The Teaching of the Quran

THE DOCTRINE OF GOD 33

Rab im? for the meaning of both is identical . BecauseRahman is a proper name not of Arabic but of Hebrewconstruction, borrowed from the Jews , with whom Muhammad became more familiar during the latter part of hisMeccan prophecy, and because the use of it caused somemisgivings among his followers, so that it was advisable tosupplement it with the Arabic synonym Rab im. The OldTestament conception of the divine mercy (rebem) wasembodied in the rabmah of the Qur

’an and mitigated the

sternness of the earliest message .

" Creation and revelationboth evince His kindly forethought and His forgivingindulgence .

Apart from the contrast between Allah the Mighty and

Jehovah the self-existent God of covenant, there is little inthe divine attributes as taught in the Qur’an which is not areflection of the teaching of the Old Testament, in itsTalmudic form. The terms in which the attributes and

actions of Allah are set forth are, as in the Old Testament,frequently anthropomorphic . In accordance with its overmastering conception of God the fertility of quranicdiction is chiefly manifested in its wealth of names settingforth the different aspects of the divine Being and action .

“ Most excellent names hath Allah ; by these call ye onHim and stand aloof from those who pervert His names

(7179

, 59 These names are reckoned by the traditionistAbu Hurairah as ninety-nine ; and this is the generallyaccepted number for which rosaries are made to control therecital. Taking this list as a basis, we find that twenty-sixof the ninety-nine are not found in the Qur

’an in the form

given, though they are based on passages which give something near it . Rabb is not included among the beautifulnames

,probably because from the first it was a synonym

with Allah,but Rahman is among the ninety-nine . Some

Muslim teachers divide these attributes into the natural

The prefixing of the Invocation to every chapter of the Qur’an was, ofcourse , sub sequent to the revelation in each case ; compare the supersc riptions of the Psalms .

T H E T E A CH ING O F

T HE Q UR’AN

,

W IT H AN ACCOUNT OF IT S GROW T H

AND A SUBJECT IND E X .

BY THE REV .

H . U . WE ITBRE CHT STANTON,

PH .D ., D .D .

CH IEF REV ISER OF THE URDU NEW TESTAMENT ; ED ITOR OF THE

BIBL IOGRA PHY FOR M ISS IONARY STUD ENTS .

LOND ON

C E NTRA L BOA RD O F M I S S ION SAND

S O C IE TY F OR PROM O T I NG

C H R I S T IA N K N OW L E D G E .

NEW Y ORK :THE MA CMIL L AN COMPANY .

NOTE ON TRANSL ITERATION OF

ARABIC NAMES AND TERMS

IN default of a un iversally recognised standard of transl iterationI have accepted the foll owing as approximating to the best systems

in use, without entering on minuter distinctions .

Broadly sp eaking, the con sonants not menti on ed bel ow have thesame value as in the lead ing E ur op ean languages. Otherwise (foll owing the order of the A rabic alphab et)

The elision of a lif and the hamza ( 5 ) are expressed b y an

apostrophe , e .g. rasala’llah, s a

’.

th (a ) E nglish th in thing.

h a modified , deep guttural h.

k h ii ) ch in loch.

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

z ( U5 ) m odified z .

The A rabic letter ‘ainebeing unpronounceable b y E uropeans,

is rendered b y an 1nverted apostrophe , e.g. shar i ‘ah.

gh é ) a voiced kh, something l ike the French fr , grasseyé .

t and z (3, is ) :modified 15and s .

q ( L5) a deep guttural k sound.

The long vowels in Ar abic are z—A lif ( l ) a; waw (J )and gay z (contin ental value in each case). The corre

sp onding short vowels are rendered a , u , and i (unmarked). The

first tw o in some dial ects are pronounc ed e and oo:hence suchdifferences as Muhammad and Mohammed ; Qur

’an and K oran .

PREFACE

THIS book is intended to present the body of religiousand moral teaching contained in the Qur

’an itself apart

from the Traditions which form the second main basis of

the Moslem faith . The need for it has been impressedupon me during several years in which I have had frequentopportunities of lecturing to missionary candidates and

others on Outlines of Islam .

”

The Qur’an is slightly longer than the New Testament,but in contrast to it, and not less so to the Old Testament,it is a one-man book, which exhibits manifestly the workings of a single mind under strong religious and otherimpulses . The Jews and Christians, from whom Muhammaddrew the mass of his material, stood out in his view as

People of Scripture,

and from the very first Muhammadb elieved himself to be the recipient of portions of a

heavenly writing which were to be embodied in a newScripture for believers in his message. To present a

clear idea of what this book contains, as distinct fromlater comments, however authoritative, is as necessary fora real comprehension and evaluation of Islam as is a clearexposition of the teaching of the Bible itself, as distinctfrom subsequent theology

,for the understanding of

Christianity.

Islam from the beginning was a theocracy, and it c an

still only be understood as ideally a religion and state in one .

Muhammad was a prince as well as a prophet, and not onlyled in prayers and preaching, but commanded armies and

4 PREFACE

controlled as an autocrat both foreign and domestic policy,

besides doing the work of a legislator who claimed divineauthority for his laws . There is, however, no authenticofficial collection of his correspondence, rescripts and

treaties except what is contained in the Qur’an . Fragmentary though the materials may be, it is here that wesee reflected the basal relations between the religious andcivil powers in Islam .

During the last hundred years Islam has increasinglycome into contact with other faiths, especially Christianity,no longer as the religion of rulers who for a millenniumenforced its ob servance

“by the sanctions of civil and

criminal law, but as one faith, tolerated and protected inits exercise, side b y s ide with others . Even more penetrating has been the influence of religious , social and

political conceptions and ideals, the free inflow of whichis no longer hindered . Faced by the life and thoughtof a new age , Islam is struggling with the difficult taskof adjusting its early medievalism to the demands of a

modern world. Naturally the tendency of progressiveMoslems, from Sir Sayyid Ahmad onwards, has b een todisown the accretions of their schoolmen, and to recur tothe one sacred volume as the sole genuine expression offaith and practice incumbent on the true Muslim. But

,

in making this use of an Arabian book of the seventhc’

entury, these progressives have claimed, or at least exer

c ised, a great latitude of interpretation, many results ofwhich are highly repugnant to the orthodox. Thethoughtful missionary or other Christian will not withholdhis sympathy from those who are striving to vindi cate a

place for a historical form of monotheism in the newthought-world ; b ut in order to form a judgment on theirsuccess or failure in so important and difficult an enterprise it is very necessary that he should b e able to estimatecorrectly the actual teaching of the Qur

’an as a whole or

in any given part. To serve as a practical help in th isdirection is the object of this little manual .

PREFACE 5

I am venturing to offer it because I know of no bookin English that gives a comprehensive sketch of quranictheology, or an all-round subject index. The bibliographyon pp . 185 f. shows that parts of the subject have been treatedby authors with whose learning I could not pretend tocompete, as in the first two chapters of Professor Margoliouth

’s E arly D evelopment of Mohammedan/ism,

but forsystematic treatment we have to look to three Germanworks:Gerok ’s Chr istologz

’

e ales K oran ; Pautz’sMohammed

’s

L ehre der Ofi'

enbarang, and—most complete of all—Grimme’s

System cler K omant’

schen Theologie. The best studies onquranic theology in E nglish are the pamphlets by Rev .

W. R. W. Gardner on The Quranic Doctrines of God,Man, Sin, and Salvation . Great help has been obtainedfrom Hughes’D ic tionary of Islam, which contains usefulsynopses of quranic teaching, with references, under many,though far from all, of the relevant headings. Of coursethere are sundry treatises on Moslem doctrine and duty,with more or less reference to the Qur’an but even Sale’s“ Introductory Discourse ” to his translation and commentary includes a large amount of matter drawn fromtradition only, and the subject index to Dr . Wherry’sedition of Sale often refers to notes which embody traditionsgoing beyond the text.This volume is not intended to be a manual of con

troversy, though I earnestly hope that it may be of serviceto those who are called to the great work of interpretingthe Gospel to Moslems . Spinoza has reminded us thathuman affairs are neither to be wept over nor yet derided

,

but to be understood . And D r. Grimme well remarks thatWe who have long since imbibed from their originalsource in the Bible the best conceptions of Mohammed

,

find it difficult to realise the impression which they madeon Arabian seekers after truth when first proclaimed .

Perhaps one has been helped to realise this during thirtyfive years’residence in the Central Panjab, where Moslemsare in a majority

,through much candid and friendly

6 PREFACE

intercourse with them . At any rate I have tried to understand the book and its message myself and to cast whatI have learned from others in a shape which may be usefulto the student and the teacher .If the references in the Subj ect Index are reasonably

correct this will be owing to their careful checking by mywife . She also compiled the table of variant verse numberings, the lack of which was a great hindrance in dealingwith different editions of the Qur’an .

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

H . U. WEITBRECHT STANTON.

TABL E OF CONTENTS

NOTE ON TRANSL ITERATION

PREFACE

INTRODUCTIONI . PRESE RVATION OF THE TEX T OF THE QUR

’AN

II . D IV ISIONS or THE QUR’AN

III . GROWTH OF THE QUR’AN IN THE L IFE AND CAREEROF MUHAMMAD

THE TEACH ING OF THE QUR’AN

I . THE D OCTRINE OF GOD

I I . THE D OCTRINE OF REVEL ATION1 . Angels2 . Scriptures3. Prophets

III . THE D OCTRINE OF JUD GMENT1 . D eath2 . Resurrection3. The Judgment D ay4. Paradise5 . H ell6 . The D ivme D ecrees

IV. THE D OCTRINE OF SAL VATION1 . The Natur e ofMan

2 . Sin

3. The Nature of Salvation4. The Conditi ons of Salvation

Repentance , Faith , and Good Works

5 . The Way of SalvationPiety—Islam

8 TABLE OF CONTENTS

THE L AW OF L IFE1 . L aw in the Qur

’an

2. Government of the State8. Warfare4. S lavery5 . Crimi nal L aws6 . Civil Regulations

D omestic and Social L aws8. Ceremonial L aws

VI . ATTITUD E To OTHER FAITHs

SUBJE CT IND E X

SERIAL L IST OF SIJRAHS

DATE S CONNE CTE D WITH THE QUR’AN

TABL E OF VERSE S

BIBL IOGRAPHY

INTRODUCTION

OUR obj ect is to present the teachings of the Qur’an,

as elic ited from the book itself, apart from the Traditions of

Islam which form the second basis of the faith . But if thestatement is made on good authority that the Qur

’an is the

onl y authentic,contemporary document of Muhammad

’slifetime the question naturally arises What evidence havewe of its authenticity as alleged ? To answer this it isnecessary to make brief reference to the Traditions and

more especially to the biographies of the prophet, so as tosee what, and on what basis, they tell us of the preservation,collation, and form of the Qur

’an . We shall find that the

utterances of the Qur’an extend over a period of sometwenty-one years

,during which immense changes took place

in the inner and outer experiené e of Muhammad, and thatthese changes greatly affected the manner of his teachingand to some extent its matter. To understand it with insight we must therefore briefly trace the main stages ofgrowth in the book corresponding to those of his life .

Accordingly, by way of introduction, we shall deal verybriefly with the preservation of the quranic text, with itsdivisions and literary character, and with the developmentof its matter.

I . THE PRE SERVATION or THE TE X T OF THE QUR’AN.

With the spread of Islam after the death of Muhammadthe need of recording utterances of the prophet

,other than

the revelations through Gabriel, presently made itself felt.

1 0 THE TEACHING OF THE QUR’AN

It is probable that such records began to be made withinthe lifetime of men who had seen the prophet. Within thenext two centuries they increased enormously, and beforeA .H . 256 the first sifting and regular collection of thetraditions was carried out b y Bukhari (A .H . 194-256) in hiswork known as the Sabib, i .e . genuine collection of Traditions. Meanwhile many of these traditions had beenworked up into biographies of Muhammad . The first ofthese is by Ibn Hisham,

who died A .H . 218 ; but thiscontains in abridgment the b iography by Ibn Ishaq (d .

about A .H . Ibn Ishaq drew his information fromZuhri

,

'

who died A .H . 124, aged seventy-two ; and he in histurn from ‘Urwa, a relative of the prophet’s favouritewife ‘Aishah, who died in A .H . 94. We are thus broughtwithin reach of the original sources, and if we take intoaccount also the tenacity of verbal memory among Orientalsthere is reasonable ground for believing in the substantialtruth of the facts alleged in the b iographies of Muhammadif they fall in with the tenor of the Qur’an itself.Whether Muhammad himself was illiterate or not is a

disputed point,but the emphasis laid by him from the first

on a written revelation (964) makes it highly probable that

the work of recording the oracles recited to his followers tobe used in prayers (73 was begun at an early time, andthe passage 2 10° Whatever verses we cancel or cause theeto forget, we bring a better or its like distinctly impliesthe recording of revelations in a written form . Zaid binThabit

,Muhammad

’s secretary,reported We (including

apparently other writers)“ used in the prophet’s house to

put together the Qur’an out of its fragments . This seems

to refer to the combining of separate oracles into the longerSurahs, such as the second

,which are obviously composite.

Of the result Zaid says:“ When the prophet died theQur’an was not yet unified

,

”t.e. the single Surahs had not

been collected into one volume. The writer who quoteshim (Jalalu

’d D in a

’s Suyuti) sums up: During the life

time of the prophet the Qur’an had all been written down,

https://www.forgottenbooks.com/join

12 THE TEACHING OF THE QUR’AN

entrusted it to a commission of four trustworthy men,including the collector Zaid, himself a Medinite

, and threeothers of the Quraish tribe (of Mecca). They were to makefour identical copies of the volume, and in case of anydoubt as to the form of a word it was to be written down inthe dialect of the QuraIsh to whom Muhammad belonged.

This they did, and one standard copy was deposited ineach of the four chief cities of the Caliphate—Medina, K ufa,Basrah, and Damascus . From these only must copieshenceforth be made, and to

‘ prevent disobedience all othercopies were ordered to be burned. The only difl

’erenc e which

now affects the reader is a slight variety in the numberingof the verses.

II . THE DIVISIONS OF THE QUR’AN.

The name of the Qur’an and the word w ith which itsearliest Sarah, the 96th, beg ins (igra) are both forms of aroot which means to recite

,whether from memory or from

the written page. The Qur’an is a recitation or thing to berecited, and that not only for the b enefit of those who are

to be instructed in the divine revelation, but also“

as the

expression of worship due to Allah ; it is the treasury offaith, duty and worship in the very words uttered by Allah,who is throughout held to be the speaker . Its division ispartly literary, partly liturgical the former is original, thelatter secondary.

It is unnecessary for us to dwell on the Muslim scribes’

division into letters or words, but thedivision into verses is structural. They are named ayat orsigns,

-

and the ambiguity between this word and the sameterm for miracles (sameia) is played upon by Muhammadwhen he places those who rej ect his verses on a level withthose who despised the signs of earlier prophets, or whenhe makes his ayat of utterance equal in value to theirayat of action. They are characteristic of the literary formin which Muhammad cast his utterances. The Arabic poetryof his age offered an elegant form of expression which

INTRODUCTION 13

would have been highly appreciated ; but, even if he hadthe poetic

'

fac ulty, which is doubtful, Muhammad was un

willing to be reckoned among the venal and frivolous bardsof his time

, just as he distinguished his oracles from thoseof contemporary adk ins or soothsayers . He therefore adoptedthe form of speech known as say

"

, or rhymed prose, of whichI give the first chapter as a specimen

Bismi’llah1 r rahmani

’r rahim .

A lhamdu’lillahi rab b i

’l ‘alam

'

in,A’r rahmani’r rahim,

Maliki yaumi’d din .

Iyyak a na‘b udu wa iyyak a nasta

‘in

Ihdina’s sirata

’l mustaqim,

Shat alladhina an‘amta ‘

alaihim

Ghaira’l maghzub i

‘alaihim wa la

’z

Various attempts have been made to give an Englishequivalent. This is Burton’s

In the name of Allah, the Merciful the Compassionate.

Praise be to Allah who the three worlds made,The Merciful, the Compassionate,The K ing of the D ay of Fate.Thee do we worship, and of Thee do we seek aid.

Guide us in the path that is straight,The path of those to whom Thy love is great,Not of those on whom is hate,Nor of those who deviate.

But this is of course somewhat free and it does notrhyme with the Ami/n with which the devout Muslim endsthe recital .In a western language this impresses us as j ingle

,but

we should do the earlier portions of the Qur’an less thanjustice were we so to regard it. In other Asiatic languages

1 11 THE TEACH ING OF THE QUR’AN

besides Arabic, rhymed endings to prose clauses and

sentences are counted a beauty of literary style, and the

early quranic Sarahs have also a distinct rhythmicalcadence . Recited in sonorous long-drawn tones by a

practised reader whose whole being is thrown into theeffort of reproducing the words of Allah, they are un

doubtedly impressive even to an outsider, and on thefaithful the effect is electrical . The chilling result produc ed b y recitation or reading in the tone of ordinaryspeech is noticeable . Towards the middle period and inthe Medina Surahs repetition and prolixity are on theincrease, and finally the discourse becomes undiluted prose,though even to the last not without occasional loftierpassages . Taking the Qur’an at its b est, in point of styleit is far b elow the level of the Bible whether in lyric orrhetoric

, argument or narrative . But this does not preventthe orthodox Moslem from regarding the Qur’an as thesupreme proof of its own inspiration by reason of itsunapproachable style . His prophet frequently insists onthe fact that the heavenly oracles have now been sent downin plain Arabic,

” the vulgar tongue which all its

hearers could understand, and he challenges the poets and

soothsayers who Opposed him to produce the like . This,of

course, they could not, for their verses and spells dealtwith a lower level of things. The holy book became thepattern for the highest possibilities of human speech tothose who knew Arab ic only and accepted the Arabianprophet . To b el ievers of other speech the language of thebook which had b een vouchsafed as the vehicle of divinerevelation was, and is, still more mysteriously magnificent.The translations made by Muslims have been until recentlyquite slavishly literal for theological reasons. But the

attempts of western writers not hampered by such prejudicesShow that the Qur

’an does not readily lend itself to a

translation which is both accurate and pleasing.

The verses of the Qur’an are built up into chapters

c alled Surahs, aword which may mean a layer of stones in

INTRODUCTION 1 5

a wall. These chapters vary very greatly in length,ranging from 286 verses in S . 2 (the Cow) to 3 verses inS . 108 (Abundance). The manner of their arrangement,according to length (see p . has resulted, generallyspeaking, in an inversion of the chronological order, as

the longest Sarahs, which are mainly the latest, come first,

while the shortest and earliest are placed last. Thereis little doubt, too, that a good deal of dislocation ofmatter has occurred, see, for instance, p . 19 . From thefact that Surahs are occasionally mentioned in the bookitself (as at 11 16

) we may deduce that Muhammad didsomething towards putting his oracles into shape, but howfar their present limits or their

?names are to be ascrib ed

to him remains uncertain.

Of the 114 Surahs of the Qur’an 20 are superscribedas revealed at Medina. Being much longer than theMecca Surahs, those of Medina cover more than onethird of the volume, besides such later verses as w ereincorporated by the compilers in earlier Surahs . Theverses in the Arabic text are divided by small circles

,but

the position of these is not quite uniform in all editions,

so that the total number of verses in the book varies from6289 to 6211 . There are five of these numberings

, b ut

I have thought it sufficient to give a comparative tab le atpp. 117—34of the numberings used in Fluegel

’s standard

western impression and in the Indian editions .

For liturgical and devotional purposes the Qur’an is

further divided as followsRaka‘ bow) is the name given to sections of about

ten verses, after each of which the devout reader makes a

bow of reverence.

Jaz’(portion), in Persian sipara (a thirtieth), signifies

one of the portions for recitation on each day of the monthof Ramazan. The jnz

’is divided into four sections:

rab‘: a quarter ; nz’

sf : a half thulth three quarters .Mamzz

’

l (stage ). Of these there are seven to guide theworshipper who desires to read the Qur

’an through in a week .


All these divisions are marked on the margin‘ of the

book, and it is by them that the Muslim reader quotes passages . Verse numbers are not marked in Oriental editions,and Surahs are quoted by name not by serial number . Thenames are taken from some word or phrase in the Sarah.

The result of this mechanical division is that the Muslimreader, unless he be a memorizer (bafig), is often very slowin identifying passages .

III . THE GROWTH OF THE QUR’AN AND THE CARE ER OF

MUHAMMA D .

For the purpose In hand it is not necessary to do morethan briefly to mention the principal events in Muhammad’scareer, and from the quranic point of View we may conveniently divide this into three periods . The first, up tothe first flight of many of his followers to the shelterafforded by the Christian K ing of Abyssinia (A .D . 615)includes the beginnings of prophecy and the early teachingat Mecca . The second, up to the Flight or Hijrah ofMuhammad from Mecca to Medina in A .D .

comprises the later type of Meccan Surahs . The third periodis that of the apostle of Allah

,who was also legislator,

judge and prince at Medina (A .D . 622—632, A .H . 1 Thechapters of the first and second periods are less distinctlydifferentiated from each

‘other than those of the second and

third, and in any case it cannot be pretended that more

than approximate accuracy is attainable in the division thusmade . For convenience sake the chronological successionas given by Rodwell in his translation of the Qur

’an is

here generally followed .

A . H . stands for Anna Hegime in the Y ear of the F light , this b eingthe Moslem era . TheMoslem c alendar b eing lunar its year numb ers on ly354days and its months go round the solar year , mak ing a d ifference of a

l ittle over a year in eac h 33 years of our chronology. The Christian datec an b e found with approximate correc tness from any year of the Hijrah byhis rul e F rom the H ijrah year numb er deduct three per cent . and to theremainder add

INTRODUCTION 17

1 . U19 to A .D . 615 ; Emigration to A byssinia .—Muhammad

was b orn at Mecca about A .D . 570 . His father belonged tothe Bani Hashim, a family of the Quraish tribe, which wasdignified by its position as guardian of the great centralsanctuary of pagan Arabia at Mecca, known from its shapeas the K a

‘bah or cube . His grandmother belonged to thepowerful tribe of the Bani K hazraj at Medina, and he thushad connections in both the principal cities of the Hijaz,the leading province of Arabia. In 576 Muhammad was

left as an orphan to the care of his paternal uncle A b sTalib, who faithfully discharged his obligation though henever

,embraced Islam. The Qur’an bears witness to

Muhammad’s thankfulness to Allah for His care for an

orphan lad and to his sympathy with the orphans of hiscommunity . In 595 Muhammad, at the age of twenty-five ,married K hadaijah, a wealthy widow of the age of fortyyears, with whom he lived happily for five and twentyyears . She bore him two sons and four daughters, of whomonly Fatimah survived . She afterwards was married to herfather’s cousin ‘Ali, son of Ab Talib, whose guardianMuhammad became about A .D . 605 . At the same time

,

having no son of his own, he also adopted Zaid bin Harith ,

who sprang from a Christian family . Two cousins of‘Uthman and Waraqah, were Christians . Jewish

tribes were numerous in the Hijaz, and Muhammad musthave had intercourse with them from early days . Whetherthere was at that time a class of inquirers after truth knownas banif (i .e.

“ inclined is a disputed point . We onlyknow that in the Qur’an Abraham is repeatedly called a

banif, and that others are exhorted to be the same . A s

a result of these and other influences Muhammad becamedeeply dissatisfied with the paganism of which Mecca wasthe centre, and with the social and moral conditions of hispeople . About the year 610 we hear of his retiring formeditation to a cave on Mount Hira

’near Mecca, and in thenext year (611) he received his first revelation . For nearlytwo years after this the Visions ceased . During this Fatrah

,

B

THE TEACHING OF THE QUR’AN

or intermission, Muhammad was not a little depressed, butwas comforted by his wife and his Christian cousinWaraqah .

In 613 the revelations were resumed, but adherents werefew . The most important were from his domestic circleincluding, besides his wife, his adopted sons ‘A li and Zaid,and his friends Abu Bakr and ‘Uthman, afterwards suc

c essors in rule . Many slaves also believed, and these

poorer followers of Islam were severely persecuted . Forthis reason the prophet in 615 advised them to seek refugein Abyssinia, where the Najashi (Negus), or king, receivedthem with kindness . This first of the two flights of theearly Moslems to Ab yssinia marks the c lOse of the earlytype of oracle .

The chapter with which Muhammad’s ministry opens isthe 96th (C lots of blood)

1 . Recite thou, in the name of the Lord who created2. Created man from c lots of blood.

3. Recite thou " For thy Lord is the most b enefic ent,4. Who hath taught the use of the pen5. Hath taught man that which he knoweth not.6 . Nay, verily "man is most insolent,7 . Because he seeth himself possessed of riches.8. Verily, to thy Lord is the return of all.These verses contain in germ the leading ideas of the

book. The oracles are intended for recitation, whether toteach man or to worship God. The goodness of God isshown in the creation of man (special emphasis being laidon details of the birth process) ; and in enabling him torecord in writing what he is taught by God . The prophetsees himself opposed by insolent, purse-proud men of Mecca,who are reminded that they have to return to the Creatorto be judged b y Him. The remaining verses are of a laterdate, and refer to the special case of an enemy, Abu Jahl ,who had opposed the worship of Allah. He is threatenedwith hell fire

, and the Sarah ends with the words18. Nay " Obey him not ; but adore and draw nigh

(to God) .


and wine at their desire, and the salutation, Peace, Peace "

(5611

The office of Muhammad at this time is simply that ofa warner:“ Warn, therefore, for the warning is profitable

(87 Woe, on that day, to those who charged withimposture "” is the refrain of S . 77 (The Sent). For theQur’an was revealed to him in the Night of Power

”

(971 f

), and it is to be recited for Prayer in measured tonesduring the watches of the night (73 But while Muham

mad has distinctly broken with polytheism there is notyet the assurance that his message will be Victorious:tothe unbelievers he says (109 4

“ I shall never worshipthat which ye worship ; Neither will ye worship that whichI worship ; To you be your religion, to me my religion.

”

The Meccan idolaters are conservatives who dread theresults of change . Besides accusing him as an impostor,the proudly contemptuous among them set down the newpreacher as one possessed with j inns (demons) or as a liab in

(soothsayer). When he warns them they say:“ He is

certainly possessed ”

(68 Allah replies :Warn thouthen:for thou, by the favour of thy Lord, art neither a

soothsayer nor possessed”

(52 The majesty of themessage is emphasized against scorners . “ The criminal,when our signs are rehearsed to him, says :Tales of theancients ” (83

12 f

). To which the answer:“ Y et it is a

glorious Qur’an, written on the Preserved Table (85

21 f

) .The exhortations of this period are enforced by frequent

oaths by various things created by the pen and what theywrite (68 by the fig and the olive (95 by the signsof the Zodiac (85

1) also by refrains, a frequent feature of

the Qur’an, e.g. in S . 55 (The Merciful), which celeb ratesthe power and goodness of God in creation and judgmentin an address to men and j inns with the refrain, Whichthen of the bounties of your Lord will ye twain deny ?The appeal to history begins with a reference in S. 105

(The Elephant) to the deliverance of Mecca from invasionby Abraha, king of Abyssinia (in with his array of

INTRODUCTION 21

elephants. There are beginnings also of the appeal toformer Scriptures in a vague form, as when Muhammadsupports his monition to almsgiving, prayers and belief inthe life to come by an appeal to the ancient rolls (sahnf),the rolls of Abraham and Moses ” (87

18 f

). The firstreferences to the fate of unbelievers in former prophetsappear in a vague form, as in the mention of Pharaoh and

Thamud in 85 17 f

2. From thefirstAbyssinian Flight to theHijrah (615-After three months the refugees returned, in c onse

quenc e, it is said, of a report that Mecca had been conVerted. The biographer Waqidi explains the origin ofthis by relating that Muhammad had recited to his fellowtribesmen the opening verses of S. 53 (the Star) in whichverses 19 and 20 runDo you see Allat and A l-‘UzzaAnd Manat the third beside

to which he then added:Verily these are exalted femalesWhose intercession is to be desired.

winding up with the closing words of the Sarah:Prostrateyourselves then before Allah and worship.

” The leaders ofthe Quraish were glad of this concession to their old beliefand joined him in worship

,but Muhammad was ill at ease .

Gabriel visited him in the night he confessed his Sin and

was pardoned, and in place of the concession to idolatry thewords were revealedWhat shall ye have male progeny and Allah female ?That were indeed an unfair partition:

the allusion b eing to the Arabs’ dislike of female off

spring (1659 If

). He adds: These are mere names,” but, as

we shall see, it is not their existence but their divinity thatis denied. The lapse is referred to later, once and again

(1775; 22 but it was never repeated .

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


his adherents to migrate to Abyssinia, and some of themremained there till A .H . 7 . From 617—619 the Moslemswere banned by the Quraish and had to retire to thequarter of Abu Talib, emerging only at the annual pilgrimage feast. The Surahs now become more argumentative .

Muhammad approaches the Jews, not without somesuccess: They to whom we have given the ScripturerejoIc e In what hath been sent down to thee, yet someare banded together who deny a part of it (13 Hisappeal to the former prophets of whom he had learnedfrom the Jews gained him a

,

favourable hearing, and hereproduces many Old Testament stories in their talmudicform as current in Arabian Jewry. So in the Ranks

(37 we have Noah, Abraham, Moses, Aaron, Elijah,Lot, Jonah:in 40 24—56 Moses

,Pharaoh, Haman and K orah

are jumbled together:in S . 12 (Joseph) we have theconsecutive story of Joseph, distorted with legendarymatter, of which Allah says: In revealing to thee thisQur’an (i .e. recital) we will relate to thee one of the mostbeautiful of narratives, of which thou hast hitherto beenignorant (12

3, c p . In S . 19 (Mary) we have the

story of John the son of Zachariah and of Mary and theinfant Jesus in accordance with the apocryphal gospelscurrent among the Christians of Arabia, with curious addedsolecisms, such as making Mary the mother of Jesus to bealso the sister of Aaron .

We c an hardly b e surprised that his opponents shouldagain have brought against Muhammad at this time theaccusation of plagiarism and forgery: The infidels sayThis is a mere fraud of his own devising, and othershave helped him with it . And they say:Tales ofthe ancients, that he hath put in writing " and theywere dictated to him morn and eve ” (25 5 f

) . In 25 32 helaments:“ Then said the Apostle:O my Lord " trulymy people have esteemed this Qur’an to b e vain babbling .

To which Allah replies by emphasizing the excellence ofthe book: The best of recitals hath Allah sent down, a

INTRODUCTION 23

book in unison with itself and teaching by iteration ; thevery skins of those who fear their Lord do creep at it (39“ A blessed book have we sent down to thee, that men maymeditate its verses ” (38 The holy spirit (Gabriel)hath brought it down with truth from thy Lord (16We have made it an A rabic Qur

’an that ye may under

stand, and it is a transcript of the Archetypal Book, keptby us ; it is lofty, filled with wisdom ”

(432 f

). It is inc omparable:“ verily, were men and j inn assembled to producethe like of this Qur’an , they could not (17

“ If theyshall say It is his own device , say:Then bring ten Surahslike it of your own devising, and call to your aid whom yec an beside Allah, if ye are men of truth ”

(11 TheQur’an is its own proof, not as literature, be it marked, butas dogma.

The friendly attitude of Muhammad towards the Jewsat this time is further shown by his adoption from theirlanguage of the name Rahman (the Merciful) for Allah .

At fir st there seems to have been some doubt about this inthe minds of his hearers . When it is said to them:Bowdown before A’r Rahman, they say:Who is A

’r Rahman ?Shall we bow down to what thou b iddest (25 Accordingly the oracle comes:

“ Call upon A llah, or call uponA’r Rahman, by whichsoever ye will invoke him

”

(17This name is preserved in the bismillah or invocation . Onthe same line at this period are several appeals to thegoodness of God in nature as in 23 The Qur’an confirms the Torah: Before the Qur’an was the Book of Moses

,

and this book c onfirmeth it in the Arabic tongue ” (46Still Islam is now proclaimed as the one religion (21and obedience to Allah and the Apostle begins to appear asthe basis of Islam .

In 619 the b an of the Quraish against the family ofHashim was removed, but not long after both K hadaijah,Muhammad

’s faithful wife and first believer

, and Ahfi

Talib his staunch, though unbelieving, protector died . In620 Muhammad went on an unsuccessful mission to Ta

’if


south-east of Mecca. On the way back in the vale ofNak hlah he was cheered by the vision of a company ofj inn who listened to his preaching of Islam and believed

(S. 72, Jinn). But the same year at the pilgrimage sevenmen from Medina met him and promised to tell of hismission. Next year (621) twelve men came ready to pledgethemselves at ‘A qabah to worship only Allah and to ob eythe prophet . Muhammad’s hopes took a wider sweep . Hehad the vision recorded in S . 17 (Night Journey) in whichhe was carried by Gab riel to the temple at Jerusalem

(which was then a church) to worship and return, and

towards this sanctuary he and his followers faced inworship. He was watching political events outside, and

when the Byzantine empire at this time roused itself toretrieve its ignominious defeat by the Persians, Muhammadprophesied in S . 30 (the Greeks) the success of theRomans, the only instance in the Qur’an of a worldhistorical allusion outside Arabia. In this lull of expectation Muhammad is comforted by the assurance of Victoryfor his message, whatever his own fate ; see S. 43 (Ornamentsof Gold)39 . What Canst thou then make the deaf to hear, or

guide the blind and him who is in palpable error40. Whether therefore we take thee off by death, surely

we will avenge ourselves on them41. Or whether we make thee a witness of that with

which we threatened them, we will surely gain themastery over them .

42. Hold thou fast therefore that which hath beenrevealed to thee, for thou art on the rightpath .

At the Pilgrimage of 622 seventy-three men and twowomen from Medina came again to ‘Aqabah, to pledgetheir fealty to the prophet and his message, for life ordeath, and returned to prepare the way for his entry totheir city. Muhammad received the command to “ withdraw from those who join other gods with Him ”

(6

INTRODUCTION 25

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

30 . When the unbelievers plotted against thee to keepthee prisoner

,or to kill thee, or to banish thee ;

theyplotted, but Allah plotted and of plottersAllah is the best.

The emigrants, including women and children, mayhave numbered 150 . The date of their departure has beenreckoned as 20th June, A .D . 622.

3. FROM THE HIJRAH TO THE D E ATH OF MUHAMMAD .

(622~632I

References to verifiable historical events are far morenumerous in the Sarahs of this period than in all that gobefore . For this reason the main lines of development aremore clearly marked, and it will be sufficient for our purpose to mention only the chief. The two leading featuresare the change from preacher to prince

,and the consequent

change in attitude towards Jews and Christians who refusedto recognise the claims of Muhammad . These changesaffect Muhammad’s domestic life

,his official authority, his

ritual and social legislation and his religious teaching ; andthey are marked by a new departure, in those militaryoperations for the spread of the faith which form the mostnovel and characteristic feature of Islam.

(1) Change of c ondition and p olicy—The first care of

Muhammad was to secure the abolition of idolatry and tounite the Refugees

,the Helpers,

"and the other citizens of

Medina in the brotherhood of Islam, and afterwards to dothe same with the surrounding tribes. In this he was

largely successful, but he was often thwarted b y two classesby the Manafigan, i .e . hypocrites or cowards of Medina

The Refugees (muhajfi/ran) were the b elievers who had fled fromMecca

,the H elpers (a/nsar)were the b elievers ofMedina who had prepared

for and ass isted in the prophet’s estab l ishment there .


who outwardly conformed but held back from active support of the cause, and later by the Arabs of the desert whocared much for booty but little for the faith (9

91,

The former, especially, are often castigated (2 7717,63 1' 2:7:8°

etc ). The Jews, who were numerous and powerful inMedina and its neighbourhood, Muhammad at first hopedto gain for Islam in View of his claim that the Qur’anfulfilled their Sc riptures, and they were included in the firsttreaties which he made . The oracle commanded Letthere be no compulsion in religion (2 in accord withthe earlier order:“ Dispute not, save in kindly sort, withthe people of Scriptures (29 The prayer times, takenfrom Judaism,

are now fixed more in detail (3016 f) . But

though Muhammad was able to rejoice over the conversionof some Jews (3

198 f), the mass rej ected his message and even

derided his pretensions (2 98 448 f) The Q iblah or direction

of prayers was therefore changed from Jerusalem to Mecca,already marked out as the centre of the faith (2

138and

the yearly fast was transferred from the Jewish D ay ofAtonement to the Arab ianmonth ofRamazan (2 TheJews are charged with hypocrisy and with deceitful treatment of their Scriptures (2 Muhammad is bidden tosever connection with them (2 They falsify the teaching of their Scriptures (3 72 5 though these themselvesare true (5 and in accordance with the Qur’an (5They are to be cast into the fire ; so often as their skinsshall b e well b urned, we will change them for fresh skins,that they may taste the torment (4 and they are

accordingly attacked, slain, and despoiled by the b elievers (33

26 f). Christians are more favourably described.

They are said to b e nearest in affection to believers

(5 But all people of Scripture are summoned to believe

(3 and now: Whoso desireth any other religion thanIslam,

that religion shall never be accepted from him, and

in the next world he shall be among the lost (3Presently Christians are denounced no less b itterly thanthe Jews, and believers are to make war upon both (9


(33 Abraham prayed for the coming of Muhammad

(2 Islam is the baptism of Allah (2 the onetrue faith (3

164 8:

(4) Ritual and social legislation—Freedom to adapt his

former enactments to new conditions is given to Muhammadin 2 100:Whatever verses we cancel or cause thee to forget,we bring a better or its like .

” The lengthy S. 2 (The Cow),is characteristic of the period . The first part sets forth insome kind of connected sequence the fundamental principlesof Islam , the place of man in creation, the revelation toIsrael, and their unfaithfulness to it and their opposition toMuhammad ; it then reverts to the faith of Abraham as thefounder of the K a

‘bah, which is now to be the centre of Islam:Then from verse 168 on follows a motley collection of lawson prohibited foods, retaliation, inheritance, the fast ofRamazan, fighting for the faith, the pilgrimage, etc. , endingwith a profession of faith and a prayer for divine help.

Naturally the Medinite Surahs abound in historical allusionswhich throw light on the career of the prophet .

(5) The sp read of the Faith—Muhammad had alreadypredicted that Islam would spread to other lands (41and that it was a message for mankind (14 For therealisation of this aim he adopted a policy suited to humannature as he knew it. Clan warfare and freeb ooting were,and are still, natural to the Arab, but they are here madesubservient to a larger plan . In a late Meccan Sarah (7

157)

Muhammad had already claimed I am Allah’s apostle to

you all .” In 3 57—60 he summons the people of the Scripture

to follow the faith of Abraham which he has restored . Butif they do not do so then the faithful are to make war uponthem till they pay tribute out of hand and be humb led

The Refugees from Mecca and the Helpers”

ofMedina, who have believed and fled their country, and giventhe prophet an asylum, and fought on the path of Allah“ these are the faithful ; mercy is their due and a nob leprovision ”

(8 The exhortation and the promise is toall believers: if

,when .the command for war is issued, they

INTRODUCTION 29

are true to Allah, it will assuredly be best for them (47Repute not those who are Slain on the path of Allah to bedead . Nay "Alive with their Lord, they are richly sus

tained (3 Whosoever Shall obey Allah and theApostle, they Shall b e with the company of the Prophetsand of the true-hearted and of the martyrs The chiefreferences to b attles are to the victory of Badr A .H . 2, inS . 3 and 8 to the reverse of ’Uhud A .H . 3, in S. 3 ; to theexpulsion of the Bani Nadhir A .H . 4, in S . 59 ; to the siegeof Medina A .H . 5, in S. 33 to the Pledge of Hudaib iyah at

the first Pilgrimage A .H . 6, in S .48 to the battle of HunainA .H . 8, in S . 9 .

While we note the Change of matter and manner in thesuccessive periods we must rememb er that the earlierSurahs (with the exception of verses definitely repealed)still stood as divine revelations and they were doubtlessoften enough appealed to . The Surahs of this last periodare not without occasional outbursts of the old fire, as in theverse of the Throne (2

256) Allah "there is no god but

He,the Living ,

the Eternal . Nor slumber seizeth Him,

nor sleep ; His, whatsoever is in the Heavens and whatsoever is in the earth " Who is he that c an intercede withHim save by His own permission He knoweth what hathbeen before them and what shall be after them yet noughtof His knowledge shall they grasp

, save what He willeth .

His throne reacheth over the heavens and over the earth ,and the upholding of both burdeneth Him not ; and He isthe High, the Great .

”

If, as seems probable, we take S . 5

as the latest chapter, then the book ends, after an intermittent fire of denunciations against Christians, on theelemental note Unto Allah belongeth the sovereignty ofthe heavens and the earth and all that they contain; andHe hath power over all things.

”

THE TEACHING OF THE QUR’ANfiIe

HAVING briefly sketched the growth of the Qur’an we now

have to consider the resultant teaching . The previous

section has already shown how plain and unmistakable are

its outlines . God, as the supreme Reality, dominates the

whole book. His revelation and the judgment accordingto men’s attitude towards that revelation form the crucialmessage . To this is added instruction as to worship and

duty whereb y man may please Allah now, and attain to bliss

hereafter, and also laws to regulate the community of b elievers as a state under the rule of Allah throughHis prophet.The tradit ional theology of Islam reflects these fundamentaltruths in its well-known classification of Tman or Creed withits six articles:God, Angels, Scriptures, Prophets, Judgment and Decrees ; and of D in, or Religious Duty, comprising :Confession of Faith, Prayer, Alms, Fasting and

Pilgrimage . For our purposes it will serve to classify theseteachings under the following heads:God ; Revelation ;Judgment ; Sin Salvation ; and the L aw of Life, adding a

supplement on the relation of the quranic teaching to thatof other faiths .

I . THE DOCTRINE OF GOD .

Muhammad was before all things a monotheist, and histeaching of God overshadows all else in the Qur’an, as itdoes in the daily life of the Muhammadan. Indeed it isthis that gives its peculiar dignity and power to the Qur’an

D etailed references t o passages in the Qur’an on the various topicswill b e found in the Subject Index, pp . 75-110.


despite its evident lapses and flaws . The two names of Godin the earliest Sarah (96) are Rabb Lord, and Allah . Insome thirty of the earlier Surahs the name Rabb alone isused, frequently as

“ thy Lord,”and also as

“ Lord of theworlds,

”

as in 1 1. Later Allah becomes the predominant

name and it remains so , though for a time Rahman is muchused (see ab ove, p . Moslem theology has rightly determined that Allah is the name of essence (isma

’i h fl at)

as compared with all others which are names of attri

bute only (asma’s sifat). The name Allah was known to

the Arabs, as well as to other Semites, and it was not unconnected with ancient monotheistic traditions indicated inthe quranic references to Abraham . It was sometimes givento a chief tribal deity among the Arab pagans by way ofexalting him, and the Qur’an mentions a female deityAllat who was associated with Allah as His consort .Against this Muhammad utters his protest: Allah has noconsort (6

“ Allah " There is no God b ut He ”

(20 the same revelation as that made to Moses (20What then is the character of this OneAllah is a contraction of A l Ilah The Deity, the

article emphasizing His uniqueness . Ilah corresponds tothe Old Testament Eloah, the root of which is E l fromUl to be strong, it therefore signifies the Mighty One .

In the earliest Sarahs the omnipotence of Allah or Rabb ismore prominent than even His Unity ; it is Shown in all

His dealings with man ; c p . (7927—9

, 56 The essence ofAllah is Power which overrides all His mere attributes and

enab les Him to exercise them or not, as He pleases . Inmanifold connections it is insisted that He guides and misleads whom He will (74

34,

and that He is the un

conditioned Disposer (53244

; 76 But the invocationof Islam,

prefixed to every Sarah but one, indicates that thissheer Unity of Omnipotence is tempered by a leading

,

perhaps the leading, attribute of Mercy (rahmah). It runs:Bismi

’llahi

’r Rahmani

’r Rahim In the name of Allah the

Rahman the Merciful . Why this tautology of Rahman and


Rahim? for the meaning of both is identical. BecauseRahman is a proper name not of Arabic but of Hebrewconstruction, borrowed from the Jews , with whom Muhammad became more familiar during the latter part of hisMeccan prophecy, and because the use of it caused somemisgivings among his followers, so that it was advisable tosupplement it with the Arabic synonym Rahim. The OldTestament conception of the divine mercy (rehem) wasembodied in the rahmah of the Qur

’an and mitigated the

sternness of the earliest message .

" Creation and revelationboth evince His kindly forethought and His forgivingindulgence .

Apart from the contrast between Allah the Mighty and

Jehovah the self-existent God of covenant, there is little inthe divine attributes as taught in the Qur’an which is not areflection of the teaching of the

'

Old Testament, in itsTalmudic form . The terms in which the attributes and

actions of Allah are set forth are, as in the Old Testament,frequently anthropomorphic . In accordance with its overmastering conception of God the fertility of quranicdiction is chiefly manifested in its wealth of names settingforth the different aspects of the divine Being and action .

“ Most excellent names hath Allah ; by these call ye onHim and stand aloof from those who pervert His names

(7179

, 59 These names are reckoned b y the traditionistA b s Hurairah as ninety-nine ; and this is the generallyaccepted number for which rosaries are made to control therecital. Taking this list as a basis, we find that twenty-sixof the ninety-nine are not found in the Qur’an in the form

given, though they are based on passages which give something near it . Rabb is not included among the beautifulnames

,probably because from the first it was a synonym

with Allah,but Rahman is among the ninety-nine . Some

Muslim teachers divide these attributes into the natural

The prefixing of the Invocation to every chapter of the Qur’an was, of

course , sub sequent to the revelation ” in each case ; compare the supersc riptions of the Psalms .


sections of Power, Wisdom, and Goodness ; others, morecommonly

,into Names of Terror (asma

’n’l jalaliyah), and

names of Glory (asma’n’l g’

amaliyah), of which the formerare the more numerous . It may be more convenient toconsider them under the heads of self-subsistent Unity,Omnipotence, Omniscience, Justice, Mercy.

Self-subsistent Unity—This is primarily expressed in thefrequent title Al Wahid , the One . A s such Allah is theE ternal and Enduring (Asmad,A bqa), the Living andAbiding

(Hai, Qayam). He is the First and the Last, the Outer andthe Inner (Awwal, AZLhir , Zahir , Batin, 57 a passage whichreminds us of Rev . i. 8 and 17, and which is greatly infavour with the Sufis . These last four titles are known as

mothers of the Attributes,”b eing regarded as fundamental

and all-comprehensive .

’

Heonly is adorable as the Praiseworthy, the Glorious (Hamid, Majid), His name is continually to b e commemorated and to be praised morning and

night .Omnipotence

—Allah is the Source of all things, to whomall creatures return, the Powerful (Qadir ) who fixes all theK ing of the K ingdom (Malihn

’l Ma lls) who rules all ; the

Forceful (Qawwi) ; the Guardian (Wahi l) ; the Great (K abir) ;theAll-Compelling (Jabbar) ; the Haughty (Matahabbir) Heis Creator, Maker and Fashioner (Khalig, Bar i , Masawwir)He sustains as Life Giver (Mahiy) and Provider (Razzag) ;He is the Dominator or Victorious who subdues all thingsto His will (Qahhar).

0mniscience.—Allah is the Seer (Basir), all-seeing butunseen, the Hearer and the K nower Sami ‘,

‘Alim), theWitness (Shahid) who discerns the secrets of men, and isWatchful (Raqib) over their doings. He is the Light

(NW ) of heaven and earth, the Wise (Hak im), the Guide

(Hadi ) of those who believe into the straight path, but Heblinds and deafens the rebellious ; He is the Reckoner

(Hasi b) who notes and writes all things.Justice—The title of ‘Adl Just in the traditional list

is not found in the Qur’an as applied to Allah, but He is


Creation is an ac t of Allah’s absolute power. He isthe wise Creator. When He desireth aught His commandis but to say Be

, and it is.

” He turned to the heaven whichwas then but smoke, and to it and to the earth He said:Come ye

,whether obediently or against your will.’ They

said:We come ob ediently.

’The details resemble those

of Genesis with Talmudic supplements . He it is who hathmade the heaven and the earth in six days:His thronehad stood ere this upon the waters, that He might makeproof which of you would excel in works . He created theearth in two days, then placed the firm mountains upon itand made the whole fruitful in four days, and spread overit the vault of heaven without pillars, with the sun and themoon

,each moving swiftly in its sphere . Creation is made

to set forth Allah’s truth ; all creatures are a Sign fromHim

, and j oin in praising Him even the shadows,as they

rise and fall, are prostrating themselves in worship beforeHim . Creation is a sign to convince unb elievers

, while itwitnesses the goodness of Al lah to men . The creation ofman is twofold:the first of water and of dust making maleand female

,the second by sexual procreation which is

repeatedly insisted on in detail as a proof of Allah’s powerover man and His care for him . As Allah has b roughtforth all things, so He will call them back and remakecreation at the resurrection.

There seem to be traces in the Qur’an of hypostases orpersonal distinctions within the deity ; though here inter

pretation is somewhat uncertain owing to the lack of clearness in Muhammad

’s reminiscences of the teaching whichhe had heard from Jews and Christians . At the creationof the seven heavens Allah revealed to each its own amr

,

i .e . command or bidding (c p. Psalm 148 see 41 11. In

32 4: He ordains the amr from the heaven to the earth ”

;

and in 65 12 It is Allah who hath created seven heavensand as many earths ; the divine amr cometh down throughthem all .

” We are reminded of the Memra or divine Wordof the Targums, an emanation from God which carries the


imperative message of His will to the creation. Connectedwith this amr is the idea of the spirit proceeding fromGod.

“ They ask thee of the spirit (probably Gabriel) .Say:The spirit proceedeth from the command (amr) of myLord (17

87) In the plenitude of His power Allah

bestows him . Exalted beyond the dignities, Lord of theThrone

,He sendeth forth the spirit proceeding from His

amr on whomsoever of His servants whom He pleaseth ,that he may warn of the D ay of Meeting

”

(40 Mu

hammad claims to have received this spirit: Thus didwe inspire thee with the

’

spirit proceeding from Our amr

(42 But still more emphatically is this gift claimedfor Jesus: Some of the Apostles We have endowed morehighly than others and We have given Jesus, the Sonof Mary

,manifest signs, and We strengthened him with the

Holy Spirit ” (2 The addition of the title “ holy inthis passage is almost certainly an echo of Christianphraseology . The clash between the discordant elementsis shown in 4 169:“ The Messiah, Jesus, Son of Mary, isonly an apostle of God and His Word which He cast intoMary and a Spirit from Him . This close linking ofAllah, His Word and Spirit, reminds us forcibly of theprophetic utterance of the Servant of Jehovah in Isaiah48 16

From the time that it was there am I, and now the LordJehovah hath sent me and His Spirit. It is through theWord and the Spirit that Allah reveals Himself

,yet the

quranic oracle goes on: Believe therefore in Allah and

His Apostles , and say not:Three "Forbear ; it will bebetter for you. Allah is One. Far be it from H is glorythat He should have a son .

” This denial of the Christiandoctrine of the Holy Trinity is based on the idea that it consists of Father, Mother, and Son . When Allah shall say0 Jesus, Son of Mary, hast Thou said unto mankind Takeme and my mother as two gods besides Allah ? Jesus willdeny with indignation (5

116 f) .

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


somewhat similarly adapted . The possession of the Arkis promised to Saul as a Sign of kingship, and in it is asahinah from your Lord (2 This sahinah, whichmeans both presence and quiet or security, is thrice sentdown on Muhammad or his followers at times of danger.The quranic conception of the nature of the idols whom

Allah overthrew is by no means uniform,partly by reason

of the developments which Muhammad underwent. Of thethree goddesses

,whose position as intercessors with Allah

he had in a weak moment allowed, he afterwards says

(53 These are mere names. Of other idols of Arabiahe says D ead are they, lifeless "and they know not whenthey shall be raised (16

21 f). But at the day of judgment,

instead of interceding for their votaries as these hoped, theywill accuse them, and moreover it will become evident thatmany of these false gods were really nothing better than

jInn . They and their worshippers will together be fuel forhell-fire. It is not their existence but their deity that isdenied (c p . 1 Cor. 10

II . THE DOCTRINE OF REVE L A TION.

1 . The Angels—The tradition of Islam which

places the doctrine of the Angels immediately after that ofGod is in accordance with the Qur’an , which claims Gabriel,the mightiest of archangels, as the special envoy from thecourt of heaven to bring this rescript . In this capacity hecalled “ the holy spirit ” as the revealer of Allah’s

message . The angels bear up the throne of Allah and

worship Him continually. They also prostrated themselvesbefore Adam at Allah’s command with the exception ofIblis, who for that ac t of disobedience was cast down fromParadise . They are messengers of Allah to guard and helpbelievers, specially in fighting for the faith , the recorders ofthe deeds of men, who receive their souls at death and

will intercede for believers at the Judgment. They are

guardians also of Hell, and will die and be raised again.

THE DOCTRINE OF REVELATION 39

The devil is called in the Qur’an indifferently by theHebrew derivative Shaitan (Shatan) or the Greek Iblis

(diabolos). The name Shaitan is generally used with theepithet rayzm stoned or accursed, sometimes marid orrebellious . He is one of the jinn, but he also appears as

an angel cast down from Paradise for his refusal to worshipAdam. In revenge he tempts him and causes him also tofall, and beguiles hi s descendants except the faithful, whodrive him away with stones and he is the accuser and theenemy of man . Shaitan is the leader of a host of shayatinor devils, who steal a hearing of celestial secrets, but are

driven away by a shower of shooting stars . They opposethe prophets and teach men sorcery, but were servants toSolomon, who by his magic made them build and divefor him.

The quramc teaching as to the devils trenches on thatof the Jinns or demons ; in fact the two classes merge intoone another, and are not clearly distinguished from theAngels . In 2 32 Iblis appears as one of the angels whorefuses to worship Adam . In 18 48, an earlier passage, weread that Iblis was one of the j inns . Generally speakingthese latter are regarded as a class of beings midwaybetween men and angels (or men and devils). They are

created of subtle fire, alongside of men who are created of

clay, and equally with men are bound to worship Allah,and summoned to believe in His Apostle, to whose preaching they listened on his return from Ta

’if. There are amongthem both believers and infidels, and they will be judgedat the last day, the evil being consigned to hell . Thesetried to overhear celestial secrets but were foiled, and theyendeavour to lead men astray, more especially the infidelswho worship them as gods . Jinns, as well as devils, weresubject to the great magician-prophet Solomon.

2. The Scrip tur es—Here we come to the core of the

quranic conception of Revelation . We must, therefore,first consider exactly what is meant by “ Scripture in theQur’an, so far as exactitude is possible in a book which


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

The quranic c oncep tion of Scripture—The leading wordfor Scripture is k itab, by which Is meant, not primarilybook or volume, but writing . It is applied most frequentlyby far to the Qur’an itself, but it is also used of otherScriptures . K itab corresponds to Qur’an as written recordto utterance, whether recitation or reading. Other wordsare used to denote the form of the writing . Zabar meanswritten tables :in the form Zabar it is applied to thePsalms .

( Sahaf (singular sahifah) means rolls . Umma’l

k itab,i .e . Mother of the Book, is the Archetypal Book

kept with Allah, from which each successive revelation istaken and sent down. L aah, i.e . Tablet is used (in theplural) of the Tables of the L aw given to Moses, and ofthe Preserved Tablet on which the original of the Qur’an1s written.

Revelation and Inspiration—The Scripture itself is the

revelation, i .e. the unveiling of divine mysteries or teachings. It is literally K alama

’llah, the Word of God. This

is asserted most elab orately in respect of the Qur’an itself,but the same is taught of other Scriptures. The mostcharacteristic synonym for Scripture is tanzi l a missiveor rescript sent down from Allah to His Apostle. Formankind it Is an admonition (tadhhirah) to guide them.

Inspiration as the divine afflatus b y which the message isconveyed to the messenger takes a secondary place . Theneares t term for it is wahi , but this often covers the objective message as well as the subjective method of its imparting. Wahi is the speech of Allah to man it is the sourceof the quranic oracles, and it was conferred on Noah and

other prophets . A conception closely connected with revelation is that of “ guidance (hada). It is from Allahonly, but it may lead either to good or evil, for He leadsastray whom He will . The guidance was accepted byMuhammad, as it is by other believers, but rej ected byinfidels , I t was given by the former prophets and in the


L aw and the E vangel, and last by Muhammad in theQur

’an, and is to be imparted to others.

Previous S cr ip tures—The continuity of revelation on

which the Qur’an insists is based upon the succession ofScriptures. Between the prophetic revelations there havebeen long intervals, but Scriptures there have always beensince Adam “

was taught words b y Allah”

(2 WhenMuhammad summons to the faith he is to say:

“ In whatsoever Scriptures God hath sent down do I believe (42Rolls were given to Abraham as well as to Moses telling ofthe life to come. Aaron, as well as Moses, received

“

a lucidScripture .

” But for all practical purposes it is the Oldand New Testaments which are referred to as L aw

(Taurat Torah) and Evangel (Inji l) . Scripture, Wisdomand Prophecy were granted to Israel, possibly a vague echoof the L aw, Prophets and Wisdom in the Old Testament.The E vangel was given to Jesus by Allah . Both are

confirmed by the Qur’an, and describe the “ people’sprophet ” (Muhammad) who is to come. The Evangelpredicts his coming as Ahmad, derived from the same rootas Muhammad, both meaning the Praiseworthy . This isarrived at by garbling the promise of the Paraclete InJohn 16 7. The Greek title parac letos is changed into

per ic lytos, i .e . celebrated, and so made synonymous withAhmad. The L aw was revealed after Abraham with commands of Allah which modified previous commands as tofoods . The prophets judged Israel according to it, and theJewish teachers were its keepers and witnesses . It wastaught by Allah to Jesus and confirmed by him, and it isattested and modified by Muhammad . Both L aw and

Evangel describe the prostrations of Islam and promiseParadise to fighters in the way of God. Their followersshould be obedient to the Qur’an, which is the confirmationand safeguard

“

of the previous Scriptures and proves itsinspiration by agreement with them . The only verbalquotation of the Bible in the Qur’an is in 21 105:“ Andnow, since the L aw was given, have we written in the


Psalms (Zabi'

or) that‘ My servants, the righteous, shall

inherit the earth ’ see Psalm 37 29. The stories of

prophets are greatly distorted. It remains one of the outstanding anomalies of history that the religious genius ofArabia, who staked the truth of his message on the witnessof previous Scriptures

, should have utterly neglected toverify their contents and should have successfully inspiredhis followers through the ages to a like neglect .Nevertheless Jews and Christians are designated and

appealed to in the later Surahs as people of the Scriptures

(ahla’l lamb). They have no ground to stand on unless

they accept the latest Scripture as well as the L aw and

Evangel, and the prophet rejoices over some who havedone so, but the unconvinced he denounces with the utmostseverity, even exposing them to armed attack or tributarysubjec tio

The Qar’an as the Final Revelation—The bare name

Qur’an occurs in the volume eleven times ; with the articlethe Qur’an thirty-six times ; with the pronoun thisQur’an ” fifteen times. Generally it applies to one of theoracles or one of the Sarahs, but sometimes to the wholecollection, as when it is said in 5 101: If ye shall ask of suchthings when the (whole) Qur

’an shall have been sent down,

they shall be Shown to you.

” It is revealed piecemeal toMuhammad, telling him what he did not know. Its versesare stablished in wisdom and are set forth with clearness.It

‘

is a revelation (wahi), a missive (tanzi l), an admonition

(glhik ra), the Scripture (k itab) par excellence, the Word ofA llah (kalama

’llah) in the strictest sense, which descended

on the Night of Power, a transcript from the preservedBook. It is the Cord of Allah which b inds men to Him as

long as He pleases ; the Discerner (Furqan) ; discriminating,yet lucid and direct

,for it is revealed in plain Arabic

through the prophet who is a man of the people. It is a

glorious scripture containing good news ; it agrees withitself and teaches by repetition, through similitudes of everykind and verses which are both figurative and explicit. It


word of Islam . The use of Rasitl is preponderant in the laterpassages which assert the authority of Muhammad side b yside with Allah . The Apostles of our Lord are designatedby another name,Hawar i , an Ethiopic translation of apostolos,which may have reached Muhammad from Abyssinia. Theyare helpers and followers of Jesus who himself is the Basal

of that age, and are furnished by him with a table fromheaven which gives its name to the latest chapter of theQur’an (Sarah Ma

’ida,

a confused echo either of theE ucharist or of the feeding of the 5000, or an amalgam ofboth . They are sent to preach to a certain unnamed city

(c p. L k . 10 Like other followers of the former prophetsthey profess themselves Muslims.

Taking Rasal (or Mil/neat) and Nabi as synonymous, thefollowing twenty-eight prophets are mentioned in theQur’anOf the Old Testament:Adam Adam ; Idris E noch ;

Salih(theRighteous) Nuh Noah ; Had

(the Jew) Eber Ibrahim Abraham ; Lat Lot ;Isma’il Ishmael ; Ishaq Isaac ; Ya

‘qub Jacob ; Y usufJoseph ; Masa Moses ; Harli n Aaron ; Shu

‘aib

Jethro ; Aiyub Job ; Da’ud David ; SulaimanSolomom ; Ilyas Elijah:A l Y asa‘ E lisha ; D hfi

’l K ifl

lord of a portion, possibly Obadiah (I K ings 184, who

fed the prophets of Jehovah in hiding) ; Y finus Jonah ;‘Uzair E zra.

Of the New Testament:Zakariya Zachariah, fatherof John ; Y ahya9“ John the Baptist ‘Isa Jesus .Outside Scripture Luqman Aesop (or possibly

Balaam) ; Dha’l Qarnain (Lord of the two horns)

Alexander the Great.The histories of these prophets are said to have been

revealed by Allah to confirm the heart of Muhammad

(11 and they occur mainly during the latter period ofMeccan prophecy which was the most difficult period of hisstruggle against the powerful pagans of Mecca. This

Probably from Y o khai the Aramaic diminutive ofY ohanan John.

THE D OCTRINE OF REVELATION 45

would predispose him to accept without excessive scrutinythe ill-digested mass of talmudic legend, historical fact,apocryphal gospel and Arabian folk-lore which these storiespresent. The presentation of them as revealed truth, inface of the obvious medley of discordant elements and

glaring blunders, is a problem of character which it is noteasy to solve when we consider that this same man was

fighting a heroic battle in defence of the central truth ofmonotheism. In some way he convinced himself that theend justified the means, and certainly the means were ablyadapted to the end as he saw it. The Arab was no historicalcritic and had no overstrained reverence for historical fact assuch . Frequent repetition of familiar phrases in a stylethat he admired did not pall upon him but impressed him .

And there was one line of very relevant thought whichran through all the stories. “

Through all the ages themessengers of Allah have come to peoples of many lands,not excepting your own, preaching the Unity, Judgment tocome and repentance, and they have been spurned by rebellious nations who have suffered judgments of flood

,fire and

earthquake and passed on to hell , while the faithful fewwere spared and rewarded . I preach to you the samemessage and offer you the same choice .

” The fact thatthe believers of centuries or mi llenniums back proclaimthemselves Muslim, in the same quranic terms as are

taught to the Meccans, only made the preaching moreincisive.

It would be outside the scope of the present work tofollow out the stories singly, but the principal features ofeach will be found in the reference index under the namesabove mentioned. It must, however, he remarked that eventhe identifications which are given without a query markare in some cases open to question. The stories may bedivided into four groups.First come thrge which have to do with Arabian peoples.

To the people of ‘Ad the prophet Hud Jew) is sent anddestroys their pillared city of Iram with a whirlwind .


The people of Thamud, who had built themselves dwellingsin the rocks of the vale of Hijr, are Visited b y Salih therighteous) ; they kill the female camel granted them byAllah as a sign and are destroyed by a storm. The dwellersin Madyan or Midian are exhorted by Shu‘aib (Jethro) torepent of unfair deal ings and are struck dead in theirhouses . These tales are loosely, if at all, connected withthe Old Testament.Next comes the group of Old Testament prophets

proper. In some of these stories we notice signs ofdevelopment, as in the case of Abraham and Ishmaeland Isaac . At first Abraham rejects creature worship as inthe beautiful legend of the heavenly bodies (6 opposesidolatry and is persecuted ; is granted a son and is ready tosacrifice him as in the biblical story, and this child is toall appearance Isaac, the righteous son wonderfully bornto him . At Medina the centralisation of worship at Mecca,which is to be conquered for Islam, comes to the front, andwe find Ishmael eclipsing Isaac. It is Ishmael and hisfather who found the sanctuary at Mecca and settle theirdescendants near it. It is strange that the name of Hagarshould not b e mentioned in the Qur’an . Abraham is theprophet of all others whom Muhammad regards as his

pattern . He is the friend of Allah,sound in faith (hanif),

neither Jew nor Christian but Muslim, and his religion isto be followed . Lot is brought into great prominence withfrequent repetitions . Most of the stories are given infragments, with repetition of details ; the story of Josephin S . 12 is more consecutive ; and it is characterized as themost beautiful of tales specially revealed to Muhammad.

The legendary element is specially developed in the case ofDavid and Solomon. The story of Jonah is closest toScripture. Of Moses as a leader the Qur’an makes lessthan of Abraham, though it gives ,more details of him,

chi efly in connection with Pharaoh . The assertion in oneof the latest Surahs that the Jews maintained Ezra to b ethe Son of God has no historical foundation. It may have

THE D OCTRINE OF REVELATION 47

been that, knowing E zra to b e highly venerated by theJews

,Muhammad hoped to fasten upon them in the minds

of an uncritical audience what he regarded as a speciallydamning charge against the Christians .

The third group is that of the New Testament prophets,Zachariah, John, and Jesus . Here we are in the region ofapocryphal tradition confusedly reproduced . Zachariah isfoster father to Mary, and John is granted him in answerto prayer. John is to confirm “ the Word from Allah,

”a

title of Jesus he is coupled with his father and Jesus and

Elijah as among the righteous ones . Of Jesus details are

given in the subject index ; only outstanding features are

mentioned here. He is called both by His personal name,but in the form ‘ Isa, and by his title of office, Masih, theArabic form of Mashiak h. N0 difference of meaning isdiscernible in the quranic use of the two names . There isno direct evidence to show why Muhammad changed theoriginal name Y eshu‘, with the Hebrew radicals ye, shin ,

‘ayin, by reversing them to the

‘ayin, sin, ya of the Arabic

‘ Isa. Arabic-speaking Christians have always kept thetrue name. The most probable conjecture seems to bethat the change was the result of Muhammad’s love forassonance which led him also to change Saul and Goliathinto Talut and Jalut, Gog and Magog into Yajuj and

Majaj , Aaron and K orah into Harun and Qarun. Similarlyhe changed the leaders of the New and Old Testament into‘Isa and Musa, a pair very familiar in Muslim phraseology.

Incidentally the meaning of the name Y esha‘ has beenobliterated, and Moslem divines give meaningless explanations of the quranic form. Jesus is further designated as

the Servant of Allah, His Apostle, His Prophet, His Word,and a Spiri t from Him

, and as the Word of Truth . Hismother is Mary, daughter of ‘Imran (Amram), and sister ofAaron. The Spirit (Gabriel) is sent from Allah to bestowon Mary a holy son. The infant speaks in the cradle tovindicate His mother, and claims to be a prophet endowedwith a Scripture, who will die and be raised again . He


performs miracles, calls apostles and brings down for thema furnished table from heaven. He was no ascetic, b ut a

true successor of the former prophets, and His E vangel

confirms the L aw, but relaxes some of its prohibitions. Hecame to bring the one religion

, was strengthened by theHoly Spirit, and raised to the loftiest grade. As to Hisdeath and resurrection there is some confusion

,which has

caused much perplexity to interpreters . All people are tobelieve on Him before His death, and He will witness foror against them at the judgment . The Jews did not slayHim, b ut His likeness ; He was taken up to Allah. Allahdelivered Him from the Jews

,caused Him to die

, and tookHim up to Himself till the day of resurrection. Thegeneral belief is that, having been taken up alive to Allah

,

Jesus will come again before the last day to preach Islamand then be killed and raised again . In the Qur

’an Jesus

denies before Allah that He has bidden men to take Himand His mother as gods besides Allah. He is not a Sonof Allah, but a creature, as Adam in His sight,

”i .e. created

of dust without a human father. It is infidelity to say thatChrist, the son of Mary, is Allah .

Speaking of the messengers of Allah generally, whetheras Apostles or Prophets, the Qur

’an teaches that they are

taken from angels as well as from among men,the idea

being apparently that angels,such as Gabriel, who carry

revelations to men are partakers in the work of theProphets . Before the world Allah made a covenant withthe Prophets, and then foretold the coming of AhmadMuhammad) ; and they will have to give account of

their ful filment of its requirements . Many came beforeMuhammad, seeking to turn men from idolatry . Theypreached in the speech of the people to whom they weresent

,and worked miracles by the permission of Allah .

Each of them was molested by the wicked one,and none

was entirely unaffected by him . The sins of Adam, Moses ,David, Jonah and others are recorded. They were forgivenwhen they repented and prayed for pardon and strength

,


and the peace of Allah rests on them. All the Prophetsare accepted equally by believers

,but there are difl

'

erenc es

of grade among them, Jesus being especially named

(2 Some were especially endowed with constancy

(ala’l ‘azm). In 6 eighteen favoured ones are mentioned,

of whom each one have We preferred above the worlds .”

The last group is that of persons introduced from thenon—biblical world. Alexander the Great appears as Dhu’l

Qarnain in the character of a leader who by divine inspiration is enab led to build a rampart against the incursions of Gog and Magog . Luqman is granted wisdom byAllah and preaches humility and Islam to his son .

Whether either or both of these are to be accountedProphets is not quite certain. At any rate their speechand action are cast in the same mould as those of theProphets . With these may be classed the story of theSeven Sleepers of Ephesus or Companions of the Cave,

”

told in the Chapter of the Cave which contains alsothe tales of A lexander

’

and of Moses and his servant. Thislegend of the Cave is the only allusion in the Qur’an toChristian Church History . It is reproduced in the sameconfused and inaccurate style as the rest.

The climax and perfection of the prophetic office is manifested in Muhammad . He is a mortal man like his hearers

,

albeit an Apostle of Allah and a Prophet like Moses . Heis taken from among the Arab nation, a man of the people

(ammi) who addresses them in their common speech . Inyouth he was an orphan and a pagan, but Allah guidedhim

, and granted him a revelation and bade him proclaimit publicly. He encouraged him in depression and carriedhim in a vision of the night from the Nearer to theRemoter Mosque and back. In danger from the plots ofidolaters he was bidden to withdraw from them and preserved during the dangers of the Flight, and in the day of

A company of persecuted Christians of the time of D iocletian whotak e refuge in a cave , where they go to Sleep and are awak ened after thelapse ofmany years when the Empire has b ecome Christian.


battle the peace of the divine Presence descended on him .

On one occasion he is reproved for slighting a blind beggarand courting the wealthy. On another he is nearly ledastray by unbelievers, and he is bidden once and again toseek pardon for his faults . Accordingly he prays for for

giveness to himself and to other believers whose iniquitiespress heavily on him . H is wives are mothers of thefaithful ; none may marry them after him. They are

warned against disobedience and threatened with dismissal .Special privileges are granted to him as to choice and

number of wives, and no blame attaches to the prophet forexceeding limits where Allah has given him permission .

Muhammad is the first of Muslims, a noble pattern tobelievers ; he is sound in faith (hanif) ; a man of sanity andpatience who seeks his wage only from Allah . He is not aguardian (wahi l) of his people, but a warner and a herald ;his only duty is clear delivery of his message, whether itconvinces or hardens gainsayers, and he will be rewardedaccordingly. He is the Seal of the Prophets, foretold inthe L aw and the Evangel. Belief in, and obedience to, himare necessary to salvation, for he has escaped error and

received complete enlightenment, though he disclaimsknowledge of the secrets of the Judgment. N0 privateopinion c an stand against the decree of Allah and theA postle. He and his message are for all the world. Hewas not granted the power of miracles, because they hadbeen ineffectual in producing faith in the case of otherApostles

,and the Book is a sufficient Sign. He is accused

of b eing a sorcerer, soothsayer, pOet, madman, forger,impostor, and of defrauding his followers. Woe to hisaccusers " curses on those who affront or injure him ;vengeance will overtake his opponents ; hell-fire is forthose who disobey Allah and H is Apostle ; Muhammad willnot be ashamed at the D ay.

There is a distinct development in the assertion of hisauthority in the Medina Surahs, whether towards believerswho are b idden to salute the Prophet and beware how they


and it is under this head that the teaching of the Qur’anapproximates most to that of the New Testament. TheResurrection is preceded and succeeded by other episodes ofthe Judgment D ay. This is known as the D ay, the Hour,the E vent. It is the D ay of Separation (Fasl), of Reckoning (Hisab) , of Judgment (D in), the E ncompassing D ayYaama

’l Mahit) . It is preceded by an awful Blow which

shakes and pulverises the universe . Gog and Magog willbreak forth and a mysterious Beast of the E arth will appear,not, as in the Apocalypse, to corrupt the earth, but torebuke mankind for their unbelief. Terror will seize uponmankind and all the bonds of human fellowship will bedissolved. When the dead have come forth the actualJudgment will begin . Allah appears on His throne borneby eight angels while the heavenly hosts hover aroundHim. All nations are assembled on the face of the earth,

“ Cf :

kneeling Inawe and gazing on the Judge, each summoned

balance will decide . All works will bemanifested on the D ay of Severance. Before each manwill be placed his 19935p fk dggds and the same before eachpeople (ammat) ; the record of Sijjin for the wicked, thatof ‘Illiyiin for the good ; the leaves of the Book will beopened and the members of his body will witness againstthe sinner. The blessed shall have their b ook in the righthand, the damned in the left. The D ay is sure to comethough Muhammad may not live to witness it ; the Houris unknown save to Rabb:it will be one day as a thousand

years (cp. 2 Pet. 3 The infidels will be distressed, forno ransom or intercession will avail for them . Rabb is theonly asylum on that day (cp. Isa. 25 4f) . He will thenreward the prayerful and continent.4. Paradise—The abode of the b lessed is designated

most often as Jannat the Garden, sometimes as Firdaas,

THE DOCTRINE OF JUDGMENT 53

a Persian word of the same meaning which has passed intothe Greek p aradeisos. It is the Garden of Refuge, ofDelight, of Eternity, and the Garden of Eden or Pleasure .

E ntrance into it is “ the great felicity.

” There is someconfusion between the Garden of Eden as the ab ode ofAdam and E ve in their innocence and the Garden of theworld to come ; the primeval E den is conceived as beingin the upper world and Adam and E ve are cast down fromit to earth . The blessed are welcomed with greetings ofpeace and dwell in gardens by cool flowing streams b eforethe Mighty K ing. They repose on luxurious couches, areclad in the richest raiment, enjoy exquisite food, drink offountains in which are mingled camphor and other costlyessences, and quaff celestial wine at will . They enjoy thesociety of ever virgin houris, dark-eyed damsels with swelling breasts and shy, retiring glances ; and pure wives are

provided for them. These Visions of delight are a rewardfor the godly who will abide in Paradise while heaven and

earth shall last. They praise Allah and behold the fierytorments of the damned with whom they converse, and towhom they refuse water. The inmates of Paradise are theprayerful and charitable, who have refrained from unlawfullust, righteous believers who were persecuted, fighters inthe way of Allah . Paradise is a reward for Muslims and

their wives who have repented, prayed for pardon and donegood works .

5 . Hell. -The commonest name for this is Nar theFire . Its seven other names have the same connotationexcept Haw iyah the Pit. The most widely used of thequranic names is Jahannam, a transliteration of the HebrewGe Hinnom, which became in Greek Gehenna. Hell hasseven gates guarded by nineteen angels . It will be in fullView at the Judgment . The descriptions of it are set outin pungent contrast to the joys of Paradise. Instead ofcool shade, it blazes with intolerable flames . In place ofrepose and ease, the damned are tortured with burningchains and beaten with iron clubs . Instead of delicious


foods, they are forced to partake of loathsome fruits, purulentgore and boiling water. N0 peace and kindly greetings, but wrangling with their seducers. N0 release shallthey have from these torments ; they are full of remorse,b ut their prayer to return and amend on earth is refused,and the relief of death is d enied to them ; they abide forever in Hell. All will go into Hell, but the God-fearing willbe delivered. Its inmates are the people of the left handwho have been unbelieving, covetous and fraudulent, whohave neglected prayers and alms and worshipped theservants and creatures of Allah and opposed His Prophet.No intercession will avail the inmates of Hell, for theirdoom is decreed .

“On that day we will say to Hell:Art

thou full ? and it will say:Are there any more ?”

(50

True shall be the word which hath gone forth from meI will surely fill Hell with j inn and men together (32We have created for Hell many of the j inn and of mankind ” (7In the quranic doctrine of the life to come

, as in otherparts of its teaching, there are stages of development,notably in the much greater predominance of luscious orlurid descriptions in the earlier Surahs. In the later and

lengthier chapters ‘Muhammad is occupied with the vindication of his authority as against the pagans of Mecca, andwith the building up of his community at

‘Medina, and an

occasional reference to the Garden or the Fire is sufficientto recall the attention of believers to the delights and terrorswhich had burned themselves into their memory and wererecorded in writing as the words of Allah.

6 . The D ecrees—The quranic doctrine of Predestinationis very explicit though not very logical . For the purposesof exhortation a power of choice is assumed, but the hearersare often reminded that this power itself is in the hands ofAllah . The determinism of the Qur

’an is summed up in

the word gadar , i.e. measuring. The well-known word

gismat is not used in this sense in the Qur’an, but its mean

ing is the same, viz ., apportionment. Qadar expresses

THE D OCTRINE OF SALVATION 5 5

the divine ac t or decree which determines the apportionment of the lot of all things, animate or inanimate. A s

for the future it fixes the weal or woe of sentient beingsin the life to come, so in the past it determines the creationof all things, the actions of men , belief and unbelief,obedience and disobedience, and all the events of life as

well as its limits, for Allah’s behest is a fixed decree, even

in accidental matters such as that of the wife of Zaid (33The fate of men and cities is written in their book, on a

clear register, containing all secret things. Y et those whouse this as an excuse for their unbelief stand condemned ;“ The truth is from your Lord

, so let him who will believe ;and let him who will disbelieve (18 And even to Mu

hammad, Allah says What befalls thee of good it is fromAllah, and what befalls thee of bad it is from thyself

”

(4But a survey of the whole leaves the matter summed up inthe words: Allah do all beings in the heavens and in theearth adore, whether they will or no

”

(13 Had Hepleased there would have been no idolatry.

“ Allah is theCreator of everything ; He is the One, the Dominant

”

(13

IV . THE DOCTRINE OF SA LVA TION.

1 . The Nature of Man—Man was created of fine clay,

for the service of Allah, to die and rise again ; he is createdin trouble, being mortal and inconstant when tested withgood and evil . He c an only will as Allah wills, for thehuman race was drawn forth from the loins of Adam tomake a covenant with Allah He has balanced the soul andinbreathed it with wickedness and piety ; one keeps hissoul pure, another corrupts it. Man was created good , butbrought very low ; he fell through the temptation of Iblisbut received guidance from Allah, who makes his burdenlight because he was created weak. Man has failed toaccept the revelation of Allah ;

w

'

when In trouble he criesHim, but when helped forgets Him . He is capricious,


covetous, proud, and universally Sinful . Mankind are

descended from one pair, and were originally of one religion

(ummah). Articulate speech was taught him by Allah, whosubjected all things to him and feeds him through thebounties of nature . Man springs from earth and returns toit, and, like all other things,” to Allah. The Qur’an thusrepresents man as universally sinful in ac t, but this comesof his weakness, not from a sinful taint . Man is prone tosin, but not of sinful nature. He has lost Paradise, but heis not radically estranged from God .

2. Sim—The principal terms for this are khati ah

(Hebrew Khet’) ithm (Hebrew asham) and dhanb. The last

of these occurs thirty-eight times and refers chiefly to ceremonial offences. Ithm occurs twenty-nine times and largelyin the same sense. Khati

’ah occurs only five times . It

comes nearest to the idea of sin as a missing of the markor s tandard set up by God"The teaching of the Qur

’an

about sin as such is ver1

sparse . Certain sins, such as

pride, covetousness, etc ., are denounced on occasion, but thesin which comprehends all others is Shirk association,namely, of other deities with Allah. That is unpardonable.Ceremonial offences are generally connected with things oractions which are haram,

that is devoted . They may bespecially devoted to God’s service, and so their sacrednessmust not be invaded ; or they may be banned as evil andtherefore shunned (see p . Moral and ceremonial sinsare subject to the same penalties . Sin

,in the main, is dis

obedience to the command of Allah. Believers generallyare to confess their sins

, as Muhammad and other prophetshave done, and they will find that Rabb is merciful to thosewho avoid great sins and commit only venial faults .

3. The Nature of Salvation—The word najatz salvationoccurs only once in ' the Qur’an . In 40 44 a man ofPharaoh’s people who has believed the message of Mosesappeals to his fellows:“ O my people "why should I callyou to salvation, and you call me to the Fire ? .The ideahere is that of deliverance from Hell . Salvation includes not

THE DOCTRINE OF SALVATION 57

only pardon but also acceptance, both these being grantedon the D ay of Judgment. Its positive aspect is the rewardof faith and righteousness by the delights of Paradise . Ineffect it is deliverance from the results of sin by obedienceto Allah (islam). Inasmuch as sin in the Qur’an does notinclude a taint of nature, but only a proneness to wrongactions due to the weakness of man, its conception of salvation does not include the element of regeneration .

4. The Conditions of Salvation—These are Repentance,Faith and Good Works, the last branching out into the fivereligious duties . “ Such as repent, believe and ac t aright ,these shall enter Paradise ” (19

61and often).

Repentance is turning from sin to Allah, with the desirefor pardon

,of which it is a condition. It includes a regret

for the offence and amendment of life . Death-bed repentance is not accepted.

The faith'

wh’

ich is a condition of salvation 1s specificallybelief in what is revealed to Muhammad (47 It isnecessary for Christians, Jews and Sabeans no less than forpagan Arabs . The real believer (mu

’min) is he who prae

tises his faith such as have left their homes and fought inthe way of Allah and harboured and helped the prophet (8Allah will put away the guilt of the worst actions and rewardthe best actions of those who believe ; they will be pardonedand accepted at the Judgment and will receive their rewardat the Resurrection . The love of Allah will then be manifested to righteous believers, but faith will not avail ifpostponed till the D ay. Forgiveness and acceptance are

determined purely by the prerogative of Allah . His justiceand mercy are not

'

opposed, for both are equally swayed byHis power .

The ruling feature of the Virtues specially commendedin the Qur’an is avoidance of excess . Some follow evil,some take a middle course, some excel in merit, and it isgood that those who c an should excel . Liberality withoutprofuseness kindness to orphans and poor without waste ;making the best of men as one finds them justice in


dealings, truthfulness in witness, faithfulness to engagements, patience and endurance, obedience to those inauthority, limitation of sexual indulgence to legal wivesand concubines, are specially mentioned . Good works doaway sins and make the deer righteous . They are summedup in obedience to Allah and the Apostle .

The main outline of these duties is in substantial agreement with the teaching of Christ in Mt. 6 :prayer as an

offering to God fasting as control of self ; and alms~givingas due to one’s fellow-man , are inculcated as primary. Theyare preceded by confession of the faith and supplementedby the command to meet annually at a central shrine forworship and sacrifice. The individual faith and practiceof the Muslim is thus linked up with a perpetual celebration of the world-wide unity of believers .

‘

The"

FireP illars“

of Religion (D in). The,first

‘~-duty ,c onfession of the faith, is not explicitly mentioned in theQur’an, nor does the book contain anydefinite command to thefollowers of Muhammad to preach his doctrine . The acceptedway of propagating it in the outer world was by the sword,and there is a command to let religious instruction followwarfare (9 But Muhammad himself being commandedto preach and to magnify the name of Allah, and he beinga noble pattern to believers, their duty was ob viously toconfess the faith which they had exercised, and the halimahor watchword for the purpose is taken mm two clauses ofthe Qur’an.

(2) Prayers (salat) are very often coupled with Alms as

means of salvation and as incumbent on Muslims . Spontaneous prayer Is du‘

a,set prayers are salat. Abraham

offers du‘a that his posterity may observe salat (14

Before him salat was taught to Adam and commanded toMoses . It is practised by Muhammad according to divinecommand and he leads in prayer ; it is of the essence ofreligion for Muslims, and it keeps them from obscenity.

A s for its manner, the Face of Allah is everywhere, butbelievers should always turn towards the Sacred Mosque


in the faith. It is a loan to Allah (cp. Prov 19 who willrepay it doubly with a divine usury ; it is a seed whichbrings forth seven hundred fold .

Sadaqah (Tsadagah, di/caiosune, righteousness) is thename given to freewill offerings . They are to be given tothe poor, to converts, to captives, debtors, fighters for thefaith and travellers:also in expiation for neglect ofpilgrimage duties ; they are to be offered before an interview with the prophet, and are a sub j ect of complaintagainst him . Sadaqah should be given with kind speechand pardon, without upbraiding, from the earnings of thefaithful and not from inferior things

,nor yet wastefully.

To give publicly is good, to give secretly is , better. Payment of alms by way of finemay still be meritorious regarding the Hypocrites ” ofMedina the command comes Takefrom their wealth alms to cleanse and purify them thereby

(4) The Fast (Saum).—Fasting in general is mentionedboth as a work of piety and as penance for offences. Mary,the mother of Jesus, vows a fast at the time of His birth.

It is exacted as an expiation for homicide, for a mistakenoath, for killing game at the close time of Pilgrimage, forillegitimate divorce. In 2 179-183 the yearly fast is finallyset for the entire month of Ramazan, in which the Qur

’an

was first revealed, to begin as soon as the new moon hasbeen observed. The sick and travellers are excused, provided they fast later when able. Those who are fit to fastbut do not may redeem it by feeding a poor man . Foodand drink and marital intercourse are permitted from aftersunset till dawn . Complete abstinence, with frequent visitsto the mosque

,must continue through the whole day.

(5) The Pilgr image—The Qur’an distinguishes (2 192

)the Lesser Pilgrimage (

‘umrah visitation, i .e. of the Holy

Places) from the Greater Pilgrimage or Hajj (Hebrew Hag,i .e. Festival Procession). The ‘

umrah may be performed atany time. The Hajj is to be undertaken at the time of thenew moon (of the month Dhu

’l Hijjah, the twelfth of the

THE DOCTRINE OF SALVATION 6 1

Muslim year). The pilgrims are to shave their heads, andto bring a gift to the Sacred Mosque . Till the day ofsacrifice they are to neglect their persons ; then they are

to pay their vows and make the circuit of the AncientHouse (the K a

‘bah). The processions are to extend to Safaand Marwah (two mountains near Meccawhere idols used tostand) and also to Mount ‘Arafat . The rite of sacrifice isto b e performed on the tenth day, and directions are givenfor slaughtering the camels, or other lawful animals, afterinvoking the name of Allah over them . Pilgrims unable toarrive in time may send a beast to b e sacrificed on theirbehalf. The flesh is to be eaten by the worshippers and

di stributed to the poor . It is not the flesh or blood of thesacrifices that is acceptable to Allah , but the piety of theworshippers. The pilgrimage is an observance due to Allahwhich may not be Slighted, but it is not forbidden to makeit an occasion of trade, though hunting during the sacreddays is forbidden . After the sacrifice the pilgrims shouldremain to worship Allah at least two days . Only Muslimsmay visit the K a

‘bah.

5 . The Way of Salvation—Besides the five fundamental religious duties which are conditions of salvationthe way of salvation is summed up in two main conceptions .

Subjectively, as affecting the personal attitude of the b eliever, it is the practice of tagwa or piety ; objectively, thething which must regulate his whole life is islam oracceptance, both active and passive, of the will of Allah .

41 " 1M “

A . Piety—The meaning of tagwa is fear (i.e. of Allah)

or abstinence, from idolatry or evil of any kind. Its attitude is expressed in the words, commonly used in anysudden calamity:“ Verily, we are Allah’s and verily

,to

Him do we return (2 Even now He is nearest of all,for He comes in between a man and his heart. Piety is tobelieve in the truth, to be sincere in worship, to choose thenext life rather than this . Not the flesh and blood ofsacrifices reaches Allah, but piety the best garment is theraiment of piety. The pious are the meek, patient, truthful,


lowly, charitable, penitent, harmless, forgiving, prayerful,considerate, just. They practise devotion, moderation,purity ; not in superstition, but in the fear of Allah. Theirhearts repose in the thought of Allah ; they meditate insilence morning and evening, and say of their purposes:If Allah will. Their hearts thrill with fear at themention of the name of Allah, and faith increases with therecital of His signs (the verses of the Qur

’an) . Piety is

both the easy way and the steep way, it is obedience toAllah and the Apostle, to be shown in family life by menand women alike .

B. Islam is the word chosen by Muhammad to sum uphis idea of the true religion which is offered by Allah and

accepted by man if he is wise . The word signifies sub

mission, resignation or acceptance, in each shade of meaningdenoting the true attitude of man towards Allah. Islamis the faith of Noah, Abraham, Moses and Jesus ; the sonsof Jacob at his death confessed themselves Muslims ;believers have been called Muslims by Allah ever sinceAbraham ; acceptance of Islam is demanded by the L awand the Evangel ; faithful Jews and Christians wereMuslims before the Qur’an was given:new theyand theSabeans have“ only to add faith in the Qur’an. Islam is

belief in all the prophets ; it is the Baptism (sibghah) ofAllah .

” He opens the heart to its reception . Muslims arethose who have heard the call and believed, setting theirfaces towards Allah with self-surrender and followingMuhammad ; they are the best of ummahs (religiouscommunities). Islam is both a rule and a high-road ; i tmust be proclaimed in its entirety, and so accepted, for it isthe only acceptable religion, now truth is come and falsehood has vanished . It is the easy way, but believers mustfight strenuously for its defence and propagation . It willbe victorious over every other religion and spread to otherlands, for it is a message for mankind. Toleration is

enjoined for a time, but afterwards abrogated by thecommand to do battle with infidels, whether idolaters or

THE L AW OF LIFE 63

people of Scripture. Exile and warfare on behalf of Islamwill be abundantly rewarded, but apostasy from it leadsto hell .

V. THE L AW OF LIFE .

1 . L aw in the Qur’an.—VVe have seen that the Qur’an

teaches, to use a Christian phrase,“ justification by works .”

0 attain salvation men must believe the message of theApostle to be true, and they must do the works commandedby him, in return for which, by the mercy of A llah, for noone has any claim onHim, they will receive the reward,

of

The strictly religious conditions of salvationhave been outlined above . But we have also seen that theauthority of the Apostle, as the revealer of the will ofAllah, extends to all affairs of life ; he is to judge hispeople and they are to bow to his command withoutquestion . Hence religious duty in the Qur’an extends toall the affairs of life—political, military, civil, social, as

well as the strictly religious .Of law as such there is little mention . The familiar

term shar i ‘ah only occurs once in the Qur’an (45 and

the cognate word shir ‘ah also once (5 The generalmeaning of the root is “

way”

; the first passage refersto the divine command given to Muhammad in a certainmatter ; the second to the various laws given to leaders ofsuccessive religions.There is no passage

.

in the Qur’an parallel to theDecalogue of Moses

,but there are several sets of commands

in which Muhammad may have had the Decalogue more orless clearly in mind . The most systematic of these is in17 234° The commands there given are:(1) Put notother gods with Allah ; (2) Be kind and respectful toparents ; (3) Give what is due to kinsmen, the poor and

travellers ; (4) Be not wasteful ; (5) Slay not your childrenfor fear of poverty ; (6) D raw not near to fornication ;


more to come, but it must be remembered that the bootyb elongs in the first place to Allah and the Apostle .

Prisoners of war are in the power of the captors to kill, sellas slaves, hold to ransom, liberate, or convert to Islam.

4. S lavery—Slavery is a domestic institution

, and as

an accompaniment of warfare is accepted by the Qur’an.

The killing of captives after the battle of Badr is referredto in 8 68:“ It has not b een for any prophet to possesscaptives until he hath slaughtered in the land .

” The slaveis the absolute property of his master as man is ofAllah . Female Slaves may be taken as concub ines at dis

cret ion, but their master should not hire them out as prostitutes ; on the contrary (if he does not want them himself)he should make prO

’

VISlOII for their marriage. Marriedwomen may be taken to wife if made captive in war. Themaster of the house is free from the rules of decorum beforefemale slaves . Slaves are to be kindly treated, and if ableto redeem themselves they are not to be hindered fromdoing so . It is better to marry a believing slave than a

free idolater .

5 . Cr iminal L aws—These occur in the form of penaltiesenacted for the commission of certain crimes. The thief isto lose a hand . The unchaste woman may be immuredalive

,

or confined for life. In the case of sodomy theoffenders are to receive an undefined punishment, or ifpenitent to be forgiven . In case of fornication one hundredstripes are to be inflicted on each of the offenders . Forhomicide retaliation by the relatives of the person killedmay be carried out, or blood money may be exacted b ythem . Murder is deserving of hell in the next world and

of retaliation in this . For warfare against Allah and theApostle the penalty is impalement or mutilation or banishment. In this and other fragmentary legislation thecustomary law and practice of the Arabs is no dou b tpresupposed.

6 . Civil Regulations—These too are fragmentary, and

deal with special needs that arose out of developments in

THE LAW OF LIFE 6 7

Muhammad’s career, so that one cannot draw a clear lineb etween moral counsels and legal orders .For instance, property is not to be expended on vanity

or on b ribery, but no penalty is laid down for the latter.The inheritance of property is dealt with in more detail .Equitable testamentary provision is to be made verballyfor parents and kinsmen, and the witnesses are not to alterthe terms of the bequest. Legacies should be shared bymen and women and a residue left for the poor and theorphan . There are provisions for the portions of husbandsand wives and of distant relatives, and the husband is notto inherit the estate of the wife against her will. Directionsare also given for attesting a will by oath. Special care forthe interests of the orphan is repeatedly enjoined. Allahhad found the prophet an orphan chi ld and guided him,

and when battles in the way of Allah were fought therewere many orphans of the “ martyrs to be cared for. Theywere to be treated with fairness, their property guarded, andsuitable marriages to be arranged for the girls .The oaths of the Qur’an are of two kinds . Muhammad

himself,especially in the earliest Surahs, swears, sometimes

b y the Lord of heaven and earth, sometimes by Hiscreatures, as the mountain, the book, the K a

‘bah, the sea,

all to confirm the message which he proclaims . On theother hand he deals with the oaths which believers swearamong themselves. They are not to swear readily by Allahlest a hasty oath should need revocation, but if one shouldhave sworn unadvisedly an expiation for the offence is provided, and in 66 2 Muhammad is released from an oathto one of his wives. Perjury is forbidden on pain ofdamnation.

Although Muhammad was originally a trader,yet little

mention is made in the Qur’an of trade . The only positiveenactment is that on usury . Selling is allowed

,but usury

is forbidden on pain of hell-fire . A llah,who rewards the

legal alms, has banned the taking of interest on money and

believers must therefore abandon it. Believers may carry


on trade while engaged in pilgrimage, despite other restrictions. Though we have no reason to believe that Muhammadever travelled by sea, he frequently refers to the ocean, andto the commerce which it bears. The towering ships are a

sign of Allah and it is He who speeds them. They are His

instruments for the enrichment of mankind by trade and a

sign of His goodness . As for the Calendar it is a divinecommand that the year be reckoned by lunar months andthat four of these he held sacred .

7 . D omestic and Soc ial L aws—The most prominentelement in these is the legislation regarding marriagewhich played so important a part in ‘Muhammad’s own lifeafter he became a prince with a harem .

The word for marriage is nihah, which refers to itsphysical aspect. Its obj ect is the begetting of childrenfor the multiplication of the race . Marriage

,but not con

c ub inage, is lawful with a Jew or Christian,b ut marriage is

unlawful with an idolater. Concubines may be taken fromamong slave girls, but not from among married women

,

except they be captives of war . The number of wives at

one time is limited to four, but no limit is laid down forconcubines . Wives are to b e treated with love and tenderness, and with strict impartiality . Marital intercourse is tobe preceded by an ac t of piety. Refractory wives may bebeaten or confined, b ut conciliation is provided for. Themarriage of orphan girls is to be carefully arranged .

Widows must not remarry before they have waited at leastfour months and ten days . A table of prohibited degreesof kinship is given, and marriage with a father’s wife is particularly prohibited (4

26 f this having been common amongthe pagan Arabs ; but marriage with the wife of an adoptedson is definitely allowed, this having b een practised byMuhammad. At the time of marriage the wife receives a

dowry from her husband to which she has a right unlessshe of her own accord remits it . Believers may acquire a

wife for money to b e paid as dowry . Any exchange of wivesmust be carried out with fairness .


of forbidden foods, from the Jewish code . The rules forpurification from ceremonial defilement by washing b eforeprayers have already been referred to (p . It remainsto deal with the rules regarding unlawful food and otherforbidden things, and with such mention as there is ofsacrifice .

Clean and Unc lean Foods .-The prominence of this dis

tinction in Leviticus is reflected in the Qur’an and inMuslim life down to this day. The terms used are haram

banned or unlawful, and halal permitted . A s in thecase of the Hebrew k herem the b an or prohibition to touchmay be owing either to the sacredness or to the pollution ofthe object. So the commonest use of haram in the Qur’anis as a designation of the Sacred Mosque, but the word isalso repeatedly applied to forbidden food the use of whichpollutes, in contrast to the permitted food whi ch Allah hassanctified (16

117 10 Before the Torah came to Mosesall things were allowed except what Jacob forbade (Gen32 b ut the distinction now made in the Qur’an betweenlawful and unlawful foods is not fixed byman but by Allah .

For lawful flesh a further rule is given that the Muslimmay eat only that over which the killer has invoked thename of Allah . The flesh of idol sacrifices and b lood are

forbidden. A list is given of lawful cattle and fruits, andseveral lists of foods forbidden and permitted . The principalprohibitions are those of swine’s flesh and strong drink

(hhamr), but though khamr is forbidden to believers onearth it will be plentifully supplied to them in Paradise.

If a Muslim eats unlawful food under compulsion or throughfear he may be pardoned . The food of Jews and ChristiansIS lawful to Muslims .

Other forbidden things—Together with wine (5 92 f

) thepractice known as maisir is specially prohibited . Thisconsisted in a kind of lots, drawn by means of arrows, forthe division of the portions of a slaughtered camel . Itis understood to include all games of chance. In thesame connection images are declared to be an abomination,

ATTITUDE TO OTHER FAITHS 7 1

and thIS Is not practically qualified, as in the Pentateuch,by the closely connected command to make cherubim overthe ark . Magic in the sense of sorcery (sihr ) is implicitlycondemned by Muhammad

’s frequent repudiation of thecharge brought against him of b eing a magician . On theother hand there is no prohibition of Spells or incantations,but the last two Sur

'

ahs (113 and 114) appear to be of thatnature and are extensively used as such by Muslims all

the world over.

VI . ATTITUD E To OTHER FA ITHS .

No scripture in the world teaches such a comparativereligion as the Qur’an . Assertions regarding its attitudeto the earlier faiths form, as we have seen, both the woofand the warp of the book, its strength and its weakness,and this has come out in all the fundamental doctrines. Itsclear claim is to confirm and perfect the teachings of theformer Prophets and Scriptures, allowing for as muchabrogation of previous ordinances as may be necessary forthe new time. The question remains to be answered:Howdoes this claim actually work out ? What has the Qur

’an

set aside of the former teaching as unnecessary, and whathas it added to the world’s stock of religious knowledge andinspirationThe Qur’an has three words for religion. The first is

millah, the derivation of which is disputed, but its generaluse in the book (ten times out of fourteen) is to signify thereligion of former prophets (especially Abraham) whomMuslims should follow, subj ect to the new light brought byMuhammad . The second term is din,

meaning religion as

observance. This is also used of the religion of formerprophets, especially Noah, Abraham, Jacob, Moses and Jesus.Of din Muhammad at first says: To me my religion, toyou your religion

,

” but later he pronounces that Islam is theonly acceptable religion . The third term is ummah, i.e .

religious community. Of this it is said that mankind were


originally one ummah, and that Allah, had He pleased, couldhave kept them so, but He was pleased to grant every ummaha special apostle and a scripture and Observances of its own.

l l‘

I‘

C the f l u u I 1 Id the I)“

Of all. Whatis it that this b est of ummahs has which Others have not ?The massive simplicity of the outlines of quranic

theology make the answer to this question comparativelysimple . Against the paganism of Arabia the Qur

’an is

one long protest, which is not substantially affected by theadoption of the K a‘bah with it s Black Stone fetish intothe central ritual of Islam. The Sabean and Zoroastriancults hardly come into practical account . It is to theprophets and scriptures of the Old and New Testaments thatthe constant appeal is made.

In its dealing with the Old Testament the Qur’an has

made only one essential change . The confusions in itsreproduction of Old Testament histories and the modificationof ceremonial laws touch no essential point, nor does the

Qur’an refuse to recognise the Messiah, though it contradicts

later Judaism in allowing that Jesus of Nazareth has therightful claim to that title . But in one vital aspect themessianic ideal of the Old Testament has undergone a radicalchange. The Coming One who has appeared is indeed a

prophet and likewise a prince,but His priestly character is

eliminated, and the idea of atonement wrought by Him is

set aside:Neither He nor His people are to bring salvationand victory by sacrificial suffering.

On the New Testament side the difference is far greater.The conceptions of divine Fatherhood and Sonship are notonly eliminated but fiercely combated . The divine in

carnation in Jesus the Christ is utterly rejected, and thehistorical fact of His death, carrying the implication of Hisatonement and resurrection, is denied . The claim of Jesusto be the Saviour and Judge of the world is set aside. TheHoly Spirit appears only as an angel, and the Trinity ofthe Godhead 1s misunderstood and repudiated. Y et, withall this, we have seen that fragmentary indications of

ATTITUDE TO OTHER FAITHS 73

Christian doctrine crop out from time to time, though theyexercise little effect on the deistic trend of the teachingas a whole .

The new elements of religion added by the Qur’an are

two—one doctrinal , the other ethical . Obviously the firstis the apostleship of Muhammad as superseding Jesus and

all earlier prophets . The second is the strenuous inculcationof the duty of warfare for the propagation of the faith . Itis hardly necessary to point out that the jihad of Islam is

essentially different from the Old Testament wars of conquestor defence which had no reference to imposition of a newcreed or worship . In modern times the duty of warfare forthe faith has more and more receded into the background byreason of long-drawn political changes, and it seems likelyto give place to a zeal for purely religious propaganda.

The future attitude of Muslims towards the fundamentalissue—Muhammad or Jesus Christ—will depend even moreon the life than on the preaching of Christendom.


originally one ummah, and that Allah, had He pleased, couldhave kept them so, but He was pleased to grant every

l

ummah

a special apostle and a scripture and Observances of its own.

u _. re the f " _u a n .. nd the b of all . What

is it that this best of ummahs has which others have not ?The massive simplicity of the outlines of quranic

theology make the answer to this question comparativelysimple . Against the paganism of Arabia the Qur

’an is

one long protest, which is not substantially affected by theadoption of the K a‘bah with it s Black Stone fetish intothe central ritual of Islam. The Sabean and Zoroastriancults hardly come into practical account. It is to theprophets and scriptures of the Old and New Testaments thatthe constant appeal is made.

In its dealing with the Old Testament the Qur’an hasmade only one essential change . The confusions in itsreproduction of Old Testament histories and the m odificationof ceremonial laws touch no essential point, nor does the

Qur’an refuse to recognise the Messiah, though it contradicts

later Judaism in allowing that Jesus of Nazareth has therightful claim to that title . But in one vital aspect themessianic ideal of the Old Testament has undergone a radicalchange. The Coming One who has appeared is indeed a

prophet and likewise a prince,but His priestly character is

eliminated, and the idea of atonement wrought by Him is

set aside:Neither He nor His people are to bring salvationand victory by sacrificial suffering.

On the New Testament Side the difference is far greater.

The conceptions of divine Fatherhood and Sonship are notonly eliminated b ut fiercely combated. The divine in

carnation in Jesus the Christ is utterly rej ected, and thehistorical fact of His death, carrying the implication of Hisatonement and resurrection, is denied . The claim of Jesusto be the Saviour and Judge of the world is set aside. TheHoly Spirit appears only as an angel, and the Trinity ofthe Godhead is misunderstood and repudiated. Y et, withall this

,we have seen that fragmentary indications of

ATTITUDE TO OTHER FAITHS 73

Christian doctrine crop out from time to time, though theyexercise little effect on the deistic trend of the teachingas a whole .

The new elements of religion added by the Qur’an are

two—one doctrinal , the other ethical . Obviously the firstis the apostleship of Muhammad as superseding Jesus and

all earlier prophets . The second is the strenuous inculcationof the duty of warfare for the propagation of the faith . Itis hardly necessary to point out that the jihad of Islam is

essentially different from the Old Testament wars of conquestor defence which had no reference to imposition of a newcreed or worship . In modern times the duty of warfare forthe faith has more and more receded into the background byreason of long-drawn political changes, and it seems likelyto give place to a zeal for purely religious propaganda.

The future attitude of Muslims towards the fundamentalissue—Muhammad or Jesus Christ—will depend even moreon the life than on the preaching of Christendom.


A b rogat ion Nashk . Md. accused of forgery b ecause one versesub stituted for another

,E 103 A . may ab rogate or confirmas He pleases,

13 39:ifHe cancels a verse grants a b etter,2 100

.

“ A b ii L ah ab .

” To be punished for his enmity. Title of S . 111 .

A b und an c e K authar . Title of S . 108.

‘A d

, generally coupled with T h amiid . A tribe of S . A rabia.

Punished for rejection ofHad,26 123- 140

; 7 51 41 f ; 46A d am Adam. Created of clay, 15 28

; 352:the vicegerent

(fi alifah) of A ., gives names to all things , 2 28—31 Ibli s, alone of angels,disobeys command to worship him,

2 32; 7

10- 17; 15 tempted and

cast down from Paradise t o earth,7 18- 24

; 2 fall and restoration,20 114 taught words by A . , 2

35:descendants b rought forth from

31'

s

l

loins to witness that A . is their lord,7 171 covenant of A . with him,

0 14.

‘Aaiyat Ch arger s .

” Title of S . 100 .

A d op tion . Creates no b ar to marriage, 33 4A d ora ti on Sajdah. Title of S . 32.

A du l tery and F o rn i c ation . Both zina. An evil way, 17 34 tob e avoided b y the pious, 25 68

accusation against woman needs fourwitnesses ; if guilty immure till death, 4 19:man and woman may b epunished by scourging, 242:unchaste to marry unchaste or idolater,24 purgation of groundless accusation, 244

—10 rebuke of ac cusatlonagainst ‘A ishah

,24

A ffin i ty . [M ar r i age]Aftern oon .

” ‘A sr . Title of S. 103.

A hlu’l K i tab . [S cr ip tures , Peop le o f th e .] Jews and Chri stians,

3 198; 5

72, etc .

Ahmad . The name under which Md. claimed that Jesus foretold hlScoming, 61 6. [M uh ammad ]

A hqaf. Title of S . 46 (same in English) .A hzab r: Confed era te s .

” Title of S . 33.

A ‘la “ M o s t H igh .


"1i ?) [Job ]‘A lag C l o ts of B lood .


A l exand er (the Great) D hal'

Qarnain. Campaigns and victoryover Gog and Magog, 18 82

—101.

A l ‘Imran F ami ly of ‘Imran .

” Title of S . 3.

A llah. [God ]A llat. [L at ]A lms (of ob ligation) Zahat. Commanded as essential to religion,

2 98 4:mark of true piety, 23 4; 2437:loan to A . , 73 bringingalso pardon of sin

,6417 doub ly repaid by Him instead of usury, 30 38

like a seed grain bringing forth 700 fold,2 263 to be exacted from

defeated foes who accept I.

,9 5 11.

A lms (freewill offerings) Sadaqah. True spirit and right ways,2 265- 75:to be imposed on penitent enemies

,9 104 expiation for neglect

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

(distinct from zahat) subject of accusation against Md.

,9 58:legitimate

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

A lms (generally). Coupled with prayer, 1436 etc . to be given fromsuperfluity, 2 from what Ms . love , 3 86 a means of salvation

,

92 6416:on what to be spent, 2 211:at time of ingathering, 6 142.

SUBJECT INDEX 77

Amule ts . Surahs used for:1, 6 , 18, 36, 44, 55, 67, 78, 113, 114.

Verses of protection ”:2 256 ; 12 13 12; 15

17; 37

7.

A n ‘am Ca ttle .


A nbiya’ “ P r op h e ts .


A nfal Sp o il s .

” Title of S. 8.

A n g el s Mala’ikah. Title of S . 35.

A ngel s . Not daughters of A . b ut servants, 43 16—18:messengers ofA . with 2

,3,or 4pairs ofwings

,35 1:support His throne , 69 17:ascend

to Him in a day of years, 70 3 1:descend on Night of Power,97 4:worship A .

,7 205:and repel demons

,37 2:at A .

’s command

worship A dam,except Ib lis

,15 30 1:appearance demanded by unbelievers,

15 7 1:guardians of believers,6 61:helpers in battle

,8 record

actions,82 11:12 control the course of the world

, 795:receive souls at

death,7 35

;“angel of death

,

” 32 11 w itness at D ay of Resurrection,50 16—28:intercede for believers

,40 7 “ attest the book of the righteous,

83 20 1 witness against idolaters,37 160-45:guard hell

,743° Harut and

Marat at Babel teach sorcery,2 96 will die and be raised, 39 68

[Gab ri el]‘A nhabat Sp i der .


A nsar . [H elp er s ]A nt Naml. Title of S . 27 .

A p artmen t s ” Hujurat. Title of S. 49 .

A p o s tasy . V enia],if under compulsion, 16 102:if voluntary to be

severely punished,16 108 88 23 f leads to perdition

,22 11

.

A p o s tle (Messenger ofGod) Basal orMursal. D ivine messengerstaken from among angels and men, 22 74

; 733:many before Md. with the

same revelation,4151 office only to announce and warn, 18 54 specially

against idolatry, 16 38 ; rejected by unbelievers,15 11

; 2346

sent (byJesus) to the city (of Antioch) , 36 their message in the speech oftheir own people, 144:work miracles only by leave of A .,

40 78:mustgive account of ministry

,72 28 none before Md. unaffected by Satan

,

22 51:they repent and are forgiven,27 11:their histories revealed

by A . to confirm Md.

’s heart

,11 121 :of some he is told nothing

, 40 73

no difference in their acceptance by believers , 4149some endowed by A .

more highly than others, especially Moses and Jesus, 2 254 some speciallyendued with firmness (alu

’l ‘azm) 46

34.

A p o s tles (of Jesus) : Hawar i . Became helpers and followers ofJesus the rasal

,3 45 1 ; 61 professed themselves Ms.,

5 111:desired o fJesus a table from heaven

,5 112

.

A p p ar el . Simple and splendid clothing gifts of A 7 25:goodlyclothing to be worn in mosque, 7 29 1

.

A r ab i c . The Q. not in a foreign tongue,but in plain A rabic for

A rab s,16 105

; 26195; 41 44, etc .

A r ab s of th e d es ert . Malingering, 9 91:undecided as to allegianc e, 9

98—102 , 121; called to be wholehearted in fighting for Islam,

48 16 1

49 141. [Id o lat er s .]

A ‘raf. A wall betweenHeaven andHell

,the people on which see and

converse with inmates of both,7 44

-47. A lso title of S . 7 . [Purgatory .]

‘A rafat. The Mount of Recognition, 12 miles from Mecca, to beted by pilgrims, 2 194

.

A r b i tra tor s . To effect reconciliation between husband and wife,

439. [M arri age ]


A rk (Fulk Ship) o f N o ah . Built under divine supervision tosave men and beasts, 11 39 ; 23 27 1

.

A rk . (Tabat Heb r. tebah,i.e . chest.) Of the Covenant with

sahinah ( = Shechinah) and relics ofMoses and Aaron, 2 249of bulrushes

for the infant Moses, 20 39.

A r r ay” Saj

'

. Title of S . 61.

‘A sr“ A fternoon .

” Title of S. 103.

A sra “ N igh t Jou rn ey .

” Title of S. 17 .

A s s emb ly Jumu‘ah. Title of S. 62.

A ton ement . [E xp ia tion ]A t tr i b u tes . [God .]A u gury divination by flight of birds. Practised by people of

‘A d and Thamud, 27 48.Zyat Sign, see M irac l e s . Verse , see Q u r’an .

A zar Terah, the father of Ab raham. An idolater,6 74:Will not

listen to his son’s remonstrance, 19 43—49 .

B .

B ac k b i ter ” Hamasah. Title of S . 104.B adr . Battle ofB. a Sign from A .

,who succ oured Ms. with angels,

3 11 , 119—21.

Balad S o i l .” Title of S . 90.

Baiyinah C lear E v id en c e .

” Title of S. 98.

B alan c e M izan . Men to give fair weight,6 153

; 783:according

to the heavenly b alance , 55 6 ff:which has come down with the Book,

57 25:just balances set up at Day of Resurrection,21 48.

B ap tism . Of God only is effectual, 2 132

Baqarah C OW . Title of S . 2.

Barzahh. [Purga tory ]B e and i t i s k an fa yahanu . [Crea tion ]B eas ts . Those sacred to pagans no longer so, 5 102:their usefulness

to man a Sign from A . , 3671- 74: beasts and b irds form communities

(ummat), 6 38.B eau tiful N ames . [God]B ee

” Nahl Title of S . 16.

B el iev er ” Mu’min . Title of S . 40.

B el iev er s ” Mu’minin. Title of S . 23

B el iev er s . Can only believe by permissi on of A 10 100:Faithgraven by A . on heart and strengthened by His Spirit, 58 22 :to witnessby upright conduct, 5 11:practise moral and religious duties, 8 2 ff 23 1—11keep peace and goodwill among themselves

,49 Paradise awaits

those who rest in the thought of A . ,13 22 He has b ought them for the

reward of Paradise, 9 112:they are of varying grades in His sight, 3 157;

57 10:they must be tested, 29 1:if they fail in enduranc e may b e lost,499:warned against hardening of heart

,57 15 must b e lib eral

,57

and fight in cause ofA ., 49 15:give honour, not to high b irth, b ut to fearof A .,

49 13are His vicegerents on earth, 35 37 :not to make friends

with pagans,58 22:nor with Jews and Christians

,5 56, 62 lowly to the

faithful, haughty to infidels, 5 59.

B ird s . Have a language which Solomon knew, 27 16:form c ommunities, 6

38.

SUBJECT INDEX 7 9

Bismi’llah. [Inv o c ation]

B l o od . Forbidden, 2 168. [F ood]

Blow Qar i‘ah. Title of S . 101.

B o ok s . [Judgmen t D ay and S c r ip ture s]lB oo ty . [W arfar eB r igh tn es s Zub ci . Title of S . 93.

Bu ri al . Of dead taught to Cain by a raven,5

Buraj S tarry Sk y .


Cain . [A b el .]C al f of gold worshipped by Children of Israel, 2 48:86 ; 4152 ; 7 146

made by samiri , 20 90. [M oses ]

Ca l end ar . Y ear to be reckoned by lunar months, of which fourmonths sacred , 9 36 1

.

C amel . A sign of A .

’s wisdom and goodness

,88 17 (other rendering

is cloud ”) lawful for food, 6 1441

C ap ti v es . [S lav es]C arr i on . Forbidden as food, 6 146

. [F o od ]Cat tle A n ‘am. Title of S . 6 .

Cat tle . Pagan superstitions about them,6 139

; 5102:to be used for

burdens,j ourney , and food, 6 143

; 40 79:four pairs (t.e. camels, oxen ,sheep

,goats) , 39 8

.

C av e” K ahf. Title of S . 18.

Ch arger s‘A aiyat. Title of S . 100.

Ch i ldr en . Idolatrous A rabs hate the birth of daughters,16 59 11

offspring not to be killed for fear of want , 17 33 16 6° 1:boys and girlsthe gift ofA ., 42 48 1:may be a temptation, 8 28

; 64141

.

Ch i ldr en o f Isr ael . [Jew s]Chri s t . [Je su s ]Ch ri s t ian s Nasara. Often coupled with Jews. [Jew s:S c r ip

ture s . P eop le of] In the line of revelation,kind and compassionate

,

b ut invented monasticism,57 26—9 in covenant wi th God b ut at variance

among themselves, 5 17:nearest in affection to believers, and free frompride

,especially priests and monks

,5 85 Cloisters

,churches

,and oratories

to be protected,22 41:together with Jews

,claim to possess the only

true religion,2 129:coupled with Jews and Sab eites, as acceptable

,

2 59:also with Magians and idolaters as against believers,22 17:mutual

recrimination w ith Jews,2 105—7:take clergy, monks, and Messiah

for lprds , 9 31; 3

57:claim to be children of God disproved by theirsufferings

,5 21:infidels, because they hold the deity of Jesus and the

Trinity,5 76 1:dispute with them to be settled by the ordeal of the

curse, 3 54:converts from among them to inherit paradise,5 86 11

c ommended

,3 198 recalcitrant will go to hell, 5 88:Ms. to war against them,

till they pay tribute , or believe , 9 29.

C lean and Un c lean . [F ood]C lear E v id en c e ” Baiyinah. Title of S . 98.

C l eav ing Infitar . Title of S . 82.

Cl o ts o f B lood‘A lag. Title of S . 96 .

C ommandmen ts . A universal admonition written on tables forMoses, 7 142

.


Commerc e . By sea a boon from A .,16 14

; 1768, etc .:on land ,

permissible at pilgrimage, 2 194:with just measure and b alance, 17 37.

Con c ub ines . May be taken from among slave girls,70 29m m

;23 ‘F 7

; 43» 29 1:not from married women, except captives, 428.

C onfed erates A hzdb. Title of S. 33.

Confes s ion of faith . [K alimah]C orrup tion Tahr if. Jews andChristians give contrary interpreta

tion of previous Scriptures. 2 107 Jews misquote their Scriptures, 37 72 ;48; 5

45:pervert the word of God,2 70 :transcribe it corruptly for

paltry gain, 2 73:eternal damnation the lot of those who conceal teaching of Taurat, 2 154

Coun sel”

Shard . Title of S. 42.

Cov enant .

‘A hd . Made by A . with A dam,but forgotten by him

,

20 114 with posterity drawn forth from the loins of sons of A dam, 71 71

.

M i tkdg with Noah, A braham,Moses

,Jesus

,andMd., 33 7:pledge by Ms ,

60 12:promise on part of A 9 112 covenant ofA . to be kept, 16 93 ; 48COW ” Bagamh. Title of S . 2.

Crea tion . By fiat:Be and it is,” 36 82 ; 16 42, etc.:for a worthyend, 30

7; 21

16 ‘z to set forth His truth, 46 2:a witness to His rule,

88 31 9 all things praise A .,21 19 f ; 641:they are a sign from

Him,42 28

; 3595,etc .:especially to convince unbelievers

,15 ‘ 6—25

;36 33—40

,21 31—36

,etc .:creation reveals the goodness of A . , 71

12—19;

23 184 2:made in six days, 7 52 ; without weariness, 50 37:earth in twodays and seven heavens in two days , 41 mountains placed in fourdays, 41 9:A . has created seven heavens and seven earths

, 6512:He

holds up the heavens without pillars, 22 64; 13

2:created animals of

water,2444:man of water, 25 56:of dust, 35 12:of moist germs, 16 4

brings forth all things and calls them back,30 10:will roll up heaven and

remake creation, 21 104.

Crimes . [Pun i shmen ts]Cru c ifixion ,

of Jesus denied,4156

. [Jesus ]

D .

D augh ters . Inheritance half that of sons, 412:pagans call angelsdaughters of A .,

16 59:but lament birth of female children,16 60:and

bury them alive, 16 61 81

D av id D d’ild . Slew Goliath and was made king, 2 252:brave,

wise , sagacious, penitent ; mountains and birds j oin him in praise,

38 21 78 t; 3410:convinced of sin b y two pleaders, repents and

is forgiven, 38 20—24 vicegerent of A 38 25:taught by A . the art of

making armour, 21 3410:Solomon given him as son,38 29:Zabz‘Zr

Psalter) given him,17 57

; 4161

.

“ D ay b reak” Fajr . Title of S. 89 .

“ D aw n”

Falaq. Title of S . 113.

D eath TheCertainty a lyagin), 1599:unavoidable

,3 182 ; 50

13

at stated time , 16 63 ; 3 139 :A . takes souls to Himself at death and in

sleep, 39 43:prayer to b e said only for faithful departed, 9 35.

D eb t . Principal to be repaid without interest, 2 leniency inrecovering, 2 28° to be recorded in writing, 2 282

. [Usury]D ec rees qadar . D etermine creation of all things, 5449 ‘ 87 2 ‘ the

limit of life, 3 139; 8

17:all its events, 9 “1:all the actions of men, 54

SUBJECT INDEX 81

6 108 144 assignment of men and jinns to hell, 7 178 good and evil inthe soul, 91 8 belief and unb elief

,16 3“ 10 36 6

—9 obedience anddisobedience

, 7630; 51

9:all sovereignty is A .

’s,13 30:His b ehest is a

fixed decree , 33 38:He might have guided all to the way, 169; 42 6

;

6 107:the fate of men and cities wri tten in their book, 17 7 a

clear register,36 11

; containing all secret things,6 59

; 5722:yet not to

be used as excuse for unbelief, 16 37 ; 6 149:good is from A ., evil fromman

,481:choice of faith or unbelief, 18 28

D efi lement , b y menstruation, 2 222.

D elug e . The ark (or ship) in the flood a warning, 69 m ; 5411—15

Noah builds the ark,his unb elieving son drowned

,ark rests on A l Judi,

11 39—46. [N oah]

D emon s . [Jinn]D ep or tmen t . Modest demeanour

,17 39

; 2564

scornfulness forb idden

,49 11 kindly address, 17 55:courtesy in greeting (saldm ‘

a laik um),6 54 488 avoidance of frivolity, 25 72 433

against scandal-mongering,

4147 enter other houses only after leave given, 2427—29 greeting on

enterlng, 2461 eating in one another’s houses

,2460 women to ‘go

unveiled only before near relatives, 2431:liberty for women past childb earing, 2459:modest behaviour of women and men, 243“ respectfulness of slaves and children, 24 respectfulness to Md. ,

24 49specially after affair with Zainab, 33 53

.

D e s i re of in c r eas ing ” Tak dthur . Title of S. 102.

D ev i l Shuifan (Hebrew:Shawn ), Iblis (Greek:diabolos), usedas synonyms , 2 is one of the j inn, 18 48:ungrateful to his L ord ,17 29:refuses to worship A dam,

tempts and causes him to fall, 20

15 31 2 32—4,etc .:beguiles his descendants except the faithful , 15 394 "

laid on Job disease and pain,38 40:is driven away with stones by

b elievers,15 16 100

, etc . accursed till judgment day, 15 35:will notshare the guilt of those whom he tempted , 59 16:the foe of men

,35 6

misleads pagans, 4 117—9:seeks to confuse reciters of Q .,16 if

tempted b y him,flee to A .

,7 1 9“ 23 99

.

D ev i l s Shaydfi n . Beb ellious, 377 :steal a hearing of celestial

secrets, 15 18 ; 26 210- 23,etc . enemies of prophets

,6 “ 2

gaolers chainedto infidels, 43 35

; 4124 pelted by shooting stars , 37 6 11 ° taught men

sorcery, 2 96:built and dived for Solomon, 38 36 ; 21 82.M ar iya

“ S ca t ter ing .


D h i‘

i’l K ifl

“ He of the Portion.

”Coupled with Idris (Enoch),

Ishmael , and E lisha, 38 48 ; 21 85:possibly E lijah.

t z’n Nan He of the Fish

,

”i .a. Jonah 21 87. [Jon ah]

Qarnau'

n“ He of the Two Horns

,i .e. A lexander the Great.

His campaigns and victory over Gog and Magog,18 132—101

D in . [Re l igi on]D inar Greek dénam

’

on. [M on ey]D irham Greek drachme. [M oney ]D isp u te . With people of Scripture except the malicious among

them to be kindly, 29 45“ D i s tingu i sh er ”

Furqan. Title of S. 25.

D iv in er t z’

n . [S o o th s ay er]D iv o r c e . Four months’ interval between separation and final

divorce , 2 226‘ f’; 65 divorced wife not to b e taken back more than

thr ee times without other marriage intervening , 2 229 f:Wife’s dowry to beF


returned and remarriage not impeded,2 23“ regulations for care of

child1en, 2

233 provision for wife div o1 c ed b efore or after consummation,2 237 6 246

; 3348 65 6 f:resumption of intercourse after divorce

,58

“ D iv or c e Taldql Title of S. 65.

D og . Of the Seven Sleepers (Companions of the Cave), 18 17 21. lolls

out his tongue , 7 175. trained to chase, 5 6

D uk han “ Smok e .

” Title of S. 44.

E .

E arth . A . has created the earth in two days, 41 6:stretched it outas a bed and made mountains its tent-stakes, 2 26

; 133; 78 at

resurrection will b e A .

’s handful

,39 67:and created anew

,1449 .

[Crea tion]E arthqu ak e . The first sign of the last day, when the dead will be

cast forth , 99 1—5. [Judgmen t]

E ar th quak e Zalzalah. Title of S . 99.

E d en . Garden or gardens of. Place of rivers shaded by gardens andgreat b liss

,61 12 inmates richly clad on pleasant couches, 18 3°

. find

virgins of their own age, 3856—4 enter with b elieving fathers, wives and

children,13 23 . E den 18 the reward of the purified

,20 76:the favour ofA .

is their chief b lessing, 9 73. [P ar ad i se]

E gyp t . Jacob comes to E . 12 106:Moses and Aaron commanded tomake giblak s for prayers in houses of Israelites in E .

,10 87 Pharaoh

b oasts of lmdship over E . ,43 56:Moses sends back the people from

wilderness into E . , 256

. [M o ses z Ph araoh]E lep h an t ” F i l. Title of S. 105.

E l ijah 17d or I lyasin . Withstands the worship ofBaal , 37coupled with Zachariah, John and Jesus as just, 6 85:as t ’

l

21 65.

E l i sh a _ A l Yasa‘. Coupled with Ishmael and Dhu’l K ifl (E lijah

38 48:with Ishmael, Jonah, L ot, as favoured above mankind, 6 66.“ Emigr ati on ” Hashr . Title of S. 59 .

E nemy (of the faith) . To be slain,2 186 f to make friends with is

forbidden, 60 9.

“ E nfo ld ed Muzammfl . Title of S . 73.

E n o c h : Idr is. Man of truth, prophet, raised to a lofty place , 19 57 ‘steadfast m patience, 21 86 .

E nw rap p ed ” Mudathth'ir . Title of S. 74.

E v angel Inji l. [N ew T es tamen t S c r ip tures]E ve . Not named

,but referred to as wife of A dam and disobedient

with him,2 7 18

; 20115 made from him

,39 6

.

E v i l . To b e avoided,745:to be turned away by good, 41 34:to be

exactly recompensed ; good, b eyond its merit , 28 64.

E xp and ing” Insh1

’

mZ1. Title of S . 94.

E xp iation _ (1) K afiamh (covering), (2)fidyah (1ansom). (1) A lmsin lieu of injury inflicted, 5 49 charity, manumission or fasting formistake in oath, 5 91:offering to K a‘bah, charity, or fast, for offence of

killing game on pilgrimage , 5 96:(2) charity for v iolation of fast,2 13°

fasting, alms, or offering, if head not duly shaved at pilgrimage,2 192

expiation for infidels consigned to hell, 57 14.

E x trav agan ce . [S in s ]


Q . ,2 181 3 2 ; 25

1. to the Torah, 2 21 49:to the victory of Badr, 848.

S c r ip tur es]

G.

Gab r iel J161 12. (Mentioned by name) Unbelievers are enemies ofhim and Michael, 2 91 1 together with A . he is protector of the prophet,66 4. (Referred to) he brings down the Q . as being the illustrious messenger, 81 19

-111:terrib le in power,53 4—12 standing near the Sidrah tree

,

53 18—18 as the faithful spirit, 26 198:the holy spirit, 16 104:he is the

spirit standing before A . at the judgment, 78 88:the holy spirit whostrengthens Jesus, 2 81' 254

; 5109

as spirit of A . announces conception ofJesus to His mother, 19 174 1

.

Gamb l ing . [F orb idden th ings]_Game . [F ood and D r ink ]s dshiyah Ov er sh ad ow ing .


O‘

ren i . [17111111]Go d . A llah the Mighty: L ord . He has beautiful Names

by which He is to b e worshipped,20 7 ; 7

179; 59

84. (Those printed

below in b la c k typ e are the principal ones used in the Q .)He is One 2 158

; 374,etc. unb egotten, unbegetting, 112 8

He has no son,25 2:who could intercede with Him,

43 81' 86:for He hasno wife , 6 101 nor other partners, 17 1 11:there is no God b ut He, 73

9;

37 4, etc . Jesus is not A . nor is A . threefold , 5 76 1 angels are not Hisdaughters

,43 14-19 ; b ut His armies

, 7484:He is the L iv ing (Haiy)

the Sel f-sub s i s ting (Onyam) , 3 1 , etc .:the E tern al (A smad), 112 11the A b id ing (A bgd ) , 20 76:He is the F ir s t, the L as t , the S een , the

H id d en (Awwal, E Zcfiir , Zdhir , Bdfl n), 57 8:the P rai s ew orthy and

G lor iou s (Hamid , Majid), 11 76,etc .:the S er ene (Saldm), 59 23:the

W eal thy (fl an i) , 606 the H o ly (Quddd s), 59

83:praise and worshipare due to Him,

1 1—4 He is to be adored and approached, 96 18:magni

fied,748 His Name to be commemorated

,73 8:praised, 56 78 ; morning

and,night

,52 481 .

He is the P ow erful Qadir), 219,etc . the F o r c efu l (Qawmi), 11

69

the M igh ty 42 1 1 18, etc.:the E xal ted the Gr and

2 856:the L ofty 13 10 ; the F irm (Matin) , 5158:

the G r ea t (K ab ir ), 3422:the Cap ac iou s 2 248:the D omin ator 13 17:the Ov er c omer (Muqtadir), 18

48:the A l l-c omp el l in g (Jabbar), 59 28:the K ing 1 8

,etc .:K ing of th e

K ingd om (Md l1'

k u’l Jlfullc ) , 385:the Go v ern or (Wd l), 13 12:C r ea tor ,

M ak er , F ash i oner (Q a lig, Bar i , Musaww ir), E5924:the Ruler of

all things, perfect and unchanging in all His works, 67 8 ; 48 88manifested by His works, 41 s

—11, 37—40 :and in His providence, 42 88—33,etc .:the L ife G iv er 30 49 41 39:the L ord o f M ajes ty and

B oun ty (211127 Ja lc‘

zl wa’l Jk rdm) , 55

87' 78:the ab solute D isposer,53 76 86:misleads and guides whom He will , 7484, etc .

He is the W a tc hful 41:the R ec k on er (Hasib), 47 88

who notes and writes all things , 78 28:the Judge 95 8 ; 785

He plots against the plotter,86 16

,etc . destroys the disob edient, 53 51

seizes him by his forelock and summons the guards of hell, 96 14—7:He

is the A rb i trator 3428:who has a fixed time , 71 4:theA n sw er er 11 64 the Grateful 35 27:the A v enger

SUBJECT INDEX 85

(Mantagim) , 3226 the S lay er (Mami t), 2

66 the Ga therer into hell4189

.

He is omniscient, 6 56; 58

8:the Sub tle (L aflf) , 6 166; who pervades

all things, 57

8:closer to man than his neck-vein, 50

15:the S eer

(Basir), 96 16, etc . :who stands on a watch-tower 89 16 :all-seeing, b utunseen

, 6168:the K now er 35 46

,etc acquainted with the

secrets ofmen,20 perceiving things unseen

,27 the W i tn e s s

(Shahid) , 3 98,etc .:the H ear er 40 21

,etc.:the C ogni zan t

6 168, etc. the W i se (Hak im) , 2 168

,etc .:the L igh t (NW )

of heaven and earth,2485:the Gu id e (Hei d i) , 22 5

3:blinds and deafensthe rebellious

,45 66

.

He is G en er ous (K ar im or A k ram) , 968 the P rov id er (Razzag) ,

51 56:cares b ountifully for mankind, 16 16—16:feeds the animal creation ,29 66:He is the P r o te c tor (Muhaimin) , 59

23:and Guard ian Wak i l)of His servants

,483:the B es tow er of b enefits (Wahhab) , 3

6,etc

the B enefi c ent (Barr) , 5228:the E nr i c h er (Mughn i), 4

169:He isthe M er c ifu l On e (Rahman), the M er c iful (RaZzim) , 1 8, etc. ; maybe called either A llah or Rahman ,

25 61; 17 13 69 merciful to

venial sins,53 86:forgives all sins, 39 64:He is the F orgi v er (fl afir) ,

40 6:P ard on er 38 66:R em it ter (n afzi r ) , 35 27:theC lemen t 2 666:the R el en ting (Tawwab), 9 119:the Indu lgent 2 136

,etc . the L ov ing (Wadzid), 11 92 ; 85 14:to those

who follow His apostle, 3 69.

Gog and M agog Ydjzif, Mdizij. Way opened for them,21 96

they waste the earth, 18 96:sub dued by Dhu’l Qarnain, 18 96—6

.

2

G o l iath Jalii t. Saul’s army afraid—of him

,but D avid slew him

,250—2Go sp el Inji l. [N ew T es tamen t]Grac e Fag l . D ivine goodness or bounty, often coupled with mercy

4118:174:shown to Israel after apostasy zat S inai, 2 61:inraising the dead

,2 244 granting revelation

, 288; 57

26 :wealth, 62 1°

Paradise,42 6 1

.

Greek s Ram. Title of S . 30. D efeated by Persians, b ut willdefeat them later, 30 1—6

.

Gree ting . [D ep or tmen t]Gu idan ce . Only from A . ,

2 114:to good or evil , 90 16 rejected bythe unbeliever

, 9611 7 198

, etc.:whom A . leads astray,40 74

; 669 1 165

,

etc .:accepted by Md 93 7; and other believers, 2 4:through former

prophets , 6 68,etc.:in Torah, 2 154 5 46 , etc .:tables of law , 7

153:Injil,3 2

; 556:through Md .

,4115

; 986,etc .:in Q ., 2

1-91,etc . :to b e im

parted to others,3 66

Hfib il A b el .Had id Ir on .

” T1tle of S . 57 .

Hajj P i lg r imag e . Title of S . 22. [P ilgr image]H aman . [Ph araoh ]Han if Sound in faith. Of Abraham

,as no idolater, 3 69

6 79. 168; 16

161as neither Jew nor Christian, 2

129; 3

66:ofMd . ,10 165

30 89:of believers generally, 22 32; 98

4.

Haggah Infal l i b l e .


Hardm,Ha lal. [Th ing s fo r b id d en ]


Ha‘

rzin . [A aron]H ar iit and M arat . [A ngel s ]fl ashr E migr ation .


Hawar i . [A p o s tl es of Jesus]H eav en . [P ar ad i s e]H eav en s . Seven heavens, 41 11:and as many earths, 65 1 6 :held

up without pillars, 22 64; 13 2. [Creation]

H e frow n ed ” ‘A basa . Title of S. 80.

H el l . Nai r fire ; and seven other names with the same connotationexcept hawiyah the pit. Has seven gates, 15 44:guarded by n ineteenangels, 7466 1 :in full view at judgment, 79 36:consuming fire

,7468 1:

its torments are fetters and flame , 73 16 1 boiling water and gore for food,38 damned neither die nor live

,20 76:full of remorse, 26 91—162 :

wrangle with their seducers, 38 64:the relief of death denied to them,

43 77:desire to return and amend on earth refused , 23 161- 166 no releasefrom torments

, 40 168—66:for ever in hell , 43 74f 2 75:all go into it, but

the god-fearing delivered, 19 72 1 its inmates the people of the left hand,90 19 1

; 568 46:whose b alances are light , 101 6:have been covetous,

102:unb elieving, 90

18—66neglec tedflprayers and alms, 7444

-46 worshipped servants and creatures ofA .,

18 11° opposed Md., 7486 111

104:intercession avails not its inmates, 7449:A cries, Art thou

full ? ” 50 29:He will ‘surely fill hell with men and j1nns, 3216; 11

186

many of b oth created for hell 7 178.

elp Nasr . Title ofS. 110 .

H elp er s A nsar . A ll b elievers to b e helpers of A .,61 14:helpers

ofMd . at Medina especially commended,9 118

.

fA‘Iéijr .

” Title of S . 15 . Its inhab itants rejected the messengero

H o ly Sp ir i t . [Gab ri el]H on ey . A God-given medicine, 16 71.H ou ri s . [Pa rad i s e]H ou ses

,E n te r ing . [D ep ortmen t]

H fid . (Heb er A prophet sent to the people of ‘Ad,7 63- 76

;11 52—63

; 26123—139

.

Hfid . Title of S . 11.

Hujur ci t“ A p ar tmen ts .


Humazah “B a c k b i t er .


H un a in . Site of a b attle A . H . 8,9 85 .

H un ting . Forb idden during pilgrimage , 5 1’3.

H yp o cri tes Munafigzi n . Title of S . 63. Slackness and ferventprofessions,48 11—15 covert opposition to Md.

,63 1—6; 24 refusal to

ob ey his decisions, 464:penalty denounced on tergiversation, 41374 6

9 68 1 their treachery, 2 266—8punished after siege of Madinah

,33

liab le to same penalties as infldels,9 74—86:to b e seized and killed, if

tak en in intrigue, 496—3 God knows them,

29 10:Md. not to pray forthem

,4167—8 no forgiveness for them,

9 61 ; 636:not to b e ob eyed,

b ut not to be injured, 33

47.

Iblis . [D ev i l]Ibrahim. [A b rah am] Title of S . 14.

SUBJECT IND EX 87

‘Iddah. Period of waiting for women after divorce or death of

husband , 65 4; 2 834.Id o la try Shirk . A ssociation of other deities with A . ,

25 8

idolaters unclean,9 26 will be confounded at day of judgment, 28 68

—74not to b e prayed for, 9 1141:Shirk the unpardonable sin , 451:116 .

Id ol s . Wathan (pl. autkdn) ; sanam (pl. asnrim) . A llat, A l ‘Uzza

Manat, mere names, 53 111—88:Wadd,Sowa‘, Yaghfith, Y a

‘uq, Nasr, 71 66 1

Taghut, 1686; 39

19:insubstantial as w eb of spider, 29 4° most of them are

j inn,3446 ; lifeless, create nothing

,16 20—22

; 3566:helpless

,7 191-7

have had no scripture granted them,35 88 46 6 credited with daughters

whom for themselves men dislike , 16 546—61:likened to slaves and dumb

men,16 77 1:regarded by idolaters as advocates with A .

,10 19 ; 6

94:cannot intercede for them

, 3018; 39

4 89:will accuse their votaries on

day of judgment, 19 841 ; 10 29 1, etc. together with them are fuel for hellfire

, 21981:Ms . not to revile them lest idolaters blaspheme A .

,6 168

images are an abomination, 5 98.Idr is . [E no c h ]Ifri t . A spirit among the p un who served Solomon

,27 86

. [Jinn]Ikhlas U ni ty .


‘ Tlliyzin. A regi ster of the righteous in Paradise,83 18

. [Parad i se]Ilyas or Ilyasin. [E l ijah ]Imam L eader (of faithful):A braham, 2

118:Moses, 11 20 ; 46 11prophets generally at judgment, 17 73: a Model or prototype:of the

record of divine decrees, 36 11 ; of pious life, 25 74 a warning Example,

Sodom and Midian, 15 79.[main F a i th . [S alv a tion]Immuni ty . Of four months from attack , granted to idolaters leagued

withMoslems, 9 1-4(sometimes used as title of S . 9, Tanba i Renun

c iation .

’

‘Im ran . The father of Miriam,

the prophetess,3 86 1 the father of

Mary the V irgin, 3 61.In du lg en ce , to believers. N0 soul burdened beyond its power, 23 64

we w ill lay on them our easy behests, 18 87 .

“In ev i tab le Wagi

‘ah. Title of S . 56.

Infal li b le Baggah. Title of S . 69 (sometimes quoted as

In ev i tab le) .Infan ti c ide . [D augh ter s]Infi d e l s . K afir one who hides the truth

,i .e. rejects the apostle

ship of Md. or truth of Q . , 287:who b elieves in the Godhead of Christ,

5 76:or the Trinity, 5 77:op . 98 1. Mushrik one who gives associates

to A .,generally used of Meccan idolaters

,15 94

- 6and often . (1) Their

tenets and behaviour. D eceitful and wealthy, 68 7—16 :disbelieve judg

ment day, 82 9:ungrateful for A .

’s benefits

,30 88—86

; 2518 refuse to leave

their idols,384

-7 ignore the C reator and His message , 52 864 7 objectto need of zak ci t if A . feeds all

,36 47 1 mock at A .

’s poverty when

asked for zak c’

it,3 177:rail at Md.

,25 46

-6 give the lie to the prophetand his teachings , 83 16—17:object to Md. as living the life of an ordinaryman

,25 8" 88 1:reject resurrection and life to come

,6 69 ; 23

89 :andascrib e offspring to A . , 2

1 16; 10

69,etc .:deride Islam,

its Observancesand followers

,5 62 1 ; 83 adhere to ancestral tradition

,43

hold mere Opinions , 53 29:follow devils and poets,26 deplore the

birth of daughters,43 16:proud and scornful, 16 86 11:known by strangeness


of speech, 47 62:desire Open writings from heaven,7458:demand a

sign, 6 169:demand a change in Q . 10 16:accuse Md. Of forging Q ,

52 86:Ofmagic, 74241. (2) How to b e treated by Ms. NO oaths b indingtowards them as perjurers

,9 16 :Md. to b e patient with them and

depart, 73

16 1; 86

17:not to sit with them,6 67:ab andon them till

judgment comes, 37 174- 6 :Ms. not to b e intimate with unb elievers,

3 fight with them or let them accept Islam,48 16

; 9 6 1 11;

those who have k ept treaties not to b e attack ed,9 if not

actual opponents may b e dealt with as friends,60 1 dispute with

Jews k indly , 16 186:pagans summoned after Badr to surrender and

believe,8 19 :to b e forgiven on conversion to Islam,

8 89. (3) How

dealt with by A . Punished for rejection of former prophets, 548—8 °

43 4- 7, etc . :A . will foil their plots against Md. , 43 78

—84; 1447

not visited with judgment while Md. is among them, 888:their works

like mist and darkness,2469 1 punishment delayed to test b y pros

perity, 21111

; 43 26—86:present chastisement to lead to repentance ,32 21 :length Of days only increases sin, 3

178 9 55punished b y

judicial blindness”:6 116 1:hell is their portion, 85 5448—46:chains

and fire,76 4; 3

8:excluded from Paradise till camel pass throughneedle’s eye, 7

38:unjust to their own souls,16 301 36 1

; 308; 28

15 °

predestined to infidelity, 10 64:devils sent to urge them into sin, 19 86;

reject apostles by A .

’s action, 15

11111t Cleav ing .


Inh er i tan c e . Equitable provision to -b e made, 2 176—6:legacies tobe shared by men and women and residue for poor and orphans, 46

—12share Of husb ands andwives, 413 1:Of distant relatives,415:husband notto inherit fromwife against her will

,426:rules for making and attestation

Of wills, 5 106 -7

Inji l E v ang el , the written revelation of God to JesusMentioned by name only in later Surahs . Brought to Jesus, 5 57 87

its followers should be faithful to it,5 51:coupled with the L aw (Taurat) ,

3 56; 48 29

; 572:b oth referring to Md. as nab i ummi

,7 156 coupled

with L aw and Q ., 9 112; 3

2:with Q . Wisdom and L aw ,5 116:Jesus

predicts coming of Ahmad, 61 6 .Insein M an .


InshiraZi E xp and ing .

” Title Of S. 94.

Inshigag Sp l i t tin g a sund er .

” Title of S. 84.

In sp iration waZi i . The source of Md.

’s warnings, 21 46:Of the

Q . oracles,53 4:the speech of A . to man 42 56

sent to Md. b y the spirit(Gab riel), 42 62:also to Noah and other prophets, 4161 the bee inspiredto build hive and make honey, 16 70 1

.

In ter c e s s ion skafd‘ah. Wholly with A .

,39 46 6 5L 69:only b y

him whom A . permits, 53 26 1; 21 27 the angels

,even Gab riel not

excepted, 78 36:only through covenant with Rahman, 19 86:intercessiono

fi 4idols unavail ing

,30 12

; 4366 no intercession for wicked in hell,

7 9.

Inv o c ation b ismi’llci h. In the name of A . the Merciful One,the Merciful.” Prefixed to every Surah Of the Q. except the 9th.

Ir am . A city of the land of ‘Kd, 89 6 .“

_Iron”

Had/id . Title Of S . 57.

‘Isci Je su s (which see).Isaac Ishaq. I. and Jacob given as sons to Abraham,

21 72 ; and

SUBJECT INDEX 89

made prophets,19 50 1:I.

’s birth as child Of promise to Sarah, 11 784 :

the unnamed son of Abraham Offered, 37 97- 118.

Ishma el Isma’i l. Apostle and prophet, 19 56 1:helps h1s father

in building K a‘bah , 2 “ 94 1 coupled with Ab raham, Isaac and Jacoband the Tub es (of Israel), 2 184

; 378:as inspired, 4161 coupled W1th

sundry other prophets, 6 66; 21

85 38 46.

Is lam . (1) Its Claim. The true religion before A .,3 17:no_other

accepted b y Him,3 79 ; 5

5:perfected by Him and ordained for b elievers,5 5:He opens the heart to its reception, 6 165

; 3923:believers in 1t to

disregard taunts, 49 17:some after b eing called to it devise falsehood, 61 7 .

(2) Its Previous Existence . The faith OfNoah, 10 78also Of Abraham,

Moses and Jesus,42 11:enjoined by Jacob at point of death, 2 167 :A .

names b elievers Ms. as following faith Of Abraham,22 77:acceptance of

I . demanded by L aw and E vangel,5 faithful Jews and Christians

were Ms . b efore Q . came, 28 56:Jews,Christians and Sabeans have only

to add faith in revelation of Q .,5 78:I. is belief in all the prophets , 2

(3) Its Nature and Excellence . It is the Baptism of A . ,2 188:Ms. are

those who have heard the call and b elieved, 3 19° who deny Taghut andb elieve in A .,

2 257:who set their face towards A . with self-surrender,

31 21:believe in A . and the Apostle , 64 follow Md.

,3 16 1:they are

the b est Of ummahs,3 106:I . is a rule (shir ‘ah) and high-road (minhdj)

5 52:must be proclaimed in its entirety , 5 71:and so accepted,2 864

truth is come and falsehood has vanished,17 88:Obedience to the A postle

is Obedience to A . , 488 no affair to b e entered on till both permit, 49 1

rules Of faith and conduct given,6 156—4 controversy with God forbidden

,

42 16:I. is the easy way, 87 6; 7

4° fruitful in preaching and profession,

14611—81 . (4) Its Propagation. Spread of I . round Mecca, 21 46:to bevictorious over every other religion , 61

9; 9

66:to spread to other lands41 68:a message for mankind, 1462:reception ofwomen converts

,60 12

no compulsion in religion, 2 257:Ms . will overcome infidels in battle ,3 exile and warfare for sake of I. to be rewarded, 4161 rejection Ofcall brings divine judgment

,3 17:apostasy from I . leads to hell

,4115

but Opponents from among people Of Scriptures may b e forgiven and

shunned,2 163:Ms . not to be intimate with infidels, 3 1 14- 6

. [W arfar e]Isra el , Chi l d ren of Ban i Isr ci i l . (1) History. Prophets and K ings

appointed over them b efore Moses,5 26:Israel in E gypt, 28 6 “ pass the

Red Sea,26 7 184 guided in wilderness

,7 166—8:lust for herbs Of

E gypt, 2 68 worship golden calf, 2 48:51:break Sabbath by fishing, 7 163

made into apes for disobedience, 7 166:divided upon earth as peoples,

7 167:Mount Sinai shaken over them,7 176 commanded to sacrifice a

red cow,2 68—6 refusal to enter Canaan and punishment, 5 684 :inherit

eastern and western lands , 7 188:ill-doing and punishment, 17 4—8:desire

a k ing,2 247:Saul appointed and given the Ark , 2 248 1:they are cursed

by D avid and Jesus,5 66

. (2) Status. They are favoured above all

peoples,2 44 116:keepers and witnesses of the Book Of A .

,5 46:students

Of the L aw, 7

168; 2

41:in covenant with A .

,277 1:which they should

have kept, 2 36:but they broke it by concealing its truths from mankind ,

3 164; 5

15 1:there are pious persons among them, 3168} 4166 converts

from among them commended, 3

166 1:b ut bad mixed with the good ,3 68 11

some rejoice in Q . some oppose, 13 36:they believe in A . and

Judgment '

b ut not in Md. ,2 7. (3) Opposition to Md. Publish part of

L aw and conceal part,6 6 1:barter God’s signs for a mean price

,2 78

;


3 71:reject witne ss of Book of A .,2 95

alter the gift of A ., 2267:mis

quote Scripture , 3 72; 4

48:try to mislead others, 3 66—5:like ass b eneath

load of b ooks, 62 5 their appeal to A .

’s special favour is their c ondemna

tion,62 6:they calumniate Mary and Jesus, 4155 1 mock Md. with

ambiguous greeting, 2 96; 448 1 intrigue against him

,59 j oin

idolaters to oppose him,4 58—9:their hypocritical enmity denounced,

2 6—19:they are mo st covetous of this life,2 96:take usury, 4159:eat

unlawful things, 5 67:refuse to accept Md. as judge,5 47:are his most

persistent opponents, 5 81—5. [P rop h ets z S c r ip tur es :single names,

M o ses , etc]J .

Jac ob Ya ‘gzi b . Son Of Abraham,21 72:prophet

,19 56 1 in

c onnection with story of Joseph,12 4—166:bequeaths Islam to his

childr en,2 167

Jahannam H el l (which see) .Jalii t G o l iath (which see).Jannat. [P ar ad i s e]Jathiyah K n eel ing .

” Title of S. 45.

Je su s Ch ri st‘Isc

'

i Mas iZ1.‘Isa

,25 times Of which 4in Meccan

Surahs . Masih, 8 times only in Medina Surahs . NO distinction ismade inmeaning. Names used in Q . :(1)

‘fsci,19 65

,etc .:probab ly Y isfi ‘

modified to rhyme with Mass :(2) Bin Maryam Son of Mary, 19 65,

etc . (3) A l Masih, the Christ,3 46:(4) K alimatu

’llc

‘

ih the Word ofGod, 4

168:(5) Qaulu’l Hagg the Word of Truth

,19 35:(6) RziZiun

min A llah a Spirit from God,4169:(7) Raszi lu

’llc

'

ih Messenger OfGod, 4

166:(8) ‘A bdu’llah Servant of God

,19 61:(9) Nab iyu

’lldh

Prophet Of God, 19 81:(10) Wajikan fi’d dunyd wa

’l d khirati Illus

trions in this world and the next, 3 46 .(1) Annunciation . A nnounced by angel as Word ,Messiah, illustrious,

near to A . ; A . will create him,teach him

,and mak e him a messenger

to Israel,3 87—46 Spirit appears to bestow on Mary a holy son

,

19 16—21. (2) Birth. Jesus b orn under a palm-tree from which fresh

dates fall on Mary:speaks in cradle to vindicate her ; claims to be a

prophet with scripture ; will die to be raised again,19 ”P 64 mother

and child a sign, placed in quiet garden, 23 56 . (3) Miracles. Will givelife to birds of clay, heal blind and leper, raise dead , tell secrets apostlescalled to b e his helpers, and Ms , 3 5 169 6 :brings down a furnishedtab le from heaven ,

5 (4) Mission . A follower of former prophets,not ascetic:confirmed by John as the Word from A . ,

3 26 1:HisE vangel confirms the L aw ,

5 50 f:strengthened b y Holy Spirit, raised toloftiest grade , 2 81

,

254:announces coming of Ahmad after him,61 6

coupled with Zachariah, John and E lijah, 6 85:all people of Scriptureshall b elieve on him b efore his death and he shall witness against them at

judgment , 4157:attests theZ

L aw and relaxes some Of its prohib itions,

3 44:came to b ring the one religion,21 91 1 ; 23

54:(5) Crucifixion. A .

delivers him from Jews, causes him to die and takes him up to Himself tillday Of resurrection, 3 Jews did not slay him but his likeness ; he wastaken up to A . ,4156

. (6) His Nature . He is “ 70rd OfTruth

,not Son, b ut

creature, 19 65 1as A dam in sight Of A .

,created Of dust

, 352 set on a

level with their idols by Meccans a sign Of the last hour,came to clear

up differences, 43 57 Jews say E zra is son Of A Nazarenes say the

92 THE TEACHING OF THE'

QUR’AN

Mahi t _ the Encompassing D ay, 1185:(7) A

’s Sa ‘ah ._the Hour

,

7 186

It is the sudden Event, 69 15; 79

46 t. he Hour,19 77

,etc. sure to

come,51 5 1:near at hand

, 777,etc . its signs already nianifest, 47 96

Md . may not live to w itriess it,10 47 h. our unknown save to Rab b ,

79 etc .:one day as a thousand years , 32 4, 22 46 earth and mountains shake

, 7314; 22

1. heavens rent asunder

, 7318

. the Blow whichpulverises all things, 101_1

—4. trumpet sounds, 746

,80 66

. graves open,82 1—4 children turn grey headed, 73 17

; sundry portents, 83,

etc .:the analogue of first creation, 79

97- 64; 21

164. day of doom froni

A .,no human help, 82 16 6:absolutely just judgment, 95 7 1 day of

account by angels, 50 16—99:false gods invoked in vain, 28 66—9, 741 eachgives account for himself

, 8037; 1 6

119 light and heavy b alances decide ,101 5 1

; 77 1:blessed have book ln right hand, damned in left, 69 19—99

;847- 15:all works manifested

,99 6 6

; 825:members of b ody witness

against sinner, 41 164 8, 2494 each man has his b ook of deeds , 18 45 16

and each peOple (ummdh), 445 97 ‘ record of Sijjin for wicked , Illiynn fo rgood, 83 7—91:leaves of Book opened

,81 10 men guided and misled by

A . 17 99; 32

.

18no ransom or intercession for infidels, 2 1 17 misleaders

andmisled wrangle, 14 24—7:40 56:deniers of judginent confounded ,51 16—14 Oppressors, covetous, and rapacious punished, 89 18—26:infidelsdistressed, 7 46 f ; 80 46 66, etc .:their b lindness will increase after judgment

,17 74:Bab b the asylum on that day, 75 reward to prayerful

and continent, 70 69—85.

Jamu ‘ah A s semb ly .


K .

K a‘b ah . A house (bai t) founded by Abraham and Ishmael , 2 1 19—29

its site assigned by A . to Ab raham for Ol rc uit (tawaf ), 22 27:a stationfor mankind, 5 98 Offering to be made at K . if game k illed on pilgrimage,5 96:a

“sacred precinct ” (hamm), 228 57:the “ Sacred Mosque

”

(masjida’l Zi aram), finally appointed as qi blah, 2

189:1441. pilgrimage to

b e made to it, 9 19 :infidels would keep Ms. from it,5 6 ; 8

84; 48

make them unfaithful to it,22 95 Ms .may defend it, 2 914. but not attack

infidels there unless attacked, 2 167:league made there , 9 7:b elieversshall enter it in peace,48 97 . infidels thenceforth not to approach it

,9 98

penalty for failing to visit it, 2 199 .K afir coverer. [Infi d el]K aj

'

urah _ covering. [E xp iation]K afir iin _ Unb el iev er s . Title Of S . 109 .

d zi r camphor. A fountain in Paradise,76 5

K ahf Cav e .

” Title Of S . 18.

t in . [S o o th s ay er]Ranihar “ A b un d an c e ” Title of S 108.

K a limah : watchword. There is no dei ty but A . 47 91 . M .d is theApostle Of A .,

48 99.K alimatu

’lldh Word of God:Jesus is an Apostle of A . and His

Word, 4169. [Jesu s ]K alamu

’lldh Word of God. A sect of them (Jews) have heard

the Word of A .,2 76 .

SUBJECT INDEX 93

L ha lifah vicegerent. A dam placed as K halifah on earth, 2 86 °

David to judge with truth as K halifah of A ., 38

85.

K hali lu’llah Friend Of God. A . took Abraham as His friend ,4194

K i ll in g . Only permitted fO1 just cause, 17 85. [Pun ishmen tsW a rfare]K indr ed . [Inh er i tan ce:M arr iage:M o th er :Paren ts ]“K ingd om

” Mulk . Title of S. 67 . [God :Beautifu l Names]K i iab writing. [S c rip tur es :D e cr ee s]“K n e el ing ” Ja thiyah. Title Of S . 45.

K o rah : Qa'

r 12n . Moses sent to Pharaoh,Haman and K orah

,

40 24x; 29 66 K . proud of his enormous wealth,despises his people and

is swallowed by the ea1 th, 28 76—69

.

L ai l N igh t .” Title of S . 92.

L ai la tu’l Qadr . [N igh t of P ow er]

L apw ing : hudhnd . Messenger between Solomon and Queen ofSheba, 27 99 1 28.

L at (or Ilat) . An A rabian deity, consort to A llah, coupled with‘Uzza and Manat, 53 19 1.L auZw

’l Mahfdz Preserved Tablet. [Q ur

’an]

L aw (of Moses) . [P en tateu ch]L ega cies . [Inh eri tan c e]L igh t N i2r . Title of S . 24.

L o t L 121}. Wise and righteous,21 741 remonstrates with Sodom

ites, 27 7 mission of the angels to Sodom,15 61—76

; 1179—64

rescued from destruction,37 188

- 6; 29 rej ectors punished

,54

26 160—75L ov e . Hubb. A . will raise up a people loved by Him and loving

Him, 5

59:love to A . shown by following His Apostle , 3 29:infidels loveidols as they should love A . ,

the faithful love A . more, 2 166. Meccans

love riches with exceeding love, 89

91 Joseph infatuates Zulaikhah withlove

,12 66. Mahabbah. A . sets His love on Moses, 20 69. Wadd . TO

righteous b elievers A . will show love at judgment, , 19 95 1. Mawaddah.

Friendship between believer and A ,475 . idols as an object of love , 29 941

between Ms. and Christians,5 85

. between husband and wife,30 96

among kinsfolk, 42 29:to enemies, 60 7 .

L uqman . Granted wisdom,31 11

. preaches Islam and humil ity tohis son, 31

19 1 15- 18

“ L uqman . Title of S . 31.

L ZZZ L ot .

Maxim] S tep s Title of S . 70.

M ad e Plain”

Fussi lat. Title of S . 41.

M adyan Midian. Shu‘aib (Jethro) sent to M., 7

68.

M agi an s Maj123. Coupled with Jews, Sabeans, and Christians, asagainst Ms , 22

17.

M agi c sihr . Taught by Harfit and Marut at Babel, 2 96. Pharaoh


a great ~magician, 2646:his magicians encounter Moses, 26 33

7 119- 116:Moses accused of magic, 10 77 1; 27

16 :Md. often similarlyaccused, 37 16 1 61 6

,etc .

Ma’iolah T ab l e . Title of S. 5.

Mas s . [M agi an s]Ma la

’ik ah “ A ngel s .

” Title of S. 35.

Malaku’lMaui Angel of death

, 3211

. [A ngel s]M al ik . The angel who keeps the damned in hell when they desire

annihilation, 43 77.

M an . Created (from clots ofb lood, 96 2 germs , 86 6 1, of fine

clay to die and rise again, 23 together with jinn, 5516 1; 15

26 11:forthe service of A llah

, 5166:in troub le, 90 4:mortal , 21 65 :to taste of

death,to b e tested with good and evil

, 2196

c an only will as A . wills,81 99 ; 76

6° posterity drawn forth from loins of children of A damfor covenant with A . ,

7 171 1; 33

7:soul b alanced b y A ., and inb reathedwith wickedness and piety, 91 7 1

one keeps it pure,another corrupts,

91 9 1:created good, b rought very low,unless he believe and do good

works, 95

411:falls through temptation of Iblis, but receives guidance ,20 created weak

,b ut A . makes his burden light, 469:has failed

to accept A .

’s revelation,

33 79 :in troub le cries to A . ,when helped forgets

Him, 10161 96 1 inconstant

,17 19 ; 89

14- 17,etc .:capricious, 41 49

—51covetous

,17 199

; 7019- 91 proud of riches

, 966 1 universally sinful

16 66:descended from one pair, 41:taught articulate speech b y A .,55 9 1

originally of one religion (ummah), 10 2 269 :all things subjected tohim

,1467:man a step ab ove woman, 2 226

; 466 :fed by A . throughnature

,80 9 1—69 A . tak es his soul in sleep , 39 46 6 69:man and all things

return to A .,28 66 ; 39

9 :man springs from earth and returns to it,71 161 20 57 is a witness against himself at resurrection, 75 141

M an” 11131211 . Title of S . 76.

M anna mann . Sent to Israel with quails, 20 62:and with cloud,2 54; 7

160.

M arr iage n ikdh. For begetting of children,2 996:and multipli

cation of race,42 9:w ife to b e treated with love and tenderness , 30 9°

marriage (but not concubinage) with Jew or Christian lawful,5 7

not with idolaters or idolatresses, 2 299:nor married women exceptcaptives of war, 496 :father

’s wife forbidden

,496:list of prohib ited

degrees, 497 wife of adopted son allowed, 33

4:exchange of wives to befairly carried out, 4941 1 wives up to four, 43:slave girls at discretion,70 69 1 23 5

-7 499 1 marriage of orphans,4126 remarriage of widows,

2 934-6 right of wife to dowry, 46:marital intercourse to b e precededby ac t of piety, 2 996 wives

,as far as possible

,to b e treated alik e

,4196

treatment of refugee women from among pagans, 60 refractorywives to be beaten, 466 separation by agreement allowed, 4197:reconciliation of differences , 499 :M. may acquire wife for money to be paidas dowry after cohabitation, 496.M artyr s shahid . Classed with prophets , confessors

righteous,471.

M ary Maryam. D aughter of ‘Imran Amram,reared by

Zachariah, 3 6 1 1» 99 sister of A aron,19 29:annunciation and conception

of Jesus, 19 16—99; 3 97—49:k ept her maidenhood, the spirit of A .

breathed into her,21 91 ; 66 19 :b irth of Jesus and accusation of

unchastity, 19 vindication by his speech in cradle, 19 179—36.


people,”7 155 1 gives water from rock, manna and quails , fab le

of M. and his fellow-travellers by land and sea, 1859—61:70 men

destroyed b y earthquake , 7 1541 punishment ofK orah, 28 76—69:affront to

M . reproved,33 69:calls on Israel to enter Canaan and they refuse, 5 94

—9a lucid b ook granted to M. and A ., 37

1141 117; M. granted guidance and

to his people heritage of the Book ,40 56:his pages record a divine rec ompense , 53 67—49:M . is 11asz21 and 11ab i and granted help ofA aron as

19 his book is a furgan (discerner), 21 49:he asks forgiveness forsin ofmanslaughter , 28 15:for himself and for his brother, 7 159 .

“ M o st H igh” A 111 . Title of S . 87.

M o squ e masjid . Prayer house. Of the temple at Jerusalemwhich was destroyed, 17 7:a mosque b uilt for mischief, 9 196:anotherfor piety, 9 109:in mosques A . only to be adored, 72 16:not to be visitedby infidels, b ut only by believers, 9 17 1.M o ther . K indness to

,46 14:reverence

,41 .

“ M oun tain ”1 121 . Title of S . 52.

Mudaththir E nw rap p ed .

" Title of S . 74.Muh127

'

i11 111 [R efugee s].M uh ammad . (1) His nature and qualities. A servant

,96 19:only

a man like you, 18 41 5:mortal,alb eit an Apostle, 21 65 ; 3 166:like

Moses,73 15 1:A .

’s Apostle to all men, 7

157:an A postle from the A rabnation

, 3156:Prophet of A .

,8 65:the unlettered (ummi) Prophet fore

told in L aw and Evangel , 7 156 91:Seal (E1111

111171) of the Prophets , 33 49not a guardian (wak i l) , 17 56:42 47:but a warner (naghir), 749 ; 67 9 6etc. a hera ld (bashir), 35 99 2 1 16 sent as a mercy to the worlds, 21 107come to clear up neglected truths of Scriptures, 5 161 99:your iniquitiespress heavily on him

,9 199

sanity and patience, 68

2 11:he is a han if(sound in faith) , 30 9 9:seeks his wage only from A .

,3446. (2) His

mission and message . Is encouraged in depression , 93 6 11; -15 97 1 is to

wait patiently on Bab b,747:to b e unselfish in b estowal of favours

,746

to recite what he hears from A . ,75 16:to proclaim his message

,93 11

publicly, 15 94:it is a warning (tai hlcirah), 7450 ; 87 9:a message (fl ilcr)for the worlds, 81 9 7 his only duty is its clear delivery, 16 64:the giftof the Q . is an earnest of Md.

’s final b liss, 28 65:it confirms infidels in

error,71 94:he is sent after others to bring in a law of religion

, 45 17

which is enforced b y penalties and rewards hereafter, 417 1 b elief in and

ob edience to him is necessary to salvation , 47 9:he has escaped errorand received complete enl ightenment, 4116 disclaims knowledge of

future judgment, 6 11 66:prophesies victory of Greeks over Persians,

30 1—5 the secret of Judgment is revealed to the chosen A postle , 72 96 1

(3) Events in life . Md. in youth an orphan and a pagan, 936 1:is to

withdraw from idolaters,15 94:in danger from plots of Meccans

, 866 1

warned to leave Mecca, 29 56 ; 6 106:to b id farewell to Meccans, 43 69 1

the sahinah (divine presence) sent down on him at Hunain,9 95 11 40

(4) A ccus ations. A ccused of being a sorcerer, 74941 ; 51 59 1 or pos

sessed by jinns, 7 166 ; 15 6 1 soothsayer, 81 94 or poet, 52 9 9 1; 37

65of

forging Q . , 5266; 21

5 imposture, 35 41 9 6:defrauding his followers, 3 155

(5) V isions. Hears revelation when wrapped in mantle, 741 ; 73 1

sees Gabriel approaching, 81 96 53 6 1 encouraged by him after Fatrah,19 65 1:against opposition of Meccans, 43 69—46 carried b y night to theRemote Mosque, 17 1

. (6) A uthority . Md. is the first ofMs ,39 14; 6

14

a noble pattern to believers, 33 91:sent to mankind at large, 3497

SUBJECT INDEX 97

claims right of recognition by Jews, 6 to decide controversy inreligion, 42 14 and matters generally, 4691 661 106 arbiter between claimsof other faiths

,5 54:A . and Apostle coupled, 646 1 19 , etc . :no private

opinion stands against their decree , 33 66:b elievers to salute the Prophet,33 56 to treat himwith respect, 49 9—5 Md. not to yield to his followers,49 7 . (7) D enunciation of opponents . D isob edience to A . and A postlepunished by hell, 72 94:w oe on accusers of imposture, 77 151 19

, etc . :curse on those who affront him,

33 57:or injure him,9 61—4 prayer

for vengeance on opponents, 23 95-166; judgment will overtake them,

51 59 1:Md. will not b e ashamed on the D ay, 66 6 . (8) Shortcomings. Reproved for slighting a b lind man and courting the wealthy,80 1—19

nearly led astray by unbelievers bidden to seek for pardon forhis faults

,40 57 prays for forgiveness, 2 9 66

; 47 91; 4106:why not

granted power of miracles like Moses, 28 46; 29

46 11. (9) D omestic

affairs. Md.

’s wives are mothers of the faithful

,33 6 :none may marry

them after him,33 56 they are to veil themselves carefully, 33 59:to

be modest and obedi ent,else will be dismissed 33 96—66:two of them

rebuked and threatened with dismissal,66 6 11 warned by example of

wives ofNoah and L ot,66 16 Md. granted special privileges as to c hoice

and numb er of wives,33 49—59 :no blame to the prophet in exceeding

limits when A . has given permission , 3366

.

“ M uh ammad .


Mujddi lah“ W rangler .

” Title of S. 58.

Mulls “ K ingd om .

” Title of S. 67

Mu’min “ B eli ev er .


Mu’minun “ B e l iev er s .


Mumtahinah “ T r i ed .

” Title of S. 60.

Mundfigun H y p o c r ite s” Title of S . 63.

M urd er . [Pun i shmen ts ]Mursal. [A p o s tle]Ma rsalai S en t Ones .


M 1236 . [M o s es ]Muslim. [Is lam ]Mu tual D e c e it Taghabun . Title of S . 64.

Mut‘ah [T emp orary marr i age].

Muzammi l “ E nfo ld ed .


N .

Nab12 N ew s .


Nabi . [P rop h e ts ]Nahl B ee .


Najm S tar .


Naml A n t .” Title of S . 27

N1211 Fire . [H ell]N128 M en .


Nasdra1: [Chri s tian s].

Nasr H elp .


N as r . An A rab ian idol (probably in form of eagle), 71Ndzi ‘d t “ Th o se w h o d r ag fo rth .


N ew s Nabc2 Title of S . 78.

Ne c es sar ies M12‘1211 . Title of S . 107


New T estament . [111311]N i c k name s . Forbidden

,49 11 .

N igh t” L ai l. Title of S. 92.

N i gh t-c omer T1211ig. Title of S. 86.

N igh t Jou rney A s11

12. Title of S. 17 .

N igh t Journ ey . Md. carried from masjida’l ha11 12111 (K a

‘bah) tomasyida

’l ag312 (temple ofJerusalem), 17 1

.

9 1

1\fi

Tight of P ow er : laiZatu’l gadr . On which the Q. descended ,

7

N imr od Nam11 12d . Tries to intimidate Abraham b ut is c on

founded, 2 960 casts Ab raham into fire,but A . is delivered

,21 66

Ni sa’

W omen .

” Title of S . 4.

N oah . Preaches 950 years, 29 16:his wife unbelieving, 66

1°

demands ob edience as a faithful messenger, 26 107 1 1

. threatens destruction,

71 23 96-61 rejection followed by flood, 549—16 1

O

by destruction ofmankind

,51 46 1

. .N delivered in answer to prayer, 21 76 1 1 the A rk a secrethistory revealed, 11 66—51 1 N. sins in asking deliverance of infidel son

,

11 47 1 1

. .N prays for pardon, 7199; 11

49.

“ N oah” N1271 . Title of S. 71

N1211 L igh t .” Title of S . 24.

0 .

Oath s . Md. swears by L ord of heaven and ea1 th, 51

96 1 bymountain

,b ook

,K a‘b ah, sea, 52

1—6,etc .:believers not to swear by God,

lest a hasty oath need revocation, 2 9941:perjury forbidden ,16 96 1 its

penalty damnation,3 71 1

. expiation for hasty oaths, 5 91:Md. released fromoath to his wife

,

O ld T e s tamen t . [S c r ip tures z Taurat ,1 Zabz21r ; P rop h e ts ]O p en ing

” Fatihah. Title of S. 1 .

O rnamen ts Title of S . 43.

O rp h an s . Md. an orphan child, 93 6 1 1

. their property to be guarded,17 66

; 49 41 7 1 t. hey are to b e treated wi th fairness, 2 916

; 49-11 1 pro

vision for their marriage, 461 196 .

Ov ersh ad ovving Ghdshiyah. Title of S . 88.

P .

Parab les . Of the two gardens, 18 61—41 impious owners of garden,

68 17—36 :of God as the L ight

,2465:the fire at night

,2 16 1:the

storm,2 16 1

.

Paradi se : Jannat (garden) firdaus (paradeiso .s) Names in Q .

Jannatu’l k huld : Garden of E ternity, 25 16:D 1211u’s Sal12m = Dwell ing

of Peace , 6 197; 10 96 1 D 1211u

’l Qa111211 _ Ab iding Mansion, 40 49 1

Jannatu’l ‘A dan _Gardens of E den

,9 76:Ja1111121u’l Ma

’10 12 : Gardens

ofRefuge, 32 19 1

. Ja1111a tu’11 Na ‘12m : Gardens of D elight, 5 79 1

. Ja11 11121u’l

F irdaus : Gardens of Paradise, 18 1°7 1

.

‘Jlliy1211 (chamb er of Book ofL ife), 83 16 1 D 111

1

u’l 1271hi11at the Mansions to come, 29 641

Q_ha 1fatthe High Place , 25 75. Paradise i s for the people of the RightHand, 74

41 1;

56 6,etc . who please A

,89 97—60 1

. the pi ous (muttagm), 68 641 50 69—64 1

who refrain from unlawful lust, 79 49 1:righteous b elievers who are

persecuted,85 19 1:humble and charitable, 57 refugees and


alms and enmity, 2 965:piety to be shown in family life, 25 74 by menand women alik e

,33 66:refugees, helpers and fighters are the faithful

,

8 75:the gravest duty is the rememb rance of A .

,29 44.

P i lgr image Hajj (greater pilgrimage) and ‘ummh (lesser pilgrim

age), 2169:hajj at time of new moon, 2

165:its various Observances,

2 166—9:rites of circuit and sacrifice,22 96—65:is to extend to Safa and

Marwah, 2 156a service due to A .

,3 91 ob servance not to be violated,

5 9:hunting unlawful,fishing permitted

,5 95- 7:only Ms. may visit

K a‘bah,9 161 96 proclamation of greater pilgrimage (by 9 6

.

“ P i lgr image”

Hajj. Title of S . 22.

P lagu es of E gyp t . D earth, flood, locusts, lice, frogs, blood, drowning, 7

197—96:nine clear signs, 17P oets . Those who go astray follow them,

26 994:Md.

’s opponents

call him a poet, 52 6°and mad

, 3765:A . has not taught him poetry

,

36 66:his speech is not poetry, 69 41 .P o e ts shu ‘

ard . Title of S . 26.

P o lygamy . [M arr iage .]P o ly th ei sm . [Id o la try , Id o ls ]Poor . Neglect of

,69 64

; 7445,etc .:Oppression, 89 68 94

duty towards, 17 96; 30

67 charity to p . expiati on for sin,2

P ow er Qadr . Title of S. 97 .

P ray er . Ab raham offers prayer that his posteritymay observeprayers (saldt) , 1449 .(1) Set P ray er s Sadat. Taught to A dam

,2 65:commanded to

Moses, 20 14:likewise toMd. ,73 9° practised by him,

96 a prescribedduty for stated hours,4104

; 671 belief in Q . and in next life

,with prayers,

the sum of religion , 699 prayers keep man from sin

,29 44 the face of A .

is everywhere, 2 b ut b elievers always to turn towards the SacredMosque, 2 166—45:should pray in an acceptable mosque, 9 106—11 enjoinprayers on thy family, 20 169

; Md. accustomed to lead in prayers, 4rules for purification, 5 8 1:marks of prostration to b e seen on b elievers48 96:ritual to be strictly observed, except in times of danger

,2 969 1

relaxation for times of danger or sickness ,4 men not to pray whendrunk or polluted

,446:to pray neither too loud nor too low , 17

11°all

grades of men equally admissible, 6 59:goodly apparel to be worn inmosque, 7 99:during prayer time on Friday work to be suspended

,

62 night a suitable time,73 9 11 b efore sunrise, at sunset, and

night,50 66 1

; 20 sunset,daybreak , night, 17 evening, morning,

twilight,noon

,30 16 1 early morning, close of day, approach of night

,

11 116 warning against sloth and lack of charity, 107 1511:prayer notto be offered for unfaithful departed

, 965

.

(2) F ree P ray er D u ‘d . God is b earer of prayer,3 66 1441 ; etc . 1

to Him only to be offered,13 15:idols cannot hear, 35 15:prayer to

be persevering, 41 49 11:for departed , by Noah, 71 99 generally , 9 1141.

P r ed es tination . [D ec rees ]P r e-ex i sten c e Thy L ord drew forth their descendants from the

loins of the children of Adam,7 171

. [M am]“ P roh ib it ion Tahr im. Title of S . 66.

P rop erty . Not to b e expended on vanity or bribery , 2 164a reward

for what is expended in the way of A .,2 1

.

P rop hets nab i , almost always in plural anbz’

yd or nabiy in . Theyare evangelists and warners, furnished with scripture , 2 each has

SUBJECT INDEX 10 1

had a wicked enemy, 25 66:their reward in the Garden of E den,

19 59—64; 38

45—54:some have higher gifts than others , 17 57:Peace b eon Noah, A b raham,

Moses,Aaron, E lijah, 37 771 16° Adam

,Noab ,

Abraham,family of

‘Imran chosen above all, 3 6° eighteen favoured onesnamed

,6 66—6 A .made a covenant with prophets, 33 7 1:the coming ofMd .

foretold, 3

75:Ms . believe in them all without difference , 3 76:all ofthem pray for pardon and strength, 3 141

.

P r op h e ts z:A nbiya’. Title of S . 21.

P sal ter Zawr . [D av id]Pun i shmen ts . For homicide, retaliation or blood-money , 2 176 464

murder deserving of hell, 495:wilful suicide the like, 466 1:lifelong

imprisonment for unchaste women, 416:one hundred stripes to eachperson guilty of fornication,

249:for sodomy, reproof or pardon, 49° 1°

for warfare against A . and Apostle , death or impalement or mutilation or

b anishment, 5 67:thief to lose hand , 5 49 .Purga to ry Barzakh. Interval between death and resurrection in

case ofwicked , 23 (see alsoPur ifi c ation . [A b lution s Pray ers ]

Qc‘

ib i l Cain . [A b el ]Qadr P ow er . T itle of S . 97

Q a'

f. Title of S . 50 .

Qalam P en . T1tle of S . 68.

Qamar M o on . Title of S . 54.

e i‘ah B low . Title of S . 101 .

e fin [ z K orah].Qasas S tory .

” Title of S. 28.

Qiblah D irection of Prayers. Israelites in Egypt to make qiblahin their houses

,10 67:the East and the West is God’s

,whichever way

ye turn is His Face , 2 turn towards every place where He isworshipped

, 796:Ms. to turn towards the Sacred Mosque , 2 166—4°

Qingfir . [M oney]Qiydmah. [Re surr e c tion ]Qiyamah R esur r e c tion .


Q ura i sh . Title of S . 106.

Q ur’an . D escended on Night of Power

, 971:in month ofRamazan,

2 161:the blessed Night , 449:wr itten on the Preserved Tablet, 85

9 1 1 1

the Preserved Book , 56 77 :the Original Book (ummu’l k i tab), 43

6:theWord of A .

,2 7° arranged in portions by A . , 25

34; 17

W; 75

17a

Sarah spoken of as Qur’an, 12 6 :written by honoured scribes, 80 15:useof Pen taught by Bab b , 96 41:its verses established by wisdom set forthw ith clearness, 11 1:a revelation to Md of what he did not know

, 4116:when completed will be a perfect revelation, 5 It is a missive (tanzi l),56 76 ; 69

46; 14

1,etc .:a revelation (wahi), 534:an admonition

, (flzik rd),74641 54: 73 16

; 6859

, etc . sure knowledge, 69

51 varied inwarning, 17 46:its verses are both figurative and explicit

,3 5 contains

similitudes of every kind, 18 59. It i s easy for warning , 54171 69 1 4° z set

forth in verses (dyd t), 27 1:not tortuous, b ut direct, 18 39 99:a clearsign to the heart of the believer, 29 its words are weighty

, 735

it is a discriminating discourse (gaum asalun), 86 16:in plain A rabic

,


20 119; 43 9, etc .:the D iscerner (furqan), 25 1 ; 3 9:the Cord (habl) of

A . ,3 96 which He might remove ifHe pleased, 17 66

a lucid Scripture441 ; 26 1

,etc. good news, 19 97 ; 17 9:a glorious Scripture , 50 1

; 1567

clears up everything, 16 91 ; 10 66:settles controversies of Israelites , 27 76the b est of recitals, agrees with itself and teaches by repetition, 39 94:theScripture with Truth and Balance , 42 16:the final revelation

,7 1641 1

instruction for all men,12 104

; 6 no change in words of A . ,10 65

;6 641 115 comprises all secrets of heaven and earth

,27 77 ; 10

69:absolutelyfree of error, 41 49 command to recite

,96 1» 6

; 2794,etc . A . recites it

as a pattern forMd. to follow, 751° 11:He teaches to recite

,lettingMd. forget

only what He pleases, 87 6 1; 13

69:ifHe cancels a verse grants a b etter,2 as much as is easy to b e recited, exemption in sickness

,travel 0 11

b attle,73 to b e recited in measured tones

,73 4:Md. is not to b e hasty

in recital till oracle is complete, 20

116seven verses of recital previously

given (Fatihah), 15 67:Q . not to be b roken up, 156“ recitation to b e

listened to in silence , 7 only A . knows its meaning, 3 5:the faithfulaccept it as all from Him

,3 5 it b rings healing to the faithful, ruin to the

wicked,17 64:its revelation increases unbelief and rebellion of many,

5 69:treated by infidels as a lie,849 1 1 ; 6

6°said to b e tales of ancients

dictated to Md. b y others, 25 15 1:not recited nor Copied beforehand, 29 47nor forged by Md 52 66 16 etc . unb elievers challenged to produce alike revelation, 52 64

; 1116 1

,etc .:whoso rejects it will b e lost, 2 115

. Itis foretold in earlier Scriptures , 26 196 1 1 and confirms them, 12

111; 10

66,

etc .:and is their safeguard, 5 59agreement With them proves its

inspiration,46 9 .

Babb . [God .]Ra

‘d Thund er .


Rahman. [God .]R ahman Merciful. Title of S . 55.

Ramagc’

m. [F as t]R ank s z: Safat. Title of S . 37 .

R an som F idyah. [E xp ia ti on]R as s . Probably a place-name ; uncertain meaning. Its people

rejected messengers of A .,25 50 19

.

RaszZl. [A p o stle]R ed Sea. Referred to as Bak r sea. D ivided by Moses, Pharaoh

drowned in it, 2 47 children of Israel b rought across it, 10 60.

R efr ain s . Frequent in structure of Surahs,e.g. 54 1611 911 601 39 1 40 ;

77 28, 34, 37.40, 45 , 47, 49.

R efugees Mahdyzr in . Those who fly country for A .

’s sake will be

rewarded, 16 46 1 111:especially if they die in His cause, 4101:coupledwith A nsar (helpers), 9 116:A .,

well pleased with both,has prepared

paradise for them, 9

101:A . is turned to the Refugees and to the Prophet,9 118:they are to b e forgiven their offences, 2499:b elie v ing womenrefugees to b e received, 60 1° refugees not so near of k in to otherb elievers as b loo d relations, 33 6:their share of spoil

,59 6:claim to

alms,2499 .

R el ig ion D in (ob servance). Of Ab raham, 22

77:adopted byJacob, 2 196 r. of Noah, Md.,

Abraham, Moses, Jesus, 42 11 sincerereligion demanded by A ., 7

96 Islam is the true r 3 17:Ms. are brethren


Sab a Sabc’

z’. Title of S . 34.

S ab b a th Sabt. Israelites commanded not to break, 4156:ordainedfor those who differ about it

,16 195:transgressors changed into apes, 2 51:

cursed by A .,4 punished by withdrawal of fish, 7 156

.

Sab ean s 1: Sab i . Prob ably star worshippers . Coupled with Jewsand Christians as believers in A .

,2 59

; 576 also with Magians, 22 17

Sab i la’lla

'

h Way of A . [W ar fare]S a c red A n imal s . Of Arab s

,no longer to b e venerated, 5

S a c r ifi c e . (1) _D_habh slaughter. Intention ofAb raham to sacrificehis son

, 37 sacrifice of c ow ordered to Moses, 2 116 (2) Qur bdnoffering. D emanded by Jews to be consumed by fire from heaven ,

3 179

brought b y sons of A dam, 5 (3) Nahr stab b ing (ofcamel’s b reast) ;

to be done with prayer, 108 9. (4) Hadi gift of animal sent to K a‘bah

for sacrifice,2 169

; 5 9651 96

. Name of A . to b e recited over beasts whenslain at K a‘b ah

,22 64-67 camel appointed for Ms.

,22 67

of value onlywith pious intention

,22 66

.

Sad”

Sad . Title of S. 38.

Sadaqah [A lms].Safa. A hill near Mecca

,to be visited at pilgrimage, 2 156

.

Say?”

A rray .


safat R ank s .


Sahzjfah b ook or roll. Ancient books, 20 166 :honourable, 80 16

of Moses, 53

67:and Ab raham,87 16 1

pure pages (of 98 9 :bookof judgment, 81 7459. [S c r ip tu r es]

Sain ts Wali,pl . aa lz

’

ya. Friends of A . to whom no fear or

grief,10 66 .

Sajdak“A dora tion .


Sajdak Prostration,25 55

; 4 [P r ay ers]Sak inah. The A rk (tabat) of the Covenant with , the Sak inah

(Shechinah) to come to Saul, 2 949:the divine confidence sent downupon the Apostle and the faithful in danger, 48 41 9° 9 96 4°

Salc'

zt. [P ray er s]sal ih . A prophet sent to tribes of ‘Ad and Thamfid

,b ut rejected

by them, 7

Salsab i l the softly flowing. A spring in Paradise , 76 16. [P aradi s e]Salu ta tion s . [D ep or tmen t]S alv a tion . Unb elievers invited to najdt deliverance (from hell),

40 44:Paradise is the reward of faith,well-doing

,testimony

,103 9 1:sub

mission to A . and doing good, 2 repentance and prayer for pardon,

3 repentance, faith, well-doing, 19 61:for those whose balance isheavy

,23 104 with good works, 16 69

; 4379:who labour for A . ,

16 641

7 41:who practise faith,prayer, alms, sexual moderation,

fidelity, 23 1—11repentance , faith, good work s, 25 for men and women alike , 33 65

for Ms Christians,Jews, Sab eans, who b elieve in A . and Judgment and

do good,2 56 conditional on belief in Md.

’s message , 47 9 ob edience to

A . and His A postle,2451 good deeds drive away evil deeds, 11 115

and do away sins,2 976 :A . will put away guilt of worst actions and

reward b est actions of believers,39 66 :all di e , and receive recompense

at resurrection, 3

169 :pardon and acceptance at Judgment,3 161 1 in

A .

’s presence due grade , forgiveness, and provision, 8 4: love of A .

manifested to righteous believers at Judgment, 19 95 1:faith will notavail if postponed to Judgment

,6 159

.

SUBJECT INDEX 105

Samiri . The artific er who made the golden calf, 20 67. [M o s es]

Sagar . [H ell ]S a tan . [D ev i l]Saul Talzzt. Made king ; receives the Ark and Covenant, tests

his forces b y1

drink ing at river,with help of D avid slays Goliath, 2 947- 59

S c a t t e ring ”

t’

irz‘

yat. Title of S. 51

S crip ture s . K i tab writing ; zubar tab lets ; sahaf rolls 1

lauh slab . The archetypal book (ummu’l k i tab) with A .

,13 66

tablets for people of monition, 16 45 1 Scriptures of Jews are Bookof A .

,2 95

; 399

a lucid book each to Moses and Aaron, 37 117 XVriting,Wisdom

, and Prophecy granted to Israel, 45 15 and to Prophets generally,6 66 1:only to two other peoples , 6 157:prophecy and writings to Ab raham’s posterity, 29 96

no Scriptures granted to opponents of Md .,

68 67 11 47 people to whom they are granted should believe, 74

61 1 rollsofAbraham and Moses tell of life to come, 87 17 11 ancient rolls containclear proofs of this revelation

,20 166 tables appealed to against Meccans,

5446 Ms. to discuss kindly with people of Scriptures , 29 45 doubts as

to Scriptures to be solved by inquiry from their readers , 10 64 earlierand later Scriptures to be alik e believed, 4165 verbal quotation of Ps .

37 96(the only one in 21 105:reference to L aw and Evangel

(Mk . 4 48 96 Ms . accept all Scriptures sent down by A .,42 14; 29

45 1

they are confirmed b y Q .,10 66

; 266,etc .

S c ri p tur es (P eop le of) . [Ahla’l K i tc

’

zb]S ea bahr . Oath confirming judgment, b y the swell ing sea, 52

6

compared to b oundless revelations of Rabb , 18 towering ships in sea

are signs ofA . , 42 61:it is R. who speeds the ships at sea, 1766

. [RedS ea]

Seal of th e P roph e ts K hatima’n Nabiyz

‘

n . Title claimed byMd .

, 33

Se c ts firgah. Split up religion,rejoice in own party, 30 61

t e

probated by A ., 42 11 did not arise in Israel till L aw was given,10 96

did not arise among people of Scriptures till after Q . came 98 6; 3

171 1

Jews and Christians separated through j ealousy,42 16 sectarianism

prevented followers of former faiths from accepting Islam,2 954

.

Sent On e s Ma rsa lat. Title of S . 77.

S ev en S l e ep er s of E p h esu s . Story of Christian youths immuredduring persecution of D ecius

,told in S . 18, the Gave ,

6- 95.

Shafd‘ah [In ter c e s s ion]

Shams Sun .

” Title of S. 91.

Sh e c h inah . [Sak inah]Shi p s . From the ark of Noah onwards a token of Providence

,

36 41—5 23 99 A .

’s instruments for enrichment by trade, 17 66-79

; 4511 1

a sign of the goodness of A . ,30 45 ; 42 61

Shirk . [Id o latry]Sh or t M easu re

”Tazfif. Title of S . 83.

Shu ‘az

’

b. [Je th r o]Shara “ Coun s el . Title of S. 42.

Shu ‘a/rc

'

z P o e ts . Title of S. 26.

S idratu’l Muntaha the Plum tree of the Boundary. On the out

skirts ofParadise,near which Gab riel appeared , 53

S ign s of A .

’s w o rk ing . Frequently of creation, 30 111

—9 1; 459

-61 10 1

nature,17 16 41 67 11:life ofworld

,30 99- 97

, etc . [M irac les]


S 1j1'

ll Register of deeds. Rolled up against Judgment D ay,21

Siyyin . A register of the deeds of the wick ed k ept m hell, 83 7 9.

S in R. is merciful to those who avoid greatsins and commit only venial faults, 53 66:avoid great sins, A . will b lotout faul ts, 465 1 t. he unpardonab le sin is polytheism (Shirk ) , 4511 116 1 deathbed repentance not accepted , 499 .

S inai : T1211 or the mountain . Moses called on the right side ofS.,

19 46:sees fire on slope, 28

99:olive tree on S.,

S . liftedup over Israel, 2 6° 67 1 4156 .

S in s . Covetousness,92 6

‘ 11 :p1 ide,17 69 1

. envy, 113 5 1

. extravagance,

17 96 1 ; 79 9

niggardly and ostentatious almsgiving, 441 1 1 infanticide ,60 19:condemnation of lawful food

,6 141:cheatmg, 83 1

—6suspicions

and slander, 49 19 ; 4119 ; theft, 60 19 .

Sira ta’l Mustagim the Right Way. Fear A . and ob ey me , this 1s

the right way, 3441 lead us on the 1 . w .,

yl 5

. Ab out 30 times ln Q .

S lav ery . Captives enslaved b y pi ophets after warfare, 8

66:slavethe ab solute property of his master as man is of God, 16 77 1 30 97 . femaleslaves may be taken as concubines at discretion

,461 99

; 3349 1

. provisionto be made for marriage of female slaves

,2469:not to be forced to

prostitution , 2466 married women may be tak en to wife if captives, 496 1

man free from restrictions in case of female slaves, 23 6:slaves to bekindly treated, if able to redeem themselves not to be prevented,2466 1

. b elieving slave better than infidel freeman,2 99°

“ Smo k e” D ahhan . Title of S . 44.

S od omy . [Pun i shmen ts]S o i l Ba lad . Title of S . 90.

S o lomon Sulaiman . Slaughters horses which caused him to forgetworship and is made autocrat of winds and demons

,38 99- 69

; 2161 1

wisdom in judgment,21 76 1:dealings with jmns, animal creation ,

and

Queen of Sheba, 27 164 5 1 winds and jinn work for him till after death,3411—13

S or c ery . [M agi c ]S ou l : nafs. The individual responsible for actions

,3 94

S ound in fai th : [Han if ].S oo tpsay er

_ K ahin . Md. is not a s.,52 9 9:Q. is not the word of

a s. , 694

S p el l s . A gainst evils of creation, night, witches, and envy, 113 1—5

against whispering Satan,j inns and men

,1141—5.

Sp id er‘A nhab 12t. Title of S. 29.

Sp ir it : 121271 . (1) Generally. D escends on Night of Power,97 4

proceeds at command of Bab b,17 67

sent down,with angels, o

whomsoever A . pleases,16 sent to Md. with inspiration, 42 59:

strengthens believers, 58 99 1 121211117 Am111 the Faithful Spirit, bringsdown Q . in A rab ic from the L ord of the Worlds, 26 1991

-5:(3) R12h11’llc2h

the Spirit of God. The Messiah Jesus is a Spirit from.

Himself,4169

Mary, into whomwe breathed of our Spirit 21 91 1 66 19:A . b 1 eathed HisSpirit into A dam,

32 6 1 15 99 1 38 79:(4) E z2h1o’l Qudus, Holy Spirit,

Jesus son ofMary, strengthened b y H . S. ,2 81

0

9541 5

Sp l i tting a sun d er Inshigdg. Title ofS. 84.

Sp o i l s” A nfd l. Title of S. 8.

Sp o i ls . [W arfare]“ S tar Naim. Title of S . 53.


T reaties ‘Ahd . Broken by enemies , 8 56:to be observed for timespecified

,9 4.

T ree . Satan offers to show A dam the Tree of E ternity20 116

says it is forbidden lest they become immortal, 7 19:on tasting ofit they see their nak edness

,7 91

.

T r i b u te . Poll tax (Jizyah) to be imposed on Jews and Christiansrefusing Islam,

9 99.

T r i ed ” Mumtahinah. T1tle of S . 60.

T rin ity . Say not “ three 4169 A . is not the third , besidesMessiah son ofMary and Hismother, 5 76 11 79 Jesus never said Takemeand my mother as two gods beside 5 116

[God]T ro op s

”Zamar . Title of S . 39 .

T rump et $1211 . [Resurrec tion]T1211 M ountain .


Tii r . [S inai]

Ula’l ‘A zm Possessors of constancy:a title given to certainApostles

,46 64

. [A p o stles]Ummah. [Re l ig ion]

7 156771111711 of the people

,or perhaps

,illiterate ; a designation of Md .

,

Ummu’l K i tdb original writing. Of the tablet on which A .

’s decrees

are inscribed, 13 69of the verses (113/at) of the Q .

,3 5

.

‘Umrah the lesser Pilgrimage or visitation of the Holy Places at anytime ; offering to be brought, 2 199 only allowed to Ms.,

9 16

Unb el iev er s K afi11

1211 . Title of S . 109.

Un i ty ” Title of S . 112.

Un i ty . [God .]Usury . Usury banned by A ., alms rewarded, 30 66 selling allowed,

usury forb idden on pain of hell fire, 2

9 76 11 to be abandoned, 3 195

‘Uzai r [E zra].

‘Uzza:an A rabian idol,53 19

. [Id ol s]

V .

V ei l ing . Ofwomen,2461 .

V i c tory Fath. Title of S . 48.

V i r tu e s . Some follow evil,some a middle course, some excel in

merit,35 99 moderation in lib erality, 17 2 191 in sexual indulgence,

23 5 9 making the best of things, 7

196 1 justice,16 99 4 61:truth in

witness , 4164:faithfulness to engagements, 16 96 1; 5

1,etc . and vows,

76 7:obedience to authority,4 69:patience , 2 146 1

,etc endurance

,

16 96 benevolence to kindred,16 99 kindness to orphan and poor

,93 9 1

;

44—71 4° without waste,17 96 1 lib erality, 2 191

; 4766 11

.

V i s ion s 11

129 12. Of Abraham,37 Joseph

,12 5:Pharaoh’s

dreams,12 46—9:Md. ,

17 69.

Wa lz'

. [Saints]Wagi

‘ah Inev i tab le .

” Title of S. 56.

W arfare . Jihad f i sab i la’lldh Strife in the Way of God. Those

SUBJECT INDEX 1 09

driven from their homes for the faith allowed to fight, 22 a revelationof divine truth

, 85 command to fight must be promptly ob eyed

47 99 1:A . has sent down iron as an evil and a b enefit to man,57 95

slaughter of enemies enforced b y confused stories of Saul and others2 944-59:war to be waged in the cause of A . agains t enemies, 2 166-9

against infidel neighb ours, 9 194:after four months’immunity , 9 17

against Jews and Christians, offering Islam or tribute,9 96:precautions

and tactics, 476:Md. to consult believers and trust in A 3 156:strikeoff heads and finger tips, 8 19:fight till religion is all of A .

, 8 war in

sacred months may be a duty, 2 9 14:avoid insincere mediation , 467;

allow no overtures at time of vantage, 47 67:detail s of battle of Badr,

8 46—51

; 311:wayfarers not to be indiscriminately looted, 496:war to b e

followed by religious instruction, 9 196 rank ofwarriors above that of noncombatants, 497:the fighter is on the side of A .,

476:exile especiallyacceptable, 2 915:the slain on God’s path are living

, 2149; 3

166 they are

martyrs , 471 exile and death in way of A . rewarded to men or women,

3 196 11:death in His path better than wealth, 3 151 1 rewarded b y Paradise

,47 5 11

; 569:rich booty granted and more to come

,48 booty

belongs to A . and Apostle, 8 1149:59 7:captives in power of captors, tokill

, sell, hold to ransom, liberate , convert, 8 47 41:encouragements tofight, 8 94147 111 66 1

; 6111 9 especially after defeat of ‘Ub ud, 3 117—94

, etcSlackness rebuked , 61 9 11:9 49—57 especially ofBadaw'

i'

n,9 67—100 blame

to the timid,2 9 19 1 prayer for victory over infidels, 2 966 victory of

Badr a sign from A .

,3 11:it was A . who slew enemies

, 817

siege of

Madina raised,33 9—97:victory sealed at Hudaib iya, 48 1:divine help in

taking ofMecca, 110 1 11.

W a ter . The origin of life in the Creation, 21 61.W eek . Heaven and earth created in six days, 7 59 :Sabbath insti

tuted only for those who differed about it, 16 195on Friday suspension

of work at prayer time , 62 9 11.

W e igh ts and M easur es . To be just and full,7 66:unfairness to

be puni shed on Judgment D ay, 83 1 11.

W id ow . To wait four months and ten days before remarriage,

2 964 to b e left a year’s maintenance after death of husband

,2 941

.

W il l s . [Inh eri tan c e]W in d s . Hurricane (Samar), 69 6 desiccating blast 51 41

fertilising w inds (lawaqih), 1599 harbingers (mubashshird t) of rain, 30 47.

_Klgamr , 1ntoxicant. In it is sin and advantage, but sin

greater than advantage, 2

916:an abomination of Satan’s work, 5 99

serv ed by butler to Pharaoh,12 41 rivers of delicious wine in Paradise

,

47 16.

W i t ch c raft. [Sp ell s ]W i tn e s s . [T e s timony]W iv es . [M arr i age z M uhammad]W om en . Reward to good men and good women

,33 65:modest

b ehaviour and veiling enj oined,33 59 :treatment of women converts

,

60 1° 11 penalties for defamation of virtuous women,24“ 9 1 96

W omen” Nise

'

i’. Title of S . 4.

W o rd of God . [Q ur’an z S c r ip tur es]

“ W rangler” Mujadi lah. Title of S . 58.

W r i ting K itdb . [S crip tur e s]W o rk s . Sent before to A . and recompensed , 73 absolutely


revealed at Judgment Day, 99 6 6 ; 82 5. [Judgment Salv a

tion]Wuz12’. [A b lu tion s]

Yaghfith. An idol, 71 96Yahyd . [John]Yaj12j. [Gog]Yagin . [D ea th ]Ya

‘

g12b . [Ja c ob ]Y a Sin . Title -of S . 36.

Yathri b. [Medin a]Ya ‘fig. An idol, 71 93

.

Yanas “ Jonah . Title of S . 10 .

Y 123uf Josep h .

” Title of S. 12.

Zab1211 Psalter. [D av id z S c rip ture]Zaid . Freedman and adopted son ofMd. divorce of his wife Zainab

in Md.

’s favour commended by A . ,

33 67.

Zaharya. Zachariah. Father of John the Baptist. Coupled withJohn

,Jesus and E lijah as just, 6 65 :foster father to Mary, receives

promise of son ,3 69—6 his prayer and its answer, 19 1—19 21 69 1.

Zakat purification, i .e. alms of ob ligation . [A lms]Zalza lah E ar th quak e .


Z anjab i l Ginger, an ingredient in the b everage of Paradise, 76 17.

Zaggam. An infernal tree,the fruit ofwhich the damned must eat,

37 60—4; 4443—6; 56

51 11.

Zodiac (S ign s of). Mintagata’l bum] the zone of constellations .

Oath b y constellations , 85 1 placed in heaven and adorned by A .,25 69

;

15 16.

Zaha“ B r igh tn es s .

”T1tle of S . 93.

Zu_l_c_h11

12f O rn amen ts . Title of S . 43.

Zamar T roop s .

” Title of S. 39.


No. Title of Sarah.

37 .

38. Sad

39 . Zumar40 . Mu’min

Fussilat

Quoted in English as

Rank s

Sad

TroopsBelieverMade PlainCounselOrnamentsSmok eK neelingAhqafMuhammadVictoryApartmentsQ

'

af

ScatteringMountainStarMoonMercifulInevitab leIronWranglerEmigrationTriedA rrayA ssemblyHypocritesMutual Bece1tD ivorceProhib itionK ingdomPen

Infallib leStepsNoahJinnEnfoldedEnwrappedResurrectionMan

Sent OnesNewsThose who D rag ForthHe frownedFolded upCleav ingShort MeasureSplitting AsunderStarry SkyNight-comerMost High

SERIAL LIST OF SURAHS 1 13

Quoted in English as

OvershadowingD aybreakSoil.Sun

NightBrightness

Expanding1gClots ofBloodPowerClear E videnc eE arthquakeChargersBlowD esire of IncreasingA fternoonBackbiterE lephantQuraishNecessaries

'

A bundanceUnbelieversHelpAb ii L ahabUnityD awnMen

D ATE S CONNECTE D W ITH THE

Q UR’AN .

570. Birth of Muhammad at Mecca.

576. He is left an orphan to the c a1e of his paternal uncle Ab iiTalib .

595 . Married to _K_hada1jah605. Becomes guardian of ‘Ah and adopts Zaid b in Harith as son.

610 . Meditations m cave on Mount Hira’611. First revelation

,followed by blank interval (Fatrah).

613. Revelations resumed.

615. First migration of persecuted Muslims to A byssinia, and

return.

615 . Temporary concession to idolaters ; immediately revoked.

616. Second migration ofMuslims to A byssinia.

617—9. Muslims under the b an of the Quraish.

619 . D eath of Khadaijah and Ab u Talib .

620 . Unsuccessful missi on to Ta’if and vision of believing jlnn.

621. Twelve believers f1om Medina pledge obedience to A llah andthe prophet .

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

622. Hij rah 0 1 flight of Muhammad and his adherents from Meccato Medina. The E ra of Islam ; 20th June, 622. (A s thefirst year of this era b egins m the middle of the Christianyear, there i s often a discrepancy between the relations ofAD and A . .H

,e. .g May A HD 623 would fall in A . .H 1

,

while July of the same year would be dated A .H. 2)622. D ec . First attack on Meccan caravans under Hamzah’s

command623. Followed by five more

,of which three under Muhammad

’s

personal leadership . D ivine command to fight the

idolaters623. Fast ofRamazan substituted for D ay of A tonement623. Mecca as Q iblah instead of Jerusalem624. Jan Victory ofMuslims over Quraish at Badr624 Feb . Jewish tribe ofBan1 Qainuqa

‘ dr iven into ex ile624—5. Fatimah married to ‘A li . Birth of Hasan and Husain625. Reverse ofMuslims ln Battle of ‘Uhud625. Bani Nad_l_r

'

1r (Jews) attacked and driven into exile .

626. Muhammad marries Zainab , the divorced wife of Zaid hisadopted son.

‘A yishah accused and defended .

COMPARATIVE TABLE OF VERSE NUMBERINGSIN FLUEGEL

’S AND IN INDIAN EDITIONS

(INCLUD ING WHERRY’S EDITION OF SALE

’S

TRANSLATION) OF THE QUR’AN .

S .= Sfirah F .

= Fluege l verse numb ers I .= Indian verse numb ers .

Only variant numb ers are marked ; the o thers tally . Wherethe markings tally the first and last Nos . of the identic al series aregi ven .

Quotations in this b ook are ac c ording to F luege l .

TABLE OF VERSE NUMBERINGS 1 21

124, THE TEACHING OF THE QUR’AN

TABLE OF VERSE NUMBERINGS 125

TABLE OF VERSE NUMBERINGS 1 29

TABLE OF VERSE NUMBERINGS 133

136 B IBLIOGRAPHY

fo llow s Noeldek e’s arrangement w ith p lentifu l textual quo tations .

The Origina l S ourc es ofthe Qnran , b y W . St . Clai r Tisdall (S .P.C.X .,

and juda ism and Is lam, b y A b raham Ge ige r (Simpk ins ,

deal w i th derivation from p rev ious religions . The L ife ofM ahomet, b y Sir W illiam Muir (Smi th , E lde r , D as L eben

and die L ehre des M ohammad, b y A do lf Sprenger (Berlin ,

and M ohammed , Part I . , hi s L ife , b y H . Grimnm (Miinster ,c onta in v aluab le sec tions on deve lopment and teac hing . Goodintroduc tions are given in We i l’s E in lei tung in den K oran (Le ipz ig,

and in the artic les K oran and Qur’an in the E n

cy c lopaedia Bri tanni c a , and the E n cy c lopaedia of Religion and

E thic s , and in Hughes’D ic tionary of Is lam.

WORK S ON QURANIC THEOLOGY .

A rtic les under the v arious head ings , suc h as A llah , in the

w orks of refe renc e jus t ment ioned , to which must b e added the

E n cy c lopaedia of Is lam (pub lished up to give muc h

info rmation and extens ive b ib liographies . Hughes is spec iallyusefu l for fu ll refe renc es , b ut sev e ral re levant sub jec ts are omi t ted .

Geschi chte der H errs chenden Ideen des Is lam , b y A lfred v on

K remer (L e ipz ig ,1 868 ; English trans lation b y Salahud D in

K huda Bakhsh , Calcu t ta , 1 9 0 6 ) and The E arly D evelopment ofM ohammedanism , b y D . S . Margo liouth (W i lli ams and No rga te ,

Show the re lation of the b asal quranic c onc eptions to laterd eve lopments .

The teaching of the Qur’an as a who le is ab ly . presented in

IWohammed (Par t b y Hub ert Grimme (Miinster , c om

prising a sho rt in troduc tion and a System of Qurani c Theology .

More or less partia l t rea tments are given in the fo llow ing ,as

shown b y the ir t itles:Christologie des K orans , b y Gerok

M ohammeds L ehre der Offenbarung , b y Pautz ; The Coran (itsc ompos i t ion and teac hing , and the tes timony i t b ears to the

H o ly S c rip tures ) b y Sir W i lliam Mui r The

pamphle ts in the Is lam Series of the Chris tian L iteratureSo c ie ty fo r Ind ia (1 9 14if ) , on the Quranic D oc tri ne of God , of

M an , of S in , and Of S alvation ,b y W . R . W . Gardner are the

b est stud ies in English on these sub jec ts . There IS a lso a

good study on The H o ly Spiri t in Qnr’an and Bib le , b y C . G .

My lrea and I . A b du l Mas ih . In The M os lem D oc trine of Godand The M oslem Christ, b y S . M . Zw emer , w e c ome to the linewhere the theo logy of the Tradi tions is fused w i th tha t of theQur

’an . The most c omp lete monograph on the Beautifu l Names

of,God is the artic le b y J. W . Redhouse in the j ournal of the

Roya l A siatic S oc iety , 1 880 , pp . 1—6 9 .

PRINT E D 1DV W IL L IAM CL OWE S AND SONS, L IM IT E D , LOND ON AND BE CCLES .

The Teaching of the Quran

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