were desiring2 for it is a sign unto us of our finding him whom we seek4 ,and they returned by the way that they had come1 following the footsteps1 and came to the rock4 ,and they found one of ,our servants 7namely ,el-,khir#cjf7 unto whom ,we had granted mercy from ,us 7that is the gift of prophecy in the opinion of some1 and the rank of a saint according to another opinion which most of the learned hold71 and whom ,we had taught knowledge from ,us respecting things unseen4--,el-,bukhree hath related a tradition stating that ,moses performed the office of a preacher among the children of ,israel1 and was asked who was the most knowing of men2 to which he answered1 ,i3--whereupon ,god blamed him for this1 because he did not refer the knowledge thereof to ,him4 ,and ,god said unto him by revelation1 ,verily ,i have a servant at the place where the two seas meet1 and he is more knowing than thou4 ,moses said1 ,o my ,lord1 and how shall ,i meet with him8 ,he answered1 ,thou shalt take with thee a fish1 and put it into a measuring-vessel1 and where thou shalt lose the fish1 there is he4 ,so he took a fish1 and put it into a vessel4 ,then he departed1 and ,joshua the son of ,nun departed with him1 until they came to the rock1 where they laid down their heads and slept4 ,and the fish became agitated in the vessel1 and escaped from it1 and fell into the sea1 and it made its way in the sea by a hollow passage1 ,god withholding the water from the fish so that it became like a vault over it3 and when ,moses' companion awoke1 he forgot to inform him of the fish4 ,moses said unto him namely ,el-,khir1 ,shall ,i follow thee1 that thou mayest teach me part of that which thou hast been taught1 for a direction unto me8 ,he answered1 ,verily thou canst not have patience with me4 ,for how canst thou be patient with respect to that whereof thou comprehendest not the knowledge8--,he replied1 ,thou shalt find me1 if ,god please1 patient2 and ,i will not disobey any command of thine4 ,he said1 ,then if thou follow me1 ask me not respecting anything3 but be patient until ,i give thee an account thereof4 ,and ,moses assented to his condition4 ,and they departed1 walking along the shore of the sea1 until1 when they embarked in the ship that passed by them1 he 7,el-,khir7 made a hole in it1 by pulling out a plank or two planks from it on the outside by means of an axe when it reached the middle of the sea4 ,moses said unto him1 ,hast thou made a hole in it that thou mayest drown its people8 ,thou hast done a grievous thing4--7,but it is related that the water entered not the hole47 ,he replied1 ,did ,i not say that thou couldst not have patience with me8 ,moses said1 ,chastise me not for my forgetfulness1 nor impose on me a difficulty in my case4--,and they departed1 after they had gone forth from the vessel1 walking on1 until1 when they found a boy who had not attained the age of knowing right and wrong1 playing with other children1 and he was the most beautiful of them in countenance1 and he 7,el-,khir7 slew him1 ,moses said unto him1 ,hast thou slain an innocent soul1 without his having slain a soul8 ,thou hast done an iniquitous thing4--,he replied1 ,did ,i not say that thou couldst not have patience with me8 ,moses said1 ,if ,i ask thee concerning anything after this time1 suffer me not to accompany thee4 ,now hast thou received from me an excuse for thy separating thyself from me4--,and they departed and proceeded until1 when they came to the people of a city 7which was ,antioch#cjg71 they asked food of its people2 but they refused to entertain them3 and they found therein a wall1 the height whereof was a hundred cubits1 which was about to fall down2 whereupon he 7,el-,khir7 set it upright with his hand4 ,moses said unto him1 ,if thou wouldst1 thou mightest have obtained pay for it1 since they did not entertain us1 notwithstanding our want of food4 ,el-,khir said unto him1 ,this shall be a separation between me and thee2 but before my separation from thee1 ,i will declare unto thee the interpretation of that which thou couldst not bear with patience4 ,as to the vessel1 it belonged to ten poor men1#cjh who pursued their business on the sea2 and ,i desired to render it unsound2 for there was behind them a king1 an unbeliever1 who took every sound vessel by force4 ,and as to the boy1 his parents were believers1 and we feared that he would transgress against them rebelliously and impiously3 for1 according to a tradition related by ,muslim1 he was constituted by nature an unbeliever1 and had he lived he had so acted2 wherefore we desired that their ,lord should create for them a better than he in virtue1 and one more disposed than he to filial piety4 ,and ,god created for them a daughter1 who married a prophet1 and gave birth to a prophet1 by means of whom ,god directed a people to the right way4 ,and as to the wall1 it belonged to two orphan youths in the city1 and beneath it was a treasure buried1 of gold and silver1 belonging to them2 and their father was a righteous man2 and thy ,lord desired that they should attain their age of strength and take forth their treasure through the mercy of thy ,lord4 ,and ,i did it not 7namely what hath been mentioned7 of mine own will1 but by direction of ,god4 ,this is the interpretation of that which thou couldst not bear with patience4 7,chap4 xviii4 #ei-ha47 ,,saul1 ,,david1 ,,solomon4 ,hast thou not considered the assembly of the children of ,israel after the death of ,moses1 when they said unto a prophet of theirs1 namely ,samuel1 ,set up for us a king1 under whom we will fight in the way of ,god8 ,he said unto them1 ,if fighting be prescribed as incumbent on you1 will ye1 peradventure1 abstain from fighting8 ,they replied1 ,and wherefore should we not fight in the way of ,god1 since we have been expelled from our habitations and our children by their having been taken prisoners and slain8--,the people of ,goliath ,jloot had done thus unto them4--,but when fighting was commanded them1 they turned back1 excepting a few of them1 who crossed the river with ,saul loot1 as will be related4 ,and ,god knoweth the offenders4 ,and the prophet begged his ,lord to send a king2 whereupon he consented to send ,saul4 ,and their prophet said unto them1 ,verily ,god hath set up ,saul as your king4 ,they said1 ,how shall he have the dominion over us1 when we are more worthy of the dominion than he1 7for he was not of the royal lineage1 nor of the prophetic1 and he was a tanner1 or a tender of flocks or herds17 and he hath not been endowed with ample wealth8 ,he replied1 ,verily ,god hath chosen him as king over you1 and increased him in largeness of knowledge and of body1 7for he was the wisest of the children of ,israel at that time1 and the most comely of them1 and the most perfect of them in make17 and ,god giveth his kingdom unto whom ,he pleaseth2 and ,god is ample in ,his beneficence1 knowing with respect to him who is worthy of the kingdom4--,and their prophet said unto them1 when they demanded of him a sign in proof of his kingship1 ,verily the sign of his kingship shall be that the ark shall come unto you 7in it were the images of the prophets3 ,god sent it down unto ,adam1 and it passed into their possession2 but the ,amalekites took it from them by force3 and they used to seek victory thereby over their enemy1 and to advance it in the fight1 and to trust in it1 as ,he--whose name be exalted6--hath said72 therein shall be tranquillity from your ,lord1#cji and relics of what the family of ,moses and the family of ,aaron have left3 namely1 the two shoes 7or sandals7 of ,moses1 and his rod1 and the turban of ,aaron1 and a measure of the manna that used to descend upon them1 and the fragments of the tables of the ,law3 the angels shall bear it4 ,verily in this shall be a sign unto you of his kingship1 if ye be believers4 ,accordingly the angels bore it between heaven and earth1 while they looked at it1 until they placed it by ,saul2 whereupon they acknowledged his kingship1 and hastened to the holy war2 and he chose of their young men seventy thousand4 ,and when ,saul went forth with the troops from ,jerusalem1 and it was violently hot weather1 and they demanded of him water1 he said1 ,verily ,god will try you by a river1 that the obedient among you1 and the disobedient1 may appear1 7and it was between the ,jordan and ,palestine17 and whoso drinketh thereof1 he is not of my party 7but he who tasteth not thereof1 he is of my party71 excepting him who taketh forth a draught in his hand1 and is satisfied therewith1 not adding to it2 for he is of my party2--then they drank thereof abundantly1 excepting a few of them1 who were content only with the handful of water4 ,it is related that it sufficed them for their own drinking and for their beasts1 and they were three hundred1 and somewhat more than ten4 ,and when he had passed over it1 he and those who believed with him1 they 7that is1 those who had drunk plentifully7 said1 ,we have no power to-day to contend against ,goliath and his troops4 ,and they were cowardly1 and passed not over it4 ,they however who held it as certain that they should meet ,god at the resurrection 7and they were those who had passed over it7 said1 ,how many a small body of men hath overcome a great body by the permission 7or will7 of ,god6 ,and ,god is with the patient1 to defend and aid4--,and when they went forth to battle against ,goliath and his troops1 they said1 ,o our ,lord1 pour upon us patience1 and make firm our feet1 by strengthening our hearts for the holy war1 and help us against the unbelieving people6--,and they routed them by the permission 7or will7 of ,god1 and ,david ,dwood1 vulg4 ,dood1 who was in the army of ,saul1 slew ,goliath4 ,and ,god gave him 7,david7 the kingship over the children of ,israel1 and wisdom 7that is prophecy71 after the death of ,samuel and ,saul1 and they namely these two gifts had not been given together to any one before him2 and ,he taught him what ,he pleased1#caj as the art of making coats of mail1 and the language of birds4 ,and were it not for ,god's repelling men1 one by another1 surely the earth had become corrupt by the predominance of the polytheists and the slaughter of the ,muslims and the ruin of the places of worship3 but ,god is beneficent to the peoples1 and hath repelled some by others4 7ii4 #bdg-beb47 ,hath the story of the two opposing parties come unto thee1 ,o ,moammad1 when they ascended over the walls of the oratory of ,david1 having been prevented going in unto him by the door1 because of his being engaged in devotion8 ,when they went in unto ,david1 and he was frightened at them1 they said1 ,fear not3 we are two opposing parties4 ,it is said that they were two parties of more than one each2 and it is said that they were two individuals1 angels1 who came as two litigants1 to admonish ,david1 who had ninety-nine wives1 and had desired the wife of a person who had none but her1 and married her and taken her as his wife4#caa ,one of them said1 ,one of us hath wronged the other2 therefore judge between us with truth1 and be not unjust1 but direct us into the right way4 ,verily this my brother in religion had nine-and-ninety ewes1 and ,i had one ewe2 and he said1 ,make me her keeper4 ,and he overcame me in the dispute4--,and the other confessed him to have spoken truth4--,david said1 ,verily he hath wronged thee in demanding thy ewe to add her to his ewes2 and verily many associates wrong one another1 except those who believe and do righteous deeds3 and few indeed are they4--,and the two angels said1 ascending in their proper or assumed forms to heaven1 ,the man hath passed sentence against himself4 ,so ,david was admonished4 ,and ,david perceived that ,we had tried him by his love of that woman2 wherefore he asked pardon of his ,lord1 and fell down bowing himself 7or prostrating himself71 and repented4 ,so ,we forgave him that2 and verily for him was ordained a high rank with ,us 7that is1 an increase of good fortune in this world71 and there shall be for him an excellent retreat in the world to come4 7xxxviii4 #bj-bd47 ,we compelled the mountains to glorify ,us1 with ,david1 and the birds also1 on his commanding them to do so1 when he experienced languor2 and ,we did this4 ,and ,we taught him the art of making coats of mail 7for before his time plates of metal were used7 for you among mankind in general1 that they might defend you from your suffering in warring with your enemies4--,will ye then1 ,o people of ,mekkeh1 be thankful for ,my favours1 believing the apostles8--,and ,we subjected unto ,solomon ,suleymn the wind1 blowing strongly1 and being light at his desire1 which ran at his command#cab to the land that ,we blessed 7namely ,syria72#cac and ,we knew all things 7knowing that what ,we gave him would stimulate him to be submissive to his ,lord74 ,and ,we subjected1 of the devils1 those who should dive for him in the sea and bring forth from it jewels for him1 and do other work besides that2 that is1 building1 and performing other services2 and ,we watched over them1 that they might not spoil what they executed2 for they used1 when they had finished a work before night1 to spoil it1 if they were not employed in something else4 7xxi4 #gi-hb47 ,we gave unto ,david ,solomon his son4 ,how excellent a servant was he6 ,for he was one who earnestly turned himself unto ,god1 glorifying and praising ,him at all times4 ,remember when1 in the latter part of the day1 after the commencement of the declining of the sun1 the mares standing on three feet and touching the ground with the edge of the fourth foot1 swift in the course1 were displayed before him4 ,they were a thousand mares1 which were displayed before him after he had performed the noon-prayers1 on the occasion of his desiring to make use of them in a holy war2 and when nine hundred of them had been displayed1 the sun set1 and he had not performed the afternoon-prayers4 ,so he was grieved1 and he said1 ,verily ,i have preferred the love of earthly goods above the remembrance of my ,lord1 7that is1 the performance of the afternoon-prayers17 so that the sun is concealed by the veil4 ,bring them 7namely the horses7 back unto me4 ,therefore they brought them back4 ,and he began to sever with his sword the legs and the necks1 slaughtering them1 and then cutting off their legs1 as a sacrifice unto ,god1 and gave their flesh in alms2 and ,god gave him in compensation what was better than they were and swifter1 namely the wind1 which travelled by his command whithersoever he desired4--,and ,we tried ,solomon by depriving him of his kingdom4 ,this was because he married a woman of whom he became enamoured1 and she used to worship an idol in his palace without his knowledge4 ,his dominion was in his signet2 and he pulled it off once and deposited it with his wife1 who was named ,el-,emeeneh2 and a jinnee came unto her in the form of ,solomon1 and took it from her4 ,and ,we placed upon his throne a counterfeit body2 namely that jinnee1 who was akhr1 or another4 ,he sat upon the throne of ,solomon1 and the birds and other creatures surrounded him2 and ,solomon went forth1 with a changed appearance1 and saw him upon his throne1 and said unto the people1 ,i am ,solomon3--but they denied him4 ,then he returned unto his kingdom1 after some days1 having obtained the signet and put it on1 and seated himself upon his throne4#cad ,he said1 ,o my ,lord1 forgive me1 and give me a dominion that may not be to any one after me 7or beside me72 for ,thou art the ,liberal ,giver4 ,so ,we subjected unto him the wind1 which ran gently at his command whithersoever he desired2 and the devils also1 every builder of wonderful structures1 and diver that brought up pearls from the sea1 and others bound in chains which connected their hands to their necks4 ,and ,we said unto him1 ,this is ,our gift1 and bestow thou thereof upon whomsoever thou wilt1 or refrain from bestowing1 without rendering an account4 ,and verily for him was ordained a high rank with ,us1 and an excellent retreat4 7xxxviii4 #bi-ci47 ,we bestowed on ,david and ,solomon knowledge in judging men and in the language of the birds and other matters2 and they said1 ,praise be to ,god who hath made us to excel many of ,his believing servants1 by the gift of prophecy and by the subjection of the jinn and mankind and the devils4 ,and ,solomon inherited from ,david the gift of prophecy and knowledge2 and he said1 ,o men1 we have been taught the language of the birds1#cae and have had bestowed on us of everything wherewith prophets and kings are gifted4 ,verily this is manifest excellence4--,and his armies of jinn and men and birds were gathered together unto ,solomon1 and they were led on in order1 until1 when they came unto the valley of ants1 7which was at ,e-f or in ,syria1 the ants whereof were small or great17 an ant 7the queen of the ants71 having seen the troops of ,solomon1 said1 ,o ants1 enter your habitations1 lest ,solomon and his troops crush you violently1 while they perceive not4 ,and ,solomon smiled1 afterwards laughing at her saying1 which he heard from the distance of three miles1 the wind conveying it to him3 so he withheld his forces when he came in sight of their valley1 until the ants had entered their dwellings3 and his troops were on horses and on foot in this expedition4 ,and he said1 ,o my ,lord1 inspire me to be thankful for ,thy favour which ,thou hast bestowed upon me and upon my parents1 and to do righteousness which ,thou shalt approve1 and admit me1 in ,thy mercy1 among ,thy servants1 the righteous1 the prophets and the saints4 ,and he examined the birds1#caf that he might see the lapwing1 that saw the water beneath the earth1 and directed to it by pecking the earth1 whereupon the devils used to draw it forth when ,solomon wanted it to perform the ablution for prayer2 but he saw it not3 and he said1 ,wherefore do ,i not see the lapwing8 ,is it one of the absent8--,and when he was certain of the case he said1 ,i will assuredly punish it with a severe punishment1 by plucking out its feathers and its tail and casting it in the sun so that it shall not be able to guard against excessive thirst2 or ,i will slaughter it2 or it shall bring me a manifest convincing proof showing its excuse4--,and it tarried not long before it presented itself unto ,solomon submissively1 and raised its head and relaxed its tail and its wings3 so he forgave it2 and he asked it what it had met with during its absence2 and it said1 ,i have become acquainted with that wherewith thou hast not become acquainted1 and ,i have come unto thee from ,seba 7a tribe of ,el-,yemen7 with a sure piece of news4 ,i found a woman reigning over them1 named ,bilees1 and she hath been gifted with everything that princes require1 and hath a magnificent throne4 7,its length was eighty cubits2 and its breadth1 forty cubits2 and its height1 thirty cubits3 it was composed of gold and silver set with fine pearls and with rubies and chrysolites1 and its legs were of rubies and chrysolites and emeralds3 upon it were closed seven doors3 to each chamber through which one passed to it was a closed door47 ,i found her and her people worshipping the sun instead of ,god1 and the devil hath made their works to seem comely unto them1 so that he hath hindered them from the right way1 wherefore they are not rightly directed to the worship of ,god1 who produceth what is hidden 7namely the rain and vegetables7 in the heavens and the earth1 and knoweth what they that is1 mankind and others conceal in their hearts1 and what they reveal with their tongues4 ,god3 there is no deity but ,he1 the ,lord of the magnificent throne1 between which and the throne of ,bilees is a vast difference4 ,solomon said to the lapwing1 ,we will see whether thou hast spoken truth or whether thou art of the liars4 ,then the lapwing guided them to the water1 and it was drawn forth by the devils2 and they quenched their thirst and performed the ablution and prayed4 ,then ,solomon wrote a letter1 the form whereof was this3--,from the servant of ,god1 ,solomon the son of ,david1 to ,bilees the queen of ,seba4 ,in the name of ,god1 the ,compassionate1 the ,merciful4 ,peace be on whomsoever followeth the right direction4 ,after this salutation1 ,i say1 ,act ye not proudly towards me2 but come unto me submitting4--,he then sealed it with musk1 and stamped it with his signet1 and said unto the lapwing1 ,go with this my letter and throw it down unto them 7namely ,bilees and her people73 then turn away from them1 but stay near them1 and see what reply they will return4 ,so the lapwing took it1 and came unto her1 and around her were her forces2 and he threw it down into her lap2 and when she saw it1 she trembled with fear4 ,then she considered what was in it1 and she said unto the nobles of her people1 ,o nobles1 an honourable 7sealed7 letter hath been thrown down unto me4 ,it is from ,solomon2 and it is this3--,in the name of ,god1 the ,compassionate1 the ,merciful4 ,act ye not proudly towards me3 but come unto me submitting4--,she said1 ,o nobles1 advise me in mine affair4 ,i will not decide upon a thing unless ye bear me witness4--,they replied1 ,we are endowed with strength and endowed with great valour2 but the command belongeth to thee2 therefore see what thou wilt command us to do1 and we will obey thee4 ,she said1 ,verily kings1 when they enter a city1 waste it1 and render the mighty of its inhabitants abject2 and thus will they do who have sent the letter4 ,but ,i will send unto them with a gift1 and ,i will see with what the messengers will return1 whether the gift will be accepted1 or whether it will be rejected4 ,if he be merely a king1 he will accept it2 and if he be a prophet1 he will not accept it4--,and she sent male and female servants1 a thousand in equal numbers five hundred of each sex1 and five hundred bricks of gold1 and a crown set with jewels1 and musk and ambergris and other things1 by a messenger with a letter4#cag ,and the lapwing hastened unto ,solomon1 to tell him the news2 on hearing which1 he commanded that bricks of gold and silver should be cast1 and that a horse-course should be extended to the length of nine leagues from the place where he was1 and that they should build around it a wall with battlements1 of gold and silver1 and that the handsomest of the beasts of the land and of the sea should be brought with the sons of the jinn on the right side of the horse-course and on its left4 ,and when the messenger came with the gift1 and with him his attendants1 unto ,solomon1 he ,solomon said1 ,do ye aid me with wealth8 ,but what ,god hath given me 7namely the gift of prophecy and the kingdom7 is better than what ,he hath given you1 of worldly goods2 yet ye rejoice in your gift1 because ye glory in the showy things of this world4 ,return unto them with the gift that thou hast brought2 for we will surely come unto them with forces with which they have not power to contend1 and we will surely drive them out from it1 7that is1 from their country1 ,seba1 which was named after the father of their tribe17 abject and contemptible1 if they come not unto us submitting4 ,and when the messenger returned unto her with the gift1 she placed her throne within seven doors1 within her palace1 and her palace was within seven palaces2 and she closed the doors1 and set guards to them1 and prepared to go unto ,solomon1 that she might see what he would command her to do4 ,she departed with twelve thousand kings1 each king having with him many thousands1 and proceeded until she came as near to him as a league's distance2 when he knew of her approach1 he said1 ,o nobles1 which of you will bring unto me her throne before they come unto me submitting8 ,an efreet1 of the jinn1 answered1 ,i will bring it unto thee before thou shalt arise from thy place wherein thou sittest to judge from morning until mid-day2 for ,i am able to do it1 and trustworthy with respect to the jewels that it compriseth and other matters4 ,solomon said1 ,i desire it more speedily4 ,and thereupon he with whom was knowledge of the revealed scripture 7namely his ,wezeer af the son of ,barkhiya1 who was a just person1 acquainted with the most great name of ,god1 which ensured an answer to him who invoked thereby#cah7 said1 ,i will bring it unto thee before thy glance can be withdrawn from any object4 ,and he said unto him1 ,look at the sky4 ,so he looked at it2 then he withdrew his glance1 and found it placed before him3 for during his look towards the sky1 af prayed1 by the most great name1 that ,god would bring it2 and it so happened1 the throne passing under the ground until it came up before the throne of ,solomon4 ,and when he saw it firmly placed before him1 he said1 ,this is of the favour of my ,lord1 that ,he may try me1 whether ,i shall be thankful or whether ,i shall be unthankful4 ,and he who is thankful is thankful for the sake of his own soul1 which will have the reward of his thankfulness2 and as to him who is ungrateful1 my ,lord is independent and bountiful4 ,then ,solomon said1 ,alter ye her throne so that it may not be known by her1 that we may see whether she be rightly directed to the knowledge thereof1 or whether she be of those who are not rightly directed to the knowledge of that which is altered4 ,he desired thereby to try her intelligence4 ,so they altered it1 by adding to it1 or taking from it1 or in some other manner4 ,and when she came1 it was said unto her1 ,is thy throne like this8 ,she answered1 ,as though it were the same4 7,she answered them ambiguously like as they had questioned her ambiguously1 not saying1 ,is this thy throne8--and had they so said1 she had answered1 ,yes47 ,and when ,solomon saw her knowledge1 he said1 ,and we have had knowledge bestowed on us before her1 and have been ,muslims4 ,but what she worshipped instead of ,god hindered her from worshipping ,him2 for she was of an unbelieving people4--,it was said unto her also1 ,enter the palace4 ,it had a floor of white1 transparent glass1 beneath which was running water1 wherein were fish4 ,solomon had made it on its being said unto him that her legs and feet were hairy like the legs of an ass4 ,and when she saw it1 she imagined it to be a great water1 and she uncovered her legs1 that she might wade through it2 and ,solomon was on his throne at the upper end of the palace1 and he saw that her legs and her feet were handsome4 ,he said unto her1 ,verily it is a palace evenly spread with glass4 ,and he invited her to embrace ,el-,islm1 whereupon she said1 ,o my ,lord1 verily ,i have acted unjustly towards mine own soul1 by worshipping another than ,thee1 and ,i resign myself1 with ,solomon1 unto ,god1 the ,lord of the worlds4 ,and he desired to marry her2 but he disliked the hair upon her legs2 so the devils made for him the depilatory of quick-lime1 wherewith she removed the hair1 and he married her2 and he loved her1 and confirmed her in her kingdom4 ,he used to visit her every month once1 and to remain with her three days2 and her reign expired on the expiration of the reign of ,solomon4 ,it is related that he began to reign when he was thirteen years of age1 and died at the age of three and fifty years4 ,extolled be the perfection of ,him to the duration of whose dominion there is no end6 7xxvii4 #ae-de47 ,we subjected unto ,solomon the wind1 which travelled in the morning 7unto the period when the sun began to decline7 the distance of a month's journey1 and in the evening from the commencement of the declining of the sun into its setting a month's journey4 ,and ,we made the fountain of molten brass to flow for him three days with their nights in every month1 as water floweth2#cai and the people worked until the day of its flowing1 with that which had been given into ,solomon4 ,and of the jinn were those who worked in his presence1 by the will of his ,lord2 and such of them as swerved from obedience to ,our command ,we will cause to taste of the punishment of hell in the world to come 7or1 as it is said by some1 ,we cause to taste of its punishment in the present world1 an angel beating them with a scourge from hell1 the stripe of which burneth them74 ,they made for him whatever he pleased1 of lofty halls 7with steps whereby to ascend to them71 and images 7for they were not forbidden by his law#cbj71 and large dishes1 like great tanks for watering camels1 around each of which assembled a thousand men1 eating from it1 and cooking-pots standing firmly on their legs1 cut out from the mountains in ,el-,yemen1 and to which they ascended by ladders4 ,and ,we said1 ,work1 ,o family of ,david1 in the service of ,god1 with thanksgiving unto ,him for what ,he hath given you3--but few of ,my servants are the thankful4 ,and when ,we decreed that he 7namely1 ,solomon7 should die1 and he died1 and remained standing1 and leaning upon his staff for a year1 dead1 the jinn meanwhile performing those difficult works as they were accustomed to do1 not knowing of his death1 until the worm ate his staff1 whereupon he fell down1 nothing showed them his death but the eating reptile 7the worm7 that ate his staff4#cba ,and when he fell down1 the jinn plainly perceived that if they had known things unseen 7of which things was the death of ,solomon71 they had not continued in the ignominious affliction 7that is1 in their difficult works71 imagining that he was alive1 inconsistently with their opinion that they knew things unseen4 ,and that the period was a year was known by calculating what the worm had eaten of his staff since his death in each day and night or other space of time4 7xxxiv4 #aa-ac47 ,,jonah4 ,verily ,jonah ,yoonus was one of the apostles4 ,remember when he fled unto the laden ship1 being angry with his people1 because the punishment wherewith he had threatened them did not fall upon them2 wherefore he embarked in the ship2 and it became stationary in the midst of the sea3 so the sailors said1 ,here is a slave who hath fled from his master1 and the lot will discover him3--and he cast lots with those who were in the ship1 and he was the one upon whom the lot fell4 ,they therefore cast him into the sea1 and the fish swallowed him2 and he was reprehensible1 for having gone to the sea1 and embarked in the ship1 without the permission of his ,lord4 ,and had he not been of those who glorified ,god 7by his saying often in the belly of the fish1 ,there is no god but ,thou6 ,i extol ,thy perfection6 ,verily ,i have been of the offenders671 he had remained in his belly until the day of resurrection4#cbb ,and ,we cast him on the plain land1 the same day1 or after three or seven days1 or twenty or forty days2 and he was sick2 and ,we caused a gourd plant#cbc to grow up over him1 to shade him4 ,it had a trunk1 contrary to what is the case of gourds in general1 being miraculously produced for him4#cbd ,and a wild she-goat came to him evening and morning1 of whose milk he drank until he became strong4 ,and ,we sent him after that1 as before1 unto his people in ,nineveh1 in the land of ,el-,moil1 a hundred thousand1 or they were a greater number by twenty or thirty or seventy thousand2 and they believed on beholding the punishment wherewith they had been threatened2#cbe wherefore ,we allowed them enjoyment of their goods for a time1 until the expiration of their terms of life4 7xxxvii4 #aci-adh47 ,,ezra4 ,hast thou not considered him who passed by a city 7which was ,jerusalem71 riding upon an ass1 and having with him a basket of figs and a vessel of the juice of grapes 7and he was ,ozeyr ,ezra71 and it was falling down upon its roofs1 ,nebuchadnezzar having ruined it8 ,he said1 wondering at the power of ,god1 ,how will ,god quicken this after its death8--,and ,god caused him to die for a hundred years4 ,then ,he raised him to life3 and ,he said unto him1 ,how long hast thou tarried here8--,he answered ,i have tarried a day1 or part of a day4--,for he slept in the first part of the day1 and was deprived of his life1 and was reanimated at sunset4 ,he said ,nay1 thou hast tarried a hundred years3 but look at thy food and thy drink3 they have not become changed by time3 and look at thine ass4--,and he beheld it dead1 and its bones white and shining4--,we have done this that thou mayest know1 and that ,we may make thee a sign of the resurrection unto men4 ,and look at the bones of thine ass1 how ,we will raise them2 then ,we will clothe them with flesh4--,so he looked at them1 and they had become put together1 and were clothed with flesh1 and life was breathed into it1 and it brayed4 ,therefore when it had been made manifest to him he said1 ,i know that ,god is able to accomplish everything4 7ii4 #bfa47 ,,the ,,messiah4 ,remember when the wife of ,imrn#cbf said1 7when she had become aged1 and desired offspring1 wherefore she supplicated ,god1 and became sensible of pregnancy17 ,o my ,lord1 verily ,i devote unto ,thee what is in my womb1 to be dedicated to the service of ,thy holy house3 then accept it from me2 for ,thou art the ,hearer of prayer1 the ,knower of intentions4 ,and ,imrn perished while she was pregnant4 ,and when she gave birth to it1 7namely her daughter2 and she was hoping that it might be a boy2 since none but boys were dedicated17 she said1 ,o my ,lord1 verily ,i have brought forth a female1 7and ,god well knew what she had brought forth17 and the male is not as the female1 the latter not being fit for the service of the temple2 and ,i have named her ,mary ,maryam2 and ,i beg thy protection for her and her offspring from the accursed devil4#cbg 7,in the traditions it is said1 ,no child is born but the devil hath touched it at the time of its birth1 wherefore it first raiseth its voice by crying1 excepting ,mary and her son4#cbh7 ,and her ,lord accepted her 7that is1 ,he accepted ,mary from her mother7 with a gracious acceptance1 and caused her to grow with an excellent growth1 as though she grew in a day as a child generally groweth in a month4 ,her mother took her to the doctors1 the keepers of the ,holy ,house1 and said1 ,receive ye this devoted child4 ,and they eagerly desired her1 because she was the daughter of their chief4 ,but ,zechariah said1 ,i am more worthy of having her2 for her maternal aunt is with me4 ,they however replied1 ,nay1 but we will cast lots4--,so they departed 7and they were nine and twenty7 to the river ,jordan1 and cast their divining arrows on the understanding that he whose arrow should become steady in the water and rise should be acknowledged most worthy of her2 and the arrow of ,zechariah became steady1 and he took her1 and built for her a chamber in the temple1 with stairs to which no one ascended but himself4 ,and he used to bring her her food and her drink and her ointment2 and used to find with her the fruits of winter in summer1 and the fruits of summer in winter1 as ,he--whose name be exalted6--hath said1 ,and ,zechariah maintained her4 ,whenever ,zechariah went in to her in the chamber1 he found with her provisions4 ,he said1 ,o ,mary1 whence came to thee this8 ,she answered1 7being then a little child17 ,it is from ,god3 ,he bringeth it to me from ,paradise3 for ,god supplieth whom ,he pleaseth without reckoning4 ,then1 when he saw this1 and knew that ,he who was able to produce a thing out of its season was able to give a child in old age1 7and the people of his house had become extinct17 ,zechariah supplicated his ,lord1 when he had entered the chamber to pray in the latter part of the night4 ,he said1 ,o my ,lord1 give me from ,thee a good offspring 7a righteous son72 for ,thou art the ,hearer of prayer4--,and the angels 7by which is meant ,gabriel7 called to him as he stood praying in the chamber 7that is1 the temple71 saying1 ,god promiseth thee ,john ,yay1 who shall be a verifier of the ,word which cometh from ,god1 7that is1 ,jesus ,eesa2 for he is the ,spirit of ,god1 and was named the ,word because he was created by the word ,be17 and a chief1 7or one followed17 and chaste1 and a prophet1 of the righteous4 7,it is related that he neither did any sin nor intended any47--,he said1 ,o my ,lord1 how shall ,i have a son1 when old age hath come upon me1 when ,i have attained the utmost age1 a hundred and twenty years1 and my wife is barren1 and hath attained the age of eight and ninety8--,he answered1 ,it shall be thus4 ,god will do what ,he pleaseth4--,he said1 ,o my ,lord1 give me a sign4--,he replied1 ,thy sign shall be that thou shalt not speak unto men for three days1 except by signal2 but remember thy ,lord often1 and glorify ,him in the evening and in the morning4 7iii4 #ca-cf47 ,and he went forth unto his people from the chamber1 and made a sign unto them1 as though he would say ,glorify ,god in the morning and in the evening as usual4 ,and he knew by his being prevented from speaking unto them that his wife had conceived ,john4 ,and after his birth1 by some years1 ,god said unto him1 ,o ,john1 receive the book 7that is1 the ,law7 with resolution4 ,and ,we bestowed on him wisdom 7the gift of prophecy7 when he was yet a child1 three years of age1 and compassion from ,us for mankind1 and a disposition to bestow alms upon them4 ,and he was pious1 and dutiful to his parents1 and was not proud nor rebellious toward his ,lord2 and peace from ,us was on him on the day when he was born1 and on the day of his death1 and shall be on the day when he shall be raised to life4 7xix4 #ab-ae47 ,and remember when the angels 7that is1 ,gabriel7 said1 ,o ,mary1 verily ,god hath chosen thee and hath purified thee and hath chosen thee above the women of the peoples of thy time4 ,o ,mary1 be devout towards thy ,lord and prostrate thyself and bow down with those who bow down3 pray with those who pray4--,this is one of the announcements of things unseen by thee3 ,we reveal it unto thee1 ,o ,moammad2 for thou wast not with them when they cast their divining arrows that it might appear to them which of them should rear ,mary1 and thou wast not with them when they disputed together as to rearing her4--,remember when the angels 7that is1 ,gabriel7 said1 ,o ,mary1 verily ,god promiseth thee the ,word from ,him1 whose name shall be the ,messiah ,el-,mesee1 ,jesus the son of ,mary1 honourable in this world by his prophetic office1 and in the world to come by his intercession and high stations1 and of those admitted near unto ,god2 and he shall speak unto men in the cradle1 and when of full age1#cbi and he shall be of the righteous4--,she said1 ,o my ,lord1 how shall ,i have a son1 when a man hath not touched me8--,he answered1 ,it shall be thus2 ,god will create what ,he pleaseth3 when ,he determineth a thing1 ,he only saith unto it1 ,be1--and it is4 ,and ,he will teach him writing and wisdom and the ,law and the ,gospel1 and constitute him an apostle to the children of ,israel1 in youth or after adolescence4 ,and ,gabriel breathed into the bosom of her shift2 whereupon she conceived2 and those events of her history which are related in the ,soorat ,maryam ur4 xix4 happened4 7iii4 #cg-dc47 ,relate in the book 7that is1 the ur-n7 the history of ,mary1 when she retired from her family to a place towards the east1 in the house1 and she took a veil to conceal herself from them2 and ,we sent unto her our spirit ,gabriel1 and he appeared unto her as a perfect man4 ,she said1 ,i beg the ,compassionate to preserve me from thee6 ,if thou be a pious person1 thou wilt withdraw from me4--,he replied1 ,i am only the messenger of thy ,lord to inform thee that ,he will give thee a pure son1 endowed with the gift of prophecy4 ,she said1 ,how shall ,i have a son1 when a man hath not touched me1 and ,i am not a harlot8 ,he answered1 ,thus shall it be3 a son shall be created unto thee without a father4 ,thy ,lord saith1 ,this is easy unto ,me2 and thus shall it be that ,we may make him a sign unto men1 showing ,our power1 and a mercy from ,us unto him who shall believe in him3 for it is a thing decreed4--,and she conceived him2 and she retired with him yet unborn to a distant place far from her family2 and the pains of childbirth urged her to repair to the trunk of a palm-tree that she might lean against it4 ,and she gave birth to the child1 which was conceived and formed and born in an hour4#ccj ,she said1 ,oh6 would that ,i had died before this event1 and had been a thing forgotten and unnoticed6--,but he who was below her 7namely ,gabriel1 who was on a lower place than she7 called to her1 ,grieve not4 ,god hath made below thee a rivulet3 and shake thou towards thee the trunk of the palm-tree 7which was dried-up72 it shall let fall upon thee ripe dates1 fresh-gathered3 therefore eat of the dates1 and drink of the water of the rivulet1 and be of cheerful eye on account of the child3 and if thou see any one of mankind1 asking thee concerning the child1 say1 ,i have vowed unto the ,compassionate an abstinence from speech with mankind respecting him and other matters2 therefore ,i will not speak to-day unto a man after this4 ,and she brought him namely the child unto her people1 carrying him4 ,they said1 ,o ,mary1 thou hast done a strange thing4 ,o sister of ,aaron1 7he was a righteous man2 and the meaning is1 ,o thou who art like him in chastity1#cca7 thy father was not a man of wickedness1 nor was thy mother a harlot4 ,then whence gottest thou this child8--,and she made a sign to them1 pointing towards him1 namely the child1 as though she would say1 ,speak ye unto him4 ,they said1 ,how shall we speak unto him who is in the cradle1 an infant8 ,he however said1 ,verily ,i am the servant of ,god3#ccb ,he hath given me the book of the ,gospel1 and hath appointed me a prophet2 and ,he hath made me blessed wherever ,i shall be1 and hath commanded me to observe prayer and give alms as long as ,i shall live1 and hath made me dutiful to my mother1 and hath not made me proud nor wicked4 ,and peace from ,god was on me on the day when ,i was born1 and will be on the day when ,i shall die1 and on the day when ,i shall be raised to life4--,this was ,jesus the son of ,mary4 ,i have spoken the saying of truth1 concerning which they 7namely the ,christians7 doubt1 saying that ,jesus is the son of ,god4 ,it is not meet for ,god to get a son4 ,extolled be ,his purity from that imputation6 ,when ,he decreeth a thing that ,he desireth to bring into existence1 ,he only saith unto it1 ,be1--and it is3 and thus ,he created ,jesus the son of ,mary without a father4--,and say1 ,verily ,god is my ,lord and your ,lord3 therefore worship ye ,him3 this is a right way1 leading to ,paradise4 ,but the sects have differed among themselves2 that is1 the ,christians have differed concerning ,jesus1 as to whether he be the son of ,god1 or a deity with ,him1 or the third of three4 ,and woe unto them who have disbelieved in that which hath been stated1 or in other matters1 on account of the assembly of a great day1 the day of resurrection1 and its terrors4 ,how will they hear1 and how will they see1 on the day when they shall come unto ,us in the world to come6 ,but the offenders to-day 7that is1 in the present world7 are in a manifest error3 they are deaf1 so that they hear not the truth2 and blind1 so that they see it not4 ,and do thou1 ,o ,moammad1 warn them 7namely the unbelievers of ,mekkeh7 of the day of sighing 7the day of resurrection1 when the evil-doer shall sigh for his having neglected to do good in the present world71 when the command for their punishment shall be fulfilled1 while they 7in the present world7 are in a state of heedlessness with respect to it1 and while they believe not therein4 ,verily ,we shall inherit the earth and whomsoever are upon it 7the heedless and others2 they being destroyed72 and unto ,us shall they be brought back to be recompensed4 7xix4 #af-da47 ,and when ,god sent him ,jesus to the children of ,israel1 he said unto them1 ,verily ,i am the apostle of ,god unto you2 for ,i have come unto you with a sign from your ,lord2 for ,i will make for you of earth the similitude of a bird1 and will breathe into it1 and it shall be a bird1#ccc by the permission 7or will7 of ,god2#ccd 7and he made for them a bat2 for it is the most perfect of birds in make2 and it flew1 while they looked at it2 but when it had gone out of their sight1 it fell down dead27 and ,i will cure the blind from his birth1 and the leper2 7and he cured in one day fifty thousand1 by prayer1 on the condition of faith27 and ,i will raise to life the dead1 by the permission of ,god2 7this he repeated to deny his divinity3 and he raised to life riz ,lazarus a friend of his2 and a son of the old woman1 and the daughter of the publican2 and they lived1 and children were born to them2 and ,shem the son of ,noah1 who died immediately27 and ,i will tell you what ye eat and what ye store up in your houses4 ,verily therein will be a sign unto you1 if ye be believers4 ,and ,i have come unto you as a verifier of that which was before me1 of the ,law1 and to make lawful unto you part of what was made unlawful to you therein2 7and he made lawful to them1 of fish and fowls1 whatsoever is without fin or spur2 and it is said that he made lawful all1 and that #8part' is used in the sense of #8the whole3'7 and ,i have come unto you with a sign from your ,lord2 therefore fear ye ,god1 and obey me in that which ,i command you1 as to the confession of the unity of ,god and the service of ,him4 ,verily ,god is my ,lord and your ,lord2 therefore worship ,him4 ,this is the right way4 ,but they accused him of falsehood and believed not in him4 ,and when ,jesus perceived their unbelief1 he said1 ,who will be my helpers for ,god8 ,the apostles#cce answered1 ,we will be the helpers of ,god4 ,we have believed in ,god2 and bear thou witness1 ,o ,jesus1 that we are ,muslims or resigned4 ,o our ,lord1 we have believed in that which ,thou hast sent down of the ,gospel1 and we have followed the ,apostle1 ,jesus2 therefore write us down among those who bear witness of ,thy unity and of the truth of ,thine apostle4--,and they 7that is1 the unbelievers among the children of ,israel7 devised a stratagem against ,jesus1 to slay him treacherously2 but ,god devised a stratagem against them2 for ,he put the likeness of ,jesus upon one who intended his slaughter1 and they slew him2 and ,jesus was taken up into heaven1#ccf and ,god is the best of those who devise stratagems4444 ,it is related that ,god sent a cloud to ,jesus1 and it took him up2 but his mother clung unto him and wept3 whereupon he said unto her1 ,verily the resurrection will unite us4--,it is also related that he will descend shortly before the resurrection and judge according to the law of our prophet ,moammad1 slay ,antichrist and the swine1 break the cross1 and impose the capitation-tax on unbelievers4--,also1 that he will remain1 according to one tradition1 seven years2 according to another1 forty years2 and die1 and be prayed over3 but it is probable that by the latter period is meant the whole time of his tarrying upon the earth1 before the ascension and after4 7iii4 #dc--dg47 ,remember when the apostle said1 ,o ,jesus1 son of ,mary1 is thy ,lord able to cause a table to descend unto us from heaven8#ccg ,he replied1 ,fear ,god1 in demanding signs1 if ye be believers4 ,they said1 ,we desire that we may eat therefrom1 and that our hearts may be at ease in consequence of additional evidence1 and we may know1 with increased knowledge1 that thou hast spoken truth unto us in asserting thyself to be a prophet1 and may be witnesses thereof4--,jesus the son of ,mary said1 ,o ,god1 our ,lord1 cause a table to descend unto us from heaven1 that it 7namely the day of its descent7 may be unto us a festival1#cch unto the first of us and the last of us 7or those who shall come after us71 and a sign from ,thee of ,thy power1 and of my prophetic office2 and provide us with food thereby2 for ,thou art the best of providers4--,god said1 in reply to him1 ,verily ,i will cause it to descend unto you2 but whosoever of you shall disbelieve after its descent1 ,i will surely punish him with a punishment wherewith ,i will not punish any other of the peoples4--,and the angels descended with it from heaven3 upon it were seven cakes of bread and seven fishes2 and they ate of them until they were satisfied4 ,and in a tradition related by ,ibn-,abbs it is said that the table brought down from heaven bread and flesh1 and they were commanded not to act deceitfully1 nor to store up for the morrow2 but they that is1 some of the people did so1 and were transformed into apes and swine4 7v4 #aab-aae47 ,propound unto them1 as an example1 the inhabitants of the city of ,antioch1 when the apostles of ,jesus came unto it2#cci when ,we sent unto them two1#cdj and they charged them with falsehood2 wherefore ,we strengthened them with a third2#cda and they said1 ,verily we are sent unto you4 ,they replied1 ,ye are not aught save men like us1 and the ,compassionate hath not revealed anything3 ye do nothing but lie4 ,they said1 ,our ,lord knoweth that we are indeed sent unto you2 and naught is imposed on us but the delivering of a plain message1 shown to be true by manifest proofs1 namely the cure of him who hath been born blind and of the leper and the sick1 and the raising of the dead4 ,the people of ,antioch said1 ,verily we presage evil from you2 for the rain is withheld from us on your account3 if ye desist not1 we will assuredly stone you1 and a painful punishment shall surely betide you from us4 ,the apostles replied1 ,your evil luck is with you because of your unbelief4 ,if ye have been warned1 will ye presage evil and disbelieve8 ,nay1 ye are an exorbitant people4--,and there came from the furthest part of the city a man 7namely abeeb the carpenter1 who had believed in the apostles7 running3 he said1 ,o my people1 follow the apostles3 follow those who ask not of you a recompense1 and who are rightly directed4 ,and it was said unto him1 ,art thou of their religion8 ,he replied1 ,and why should ,i not worship ,him who hath created me1 and unto whom ye shall be brought back after death8 ,shall ,i take deities beside ,him8 ,if the ,compassionate be pleased to afflict me1 their intercession will not avert from me aught1 nor will they deliver4 ,verily1 in that case 7if ,i worshipped aught but ,god71 ,i should be in a manifest error4 ,verily ,i believe in your ,lord2 therefore hear ye me4--,but they stoned him1 and he died2#cdb and it was said unto him at his death1 ,enter thou into ,paradise4 ,and it is said that he entered it alive4 ,he said1 ,o would that my people knew my ,lord's forgiveness of me and ,his having made me one of those who are honoured8--,and ,we sent not down against his people after him 7that is1 after his death7 an army of angels from heaven to destroy them1 nor were ,we sending down angels to destroy any one4 ,it 7namely their punishment7 was naught but one cry which ,gabriel uttered against them2 and lo1 they were extinct4 7xxxvi4 #ab-bh47 ,we have cursed the ,jews 444 for their disbelief in ,jesus and their uttering against ,mary a great calumny and their saying1 ,we have killed the ,messiah1 ,jesus the son of ,mary1 the apostle of ,god1--,yet they killed him not nor crucified him2 but one 7namely the person whom they crucified7 was made to appear to them like ,jesus2 and verily those who disagreed respecting him were in doubt concerning him1 or his slaughter2 for some of them said1 when they saw the slain person1 ,the face is the face of ,jesus2 but the body is not his body3--and others said1 ,it is he3#cdc--they had no knowledge of him2 but only followed an opinion4 ,and they did not really kill him2 but ,god took him up unto ,himself2 and ,god is mighty and wise4 ,and there is not of the people of the ,scripture one but he shall assuredly believe in him 7namely ,jesus7 before his death2 that is1 before his own death1 or before the death of ,jesus1 when he descendeth shortly before the resurrection2#cdd and on the day of resurrection he 7namely ,jesus7 shall be a witness against them4 7iv4 #aee-aeg47 ,when ,god shall say1 on the day of resurrection1 ,o ,jesus1 son of ,mary1 hast thou said unto men1 ,take me and my mother as two deities1 beside ,god8--,jesus shall answer1 after being agitated 7or after it shall have thundered71 ,extolled be ,thy purity from the imputation of aught that is unsuitable to ,thee1 as the having a partner1 and other things6 ,it is not for me to say that which is not right for me4 ,had ,i said it1 ,thou hadst known it4 ,thou knowest what is in me2 but ,i know not what is in ,thee2 for ,thou well-knowest things unseen4 ,i said not unto them aught but that which ,thou commandedst me2 namely ,worship ye ,god1 my ,lord and your ,lord2--and ,i was a watcher over them1 commanding them to abstain from what they said1 while ,i remained among them3 but since ,thou hast taken me to ,thyself1#cde ,thou hast been the watcher over them1 and ,thou art the witness of all things4 ,if ,thou punish them1 7that is1 such of them as have continued in unbelief17 they are ,thy servants and ,thou mayest do with them as ,thou pleasest2 and if ,thou forgive them1 7that is1 such of them as have believed17 ,thou art the ,mighty1 the ,wise4 7v4 #aaf-aah47 ,when the son of ,mary was proposed as an instance 7when the saying of ,god was revealed1 ,verily ye and what ye worship beside ,god shall be fuel of hell ,kur4 xxi4 #ih1 and the polytheists said1 ,we are content for our gods to be with ,jesus1 for he hath been worshipped beside ,god1#cdf7 lo1 thy people1 the polytheists1 cried out in joy thereat1 and they said1 ,are our gods better1 or is he8 ,we are content for our gods to be with him4--,they proposed not it 7namely the instance7 unto thee otherwise than as a cause of dispute 7knowing that the word #8what' applieth to that which is not endowed with reason2 so that it doth not reflect upon ,jesus1 on whom be peace673 yea1 they are a contentious people4 ,he 7namely ,jesus7 is no other than a servant whom ,we favoured with the gift of prophecy2 and ,we proposed him1 by reason of his having come into existence without a father1 as an instance of the divine power unto the children of ,israel4 ,and if ,we pleased1 ,we would substitute for you angels to succeed in the earth4#cdg ,and verily he 7namely ,jesus7 shall be a sign of the last hour3#cdh it shall be known by his descending3 wherefore doubt not thereof4--,and say unto them1 ,follow ye me in confessing the unity of ,god3 this1 which ,i command you to follow1 is a right way4 ,and let not the devil turn you away from the religion of ,god2 for he is unto you a manifest enemy4--,and when ,jesus came with manifest proofs 7with miracles and ordinances71 he said1 ,i have come unto you with wisdom 7with prophecy and with the ordinances of the ,gospel71 and to explain unto you part of the things concerning which ye disagree3 therefore fear ye ,god1 and obey me4 ,verily ,god is my ,lord and your ,lord2 wherefore worship ye ,him3 this is a right way4--,but the parties disagreed among themselves respecting ,jesus1 whether he were ,god1 or the son of ,god1 or the third of three3 and woe unto them that transgressed in that which they said respecting ,jesus1 because of the punishment of an afflicting day6 7xliii4 #eg-fe47 ,verily the similitude of ,jesus in the sight of ,god is as the similitude of ,adam4 ,he created him 7,adam7 of earth3 then ,he said unto him1 ,be1--and he was4 ,in like manner he said unto ,jesus1 ,be1 without a father1--and he was4 ,this is the truth from thy ,lord3 therefore be not thou of those who doubt4 ,and whosoever of the ,christians argueth with thee respecting him1 after the knowledge that hath come unto thee concerning him1 say1 ,come ye1 let us call our sons and your sons and our wives and your wives1 and ourselves and yourselves will assemble3 then we will invoke1 and will lay the curse of ,god on those who lie1 saying1 ,o ,god1 curse the liar respecting the nature of ,jesus6--,and the prophet invited a company from ,nejrn to do so1 when they had argued with him respecting ,jesus2 and they said1 ,wait until we consider our case3 then we will come unto thee4 ,and their counsellor said1 ,ye know his prophetic office1 and that no people have execrated a prophet but they have perished4 ,they however quieted the man1 and departed1 and came unto the prophet4 ,and he had come forth1 having with him ,el-asan and ,el-oseyn and ,fimeh and ,alee2 and he said unto them1 ,when ,i pray1 say ye ,amen4 ,but they refused to execrate1 and made peace with him on the condition of their paying tribute4--,verily this is indeed the true history1 and there is no deity but ,god1 and verily ,god is indeed the ,mighty1 the ,wise4 7iii4 #eb-ee47 ,o people of the ,scripture 7that is1 of the ,gospel71 exceed not the just bounds in your religion1#cdi nor say of ,god aught but the truth4 ,the ,messiah1 ,jesus the son of ,mary1 was only the apostle of ,god1 and ,his ,word1 which he transmitted unto ,mary1 and a spirit 7that is1 a being possessing a spirit7 from ,him4 7,he is mentioned in conjunction with ,god1 in order to show him honour1 and is not1 as ye assert1 the son of ,god1 or a ,god with ,him1 or the third of three2 for the being possessing a spirit is compound1 and the ,deity must be confessed to be pure from the imputation of composition and the relationship of a compound being to ,him47 ,therefore believe in ,god and ,his apostles1 and say not1 ,there are three gods1 ,god and ,jesus and his mother4#cej ,abstain from this1 and say what will be better for you2 that is1 assert the unity of ,god4 ,god is only one god4 ,extolled be ,his purity from the imputation of ,his having a son6 ,to ,him belongeth whatsoever is in the heavens and whatsoever is in the earth3 and ,god is a sufficient witness thereof4 ,the ,messiah doth not disdain to be a servant unto ,god1 nor do the angels who are admitted near unto ,him4 7iv4 #afi1 #agj47 ,,footnotes3 #a ,see prefatory note1 p4 #b4 #b i4e41 the glory of the clan4 #c ,battles4 #d ,this and the other verses quoted in this chapter are taken from the translations of old ,arab poetry contributed by ,mr4 ,c4 ,j4 ,lyall to the ,journal of the ,royal ,asiatic ,society of ,bengal 7,translations from the ,hamseh and the ,aghn2 ,the ,moallaqah of ,zuheyr74 ,they imitate the metres of the original ,arabic verse1 but are nevertheless as literal as need be4 ,the transliteration of proper names in the verses 7and in other quotations7 has been assimilated to the system adopted by ,mr4 ,lane1 from which in this work ,i only depart in the case of names which by frequent use have become almost the property of the ,english language4 #e ,a tribe4 #f ,the subject of the poem1 mentioned in the second hemistich of the third verse as #8thou1' whose death the supposed author 7#8one valiant'7 avenged4 #g ,for these and other stories about tim1 see ,caussin de ,perceval's ,essai sur l',histoire des ,arabes1 ii4 #fjg-fbh3 a book which is a treasury of ,arab life1 and abounds in those anecdotes which reveal more of the character of the people than whole volumes of ethnological treatise4 #h ,the later ,arabic poets were mostly incapable of the genius of the old singers3 the times had changed1 and the ancient poetry appeared almost as exotic to their ideas as it does to our own4 ,no greater mistake can be made than to judge of the old poets by such a writer as ,beh-ed-deen ,zoheyr1 of whom ,professor ,e4 ,h4 ,palmer has lately given us so beautiful a version4 ,there is nothing in common between ,el-,beh and ,antarah--scarcely even the language4 #i ,deutsch1 ,lit4 ,remains1 #dec1 #ded3 cp4 ,nldeke1 ,beitrge zur ,kennt4 d4 ,poesie d4 alten ,araber1 xxiii41 xxiv4 #aj ,ezekiel xxvii4 #ai-bd4 ,the identifications of the various names with ,arabian towns are partly conjectural1 but the general reference is clearly to ,arabia4 ,cf4 the #8,speaker's' ,commentary1 vi4 #abb2 and the interpretations of ,hitzig1 ,movers1 ,tuch1 and ,mnant4 #aa ,c4 ,p4 ,tiele1 ,outlines of the ,history of ,religion3 tr4 ,j4 ,e4 ,carpenter1 p4 #fc4 #ab ,deutsch4 ,lit4 ,remains1 pp4 #gj-gb4 #ac ,r4 ,bosworth ,smith1 ,mohammed and ,mohammedanism1 #b;d ed4 p4 #aca4 #ad ,or #8read1' #8recite4' ,these lines are the beginning of the #ifth ,soorah of the ur-n4 #ae ,sir ,w4 ,muir1 ,life of ,mahomet1 #djb4 #af ,the following is an abridgment3 cp4 ,muir #dhe1 and the ,seeret-er-,rasool1 tr4 ,weil1 ii4 #caf1 #cag4 #ag ,an attempt has been made to explain away ,moammad's fidelity to ,khadeejeh1 by adducing the motive of pecuniary prudence4 ,moammad1 they say1 was a poor man1 ,khadeejeh rich and powerfully connected2 any affaire de cur on the husband's part would have been followed by a divorce and the simultaneous loss of property and position4 ,it is hardly necessary to point out that the fear of poverty--a matter of little consequence in ,arabia and at that time--would not restrain a really sensual man for five-and-twenty years2 especially when it is by no means certain that ,khadeejeh1 who loved him with all her heart in a motherly sort of way1 would have procured a divorce for any cause soever4 ,and this explanation leaves ,moammad's loving remembrance of his old wife unaccounted for4 ,if her money alone had curbed him for twenty-five years1 one would expect him at her death to throw off the cloak1 thank ,heaven for the deliverance1 and enter at once upon the rake's progress4 ,he does none of those things4 ,the story of ,zeyneb1 the divorced wife of ,zeyd1 is a favourite weapon with ,moammad's accusers4 ,it is not one to enter upon here2 but ,i may say that the lady's own share in the transaction has never been sufficiently considered4 ,in all probability ,zeyd1 the freed slave1 was glad enough to get rid of his too well-born wife1 and certainly he bore no rancour against ,moammad4 ,the real point of the story is the question of forged revelations1 which is discussed below4 #ah #8,the ,prophet said3 ,whosoever shall bear witness that there is one ,god2 and that ,moammad is ,his servant and messenger2 and that ,jesus ,christ is ,his servant and messenger1 and that he is the son of the hand-maid of ,god1 and that he is the ,word of ,god1 the word which was sent to ,mary1 and ,spirit from ,god2 and shall bear witness that there is truth in ,heaven and ,hell1 will enter into paradise1 whatever sins he may be chargeable with4'--,mishkt-el-,masbeeh1 i4 #aa4 #ai ,r4 ,bosworth ,smith3 ,mohammed and ,mohammedanism1 #b;d ed41 #bee-beg4 #bj ,the ,people of ,turkey1 by a ,consul's ,daughter1 preface1 xxii4 #ba ,mishkt-el-,masbeeh1 i4 #df1 #ea4 #bb ,dr4 ,e4 ,blyden4 ,see his article on ,mohammadanism in ,western ,africa in ,the ,people of ,africa4 7,new ,york1 #ahga47 #bc ,it may be interesting to some readers to judge for themselves of the different characteristics of these four groups of soorahs2 and though in a series of translated selections it will hardly be possible to gain a thorough appreciation of the change of style or matter1 some notion may nevertheless be obtained by reading the ,first ,part of these ,selections in the following order 7the numbers referring to the figures at the head of each extract73-- ,mekka--,first ,period3--xvii41 lxvi41 lxv41 xviii41 xxxvii41 xxxviii41 xxxix41 xl41 xli41 xlii41 xliii41 xxx41 iii41 i4 ,second ,period3--lx41 xlvii41 xxix41 viii41 xiv41 lxiii41 vi41 li41 lxii41 xxxi41 xliv41 lxxxvi41 lxxxi41 xlv41 xxxvi41 xx4 ,third ,period3--lxxiii41 lxiv41 xxxv41 liii41 xlvi41 xvi41 lxxvi41 xxxii41 lix41 xxi41 vii41 lv41 xix41 xii41 x41 lxxii41 xxviii41 xi4 ,medina3--ii41 lxxxiv41 xxxiii41 lxxvii41 xxxiv41 xxiv41 xxvi41 ix41 lii41 lxxix41 lxvii41 lxi41 iv41 lxxi41 lxix41 lxx41 lxxv41 lxxxiii41 xlviii41 v41 lxxviii41 xxii41 lvi41 lvii41 xlix41 xxvii41 xxv41 xiii41 lviii41 lxxiv41 l41 liv41 xxiii41 lxxx41 xv41 lxviii41 lxxxv41 lxxxii4 #bd ,this is generally believed to be the night of 7that is1 preceding7 the #bgth day of the month4 #be ,in the ,introduction1 the references are to the new one volume edition1 #ahgg4 ,since writing my chapter on the early ,arabs1 ,sir ,w4 ,muir has published an interesting essay on old ,arabic poetry in the ,journal of the ,royal ,asiatic ,society 7xi part i4 #ahgi74 #bf ,the #8,lord's ,prayer' of the ,muslims1 recited several times in each of the five daily prayers1 and on many other occasions4 #bg ,that is1 of all creatures4 #bh #8,do we beg assistance1' in the original ed4 #bi ,god knoweth best what ,he meaneth by these letters4 #cj ,that it is from ,god4 #ca ,in the resurrection and paradise and hell4 #cb ,the ur-n4 #cc ,the ,pentateuch and the ,gospel and other books4 #cd ,this chapter is held in particular veneration by the ,moammadans1 and declared1 by a tradition of their prophet1 to be equal in value to a third part of the whole ,korn4--,s4 #ce ,one of the most admired passages in the ur-n1 recited 7though not by all ,muslims7 at the close of each of the five daily prayers1 and often engraved on an ornament of gold or silver or a precious stone to be worn as an amulet4 #cf #8,the seven heavens and earths in comparison with the ,throne are nought but as seven dirhems silver coins cast into a shield4'--,trad4 #cg #8,able to do everything1' orig4 ed4 ,lit4 #8potent over everything4' #ch ,lit4 #8driven away with stones4' ,this expression alludes to a tradition1 that ,abraham1 when the devil tempted him to disobey ,god1 in not sacrificing his son1 drove the fiend away by throwing stones at him2 in memory of which1 the ,moammadans1 at the pilgrimage of ,mecca1 throw a certain number of stones at the devil1 with certain ceremonies1 in the valley of ,mina4--,s4 ,the devils1 or evil jinn1 it is said1 had liberty to enter any of the seven heavens till the birth of ,jesus1 when they were excluded from three of them2 on the birth of ,moammad they were forbidden the other four4 ,they continue1 however1 to ascend to the confines of the lowest heaven1 and there1 listening to the conversation of the angels respecting things decreed by ,god1 obtain knowledge of futurity1 which they sometimes impart to men1 who by means of talismans or certain invocations make them to serve the purposes of magical performances4 ,shooting stars are often hurled at the devils when they thus listen4 #ci ,that it may not move with its inhabitants4 #dj ,or determined4 #da ,slaves and beasts and cattle3 for it is ,god only who sustaineth them4 #db ,which cause the clouds to fill with water4 #dc ,as the bird from the egg4 #dd ,as the egg from the bird4 #de ,or consider4 #df ,for you previously to birth4 #dg #8,compacted1' orig4 ed4 ,strictly1 words such as #8come forth' should be supplied before #8clusters4' #dh ,in leaf4 #di ,in fruit4 #ej ,genii4 since they have obeyed them in worshipping idols4 ,see p4 #cc4 #ea ,alone4 #eb ,this was revealed with reference to a man unto whom the ,prophet sent one to invite him to the faith2 but he said1 ,who is the apostle of ,god1 and what is ,god8 ,is he of gold1 or silver1 or brass8 ,whereupon a thunderbolt fell upon him1 and struck off his skull4 #ec ,on the ,preserved ,tablet4 #ed ,restoring your souls in the daytime4 #ee ,the term of life4 #ef #8,predominant1' orig4 ed4 #eg ,angels who register your deeds4 #eh ,the creatures4 #ei ,that ,he may recompense them4 #fj ,o ,moammad1 to the people of ,mekkeh4 #fa ,namely1 the ,jews and the ,christians1 and those ,arabs who assert that the angels are daughters of ,god4 #fb #8,demolished1' orig4 ed4 #fc ,on the day of resurrection4 #fd ,without wealth or helper4 #fe ,of the perfume and saffron with which they are overdaubed4 #ff ,idols4 #fg ,this they would not worship them4 #fh #8,similitudes1' orig4 ed4 ,it is the plural of the same word as that translated #8parable' at the beginning of the preceding extract1 and #8likeness' twice in this extract4 #fi ,it is said that ,moammad1 when a revelation came down to him1 used to say1 #8,cover ye me with something whereby ,i may become warm4' ,lane3 ,lexicon1 voce dathara4 #gj ,idolatry4 #ga ,this rendering is ,mr4 ,rodwell's4 ,i do not think it can be bettered4 #gb ,lit4 #8,and by the night when it becometh still2' or 7but this is less strongly supported7 #8when it darkeneth4' #gc #8,in my possession1' orig4 ed4 #gd #8,apostle1' in the orig4 ed42 but ,christian associations have somewhat restricted the original meaning of the word1 and ,i have therefore in this and other instances substituted #8,messenger1' which exactly represents the ,arabic rasool4 #ge ,to unbelief4 #gf ,he will only injure himself4 #gg ,the ,jews said unto the ,muslims1 ,we are the people of the first book 7the ,pentateuch71 and our ibleh 7the point to which we turn our faces in praying7 is the more ancient1 and the prophets have not been of the ,arabs1 and if ,moammad were a prophet1 he had been of us4 ,therefore the following was revealed4 #gh ,so that ,he may choose of ,his servants whom ,he pleaseth4 #gi ,that is1 ,god is2 and ,he hath acquitted ,abraham of belonging to them by ,his saying ur4 iii4 #fj1 ,abraham was not a ,jew nor a ,christian2 and the other persons above-mentioned with him were followers of him4 #hj ,they are the ,jews1 who have concealed the testimony of ,god1 in the ,pentateuch1 of ,abraham's orthodoxy4 #ha ,moammad and ,amad are from the same root1 amd1 meaning #8praise2' and both names were borne by the ,prophet4 ,the supposed prediction of ,moammad's coming arose1 perhaps1 from a confusion between ,parakletos and ,perikleitos or possibly ,periklytos in ,evang4 ,s4 ,jo4 xvi4 #g1 where the coming of #8the ,paraclete' is promised2 in some ,arabic version of which the word may have been ignorantly rendered by #8,amad1' and thus reported to ,moammad4 #hb ,by the description of him in their books4 #hc ,the description of him4 #hd ,in the ,law4 #he ,or miracles4 #hf ,as ,zechariah and ,john1 and ye slew them4 #hg ,their belief1 if the signs come4 ,the copies of the original differ in this verse1 but not in an important manner4 #hh ,from the truth1 so that they shall not believe4 #hi ,the ur-n4 #ij ,or art mad4 #ia ,that is1 with punishment4 #ib ,the original copy kept by ,god4 #ic ,this line is often inscribed on the covers of copies of the ur-n4 #id ,in eloquence4 #ie ,in orig4 edition1 and literally1 #8,although some of them assisted others4' #if ,that they may be admonished4 #ig ,and not sent an angel8 #ih ,instead of mankind4 #ii ,for no apostle is sent unto a people but one of their own kind4 #ajj ,forgery4 #aja ,moammad4 #ajb ,chapter4 #ajc ,to assist you4 #ajd ,the result of the threat that it containeth4 #aje ,as to its being from ,god4 #ajf ,in eloquence and beauty of composition and information concerning what is unseen4 #ajg ,your deities whom ye worship1 that they may aid you4 #ajh ,when the unbelievers cavilled at abrogation1 and said1 #8,moammad commandeth his companions to-day to do a thing and forbiddeth it tomorrow1' the following was revealed4 #aji ,namely1 a ,christian slave whom the ,prophet used to visit4 ,the ,mekkans accounted for the production of the ur-n by an unlearned man like ,moammad by ascribing it to the teaching of some ,christian1 whom is doubtful4 ,moammad's reply is that the ,christian's was a foreign tongue1 whilst the ur-n was in ,arabic4 #aaj #8,as a further supply1' orig4 ed4 #aaa ,lit4 #8,burdens3' explained by ,el-,beywee and others as buried treasures and as dead4 #aab ,the most highly esteemed of property4 #aac #8,be set on fire1' orig4 ed4 ,both these renderings1 and also #8be dried up1' are supported by various authorities4 ,see ,lane3 ,lex4 voce sejera4 #aad ,woman-child4 #aae ,of men's actions4 #aaf ,as the skin is plucked off a slaughtered sheep4 #aag ,a kind of thorn which no beast eateth1 by reason of its impurity4 #aah ,or eight ranks of them4 #aai ,unto a company1 by reason of his joy thereat4 #abj ,and it shall be said unto such4 #aba ,and it shall be said unto the keepers of hell4 #abb ,as it hath denied it in the present world4 #abc ,those who shall receive their books in their right hands4 #abd ,how honourable shall they be6 #abe ,how contemptible shall they be6 #abf ,in the way to good fortune 7namely1 the ,prophets71 how honourable shall be6 #abg #8,destined to continue for ever in boyhood1' orig4 ed4 #abh ooreeyehs4 #abi ,intensely black and white1 large-eyed4 #acj ,from bottom to top4 #aca ,the ooreeyehs4 #acb ,polytheism4 #acc ,beneath the tents thereof4 #acd ,the believers and the unbelievers4 #ace ,one after another1 barefooted1 naked1 unarmed4 #acf ,of the resurrection4 #acg ,written in their books4 #ach ,i will surely fill ,hell1 c4 ur4 vii4 #ag1 given below1 p4 #ea4 #aci ,of righteousness4 #adj ,between all creatures4 #ada ,or #8marked' or #8goodly4' #adb ,fighting for the faith4 #adc ,or #8end1' #8result4' #add 8,arms on armour clashing bray'd ,horrible discord40--,par4 ,lost1 vi4 #bji4 #ade ,o ,moammad4 ,the copies of the original differ here1 but the differences are unimportant4 #adf ,by taking to themselves idols4 #adg ,thou wouldst see a great thing6 #adh ,denying their having led them into error4 #adi ,iblees4 #aej ,and the people of paradise are introduced into paradise1 and the people of the fire into the fire1 and when the latter have assembled around him4 #aea ,respecting the resurrection and retribution4 #aeb ,the contrary4 #aec ,the people of ,mekkeh4 #aed ,of the resurrection4 #aee ,if the choice had been given us we had not gone forth and had not been slain4 #aef ,namely1 the ,jews4 #aeg ,see ,modern ,egyptians1 #eth ed41 p #bhd4 #aeh ,on the various orders of the ,jinn1 see ,lane's ,thousand and ,one ,nights1 ,introduction1 note #ba4 ,and see above1 pp4 #g1 #i4 #aei ,consisting of the angels4 #afj ,they speak not until after ,he hath spoken4 #afa ,iblees the devil4 #afb ,in the ,arabic1 #8ur-n4' #afc ,this is said to be the most comprehensive verse in the ur-n with respect to good and evil4 ,the commentators say it contains the whole duty of man1 both in respect of doing and of shunning4 ,it is needless to enumerate the various virtues and sins which they consider are implied in each of the simple words of the text4 #afd ,mr4 ,rodwell's rendering4 #afe ,the traveller4 #aff ,of being rewarded for so doing4 #afg ,or reproach4 #afh ,their idols4 #afi ,disposition4 #agj ,lit41 and in orig4 ed41 #8hath great good fortune4' #aga ,mod4 ,egypt41 #ajd4 #agb ,the ,christians and ,jews4 #agc ,or #8best3' so in ,mod4 ,egypt41 #bhj4 #agd ,this is ,mr4 ,rodwell's word1 and is1 ,i think1 more expressive of the original 7muslimoona7 than #8resigned4' #age ,in the prophets4 #agf ,some suppose this verse to be abrogated by the next extract3 others try to explain it away4 #agg ,and of him who inviteth them to the true religion4 #agh ,mirage 7sarb74 #agi ,in like manner the unbeliever reckoneth that his works will profit him1 until1 when he dieth and is brought before his ,lord1 he findeth not his works4 #ahj ,the unbeliever4 #aha ,by his unbelief4 #ahb ,in the tradition it is said1 #8,whosoever hath any good thing given unto him1 whether of family or wealth1 and saith on the occasion thereof1 #8,what ,god willeth 7m-sh-llh76 ,there is no power but in ,god6' he will not see in it aught displeasing4' #ahc ,on the day of resurrection4 #ahd ,o ,moammad4 #ahe ,of the people of ,mekkeh4 #ahf ,so as to disdain receiving the truth4 7,this was revealed as respecting the envoys who came from the ,king of ,abyssinia3 the ,prophet recited the ,soorat ,y-,seen xxxvi41 whereupon they wept and became ,muslims1 and said1 #8,how like is this to that which was revealed to ,jesus4'7 #ahg ,not believing in ,moammad4 #ahh ,with respect to the hypocrites the following was revealed4 #ahi ,their chiefs4 #aij ,the number of the prophets which have been from time to time sent by ,god into the world amounts to no less than #bbd1jjj1 according to one ,moammadan tradition1 or to #abd1jjj according to another2 among whom #cac were apostles1 sent with special commissions to reclaim mankind from infidelity and superstition2 and six of them brought new laws or dispensations1 which successively abrogated the preceding3 these were ,adam1 ,noah1 ,abraham1 ,moses1 ,jesus1 and ,moammad4 ,all the prophets in general the ,moammadans believe to have been free from great sins and errors of consequence1 and professors of one and the same religion1 that is1 ,el-,islm1 notwithstanding the different laws and institutions which they observed4 ,in this great number of prophets1 they not only reckon divers patriarchs and persons named in ,scripture but not recorded to have been prophets 7wherein the ,jewish and ,christian writers have sometimes led the way71 as ,adam1 ,seth1 ,lot1 ,ishmael1 ,nun1 ,joshua1 c41 and introduce some of them under different names1 as ,enoch1 ,heber1 and ,jethro1 who are called in the ur-n1 ,idrees1 ,hood1 and ,shoeyb2 but several others whose very names do not appear in ,scripture 7though they endeavour to find some persons there to fix them on71 as li1 ,el-,khir1 ,dhu-l-,kifl4 ,as to the ,scriptures1 the ,moammadans are taught by the ur-n that ,god1 in divers ages of the world1 gave revelations of ,his will in writing to several prophets1 the whole and every word of which it is absolutely necessary for a good ,muslim to believe4 ,the number of these sacred books was1 according to them1 #ajd2 of which ten were given to ,adam1 fifty to ,seth1 thirty to ,idrees or ,enoch1 ten to ,abraham2 and the other four1 being the ,pentateuch1 the ,psalms1 the ,gospel1 and the ur-n1 were successively delivered to ,moses1 ,david1 ,jesus1 and ,moammad2 which last being the seal of the prophets1 those revelations are now closed and no more are to be expected4 ,all these divine books1 except the four last1 they agree to be now entirely lost and their contents unknown2 though the ,sabians have several books which they attribute to some of the antediluvian prophets4 ,and of those four1 the ,pentateuch1 ,psalms1 and ,gospel1 they say1 have undergone so many alterations and corruptions1 that though there may possibly be some part of the true word of ,god therein1 yet no credit is to be given to the present copies in the hands of the ,jews and ,christians4--,s4 #aia #8,el-,jnn' is here used as a name of ,iblees1 the father of the jinn4 ,it also signifies the jinn themselves4 #aib ,according to a tradition of the ,prophet1 the height of ,adam was equal to that of a tall palm-tree4 #aic ,the ,moammadans say1 that when they were cast down from ,paradise which is in the seventh heaven1 ,adam fell on the isle of ,ceylon1 or ,sarandeeb1 and ,eve near ,juddah 7the port of ,mekkeh7 in ,arabia2 and that1 after a separation of two hundred years1 ,adam was1 on his repentance1 conducted by the angel ,gabriel to a mountain near ,mekkeh1 where he found and knew his wife1 the mountain being thence named ,araft2 and that he afterwards retired with her to ,ceylon4--,s4 #aid ,the prayer is inserted by the commentary from ur4 vii4 #bb4 #aie ,this word has various significations in the ur-n2 sometimes1 as in this passage1 it signifies divine revelation1 or scripture in general2 sometimes the verses of the ur-n in particular2 and at other times1 visible miracles4 ,but the sense is easily distinguished by the context4--,s4 #aif ,called in ,arabic ,hbeel and beel4 #aig ,the occasion of their making this offering is thus related1 according to the common tradition in the ,east4 ,each of them being born with a twin-sister1 when they were grown up1 ,adam by ,god's direction ordered ,cain to marry ,abel's twin-sister1 and ,abel to marry ,cain's2 7for it being the common opinion that marriages ought not to be had in the nearest degrees of consanguinity1 since they must necessarily marry their sisters1 it seemed reasonable to suppose they ought to take those of the remoter degree27 but this ,cain refusing to agree to1 because his own sister was the handsomest1 ,adam ordered them to make their offerings to ,god1 thereby referring the dispute to ,his determination4 ,the commentators say ,cain's offering was a sheaf of the very worst of his corn2 but ,abel's a fat lamb of the best of his flock4--,s4 #aih ,or1 as the original literally signifies1 boiled over or boiled1 which is consonant to what the ,rabbins say1 that the waters of the deluge were boiling hot4--,this oven was1 as some say1 at ,el-,koofeh1 in a spot whereon a mosque now stands2 or1 as others rather think1 in a certain place in ,india1 or else at ,eyn-el-,wardeh in ,mesopotamia4 ,some pretend that it was the same oven which ,eve made use of to bake her bread in1 being of a form different from those we use1 having the mouth in the upper part1 and that it descended from patriarch to patriarch till it came to ,noah4 ,it is remarkable that ,moammad1 in all probability1 borrowed this circumstance from the ,persian ,magi1 who also fancied that the first waters of the deluge gushed out of the oven of a certain old woman named ,zala ,cfa4--,but the word 8tennoor10 which is here translated 8oven10 also signifying 8the superficies of the earth10 or 8a place whence waters spring forth10 or 8where they are collected10 some suppose it means no more in this passage than the spot or fissure whence the first eruption of waters broke forth4--,s4 #aii ,it is a custom of many ,muslims to pronounce these words1 #8,in the name of ,god be its course and its mooring1' on embarking for any voyage4--,l4 ,the commentators tell us that ,noah was two years in building the ark1 which was framed of ,indian plane-tree2 that it was divided into three stories1 of which the lower was designed for the beasts1 the middle one for the men and women1 and the upper for the birds2 and the men were separated from the women by the body of ,adam1 which ,noah had taken into the ark4 ,this last is a tradition of the ,eastern ,christians4--,s4 #bjj ,the original of this passage is considered the most sublime in the ur-n4 #bja ,the ,moammadans say that ,noah went into the ark on the tenth of ,rejeb1 and came out of it on the tenth of ,moarram2 which therefore became a fast3 so that the whole time of ,noah's being in the ark according to them was six months4--,s4 7,b47 #bjb d was an ancient and potent tribe of ,arabs1 and zealous idolaters4 ,they chiefly worshipped four deities1 ,skiyeh1 fihah1 ,rziah1 and ,slimeh2 the first1 as they imagined1 supplying them with rain1 the second preserving them from all dangers abroad1 the third providing food for their sustenance1 and the fourth restoring them to health when afflicted with sickness2 according to the signification of the several names4--,s4 #bjc ,generally supposed to be the same person as ,heber4--,s4 #bjd ,thamood was another tribe of the ancient ,arabs who fell into idolatry4 ,they dwelt first in the country of the dites1 but their numbers increasing1 they removed to the territory of ejr4--,s4 #bje ,this extraordinary camel frighting the other cattle from their pasture1 a certain rich woman1 named ,oneyzeh ,umm-,ghnim1 having four daughters1 dressed them out1 and offered one udr his choice of them1 if he would kill the camel4 ,whereupon he chose one1 and with the assistance of eight other men hamstrung and killed the dam1 and pursuing the young one which fled to the mountain1 killed that also1 and divided his flesh among them4 ,others tell the story somewhat differently1 adding adaah ,bint-,el-,mukhtr as a joint-conspiratress with ,oneyzeh1 and pretending that the young one was not killed4'--,s4 7,a4,f41 ,b47 #bjf ,defying the vengeance with which they were threatened2 because they trusted in their strong dwellings hewn in the rocks1 saying that the tribe of d perished only because their houses were not built with sufficient strength4--,s4 #bjg ,like violent and repeated claps of thunder2 which some say was no other than the voice of the angel ,gabriel1 which rent their hearts4 ,it is said that after they had killed the camel1 li told them that on the morrow their faces should become yellow1 the next day red1 and the third day black2 and that on the fourth ,god's vengeance should light on them3 and that1 the first three signs happening accordingly1 they sought to put him to death2 but ,god delivered him by sending him into ,palestine4--,s4 7,a4,f41 ,b47 #bjh ,in the ,mir-t-ez-,zemn it is stated that there are various opinions respecting the age in which this person lived3 #a4 ,that he lived in the first century after the ,deluge1 and was of the sons of ,japheth1 and was born in the land of the ,greeks3 so said ,alee2 #b4 ,that he was after ,thamood3 so said ,el-asan2 #c4 ,that he was of the lineage of ,esau1 the son of ,isaac3 so said ,mutil2 #d4 ,that he lived between the times of ,moses and ,jesus2 #e4 ,that he lived between ,jesus and ,moammad2 and #f4 ,that he was of the lineage of ,yoonn1 son as some say of ,noah1 in the days of ,abraham2 and this1 adds the author1 is the most correct4--,but some suppose him to be the same with ,alexander the ,great4--,respecting his surname of #8,dhu-l-arneyn1' the most obvious signification of which is #8the two-horned1' the more judicious in general are of opinion that he received it because he made expeditions to the extreme parts of the east and west1 and therefore that it signifies #8,lord of the two extreme parts of the earth4' #bji ,who were clothed in the skins of wild beasts1 and lived upon what the sea cast on shore4--,s4 7,b47 #baj ,the ,arabs call them ,yjooj and ,mjooj1 and say they are two nations or tribes descended from ,japheth the son of ,noah2 or1 as others write1 ,gog are a tribe of the ,turks1 and ,magog of those of ,geeln1 the ,geli and ,gel of ,ptolemy and ,strabo4--,it is said these barbarous people made their irruptions into the neighbouring countries in the spring1 and destroyed and carried off all the fruits of the earth2 and some pretend they were man-eaters4--,s4 7,b47 #baa ,the ,eastern authors unanimously agree that he 7zar7 was a statuary1 or carver of idols2 and he is represented as the first who made images of clay1 pictures only having been in use before1 and taught that they were to be adored as gods4 ,however1 we are told his employment was a very honourable one1 and that he was a great lord and in high favour with ,nimrod1 whose son-in-law he was1 because he made his idols for him and was excellent in his art4 ,some of the ,rabbins say ,terah was a priest and chief of the order4--,s4 #bab ,some tell us that ,nimrod1 on seeing this miraculous deliverance from his palace1 cried out that he would make an offering to the ,god of ,abraham2 and that he accordingly sacrificed four thousand kine4 ,b4 ,but1 if he ever relented1 he soon relapsed into his former infidelity3 for he built a tower that he might ascend to heaven to see ,abraham's ,god2 which being overthrown ur4 xvi4 #bh1 still persisting in his design1 he would be carried to heaven in a chest borne by four monstrous birds2 but after wandering for some time through the air1 he fell down on a mountain with such force that he made it shake1 whereto 7as some fancy7 a passage in the ur-n xiv4 #dg alludes1 which may be translated1 #8although their contrivances be such as to make the mountains tremble4'--,nimrod1 disappointed in his design of making war with ,god1 turned his arms against ,abraham1 who1 being a great prince1 raised forces to defend himself2 but ,god1 dividing ,nimrod's subjects1 and confounding their language1 deprived him of the greater part of his people1 and plagued those who adhered to him by swarms of gnats1 which destroyed almost all of them2 and one of those gnats having entered into the nostril1 or ear1 of ,nimrod1 penetrated to one of the membranes of his brain1 where1 growing bigger every day1 it gave him such intolerable pain1 that he was obliged to cause his head to be beaten with a mallet1 in order to procure some ease1 which torture he suffered four hundred years2 ,god being willing to punish1 by one of the smallest of ,his creatures1 him who insolently boasted himself to be lord of all4 ,a ,syrian calendar places the death of ,nimrod1 as if the time were well known1 on the eighth of ,tamooz1 or ,july4--,s4 #bac ,they tell us that ,gabriel thrust his wing under them and lifted them up so high that the inhabitants of the lower heaven heard the barking of the dogs and the crowing of the cocks2 and then1 inverting them1 threw them down to the earth4--,s4 7,b47 #bad ,it is the most received opinion among the ,moammadans that the son whom ,abraham offered was ,ishmael and not ,isaac2 ,ishmael being his only son at that time3 for the promise of ,isaac's birth is mentioned lower1 as subsequent in time to this transaction4 ,they also allege the testimony of their prophet1 who is reported to have said1 #8,i am the son of the two who were offered in sacrifice2' meaning his great ancestor1 ,ishmael1 and his own father ,abd-,allah3 for ,abd-el-,mualib had made a vow that if ,god would permit him to find out and open the well ,zemzem and should give him ten sons he would sacrifice one of them2 accordingly1 when he had obtained his desire in both respects1 he cast lots on his sons1 and the lot falling on ,abd-,allah1 he redeemed him by offering a hundred camels1 which was therefore ordered to be the price of a man's blood in the ,sunneh4--,s4 7,b41 ,z47 #bae ,the occasion of this request of ,abraham is said to have been a doubt proposed to him by the devil in human form1 how it was possible for the several parts of a corpse of a man which lay on the sea-shore and had been partly devoured by the wild beasts1 the birds1 and the fish1 to be brought together at the resurrection4--,s4 #baf ,in the original1 #8,imm1' which answers to the ,latin ,antistes4 ,this title the ,moammadans give to their priests if such a title may be used1 for want of one more correct who begin the prayers in their mosques1 and whom all the congregation follow4--,s4 #bag ,the term #8rekah' signifies the repetition of a set form of words1 chiefly from the ur-n1 and ejaculations of #8,god is most ,great6' etc41 accompanied by particular postures2 part of the words being repeated in an erect posture1 part sitting1 and part in other postures3 an inclination of the head and body1 followed by two prostrations1 distinguishing each rekah4 ,each of the five daily prayers of the ,muslims consist of a certain number of rekahs4 #bah ,the city of ,e-f was so called1 according to ,abu-l-,fida and several other ,arab authors1 because it1 with the adjacent fields1 was separated from ,syria during the ,deluge1 and after floating round about upon the water at length rested in its present situation1 where its soil has continued to produce the fruits of ,syria4 #bai ,namely1 the ,kabeh4 #bbj ,in the original1 #8,muslims1' which is the peculiar and very appropriate title of the believers in the religion taught by ,moammad2 and as he professed not to teach a religion essentially new1 this title is given to all true believers before him4 #bba #8,el-,islam' signifies the resigning oneself to ,god and to ,his service1 and is the name given by ,moammad to that religion which1 he asserted1 all the prophets before him had taught1 and he restored2 the foundation of which was the unity of ,god4 #bbb ,this well1 say some1 was a certain well near ,jerusalem1 or not far from the river ,jordan2 but others call it the well of ,egypt1 or ,midian4 ,the commentators tell us that when the sons of ,jacob had gotten ,joseph with them in the field1 they began to abuse and to beat him so unmercifully that they had killed him had not ,judah on his crying out for help insisted on the promise they had made not to kill him but to cast him into the well4 ,whereupon they let him down a little way2 but as he held by the sides of the well1 they bound him1 and took off his inner garment1 designing to stain it with blood to deceive their father4 ,joseph begged hard to have his garment returned to him1 but to no purpose1 his brothers telling him1 with a sneer1 that the eleven stars and the sun and the moon might clothe him and keep him company4--,s4 7,b41 ,z47 #bbc ,the commentators pretend that ,gabriel also clothed him in the well with a garment of silk of ,paradise4 ,for they say that when ,abraham was thrown into the fire by ,nimrod1 he was stripped2 and that ,gabriel brought him this garment and put it on him2 and that from ,abraham it descended to ,jacob1 who folded it up and put it into an amulet1 which he hung about ,joseph's neck1 whence ,gabriel drew it out4--,s4 7,b41 ,z47 #bbd ,these races they used by way of exercise2 and the commentators generally understand here that kind of race wherein they also showed their dexterity in throwing darts1 which is still used in the ,east4--,s4 #bbe ,this ,jacob had reason to suspect1 because when the garment was brought to him1 he observed that1 though it was bloody1 yet it was not torn4--,s4 7,b47 #bbf ,three days after ,joseph had been thrown into it4--,s4 #bbg ,the commentators are so exact as to give us the name of this man1 who as they pretend1 was ,mlik ,ibn-,dor1 of the tribe of ,khuzah4--,s4 7,b47 #bbh ,the expositors are not agreed whether the pronoun they relates to ,mlik and his companions1 or to ,joseph's brethren4 ,they who espouse the former opinion say that those who came to draw water concealed the manner of their coming by him from the rest of the caravan1 that they might keep him to themselves2 pretending that some people of the place had given him to them to sell for them in ,egypt4 ,and they who prefer the latter opinion tell us that ,judah carried victuals to ,joseph every day while he was in the well2 but not finding him there on the fourth day1 he acquainted his brothers with it3 whereupon they all went to the caravan and claimed ,joseph as their slave1 he not daring to discover that he was their brother1 lest something worse should befall him2 and at length they agreed to sell him to them4--,s4 7,b47 #bbi ,a corruption of ,potiphar4 ,he was a man of great consideration1 being superintendent of the royal treasury4--,s4 7,b47 #bcj ,that is1 to ifeer and his friends4 ,the occasion of ,joseph's imprisonment is said to be either that they suspected him to be guilty notwithstanding the proofs which had been given of his innocence1 or else that ,zeleekha desired it1 feigning1 to deceive her husband1 that she wanted to have ,joseph removed from her sight till she could conquer her passion by time2 though her real design was to force him to compliance4--,s4 #bca ,according to the explication of some who take the pronoun him to relate to ,joseph1 this passage may be rendered1 #8,but the devil caused him 7i4e41 ,joseph7 to forget to make his application unto his lord2' and to beg the good offices of his fellow-prisoner for his deliverance1 instead of relying on ,god alone1 as it became a prophet1 especially1 to have done4--,s4 7,b47 #bcb ,this prince1 as the ,oriental writers generally agree1 was ,er-,reiyn the son of ,el-,weleed the ,amalekite1 who was converted by ,joseph to the worship of the true ,god1 and died in the lifetime of that prophet4 ,but some pretend that the ,pharaoh of ,joseph and of ,moses were one and the same person1 and that he lived 7or rather reigned7 four hundred years4--,s4 7,b47 #bcc ,the commentators say that ,joseph1 being taken out of prison1 after he had washed and changed his clothes1 was introduced to the king1 whom he saluted in the ,hebrew tongue1 and on the king's asking what language that was1 he answered that it was the language of his fathers4 ,this prince1 they say1 understood no less than seventy languages1 in every one of which he discoursed with ,joseph1 who answered him in the same2 at which the king1 greatly marvelling1 desired him to relate his dream1 which he did1 describing the most minute circumstances3 whereupon the king placed ,joseph by him on his throne1 and made him his ,wezeer1 or chief minister4--,s4 7,b47 #bcd ,namely1 ,ephraim and ,manasses3 so that according to this tradition1 she was the same woman who is called ,asenath by #8,moses4' ,this supposed marriage1 which authorized their amours1 probably encouraged the ,moammadan divines to make use of the loves of ,joseph and ,zeleekha as an allegorical emblem of the spiritual love between the ,creator and the creature1 ,god and the soul2 just as the ,christians apply the ,song of ,solomon to the same mystical purpose4--,s4 #bce ,joseph1 being made ,wezeer1 governed with great wisdom2 for he not only caused justice to be impartially administered and encouraged the people to industry and the improvement of agriculture during the seven years of plenty1 but began and perfected several works of great benefit2 the natives at this day ascribing to the patriarch ,joseph almost all the ancient works of public utility throughout the kingdom2 as particularly the rendering the province of ,el-,feiyoom1 from a standing pool or marsh1 the most fertile and best-cultivated land in all ,egypt4 ,when the years of famine came1 the effects of which were felt not only in ,egypt but in ,syria and the neighbouring countries1 the inhabitants were obliged to apply to ,joseph for corn1 which he sold to them1 first for their money1 jewels1 and ornaments1 then for their cattle and lands1 and at length for their persons2 so that all the ,egyptians in general became slaves to the king1 though ,joseph by his consent soon released them and returned them their substance4--,s4 7,b47 #bcf ,at length ,joseph asked them whom they had to vouch for their veracity2 but they told him they knew no man who could vouch for them in ,egypt4 ,then1 replied he1 one of you shall stay behind with me as a pledge1 and the others may return home with their provision2 and when ye come again1 ye shall bring your younger brother with you1 that ,i may know ye have told me the truth4 ,whereupon1 it being in vain to dispute the matter1 they cast lots who should stay behind1 and the lot fell upon ,simeon4 ,when they departed1 ,joseph gave each of them a camel1 and another for their brother4--,s4 7,b47 #bcg ,the original word signifying not only money but also goods bartered or given in exchange for other merchandise1 some commentators tell us that they paid for their corn1 not in money1 but in shoes and dressed skins4--,s4 7,b47 #bch ,the belief in the influence of the evil eye prevails among all the ,muslims1 even the most religious and learned2 for their prophet said1 #8,the eye hath a complete influence2 because verily1 if there were a thing to overcome fate1 it most certainly would be a malignant eye4' ,hence he permitted charms 7which he disallowed in almost every other case7 to be employed for the purpose of counteracting its influence4 #bci ,it is related that ,joseph1 having invited his brethren to an entertainment1 ordered them to be placed two and two together2 by which means1 ,benjamin1 the eleventh1 was obliged to sit alone1 and1 bursting into tears1 said1 ,if my brother ,joseph were alive1 he would have sat with me4 ,whereupon ,joseph ordered him to be seated at the same table with himself1 and when the entertainment was over1 dismissed the rest1 ordering that they should be lodged two and two in a house1 but kept ,benjamin in his own apartment1 where he passed the night4 ,the next day1 ,joseph asked him whether he would accept of himself for his brother1 in the room of him whom he had lost2 to which ,benjamin replied1 #8,who can find a brother comparable unto thee8 ,yet thou art not the son of ,jacob and ,rachel4' ,and upon this1 ,joseph discovered himself to him4--,s4 7,b474 #bdj ,some1 however1 are of opinion that it was a drinking-cup4 #bda ,the occasion of this suspicion1 it is said1 was that ,joseph having been brought up by his father's sister1 she became so fond of him1 that when he grew up and ,jacob designed to take him from her she contrived the following stratagem to keep him4 ,having a girdle which had once belonged to ,abraham1 she girt it about the child1 and then pretending she had lost it1 caused strict search to be made for it2 and it being at length found on ,joseph1 he was adjudged1 according to the above-mentioned law of the family1 to be delivered to her as her property4 ,some1 however1 say that ,joseph actually stole an idol of gold1 which belonged to his mother's father1 and destroyed it2 a story probably taken from ,rachel's stealing the images of ,laban3 and others tell us that he once stole a goat or a hen1 to give to a poor man4--,s4 #bdb ,mir is the name both of ,egypt and its capital4 #bdc ,the injury they did ,benjamin was the separating him from his brother1 after which they kept him in so great subjection that he durst not speak to them but with the utmost submission4 ,some say that these words were occasioned by a letter which ,joseph's brethren delivered to him from their father1 requesting the releasement of ,benjamin1 and by their representing his extreme affliction at the loss of him and his brother4 ,the commentators observe that ,joseph1 to excuse his brethren's behaviour towards him1 attributes it to their ignorance and the heat of youth4--,s4 7,b47 #bdd ,the frontier town of ,egypt towards ,syria4 #bde ,el-,beywee tell us that ,joseph sent carriages and provisions for his father and his family2 and that he and the king of ,egypt went forth to meet them4 ,he adds that the number of the children of ,israel who entered ,egypt with him was seventy-two2 and that when they were led out thence by ,moses1 they were increased to six hundred thousand five hundred and seventy men1 and upwards1 besides the old people and children4--,s4 #bdf ,a transposition is supposed to be in these words3--he seated his father and mother after they had bowed down to him1 and not before4--,s4 7,b47 #bdg ,but when ,moses led the ,israelites out of ,egypt1 he took up the coffin1 and carried ,joseph's bones with him into ,canaan1 where he buried them by his ancestors4--,s4 7,b47 #bdh ,the ,moammadan writers tell us that ,job was of the race of ,esau1 and was blessed with a numerous family and abundant riches2 but that ,god proved him by taking away all that he had1 even his children1 who were killed by the fall of a house2 notwithstanding which he continued to serve ,god and to return ,him thanks as usual2 that he was then struck with a filthy disease1 his body being full of worms and so offensive that as he lay on the dunghill none could bear to come near him3 that his wife1 however 7whom some call ,rameh the daughter of ,ephraim the son of ,joseph1 and others ,makhir the daughter of ,manasses71 attended him with great patience1 supporting him with what she earned by her labour2 but that the devil appearing to her one day1 after having reminded her of her past prosperity1 promised her that if she would worship him1 he would restore all they had lost2 whereupon she asked her husband's consent1 who was so angry at the proposal1 that he swore1 if he recovered1 to give his wife a hundred stripes4--,s4 7,b41 ,j41 ,a4,f47 #bdi ,some say there were two springs1 one of hot water wherein he bathed1 and the other of cold of which he drank4--,s4 7,b47 #bej ,his wife also becoming young and handsome again1 and bearing him twenty-six sons4 ,some1 to express the great riches which were bestowed on ,job after his sufferings1 say he had two threshing-floors1 one for wheat and the other for barley1 and that ,god sent two clouds1 which rained gold on the one and silver on the other till they ran over4--7,j47 ,the traditions differ as to the continuance of ,job's calamities3 one will have it to be eighteen years2 another1 thirteen2 another1 three2 and another1 exactly seven years seven months and seven hours4--,s4 #bea ,or #8a palm-branch having a hundred leaves4'--,s4 #beb ,but see note #a 7#bdh74 #bec ,the commentators generally suppose him to be the same person with the father-in-law of ,moses1 who is named in ,scripture ,reuel or ,raguel1 and ,jethro4 ,but ,amad ,ibn-,abd-,el-aleem charges those who entertain this opinion with ignorance4 ,they say 7after the ,jews7 that he gave his son-in-law ,moses that wonder-working rod with which he performed all those miracles in ,egypt and the ,desert1 and also excellent advice and instructions2 whence he had the surname of #8,khaeeb-el-,ambiya1' or #8the ,preacher to the ,prophets4'--,s4 #bed ,the ,arabic word #8aeef' 7weak7 signifying also in the imyaritic dialect #8blind1' some suppose that ,shoeyb was so1 and that the ,midianites objected that to him as a defect which disqualified him for the prophetic office4--,s4 #bee ,which of the kings of ,egypt this ,pharaoh of ,moses was is uncertain4 ,not to mention the opinions of the ,european writers1 those of the ,east generally suppose him to have been ,el-,weleed1 who according to some was an ,arab of the tribe of d1 or according to others the son of ,muab the son of ,er-,reiyn the son of ,el-,weleed the ,amalekite4 ,there are historians1 however1 who suppose boos the brother and predecessor of ,el-,weleed was the prince we are speaking of1 and pretend he lived six hundred and twenty years and reigned four hundred4 ,which is more reasonable1 at least1 than the opinion of those who imagine it was his father ,muab or grandfather ,er-,reiyn4 ,abu-l-,fida says the ,muab1 being one hundred and seventy years old and having no child1 while he kept the herds saw a cow calve1 and heard her say at the same time1 #8,o ,muab1 be not grieved1 for thou shalt have a wicked son1 who will be at length cast into hell4' ,and he accordingly had this ,weleed1 who afterwards coming to be king of ,egypt proved an impious tyrant4--,s4 7,a4,f41 ,z47 #bef ,this name is given to ,pharaoh's chief minister2 from whence it is generally inferred that ,moammad had been made ,haman the favorite of ,ahasuerus king of ,persia1 and who indisputably lived many years after ,moses1 to be that prophet's contemporary4--,s4 #beg ,it is related that the midwife appointed to attend the ,hebrew women1 terrified by a light which appeared between the eyes of ,moses at his birth1 and touched with an extraordinary affection for the child1 did not discover him to the officers1 so that his mother kept him in her house1 and nursed him three months2 after which it was impossible for her to conceal him any longer1 the king then giving orders to make the searches more strictly4--,s4 7,b47 #beh ,the commentators say that his mother made an ark of the papyrus1 and pitched it1 and put in some cotton2 and having laid the child therein1 committed it to the river1 a branch of which went into ,pharaoh's garden3 that the stream carried the ark thither into a fishpond1 at the head of which ,pharaoh was then sitting with his wife siyeh the daughter of ,muzem2 and that the king1 having commanded it to be taken up and opened1 and finding in it a beautiful child1 took a fancy to it1 and ordered it to be brought up4--,some writers mention a miraculous preservation of ,moses before he was put into the ark2 and tell us1 that his mother having hid him from ,pharaoh's officers in an oven1 his sister1 in her mother's absence1 kindled a large fire in the oven to heat it1 not knowing the child was there2 but that he was afterwards taken out unhurt4--,s4 7,b41 ,a4,f47 #bei ur4 xxvi4 #ag4 #bfj ,this person1 says the tradition1 was an ,egyptian and ,pharaoh's uncle's son4--,s4 #bfa ,the ,jews pretend he was actually imprisoned for the fact1 and condemned to be beheaded2 but that when he should have suffered his neck became as hard as ivory1 and the sword rebounded on the executioner4--,s4 #bfb ,according to ,el-,beywee1 ,moses knew not the way1 and1 coming to a place where three roads met1 committed himself to the guidance of ,god1 and took the middle road1 which was the right2 ,providence likewise so ordering it that his pursuers took the other two roads1 and missed him4--,s4 #bfc ,this was afoora also called afoorah and afooriya1 or ,zipporah1 the elder1 or as others suppose the younger1 daughter of ,shoeyb1 whom ,moses afterwards married4--,s4 #bfd ,the commentators say1 that ,moses1 having obtained leave of ,shoeyb or ,jethro1 his father-in-law1 to visit his mother1 departed with his family from ,midian towards ,egypt2 but coming to the valley of uwa1 wherein ,mount ,sinai stands1 his wife fell in labour and was delivered of a son in a very dark and snowy night3 he had also lost his way1 and his cattle were scattered from him1 when on a sudden he saw a fire by the side of a mountain1 which on his nearer approach he found burning in a green bush4--,s4 7,b47 #bfe ,this was a mark of humility and respect3 though some fancy there was some uncleanness in the shoes themselves1 because they were made of the skin of an ass not dressed4--,s4 7,b47 #bff ,which was at first no bigger than the rod1 but afterwards swelled to a prodigious size4--,s4 7,b47 #bfg ,when ,moses saw the serpent move about with great nimbleness and swallow stones and trees1 he was greatly terrified1 and fled from it2 but recovering his courage at these words of ,god1 he had the boldness to take the serpent by the jaws4--,s4 7,b47 #bfh ,moses had an impediment in his speech1 which was occasioned by the following accident4 ,pharaoh one day carrying him in his arms when a child1 he suddenly laid hold of his beard and plucked it in a very rough manner1 which put ,pharaoh into such a passion that he ordered him to be put to death3 but siyeh his wife representing to him that he was but a child1 who could not distinguish between a burning coal and a ruby1 he ordered the experiment to be made2 and a live coal and a ruby being set before ,moses1 he took the coal and put it into his mouth1 and burnt his tongue3 and thereupon he was pardoned4--,this is a ,jewish story a little altered4--,s4 #bfi ,for he was obliged to abandon his country and his friends1 and to travel several days in great terror and want of necessary provisions to seek a refuge among strangers2 and was afterwards forced to serve for hire to gain a livelihood4--,s4 #bgj ,aaron being by this time come out to meet his brother1 either by divine inspiration1 or having notice of his design to return to ,egypt4--,s4 7,b47 #bga ,the ,arab writers tell enormous fables of this serpent or dragon4 ,for they say that he was hairy and of so prodigious a size that when he opened his mouth his jaws were fourscore cubits asunder and when he laid his lower jaw on the ground his upper reached to the top of the palace or rather1 ,i believe1 the throne of ,pharaoh3 that ,pharaoh1 seeing this monster make towards him1 fled from it2 and that the whole assembly also betaking themselves to their heels1 no less than twenty-five thousand of them lost their lives in the press4 ,they add that ,pharaoh1 upon this abjured ,moses by ,god who had sent him to take away the serpent1 and promised he would believe on ,him and let the ,israelites go2 but when ,moses had done what he requested1 he relapsed and grew as hardened as before4--,s4 7,b47 #bgb ,there is a tradition that ,moses was a very swarthy man2 and that when he put his hand into his bosom1 and drew it out again1 it became extremely white and splendid1 surpassing the brightness of the sun4--,s4 7,b47 #bgc ,they provided themselves with a great number of thick ropes and long pieces of wood1 which they contrived by some means to move and make them twist themselves one over the other2 and so imposed on the beholders1 who at a distance took them to be true serpents4 ,it is also said that they rubbed them over with quicksilver1 which being wrought upon by the heat of the sun caused them to move4--,s4 7,b47 #bgd ,the expositors add that when this serpent had swallowed up all the rods and cords he made directly towards the assembly and put them into so great a terror that they fled and a considerable number were killed in the crowd3 then ,moses took it up and it became a rod in his hand as before4 ,whereupon the magicians declared that it could be no enchantment1 because in such case their rods and cords would not have disappeared4--,s4 7,b47 #bge ,sale observes that some writers introduce only two of the enchanters as acknowledging ,moses' miracle to be wrought by the power of ,god4 ,these two1 they say1 were brothers1 and the sons of a famous magician then dead2 but on their being sent for to court on this occasion1 their mother persuaded them to go to their father's tomb and ask his advice4 ,being come to the tomb1 the father answered their call1 and when they had acquainted him with the affair1 he told them that they should inform themselves whether the rod of which they spoke became a serpent while its masters slept1 or only when they were awake2 for1 said he1 enchantments have no effect while the enchanter is asleep1 and therefore if it be otherwise in this case1 you may be assured that they act by a divine power4 ,these two magicians then1 arriving at the capital of ,egypt1 on inquiry found to their great astonishment that when ,moses and ,aaron went to rest their rod became a serpent and guarded them while they slept4 ,and this was the first step towards their conversion4--,s4 #bgf ,some think these converted magicians were executed accordingly3 but others deny it1 and say that the king was not able to put them to death2 insisting on these words of the ur-n xxviii4 #ce1 #8,ye two1 and they who follow you1 shall overcome4'--,s4 #bgg ,see p4 #aja1 l4 #e1 n4 #a 7#bfj74 #bgh ,cp4 ,act4 ,apost4 v4 #ch1 #ci4 #bgi #8,the people of ,noah and of d and of ,thamood1 and those whom ,god destroyed after them4' ,so explained in the moos4 #bhj ,it is said that ,hmn having prepared bricks and other materials employed no less than fifty thousand men besides labourers in the building1 which they carried to so immense a height that the workmen could no longer stand on it3 that ,pharaoh ascending this tower threw a javelin towards heaven1 which fell back again stained with blood1 whereupon he impiously boasted that he had killed the god of ,moses2 but at sunset ,god sent the angel ,gabriel1 who with one stroke of his wing demolished the tower1 a part whereof falling on the king's army destroyed a million of men4--,s4 7,z47 #bha ,some are of opinion that those who were sent by ,pharaoh to seize the true believer1 his kinsman1 are the persons more particularly meant in this place3 for they tell us that the said believer fled to a mountain1 where they found him at prayers1 guarded by the wild beasts1 which ranged themselves in order about him2 and that his pursuers thereupon returned in a great fright to their master1 who put them to death for not performing his command4--,s4 7,b47 #bhb ,some expound these words of the previous punishment they are doomed to suffer1 according to a tradition of ,ibn-,mesood1 which informs us that their souls are in the crops of black birds which are exposed to hell-fire every morning and evening until the ,day of ,judgment4--,s4 7,b47 #bhc ,as there is no mention of any such miraculous inundation in the so-called ,mosaic writings1 some have imagined this plague to have been either a pestilence1 or the smallpox1 or some other epidemical distemper4 7,b47 ,for the word #8oofn1' which is used in this place1 and is generally rendered a #8deluge1' may also signify any other universal destruction or mortality4--,s4 #bhd ,that is1 the land of ,syria1 of which the ,eastern geographers reckon ,palestine a part1 and wherein the commentators say the children of ,israel succeeded the kings of ,egypt and the ,amalekites4--,s4 7,b47 #bhe ,particularly the lofty tower before mentioned which ,pharaoh caused to be built1 that he might attack the ,god of ,moses4--,s4 #bhf ,the word here translated #8body' signifying also a #8coat of mail1' some imagine the meaning to be that his corpse floated armed with his coat of mail1 which they tell us was of gold1 by which they knew it was he4--,s4 #bhg ,these people some will have to be of the tribe of ,amalek1 whom ,moses was commanded to destroy1 and others of the tribe of ,lakhm4 ,their idols1 it is said1 were images of oxen1 which gave the first hint to the making of the golden calf4--,s4 7,b47 #bhh ,the ,eastern writers say these quails were of a peculiar kind of be found nowhere else but in ,el-,yemen1 from whence they were brought by a south wind in great numbers to the ,israelites' camp in the desert4 ,the ,arabs called these birds #8selwa1' which is plainly the same with the ,hebrew #8salwim1' and say they have no bones1 but are eaten whole4--,s4 #bhi ,the word here rendered #8a great city1' namely #8miran1' is rendered by ,marracci and ,sale #8,egypt1' and is so understood by many learned ,arabs2 but according to a general rule1 to have this signification it should be #8mira3' in some copies of the ur-n1 however1 it is thus written4 #bij ,see ,sale's note in loc4 #bia ,a kind of soft stone1 like dry mud4 #bib ,the story here alluded to1 though it occurs among passages respecting ,moses and his people1 is said to relate to a different age and to be as follows3--,in the days of ,david1 some ,israelites dwelt at ,eyleh1 or ,elath1 on the ,red ,sea1 where1 on the night of the ,sabbath1 the fish used to come in great numbers to the shore1 and stay there all the ,sabbath1 to tempt them2 but the night following they returned into the sea again4 ,at length1 some of the inhabitants1 neglecting ,god's commandment1 catched fish on the ,sabbath1 and dressed and ate them2 and afterwards cut canals from the sea1 for the fish to enter1 with sluices1 which they shut on the ,sabbath1 to prevent their return to the sea4 ,the other part of the inhabitants1 who strictly observed the ,sabbath1 used both persuasion and force to stop this impiety1 but to no purpose1 the offenders growing only more and more obstinate2 whereupon ,david cursed the ,sabbath-breakers1 and ,god transformed them into apes4 ,it is said1 that one going to see a friend of his that was among them found him in the shape of an ape moving his eyes about wildly2 and asking him whether he was not such a one1 the ape made a sign with his head that it was he2 whereupon the friend said to him1 ,did not ,i advise you to desist8 at which the ape wept4 ,they add1 that these unhappy people remained three days in this condition1 and were afterwards destroyed by a wind which swept them all into the sea4--,s4 7,a4 ,f47 #bic ,his breath before he used the tooth-stick had the odour of musk4--,s4 7,b47 #bid ,it is said that not only the ten commandments1 but the whole law was written thereon4--,s4 #bie ,that is1 as some understand it1 consisting of flesh and blood2 or1 as others1 being a mere body or mass of metal1 without a soul4--,s4 7,b47 #bif ,the person who cast this calf1 the ,moammadans say1 was not ,aaron but ,es-,smiree1 one of the principal men among the children of ,israel1 some of whose descendants1 it is pretended1 still inhabit an island of that name in the ,arabian ,gulf4 ,it was made of the rings and bracelets of gold1 silver1 and other materials1 which the ,israelites had borrowed of the ,egyptians2 for ,aaron1 who commanded in his brother's absence1 having ordered ,es-,smiree to collect those ornaments from the people1 who carried on a wicked commerce with them1 and to keep them together till the return of ,moses1 ,es-,smiree1 understanding the founder's art1 put them altogether into a furnace1 to melt them down into one mass1 which came out in the form of a calf4 ,one writer says1 that all the ,israelites adored this calf1 except only twelve thousand4--,s4 7,a4 ,f47 #big ,after he had completed his forty days' stay in the mount1 and had received the ,law4--,s4 7,b47 #bih ,or1 ,i knew that which they knew not--that the messenger sent to thee from ,god was a pure spirit1 and that his footsteps gave life to whatever they touched2 being no other than the angel ,gabriel1 mounted on the horse of life3 and therefore ,i made use of the dust of his feet to animate the molten calf4 ,it is said1 ,es-,smiree knew the angel because he had saved and taken care of him when a child and exposed by his mother for fear of ,pharaoh4--,s4 7,b41 ,jell47 #bii ,the word here rendered #8hearts' often signifies stomachs2 and if this be its meaning here1 the narrative agrees with the so-called ,mosaic account3 for ,moses #8took the calf which they had made1 and burnt it in the fire1 and ground it to powder1 and strawed it upon the water1 and made the children of ,israel to drink of it4'--,exod4 xxxii4 #bj4 #cjj ,the persons here meant are said to have been seventy men1 who were made choice of by ,moses1 and heard the voice of ,god talking with him4 ,but not being satisfied with that1 they demanded to see ,god2 whereupon they were all struck dead by lightning1 and on ,moses' intercession restored to life4--,s4 #cja ,this person is represented by the commentators as the most beautiful of the ,israelites1 and so far surpassing them all in opulence that the riches of roon have become a proverb4--,s4 #cjb ,moses1 as some say1 having complained to ,god of a false accusation brought against him by roon1 ,he directed him to command the earth what he pleased1 and it should obey him2 whereupon he said1 #8,o earth1 swallow them up2' and immediately the earth opened under roon and his confederates1 and swallowed them up1 with his palace and all his riches4--,there goes a tradition that as roon sank gradually into the ground1 first to his knees1 then to his waist1 then to his neck1 he cried out four several times1 #8,o ,moses1 have mercy on me6' but that ,moses continued to say1 #8,o earth1 swallow them up6' till at last he wholly disappeared3 upon which ,god said to ,moses1 #8,thou hadst no mercy on roon1 though he asked pardon of thee four times2 but ,i would have had compassion on him if he had asked pardon of me but once4'--,s4 7,b47 #cjc ,or rather1 fawn-coloured2 as are most of the cows of ,arabia4 ,the word in the original properly signifies yellow4 #cjd ,the story of this young man is thus related3--,a certain man at his death left his son1 then a child1 a cow-calf1 which wandered in the desert till he came to age2 at which time his mother told him the heifer was his1 and bid him fetch her and sell her for three pieces of gold4 ,when the young man came to the market with his heifer1 an angel in the shape of a man accosted him and bid him six pieces of gold for her2 but he would not take the money till he had asked his mother's consent2 which when he had obtained1 he returned to the market-place1 and met the angel1 who now offered him twice as much for the heifer1 provided he would say nothing of it to his mother2 but the young man1 refusing1 went and acquainted her with the additional offer4 ,the woman1 perceiving it was an angel1 bid her son go back and ask him what must be done with the heifer2 whereupon the angel told the young man that in a little time the children of ,israel would buy that heifer of him at any price4--,s4 7,a4,f47 #cje ,the more common tradition seems to be that the man was murdered by one person1 the son of his brother1 who desired to obtain his property 7as his inheritance71 or his daughter1 or both4 7,mir-t-ez-,zemn74 #cjf ,also called ,el-,khair4 ,this mysterious person1 whom the vulgar and some others regard as a prophet1 and identify with ,ilys 7,elias or ,elijah71 and whom some confound with ,st4 ,george1 was1 according to the more approved opinion of the learned1 a just man or saint1 the ,wezeer and counsellor of that equally doubtful personage ,dhu-l-arneyn1 whose story has already been related in this volume4 ,el-,khir is said to have drunk of the ,fountain of ,life1 by virtue of which he still lives1 and will live till the day of judgment4 ,he is also said to appear frequently to ,muslims in perplexity1 and to be generally clad in green garments2 whence1 according to some1 his name4--,sale states1 in a note on this passage1 that the ,muslims usually confound ,el-,khir with ,phineas1 as well as ,elias and ,st4 ,george1 saying that his soul passed by a metempsychosis successively through all three2 and he adds1 that part of these fictions they took from the ,jews1 some of whom also fancy ,phineas was ,elias4 #cjg ,or1 as some rather think1 ,el-,ubulleh1 near ,el-,basrah1 or else ,bjarwn in ,armenia4--,s4 7,b47 #cjh ,they were ten brothers1 five of whom were past their labour by reason of their age4--,s4 7,b47 #cji ,that is1 because of the great confidence the ,israelites placed in it1 having won several battles by its miraculous assistance4 ,i imagine1 however1 that the ,arabic word #8sekeeneh1' which signifies #8tranquillity' or #8security of mind1' and is so understood by the commentators1 may not improbably mean the #8divine presence' or #8glory1' which used to appear on the ,ark1 and which the ,jews express by the same word #8,shekinah4'--,s4 #caj ,sale observes that ,yay most rationally understands hereby the divine revelations which ,david received from ,god1 and not the art of making coats of mail4--,the cause of his applying himself to this art is thus related in the ,mir-t-ez-,zemn3--,he used to go forth in disguise2 and when he found any people who knew him not1 he approached them and asked them respecting the conduct of ,david1 and they praised him and prayed for him2 but one day1 as he was asking questions respecting himself as usual1 ,god sent to him an angel in the form of a human being1 who said1 #8,an excellent man were ,david if he did not take from the public treasury3'--whereupon the heart of ,david was contracted1 and he begged of ,god to render him independent3 so ,he made iron soft to him1 and it became in his hands as thread2 and he used to sell a coat of mail for four thousand pieces of money--whether gold or silver is not said1 and with part of this he obtained food for himself1 and part he gave in alms1 and with part he fed his family4--,hence an excellent coat of mail is often called by the ,arabs #8,dwoodee1' i4e41 #8,davidean4' ,see my translation of #8,the ,thousand and ,one ,nights1' chap4 viii4 note #e4 #caa ,for ,david1 they say1 divided his time regularly1 setting apart one day for the service of ,god1 another day for rendering justice to his people1 another day for preaching to them1 and another day for his own affairs4--,s4 7,b47 #cab ,they say that he had a carpet of green silk1 on which his throne was placed1 being of a prodigious length and breadth1 and sufficient for all his forces to stand on1 the men placing themselves on his right hand1 and the spirits or jinn on his left2 and that when all were in order the wind at his command took up the carpet and transported it with all that were upon it wherever he pleased2 the army of birds at the same time flying over their heads and forming a kind of canopy to shade them from the sun4--,s4 #cac ,whither the wind brought back ,solomon's throne in the evening1 after having carried it to a distant country in the morning4--,s4 #cad ,after the space of forty days1 which was the time the image had been worshipped in his house1 the devil or jinnee flew away1 and threw the signet into the sea3 the signet was immediately swallowed by a fish1 which being taken and given to ,solomon1 he found the ring in its belly1 and1 having by this means recovered the kingdom1 took akhr1 and1 tying a great stone to his neck1 threw him into the ,lake of ,tiberias4--,s4 7,b41 ,a4,f47 #cae ,see note #cj to the ,introduction of my translation of the #8,thousand and ,one ,nights4' #caf ,the ,arab historians tell us that ,solomon1 having finished the ,temple of ,jerusalem1 went in pilgrimage to ,mekkeh1 where having stayed as long as he pleased1 he proceeded towards ,el-,yemen2 and leaving ,mekkeh in the morning he arrived by noon at ana1 and being extremely delighted with the country rested there2 but wanting water to make the ablution1 he looked among the birds for the lapwing which found it for him4--,s4 7,b47 #cag ,some add that ,bilees1 to try whether ,solomon was a prophet or not1 drest the boys like girls and the girls like boys1 and sent him in a casket a pearl not drilled and an onyx drilled with a crooked hole2 and that ,solomon distinguished the boys from the girls by the different manner of their taking water1 and ordered one worm to bore the pearl1 and another to pass a thread through the onyx4--,s4 7,b47 #cah ,others1 however1 suppose it was ,el-,khir1 or else ,gabriel1 or some other angel2 and some imagine it to have been ,solomon himself4--,s4 7,b47 #cai ,this fountain they say was in ,el-,yemen4--,s4 7,b47 #cbj ,some say these spirits made him two lions1 which were placed at the foot of his throne2 and two eagles1 which were set above it2 and that when he mounted it1 the lions stretched out their paws2 and when he sat down1 the eagles shaded him with their wings4--,s4 7,b47 #cba ,the commentators to explain this passage tell us that ,david1 having laid the foundations of the ,temple of ,jerusalem1 which was to be in lieu of the tabernacle of ,moses1 when he died1 left it to be finished by his son ,solomon1 who employed the genii in the work2 that ,solomon1 before the edifice was quite completed1 perceiving his end drew nigh1 begged of ,god that his death might be concealed from the genii till they had entirely finished it2 that ,god therefore so ordered it that ,solomon died as he stood at his prayers1 leaning on his staff1 which supported the body in that posture a full year2 and the genii1 supposing him to be alive1 continued their work during that term1 at the expiration whereof1 the temple being perfectly completed1 a worm1 which had gotten into the staff1 ate it through1 and the corpse fell to the ground and discovered the king's death4--,s4 7,b41 ,jell47 #cbb ,it is said that the fish1 after it had swallowed ,jonah1 swam after the ship with its head above water1 that the prophet might breathe2 who continued to praise ,god till the fish came to land and vomited him out4--,s4 #cbc ,sale states that some imagine ,jonah's plant to have been a fig2 and others1 the mz 7or banana71 which bears very large leaves and excellent fruit4 #cbd ,the commentators add that this plant withered the next morning1 and that ,jonah being much concerned at it ,god made a remonstrance to him in behalf of the ,ninevites1 agreeably to what is recorded in ,scripture4--,s4 #cbe ,when he first began to exhort them to repentance1 instead of hearkening to him1 they used him very ill1 so that he was obliged to leave the city1 threatening them at his departure that they should be destroyed within three days1 or1 as others say1 within forty4 ,but when the time drew near1 and they saw the heavens overcast with a black cloud which shot forth fire and filled the air with smoke and hung directly over the city1 they were in a terrible consternation1 and getting into the fields1 with their families and cattle1 they put on sackcloth and humbled themselves before ,god1 calling aloud for pardon and sincerely repenting of their past wickedness4 ,whereupon ,god was pleased to forgive them1 and the storm blew over4--,s4 7,b41 ,jell1 ,a4,f47 #cbf ,imrn1 as observed by ,sale1 is the name of two several persons according to the ,muslims3 one was the father of ,moses and ,aaron1 and the other was the father of the ,virgin ,mary4 ,the latter is here meant1 and his wife's name was ,hannah4 #cbg ,or the devil driven away with stones4--,see note #a4 7#ch71 p4 #g4 #cbh ,and for this reason1 they say1 neither of them was guilty of any sin1 like the rest of the children of ,adam4--,s4 7atdeh47 #cbi ,that is1 between thirty1 or thirty-four1 and fifty-one3 and the passage may relate to ,christ's preaching here on earth4 ,but as he had scarce attained this age when he was taken up into heaven1 the commentators choose to understand it of his second coming4--,s4 #ccj ,the age of the ,virgin ,mary at the time of her conception was thirteen1 or1 as others say1 ten2 and she went six1 seven1 eight1 or nine months with him1 according to different traditions2 though some say the child was conceived at its full growth of nine months1 and that she was delivered of him within an hour after4--,s4 7,b41 ,yahya47 #cca ,some say the ,virgin ,mary had really a brother named ,aaron1 who had the same father but a different mother3 others suppose ,aaron the brother of ,moses is here meant1 but say ,mary is called his sister either because she was of the ,levitical race1 7as1 by her having been related to ,elizabeth1 it should seem she was17 or by way of comparison3 others say that it was a different person of that name who was contemporary with her and conspicuous for his good or bad qualities1 and that they likened her to him either by way of commendation or of reproach4--,s4 7,b41 ,z41 c47 #ccb ,these were the first words which were put into the mouth of ,jesus1 to obviate the imagination of his partaking of the divine nature or having a right to the worship of mankind on account of his miraculous speaking so soon after his birth4--,s4 7,b47 #ccc ,it is related in the spurious ,gospel of the ,infancy of ,christ that ,jesus being seven years old and at play with several children of his age1 they made several figures of birds and beasts of clay for their diversion2 and each preferring his own workmanship1 ,jesus told them that he would make his walk and leap2 which accordingly at his command they did4 ,he made also several figures of sparrows and other birds1 which flew about or stood on his hands as he ordered them1 and also ate and drank when he offered them meat and drink4 ,the children1 telling this to their parents1 were forbidden to play any more with ,jesus1 whom they held to be a sorcerer4--,s4 #ccd ,the commentators observe that these words are added lest it should be thought ,jesus did these miracles by his own power1 or was ,god4--,s4 7,b47 #cce ,in ,arabic1 #8el-awreeyoon2' which word they derive from #8ra1' #8to be white' or rather1 #8to whiten' clothes1 and suppose the apostles were so called either from the candour and sincerity of their minds1 or because they were princes and wore white garments1 or else because they were by trade fullers4--7,b41 ,jell47 ,according to which last opinion1 their vocation is thus related3 ,that as ,jesus passed by the sea-side1 he saw some fullers at work1 and1 accosting them1 said1 #8,ye cleanse these clothes1 but cleanse not your hearts2' upon which they believed on him4 ,but the true etymology seems to be from the ,ethiopic verb #8hawyra1' #8to go2' whence #8hawrya' signifies #8one that is sent1' a #8messenger1' or #8apostle4'--,s4 #ccf ,the person crucified some will have to be a spy that was sent to entrap him2 others that it was one ,titian1 who by the direction of ,judas entered in at a window of the house where ,jesus was2 to kill him2 and others that it was ,judas himself1 who agreed with the rulers of the ,jews to betray him for thirty pieces of silver1 and led those who were sent to take him4--,they add1 that ,jesus1 after his crucifixion in effigy1 was sent down again to the earth to comfort his mother and disciples and acquaint them how the ,jews were deceived1 and was then taken up a second time into heaven4 ,it is supposed by several that this story was an original invention of ,moammad's2 but they are certainly mistaken3 for several sectaries held the same opinion long before his time4 ,the ,basilidians1 in the very beginning of ,christianity1 denied that ,christ himself suffered1 but asserted that ,simon the ,cirenean was crucified in his place4 ,the ,corinthians before them1 and the ,carpocratians next 7to name no more of those who affirmed ,jesus to have been a mere man71 did believe the same thing1 that it was not himself1 but one of his followers1 very like him1 that was crucified4 ,photius tells us that he read a book entitled #8,the ,journeys of the ,apostles1' relating the acts of ,peter1 ,john1 ,andrew1 ,thomas1 and ,paul2 and among other things contained therein this was one1 that ,christ was not crucified1 but another in his stead1 and that therefore he laughed at his crucifiers1 or those who thought they had crucified him4--,s4 #ccg ,this miracle is thus related by the commentators4 ,jesus having at the request of his followers asked it of ,god1 a red table immediately descended in their sight between two clouds and was set before them2 whereupon he rose up1 and1 having made the ablution1 prayed1 and then took off the cloth which covered the table1 saying1 #8,in the name of ,god1 the best provider of food4' ,what the provisions were with which the table was furnished is a matter wherein the expositors are not agreed4 ,one will have them to be nine cakes of bread and nine fishes2 another1 bread and flesh2 another1 all sorts of food except flesh2 another1 all sorts of food except bread and flesh2 another1 all except bread and fish2 another1 one fish which had the taste of all manner of food2 another1 fruits of ,paradise3 but the most received tradition is that when the table was uncovered there appeared a fish ready dressed1 without scales or prickly fins1 dropping with fat1 having salt placed at its head1 and vinegar at its tail1 and round it all sorts of herbs except leeks1 and five loaves of bread1 on one of which there were olives1 on the second honey1 on the third butter1 on the fourth cheese1 and on the fifth dried flesh4 ,they add that ,jesus at the request of the apostles showed them another miracle by restoring the fish to life and causing its scales and fins to return to it2 at which the standers-by being affrighted1 he caused it to become as it was before3 that one thousand three hundred men and women1 all afflicted with bodily infirmities or poverty1 ate of these provisions and were satisfied1 the fish remaining whole as it was at the first3 that then the table flew up to heaven in the sight of all2 and every one who had partaken of this food were delivered from their infirmities and misfortunes3 and that it continued to descend for forty days together1 at dinner-time1 and stood on the ground till the sun declined1 and was then taken up into the clouds4 ,some of the ,moammadan writers are of opinion that this table did not really descend1 but it was only a parable2 but most think that the words of the ur-n are plain to the contrary4 ,a further tradition is that several men were changed into swine and apes for disbelieving this miracle and attributing it to magic art2 or1 as others pretend1 for stealing some of the victuals from off it4 ,several other fabulous circumstances are also told1 which are scarce worth transcribing4--,s4 7,b47 #cch ,some say the table descended on a ,sunday1 which was the reason of the ,christians' observing that day as sacred4 ,others pretend this day is still kept among them as a very great festival2 and it seems as if the story had its rise from an imperfect notion of ,christ's last supper and the institution of the ,eucharist4--,s4 #cci ,to explain this passage1 the commentators tell the following story3--,the people of ,antioch being idolaters1 ,jesus sent two of his disciples thither to preach to them2 and when they drew near the city1 they found abeeb1 surnamed ,en-,nejjr1 or ,the ,carpenter1 feeding sheep1 and acquainted him with their errand2 whereupon he asked them what proof they had of their veracity1 and they told him they could cure the sick and the blind and the lepers2 and to demonstrate the truth of what they said they laid their hands on a child of his who was sick and immediately restored him to health4 abeeb was convinced by this miracle and believed2 after which they went into the city and preached the worship of one true ,god1 curing a great number of people of several infirmities2 but at length1 the affair coming to the prince's ear1 he ordered them to be imprisoned for endeavouring to seduce the people4 ,when ,jesus heard of this1 he sent another of his disciples1 generally supposed to have been ,simon ,peter2 who1 coming to ,antioch1 and appearing as a zealous idolater1 soon insinuated himself into the favour of the inhabitants and of their prince1 and at length took an opportunity to desire the prince would order the two persons who1 as he was informed1 had been put in prison for broaching new opinions to be brought before him to be examined2 and accordingly they were brought3 when ,peter1 having previously warned them to take no notice that they knew him1 asked them who sent them2 to which they answered1 ,god1 who had created all things and had no companion4 ,he then required some convincing proof of their mission1 upon which they restored a blind person to his sight and performed some other miracles1 with which ,peter seemed not to be satisfied1 for that according to some he did the very same miracles himself1 but declared that if their ,god could enable them to raise the dead he would believe them2 which condition the two apostles accepting1 a lad was brought who had been dead seven days1 and at their prayers he was raised to life2 and thereupon ,peter acknowledged himself convinced1 and ran and demolished the idols1 a great many of the people following him and embracing the true faith2 but those who believed not were destroyed by the cry of the angel ,gabriel4--,s4 7,b41 ,z41 c47 #cdj ,some say these two were ,john and ,paul2 but others name different persons4--,s4 #cda ,simon ,peter4 #cdb ,his tomb is still shown near ,antioch1 and is much visited by the ,moammadans4--,s4 #cdc ,also some said he was taken up into heaven2 and others1 that his manhood only suffered1 and that his godhead ascended into heaven4--,s4 7,b47 #cdd ,some1 referring the relative his to the first antecedent1 take the meaning to be that no ,jew or ,christian shall die before he believes in ,jesus2 for they say that when one of either of those religions is ready to breathe his last1 and sees the angel of death before him1 he shall then believe in that prophet as he ought1 though his faith will not then be of any avail4 ,according to a tradition of ,el-,hajjj1 when a ,jew is expiring the angels will strike him on the back and face1 and say to him1 #8,o thou enemy of ,god1 ,jesus was sent as a prophet unto thee1 and thou didst not believe on him2' to which he will answer1 #8,i now believe him to be the servant of ,god3' and to a dying ,christian they will say1 #8,jesus was sent as a prophet unto thee1 and thou hast imagined him to be ,god1 or the son of ,god2' whereupon he will believe him to be the servant of ,god only and ,his apostle4--,others1 taking the above-mentioned relative to refer to ,jesus1 suppose the intent of the passage to be that all ,jews and ,christians in general the dead being raised to life in their graves shall have a right faith in that prophet before his death1 that is1 when he descends from heaven and returns into the world1 where he is to kill ,antichrist and to establish the ,moammadan religion and a most perfect tranquillity and security on earth where he will remain forty years1 and then die4--,others again suppose that the words #8believe in him' signify #8believe in ,god4'--,s4 7,b41 ,z41 ,jell1 c47 #cde ,it is a dispute among the ,moammadans whether ,christ actually died or not before his assumption4--,s4 7,b47 #cdf ,some1 however1 are of opinion it this passage might have been revealed in answer to certain idolaters1 who said that the ,christians1 who received the ,scriptures1 worshipped ,jesus1 supposing him to be the son of ,god2 whereas the angels were more worthy of that honour than he4--,s4 7,b47 #cdg ,as easily as ,we produced ,jesus without a father ,b44 ,the intent of the words is to show how just and reasonable it is to think that the angels should bear the relation of children to men rather than to ,god1 they being ,his creatures as well as men1 and equally in ,his power4--,s4 #cdh ,for some time before the resurrection ,jesus is to descend on earth according to the ,moammadans near ,damascus1 or as some say near a rock or rather a mountain-road named ,aabet ,afeek1 with a lance in his hand1 wherewith he is to kill ,antichrist1 whom he will encounter at ,ludd1 or ,lydda1 a small town not far from ,joppa4 ,they add that he will arrive at ,jerusalem at the time of morning-prayer1 that he shall perform his devotions after the ,moammadan institution1 and officiate instead of the ,imm1 who shall give place to him2 that he will break down the cross1 and destroy the churches of the ,christians1 of whom he will also make a general slaughter1 excepting only such as shall profess ,el-,islm4--,s4 7,b47 #cdi ,either by rejecting and contemning ,jesus1 as the ,jews do2 or raising him to an equality with ,god1 as do the ,christians4--,s4 7,b47 #cej ,for the ,eastern writers mention a sect of ,christians which held the ,trinity to be composed of those three2 but it is allowed that this heresy has been long since extinct4--,s4 ,,index ,,of ,,chapters4 ,,chap4 ,,page ,i4 7entire7 #c ,,ii4 #a-f #d 0 #g-ai #da-b 0 #ba-b #ai 0 #bh-ca #di-ej 0 #cc-g #ea-b 0 #ea #aba 0 #eb-c #aba 0 #ed #aae 0 #eg #aae-f 0 #eh #aae 0 #ei #ch 0 #fj-b #aaf-g 0 #fc-i #abe-g 0 #hg #aba 0 #ajj-a #ai 0 #aah-bj #gc-e 0 #acj #dg-h 0 #acc-d #ae 0 #ada #af 0 #aeh-fj #h 0 #afj-b #cj-a 0 #aff #ch 0 #agb #ce 0 #aia #cb 0 #bdg-eb #acb-d 0 #bef #e 0 #bfj #gj-a 0 #bfa #adh 0 #bfb #gc 0 #bfe #cf 0 #bff-g #cf 0 #bgc #cf 0 #bhj #cg ,,iii4 #ab-ae #bi 0 #be-f #f 0 #ca-f #adi-ea 0 #cg-dc #aea-b 0 #dc-g #aee-g 0 #eb-e #afd 0 #eh-fj #ge-f 0 #gi #ch 0 #ach #ad 0 #aci #cb 0 #adh #cb 0 #afc-e #cj 0 #agi-hj #af ,,iv4 #ea #aj-aa 0 #hj-a #cb 0 #hh #cg 0 #abc #cj 0 #add #ca 0 #aee-g #afa-b 0 #afa #ad 0 #afi-gj #afd-e ,v4 #bc-i #abb-d 0 #cj-e #ec-d 0 #ef1 #fb-c #db 0 #he-f #dj-a 0 #aab-e #aeg-i 0 #aaf-h #afb ,,vi4 #ej #ad 0 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#aei-fa ,,xxxvii4 #ig-aaa #gb-c 0 #aci-dh #adf-g ,,xxxviii4 #bj-d #ace-f 0 #bi-ci #acf-h 0 #dj-d #ic-d ,,xxxix4 #fg-ge #bh-i ,,xl4 #bg-di #aji-ab ,,xli4 #cd-e #cg ,,xliii4 #eg-fe #afb-d ,l4 #cj-c #bi ,,lvi4 #a-ef #bd-f 0 #gf-i #ag ,,lxi4 #f-i #ae-af ,,lxii4 #e #da ,,lxvii4 #a-d #f 0 #f-h #cj ,,lxix4 #ac-cg #bc-d ,,lxxi4 #bg-i #ef ,,lxxii4 #a1 #b1 #h-aa #cc ,,lxxiv4 #a-g #ac ,,lxxvi4 #bi-cj #cb ,,lxxxi4 #a-ad #bb-c ,,lxxxii4 7entire7 #bb ,,lxxxviii4 #a-g #bc ,,xcii4 7entire7 #cd-e ,,xciii4 7entire7 #ac ,,xcvi4 #a-f xliii ,,xcix4 7entire7 #ba ,,ci4 7entire7 #ba ,,cvii4 7entire7 #ce ,,cxii4 7entire7 #e ,,general ,,index4 ,,aaron1 #aje ff4 ,abbs1 ,ibn-1 #ej4 ,abdallah ibn ,ubayy1 lx4 ,abd-el-,mualib1 xxxvii1 #gc4 ,abel1 #ec4 ,aboo-,bekr1 xlv1 xlvii1 lvi1 lxxvii4 ,aboo-,firs1 xxix4 ,aboo-,lahab1 li1 lii4 ,aboo-lib1 xxxviii1 xlv1 xlvii1 xlix1 l1 lii4 ,abraham1 xxxii1 #ae1 #dg1 #ff-gf4 ,abrogation of revelations1 #ai1 #bj1 #ch4 ,abyssinia1 flight to1 xlvii4 d1 #fj1 #fa4 ,adam1 #dg1 #di-eb1 #afd4 ,advent of ,christ1 second1 #afc4 ,african converts1 xcvii4 ,amad1 prophecy of1 #ae4 ,asheh1 liii1 lxix1 lxxiii4 ,aabeh1 pledges of the1 lv1 lvi4 ,alee1 xxxix1 lvi4 ,allh ,tala1 xxxiii4 ,alms1 lxxxiv1 #cf4 ,amnesty to ,mekka1 lxvii4 ,anas1 xli4 ,ancestry1 pride of1 xviii4 ,angels1 #cc1 #di4 ,anr1 lix1 lx4 ,anarah1 xxviii4 ,antichrist1 #aeg1 #afc4 ,antioch1 #aei-afa4 ,apostles1 #ad1 #dg1 #aef4 ,appearance of ,moammad1 xl4 ,arab poetry1 examples1 xiv1 xv1 xvi1 xvii1 xviii1 xix1 xxix4 ,arabia1 xi-xiii4 ,arabia1 submission of1 lxvii4 ,arabs at ,yethrib1 liv4 ,arabs before ,islm1 the1 xi-xxxv2 their country1 xi2 influence on their character1 xii2 the ,bedawee nature1 xiii2 devotion to the clan1 xiv2 honour1 xv2 war and plunder1 xvi2 ferocity1 xvi1 xvii2 family pride1 xviii2 pledge of protection1 xviii2 hospitality1 xix2 tim the ideal ,arab1 xix-xxii2 ,arab poetry1 xxii-xxiv2 the fair of ,okh1 xxiv-xxvi2 women of ,arabia1 xxvi2 chivalry1 xxvii1 xxviii2 fathers and daughters1 xxix2 town life1 xxx2 ,mekka1 xxx2 music and poetry at ,mekka1 xxxi2 dice and drink1 xxxi2 the ,kabeh1 xxxii2 religion of the early ,arabs1 xxxii2 ,christianity and ,judaism in ,arabia1 xxxiv2 the aneefs1 xxxiv2 ,zeyd ibn ,amr1 xxxv2 the change in the ,arabs effected by ,moammad1 xxxv4 ,aristocracy1 hostility of1 xlvii4 ,ark1 #ef1 #eg1 #acc4 af ,solomon's wezeer1 #adb4 ,aws1 ,benee-1 liv4 ,azar or ,terah1 #ff4 ,,babel1 ,tower of1 #fi4 ,bathsheba1 #ace4 ,bayard of ,islm1 l4 ,bedr1 lxv4 ,beh-ed-deen ,zoheyr1 xxiv4 ,believers and unbelievers1 #ch-dc4 ,benjamin1 #gg1 #hd1 #hf-hi4 ,bill1 the first ,muddin1 xlv1 xlvii4 ,bilees1 ,queen of ,sheba1 #aci-adc4 ,birds and ,solomon1 #ach-aci4 ,book1 the preserved1 #ag4 ,books1 divine1 #dg-dh4 ,byzantium1 ,emperor of1 lxviii4 ,,cain1 #ec1 #ed4 ,caleb1 #abc4 ,calf1 the golden1 #aah ff4 ,camel of ,moammad1 lxvi4 ,camel of ,thamood1 #fa1 #fb4 ,camel-driver1 ,moammad a1 xxxix4 ,caussin de ,perceval1 ,m41 xxii4 ,chivalry of ancient ,arabs1 xxvii1 xxviii4 ,christ1 #dg1 #adi-afe4 ---- divinity of1 #aed1 #afb-afe4 ---- the ,messiah1 lxi4 ---- the ,word of ,god1 lxxxii1 #afe4 ---- supposed crucifixion of1 #aef1 #afa4 ---- second advent of1 #afc4 ,christians1 xxxiv1 #ch1 #dj1 #db1 #dh1 #afd4 ,clan feeling1 xiv4 ,corruption of ,christian and ,jewish scriptures1 #dh4 ,cow1 sacrifice of1 #abe-abg4 ,,daughters of ,god1 xxxiii1 #i1 #aa1 #cc4 ,daughters1 love of1 xxix4 ,david1 #dg1 #acd-cf1 #ach4 ,davidean coats of mail1 #ace4 ,day of judgment1 #ba-ca4 ,debtors1 #cg4 ,destiny1 #cb4 ,deutsch1 ,dr4 ,emanuel1 xxiv1 xl4 ,devils1 #g1 #ca1 #acf1 #acg1 #ach4 ,dhafr1 ,christians of1 xxxiv4 ,dhu-l-arneyn1 #fc-fe1 #abh4 ,dhu-l-,kifl1 #dg4 ,dice1 xxxi4 ,disaffected party1 lx1 lxv4 ,divine books1 #dg-dh4 ,divinity of ,christ1 #aed1 #afb-afe4 ,divinity of the ,virgin1 #afb1 #afe4 ,drink1 love of1 xxxi4 ,,eden1 #ea4 ,egypt1 #gi ff4 ,egypt1 plagues of1 #aab-aad4 ,elias1 #abh4 ,embarcation formula1 #eg4 ,emeen1 ,el-1 xl1 xlv4 ,emeeneh1 ,el-1 #acg4 ,enoch1 #dg4 ,eve1 #ea4 ,evil eye1 #he4 ,exodus1 the1 #aad ff4 ,ezekiel1 lines from1 xxx4 ,ezra1 #adh4 ,,fair1 see ,okh4 ,family pride of ,arabs1 xviii4 ,famine of ,egypt1 #hc ff4 ,fanes1 xxxiii4 ,fast1 lxxxiv1 #aag4 ,fate1 lxxxi1 #cb4 ,fathers and daughters1 xxix4 ,ftiah1 #c4 ,fetishism1 xxxiii4 ,fijr1 war of the1 xxxviii4 ,firs1 ,aboo-1 xxix4 ,flight of ,moammad1 lvi1 lvii4 ,flight to ,abyssinia1 xlvii4 ,flood1 #ee-ei4 ,forgery1 lxvii ff41 #ai4 ,,gabriel1 xliv1 #gb1 #gc1 #gh1 #aaa1 #aeb1 #afa ,god1 #e-ab4 ---- unity1 profession of1 #e4 ---- has no partners1 #i1 #aa1 #cc1 #aed1 #afb-afe4 ---- the supreme1 xxxiii4 ---- ,moammad doctrine of1 lxxx4 ,goddesses1 moon1 xxxiii1 xlviii4 ,gog and ,magog1 #fd1 #fe4 ,golden calf1 #aah ff4 ,goliath1 #acc1 #acd4 ,good for evil1 #cg4 ,gospel1 #ae1 #dg1 #dh1 #adi ff4 ,greeting1 #cg4 ,,habeeb1 #aei ff4 ,haggadah1 xliii1 lxi1 lxii4 ,hmn1 #ig1 #aaj4 ,haneefs1 xxxiv4 ,hshimees1 xxxviii1 li1 lii4 tim1 xix-xxii4 awreeyoon1 ,el-1 #aef4 ,heber1 #dg1 #afj1 #afa4 ,hell1 #ba-ca4 ,helpers1 the1 lix1 lx4 ijz21 xii4 ,hijreh1 the1 lvii4 ir1 ,mount1 xliii4 ,honour1 ,arab1 xv4 ,hood1 #dg1 #fj1 #fa4 ooreeyehs1 ,footnotes #abh1 #aca4 ,hospitality1 ,arab1 xix4 ,howw1 #ea4 ,hubal1 xxxii4 ,humanity1 lxxxvi4 ,hypocrites1 #ca1 #da4 #8,hypocrites1 the1' lx4 ,,iblees1 #ca1 #di1 #ej4 ,idols1 xxxii1 xlvi1 lxvi1 #h1 #aa1 #ab1 #cj4 ,idrees1 #dg4 ,ilys1 #abh4 ,imm1 #gd1 #afc4 ,imrn1 #adi4 ,infanticide1 xxxii1 #bc4 ,inspiration1 lxxiv4 ,isaac1 #dg1 #gj-gc4 ,ishmael1 xxxii1 #dg1 #gb-gc4 ,iskender1 #fc4 ,islm1 lxxvii-xcix1 #gf4 ,,jacob1 #dg1 #gj1 #ga1 #gg-ib4 ,jann1 ,el-1 or ,iblees1 #di4 ,jerusalem1 ,temple of1 #ade4 ,jesus of ,nazareth1 see ,christ4 ,jethro1 #dg1 #ie ff4 ,jewish corruption of ,scripture1 #dh4 ,jews1 liv1 lxii-lxv1 #ch1 #dj1 #da1 #db1 #dh4 ,jinn1 liii1 #g1 #i1 #cc1 #acf-ach1 #add1 #ade4 ,jinnee1 ,moammad possessed by a1 #ag4 ,jirneh1 ,el-1 scene at1 lix4 ,job1 #ic1 #id4 ,jonah1 #adf1 #adg4 ,joodee1 mountain of ,el-1 #eh4 ,joseph1 #gg-ib4 ,joseph and ,zeleekha1 #hc4 ,joshua1 #dg1 #abc1 #abd1 #abg-abi4 ,judah1 #gg-gi4 ,judaism in ,arabia1 xxxiv4 ,,ka,,beh1 xxxii1 lxxxiv1 #gd-ge4 aw1 ,el-1 lxvi4 ,khadeejeh1 xxxix1 lii1 liii1 lxxi1 lxxii4 ,khaeeb-el-,ambiya1 #ie4 ,khazraj1 ,benee-1 liv4 ,khir1 ,el-1 #dg1 #abh-acj4 ,khusru1 the1 lxvii4 ifeer1 #gi4 ,korah1 #abd1 #abe4 ,kudar ibn ,slif1 #fb4 ureysh1 xxxvii f1 xlv-lviii1 lxv-lxvii4 ur-n1 #d1 #ac-bj1 #dg2 state in which it was left by ,moammad1 ci2 first revision1 ci2 second revision1 ci2 chaotic order1 cii2 scientific arrangement of ,nldeke1 ciii2 characteristics of different groups1 civ2 statistics1 cvi4 ,,lahab1 ,aboo-1 li1 lii4 ,lapwing and ,solomon1 #aci4 ,lt1 ,el-1 xxxiii4 ,lazarus1 #aee4 ,lion of ,god1 l4 ,lot1 #dg1 #fi1 #gj4 ,lyall1 ,mr4 ,c4 ,j41 xv4 ,,marriages of ,moammad1 xxxix1 lxx ff4 ,martyrs for the faith1 #cj4 ,mary the ,virgin1 #adi ff4 ,mary1 divinity of1 #afb1 #afe4 ,medina1 lvii1 lix ff41 lxv1 and see ,yethrib4 ,mekka1 xxx ff41 lxvii4 ,menh1 xxxiii4 ,messenger or apostle1 #ad4 ,messiah1 see ,christ4 ,metempsychosis1 xxxiii4 ,midian1 #ie1 #if1 #aja4 ,migrations of ,muslims1 xlvii1 lvii4 ,mirj1 lv4 ,misr1 #hh4 ,miracles or signs1 #af1 #ag1 #ah1 #eb4 ,miriam 7,maryam71 #ii1 #aje4 ,moammad1 #ac-bj1 #dg2 his family1 xxxvii2 childhood1 xxxvii2 youth1 xxxviii2 shepherding1 xxxviii2 camel-driving1 xxxix2 personal appearance1 xl2 habits1 xli1 xlii2 solitary wanderings1 xlii2 the call1 xliii2 public appearance1 xliv2 first conversions1 xlv2 address on ,mount ,e-af1 xlvi2 preaching1 xlvi2 hostility of the aristocracy1 xlvii2 torturing of slaves1 xlvii2 emigration to ,abyssinia1 xlvii2 speech to the ,negus1 xlviii2 persecution by ureysh1 xlviii2 compromise1 xlviii2 interview with ,aboo-lib1 xlix2 conversion of ,omar and amzeh1 l2 the ban of the ,hshimees1 li2 its end1 lii2 death of ,aboo-lib and ,khadeejeh1 lii2 visit to ,e-f1 liii2 pilgrims from ,yethrib1 liv2 state of parties at ,yethrib1 liv2 first pledge of the ,aabeh1 lv2 ,yethrib and ,mekka1 lv2 the night journey1 lv2 second pledge of the ,aabeh1 lvi2 emigration of ,muslims to ,yethrib1 lvii2 ,moammad's flight or ,hijreh1 lvii1 lviii2 retrospect1 lviii2 parties at ,medina1 lix2 the ,refugees1 ,helpers1 ,hypocrites1 lix1 lx2 the ,jews1 lxi2 are conciliated1 lxii2 but become hostile1 lxii2 their punishment1 lxiii-lxv2 war with the ureysh1 lxv2 ,bedr1 ,oud1 siege of ,medina1 truce1 lxv2 the ,muslims perform the ,lesser ,pilgrimage1 lxvi2 conquest of ,mekka1 lxvii2 complete amnesty1 lxvii2 submission of ,arabia1 lxvii2 farewell pilgrimage and oration1 lxviii2 death1 lxix2 character1 lxix2 charges of cruelty1 sensuality1 insincerity1 discussed1 lxx-lxxvi4 ,moammad1 the illiterate or ,gentile apostle1 #abb4 ,moon-goddesses1 xxxiii1 xlvii1 ,moses1 #ib1 #ig-aca4 ,mosques or temples1 #cf4 ,mountain-worship1 xxxiii4 ,muddin1 the first1 xlv1 xlvii4 ,mujiroon1 lx1 lxv4 ,munfioon1 lix4 ,muab1 lv4 ,muab ibn ,er-,reiyn1 #ig4 ,muslim1 meaning of1 #ge4 ,muslim1 the true1 #dc4 ,,negro slaves1 xlv1 xlvii4 ,negus or ,nejshee1 xli1 xlvii1 xlviii4 ,nejd1 xii4 ,nejrn1 xxxiv1 #afd4 ,night journey1 lv4 ,nimrod1 #ff1 #fi1 #gj4 ,nineveh1 #adg4 ,noah1 #dg1 #ee-ei4 ,nldeke1 ciii4 ,nun1 #dg4 ,o,,ud1 battle of1 lxv1 #cb4 ,okah1 fair of1 xxiv-xxvi1 xxxviii4 ,omar1 l4 ,oneyzeh1 #fb4 ,oration1 farewell1 lxviii4 ,oratory among the ,arabs1 xxiv4 ,othmn1 xlv4 ,oven of ,el-,koofeh1 #cg4 ,ozeyr or ,ezra1 #adh4 ,,palmer1 ,prof4 ,e4 ,h41 xxiv4 ,parables1 #ch-dj4 ,paraclete1 #ae4 ,paradise1 #ba-ca4 ,partners with ,god1 #i1 #aa1 #cc4 ,parties at ,medina1 lix4 ,penates1 xxxiii4 ,pentateuch1 #dg1 #dh4 ,people of the ,scripture1 #ch4 ,perceval1 ,m4 ,caussin de1 xxii4 ,person of ,moammad1 xl4 ,pharaoh of ,joseph1 #ha1 #hc4 ,pharaoh of ,moses1 #ig ff4 ,pilgrimage1 lxxxiv2 lesser1 lxvi2 last1 lxviii4 ,pilgrims1 xxxvii1 liv4 ,pledges of the ,aabeh1 lv1 lvi4 ,poetry1 ,arab1 xxii-xxiv4 ,polygamy1 lxxxix-xcii4 ,potiphar1 #gi4 ,potiphar's wife1 #gi1 #hc4 ,prayer1 lxxxiii2 opening1 cvi1 #c ,preaching of ,moammad1 xlvi4 ,preceders1 the1 #be4 ,predestination1 #cb4 ,premonition1 #d4 ,preserved book1 the1 #ag4 ,pride of ancestry1 xviii4 ,priests1 xxxiii4 ,prophets1 #dg1 #dh4 ,protection1 xviii4 ,psalms1 #dg1 #dh4 ,,queen of ,sheba1 #aci ff4 ,,refugees1 the1 lix1 lx4 ,reiyn1 ,er-1 #ha1 #ig4 ,rekah1 #gd4 ,religion of early ,arabs1 xxxii4 ,religion1 true and false1 #cd-cg4 ,resurrection1 #ba-ca4 ,reuel1 see ,shoeyb4 ,revelations1 series of1 #ad1 #dg-dh4 ,revelations1 ,moammad's1 c1 #ac4 ,,sabians1 #ch1 #dh4 ,sabbath-breaking1 #aaf4 adaah1 #fb4 ,e-af1 xlvi1 lxvi4 afoora1 #ajb4 ,sli1 #dg1 #fa1 #fb4 ,smiree ,es-1 #aah ff4 ,samuel1 #acc4 ,sarah1 #ga4 ,saul1 #acb4 ,seers1 xxxiii4 ,sensuality of ,moammad1 lxx ff4 ,seth1 #dg4 ,sheba1 ,queen of1 #aci ff4 ,shi-b or quarter1 li4 ,shepherding1 xxxviii4 ,shoeyb1 or ,jethro1 or ,reuel1 #dg1 #ie ff4 ieek1 ,es-1 xlv4 ,siege of ,medina1 lxv4 ,sierra ,leone1 xcviii4 ,signs1 see ,miracles4 ,sincerity of ,moammad1 lxxii ff4 ,slaves1 xlv1 xlvii1 lxviii4 ,smith1 ,mr4 ,r4 ,bosworth1 xliii1 lxxxvii4 ,sodom1 #gj ff4 ,solomon1 #acf-ade4 ,sons of ,god1 #i1 #aa1 #cc1 #aed1 #afb-afe4 ,soorah1 the first1 xliii4 ,soorah1 the second1 xliv4 ,soorahs1 8forged10 lxxii4 ,,table from heaven1 the1 #aeg-aei4 ,tablet1 the preserved1 #ag4 af1 ,e-1 liii1 #gd1 #ach4 ,talah1 xlv4 lib1 see ,aboo-lib4 ,terah1 #ff4 ,temples1 xxxiii1 #cf1 #ade4 ,thamood1 #fa1 #fb4 ,throne-verse1 #e4 ,thr1 ,mount1 lvii4 ,torturing slaves1 xlvii4 ,town-life in ,arabia1 xxx4 ,treating with ,jews1 lxii4 ,tree-worship1 xxxiii4 ,truce with ureysh1 lxv4 ,,ubayy1 ,ibn-1 lx4 ,umm-,ghnim1 #fb4 ,umeyyeh1 branch of1 xxxviii4 ,unity1 profession of the1 #e4 ,uzz1 ,el-1 xxxiii4 ,,wara,,ah1 xxxv4 ,wars of ,moammad1 xxxviii1 lxv4 ,weleed1 ,el-1 #ha1 #ig4 ,wives of ,moammad1 lxx ff4 ,wives1 command as to1 lxviii4 ,women of ,arabia1 xxvii ff4 ,women in ,paradise1 #cj4 ,,yethrib1 xxxvii1 liv1 lv1 lvi1 and see ,medina4 ,,zeleekha1 #gi1 #hc4 ,zemzem1 xxxii1 #gc4 ,zeyd1 xxxix4 ,zeyd ibn ,amr1 xxxv4 ,zeyd ibn ,thbit1 ci4 ,zeyneb1 lxxii4 ,zipporah1 #ajb4 ,,erratum4--,p4 #cf1 line #a1 for should read shall4 ,p4 #abb1 line #ba1 after illiterate add or ,gentile1 i4e41 ,arab4 ,,printed ,,by ,,ballantyne1 ,,hanson ,,and ,,co4 ,,edinburgh ,,and ,,london