The Teaching of Holy Quran

\
THE TEACHING OF
THE QUR AN,
WITH AN ACCOUNT OF ITS GROWTH AND A SUBJECT INDEX.
BY THE REV.
H. U.
WEITBRECHT STANTON,
PH.D.,
D.D.
CHIEF REVISER OF THE URDU NEW TESTAMENT; EDITOR OF THE BIBLIOGRAPHY FOR MISSIONARY STUDENTS.
LONDON
AND
CENTRAL BOARD OF MISSIONS
SOCIETY FOR PROMOTING
CHRISTIAN KNOWLEDGE.
NEW YORK THE MACMILLAN COMPANY.
:
1919
BP
NOTE ON TEANSLITEEATION OF ARABIC NAMES AND TEEMS

I
IN default of a universally recognised standard of transliteration have accepted the following as approximating to the best systems
in use, without entering on minuter distinctions.
Broadly speaking, the consonants not mentioned below have the in the leading European languages. Otherwise (fol lowing the order of the Arabic alphabet) The elision of alif ( ) and the hamza ( f ) are expressed by an apostrophe, e.g. rasulu llah, nisa .
same value as
th
di,)
(p,)
(
= English th in thing. = a modified, deep guttural

)
h.
kh
dh
?
(
(
ch in
loch.
)
)
(j
yi ) The Arabic
is
= th in the. ~ modified s. = modified z.

letter
(In Persia and India read as
z.)
am
c), being unpronounceable by Europeans,
rendered by an inverted apostrophe, e.g. sharl ah. gh ( c ) = a voiced kh, something like the French
t
r,
grasseye.
and
(
L>
&
Jo )
modified
and
jj
=
(
The long vowels

and
first
2/<%
a deep guttural & sound. in Arabic are

)
Alif
waw
( * )
^ =
(continental value in each
case).
The
:
corre
sponding short vowels are rendered a, u, and i (unmarked). The two in some dialects are pronounced e and 6 hence such differences as Muhammad and Mohammed Qur an and Koran.
;
PEEFACE
THIS book is intended to present the body of religious and moral teaching contained in the Qur iln itself apart from the Traditions which form the second main
basis of
been impressed upon me during several years in which I have had frequent opportunities of lecturing to missionary candidates and others on Outlines of Islam."
"
the
Moslem
faith.
The need
for it has
The Qur an is slightly longer than the New Testament, but in contrast to it, and not less so to the Old Testament, it is a one-man book, vhich exhibits manifestly the work ings of a single mind under strong religious and other impulses. The Jews and Christians, from whom Muhammad drew the mass of his material, stood out in his view as People of Scripture," and from the very first Muhammad believed himself to be the recipient of portions of a heavenly writing which were to be embodied in a new
contains, as distinct from later comments, however authoritative, is as necessary for
clear
Scripture for believers in his idea of what this book
message.
To present a
a real comprehension and evaluation of Islam as is a clear exposition of the teaching of the Bible itself, as distinct
from
subsequent
theology,
for
the
understanding
of
Christianity.
still
Islam from the beginning was a theocracy, and it can only be understood as ideally a religion and state in one. Muhammad was a prince as well as a prophet, and not only led in prayers and preaching, but commanded armies and
PREFACE
controlled as an autocrat both foreign and domestic policy, besides doing the work of a legislator who claimed divine There is, however, no authentic authority for his laws. his of official collection correspondence, rescripts and in the Qur an. contained is what Frag treaties
except
it is here that we mentary though the materials may be, the religious and between relations see reflected the basal
civil
powers in Islam.
has increasingly During the last hundred years Islam other with faiths, especially Christianity, come into contact no longer as the religion of rulers who for a millennium enforced its observance by the sanctions of civil and criminal law, but as one faith, tolerated and protected in Even more pene its exercise, side by side with others. influence of religious, social and the been has trating and ideals, the free inflow of which political conceptions Faced by the life and thought hindered. is no longer
struggling with the difficult task to the demands of a medievalism of adjusting early the world. modern tendency of progressive Naturally Ahmad Sir onwards, has been to from Moslems, Sayyid and to recur to their of accretions schoolmen, the disown
of a
new
age, Islam
its
is
the one sacred volume as the sole genuine expression of But, faith and practice incumbent on the true Muslim. this use of an Arabian book of the seventh in
making
highly Christian will not withhold thoughtful missionary or other his sympathy from those who are striving to vindicate a of monotheism in the new place for a historical form to form a judgment on their order in but thought-world success or failure in so important and difficult an enter that he should be able to estimate prise it is very necessary the actual teaching of the Qur an as a whole or correctly To serve as a practical help in this in any given part. direction is the object of this little manual.
;
have claimed, or at least exer century, these progressives of latitude a interpretation, many results of cised, great The which are repugnant to the orthodox.
PREFACE
I
am
venturing to offer
it
because I
know
of
no book
in English that gives a comprehensive sketch of quranic The bibliography theology, or an all-round subject index. on pp. 135 f. shows that parts of the subject have been treated
I could not pretend to two chapters of Professor Margoliouth s Early Development of Mohammedanism, but for systematic treatment we have to look to three German works Gerok s Christologie des Koran ; Pautz s Mohammed s Lehre der Offenbarung, and most complete of all Grimme s System der Koranischen Theologic. The best studies on quranic theology in English are the pamphlets by Kev. W. W. Gardner on "The Quranic Doctrines of God, Man, Sin, and Salvation." Great help has been obtained from Hughes Dictionary of Islam, which contains useful synopses of quranic teaching, with references, under many, though far from all, of the relevant headings. Of course there are sundry treatises on Moslem doctrine and duty, with more or less reference to the Qur an but even Sale s his translation and com "Introductory Discourse" to includes a of matter drawn from amount mentary large tradition only, and the subject index to Dr. Wherry s edition of Sale often refers to notes which embody traditions
by authors with whose learning
compete, as in the first
going beyond the text. This volume is not intended to be a manual of con troversy, though I earnestly hope that it may be of service
to those who are called to the great work of interpreting the Gospel to Moslems. Spinoza has reminded us that human affairs are neither to be wept over nor yet derided, but to be understood. And Dr. Grimme well remarks that
"
We
who have long
since
imbibed from their original
source in the Bible the best conceptions of Mohammed, find it difficult to realise the impression which they made
on Arabian seekers after truth" when first proclaimed. Perhaps one has been helped to realise this during thirtyfive years residence in the Central Panjab, where Moslems are in a majority, through much candid and friendly
6
intercourse with them.
PREFACE
At any
rate I have tried to under
its
stand the book and
I have learned from others in a shape which to the student and the teacher.
correct this will be
wife.
message myself and to cast what may be useful
If the references in the Subject Index are reasonably owing to their careful checking by my
compiled the table of variant verse numhindrance in dealing berings, the lack of which was a great with different editions of the Qur an. It is hoped that there may be companion volumes to this,
She
also
dealing with other non-Christian Scriptures.
H, U.
WEITBEECHT STANTOK
TABLE OF CONTENTS
NOTE ON TEANSLITERATION PREFACE INTRODUCTION
I.
PAGE
2
3
9
...
PRESERVATION OF THE TEXT OF TUE QUR AN

DIVISIONS OF THE QUR AN GROWTH OF THE QUR AN OF MUHAMMAD
...
II.
...
...
...
12
III.
IN
...
THE
LIFE AND
... ...
CAREER
...
16
THE TEACHING OF THE QUR AN

I.
THE DOCTRINE OF GOD

1.
...
...
...
...
31 31
II.
THE DOCTRINE OF REVELATION

Angels
Scriptures
... ...
...
... ...
...
... ...
...
...
...
...
2. 3.
...
... ...
38 38 39 43
51
51
Prophets
...
...
III.
THE DOCTRINE OF JUDGMENT

1.
...
... ...
... ...
...
...
... ...
...
Death
...
...
... ...
...
... ...
2.
Resurrection
51
51
3.
4. 5.
The Judgment Day

Paradise Hell
...
...
...
...
6.
The Divine Decrees

The Nature
Sin
of
...
...
...
...
52 53 4
55 55 56 56 57
57
IV.
THE DOCTRINE OF SALVATION

1.
...
...
...
Man
...
2. 3. 4.
...
...
...
The Nature of Salvation ... ... ... The Conditions of Salvation ... ... ... ... Repentance, Faith, and Good Works The Five Pillars of Religion (Confession, The
5.
Way
Prayers, Almsgiving, Fasting, Pilgrimage) of Salvation ... ... ...
58
61
Piety
Islam
...
...
...
...
61
TABLE OF CONTENTS
PAGE
V.
THE LAW OF LIFE

1.
...
... ...
...
...
...
...
2. 3.
Qur an ... Government of the State

in the
Law
... ...
...
... ... ... ...

... ...
63 63 64
65
Warfare
Slavery Criminal
... ...
...
...
...
...
...
4.
5.
...
...
Laws
... ...
6.
7.
Civil Begrilations
...
... ...
... ... ...
8.
Domestic and Social Laws Ceremonial Laws ...
...
66 66 66 68 69
71
VI.
ATTITUDE TO OTHER FAITHS
...
...
...
SUBJECT INDEX SEEIAL LIST OF SURAHS DATES CONNECTED WITH THE QUR AN TABLE OF VERSES
75
Ill
114
...
117 135
BIBLIOGRAPHY
INTRODUCTION
OUR
object
is
to present
the teachings of the
Qur
iin,
from the book itself, apart from the Traditions of Islam which form the second basis of the faith. But if the statement is made on good authority that the Qur iin is the
as elicited
only authentic, contemporary document of Muhammad s lifetime the question naturally arises What evidence have
:
authenticity as alleged? To answer this it is necessary to make brief reference to the Traditions and more especially to the biographies of the prophet, so as to
its
we of
and on what basis, they tell us of the preservation, collation, and form of the Qur iin. We shall find that the utterances of the Qur iin extend over a period of some twenty-one years, during which immense changes took place in the inner and outer experience of Muhammad, and that these changes greatly affected the manner of his teaching and to some extent its matter. To understand it with in sight we must therefore briefly trace the main stages of growth in the book corresponding to those of his life. Accordingly, by way of introduction, we shall deal very
see what,
briefly with the preservation of the quranic text, with its divisions and literary character, and with the
development
of its matter.
I.
THE PRESERVATION OF THE TEXT OF THE QUR AN. With the spread of Islam after the death of Muhammad
the need of recording utterances of the prophet, other than the revelations through Gabriel, presently made itself felt.
10
It
is* probable that such records began to be made within the lifetime of men who had seen the prophet. Within the next two centuries they increased enormously, and before A.H. 256 the first sifting and regular collection of the
traditions was carried out
by Bukharl (A.H. 194-256) in his work known as the Sahih, i.e. genuine collection of Tra ditions. Meanwhile many of these traditions had been worked up into biographies of Muhammad. The first of but this these is by Ibn Hishain, who died A.H. 218 contains in abridgment the biography by Ibn Ishaq (d. about A.H. 150). Ibn Ishaq drew his information from Zuhri, who died A.H. 124, aged seventy-two and he in his turn from Urwa, a relative of the prophet s favourite
"
"
are thus brought who died in A.H. 94. within reach of the original sources, and if we take into account also the tenacity of verbal memory among Orientals
wife Aishah,
is reasonable ground for believing in the substantial truth of the facts alleged in the biographies of Muhammad if they fall in with the tenor of the Qur an itself.
We
there
Whether Muhammad himself was
illiterate or
not
is
disputed point, but the emphasis laid by him from the first on a written revelation (96 4 ) makes it highly probable that the work of recording the oracles recited to his followers to ~ be used in prayers (73 1 7 ) was begun at an early time, and 10 the passage 2 Whatever verses we cancel or cause thee
("
better or its like distinctly implies the recording of revelations in a written form. Zaid bin Thabit, Muhammad s secretary, reported (including s in the used other writers) prophet house to apparently This seems an of its the out Qur fragments." put together
to forget,
")
"
we bring a
We
"
"
to refer to the
combining of separate oracles into the longer Surahs, such as the second, which are obviously composite, the result Zaid says When the prophet died the
"
Qur an was not yet unified," i.e. the single Surahs had not been collected into one volume. The writer who quotes him (Jalalu d Din a s Suyuti) sums up During the life time of the prophet the Qur an had all been written down,
"
INTRODUCTION
but
it
11
was not yet united in one place nor arranged in order." The work of collection was accomplished the first by Caliph Abu Bakr, that of collation by the third
successive
Caliph
<Uthm|sC7
The loss of life among the memorizers and the Qur an during the fighting in Arabia
prophet
s
reciters of
after
the
death,
especially
in
the
battle
of
Yamiimah
causedgrave anxiety for the preservation of the The Caliph therefore commanded Zaid bin Thabit to collect all the Surahs into one volume. He undertook the work with reluctance, but carried it out with laborious care, so that the most careful searchers of
(A.H. 12),
sacred text.
succeeding generations have not produced more than nine fragments, and those mostly insignificant, which have a colourable claim to be discussed as variant remnants of the
original.
The arrangement followed by Zaid was roughly
according to length, but the Surahs regarded as revealed in Mecca and Medina respectively are kept in distinct groups.
There appears to be a certain arrangement according to alphabetic cryptograms (A, L, M, etc.) prefixed to some of the Surahs, and possibly there is an attempt at chronology
numerous shorter chapters, but any such often infringed by the inclusion of later oracles in earlier Surahs, as in the long verse 20 of S. 73, which relaxes in detail the severer commands of an earlier stage as to recital of prayers. The followers of Islam were thus furnished with a complete collection of the oracles of their prophet, but it
tendency
is
in the order of the
was
still
open to individuals to
recite
them
in their
own
dialect, with the possibility of misunderstandings in detail, or to use other collections recorded to have then been
In a campaign of Muslim troops from Syria and Mesopotamia against Armenia the commander found such a difference in the recitation of the holy verses that he
extant.
reported
it
Thereupon
prophet
s
Uthman, the Commander of the Faithful. Uthman borrowed from Hafsah, one of the widows, her copy of Abu Bakr s Qur an and
to
12
it to a commission of four trustworthy men, the collector Zaid, himself a Medinite, and three including others of the Quraish tribe (of Mecca). They were to make four identical copies of the volume, and in case of any doubt as to the form of a word it was to be written down in
entrusted
the dialect of the Quraish to whom Muhammad belonged. This they did, and one standard copy was deposited in
each of the four chief cities of the Caliphate Medina, Kufa, From these only must copies Basrah, and Damascus. henceforth be made, and to prevent disobedience all other copies were ordered to be burned. The only difference which
now
affects the reader is a slight variety in the
numbering
of the verses.
II.
THE DIVISIONS OF THE QUB

of the
"
AN.
its
The name
Qur an and the word with which
both forms of a root which means to recite," whether from memory or from the written page. The Qur an is a recitation or thing to be recited, and that not only for the benefit of those who are to be instructed in the divine revelation, but also as the expression of worship due to Allah; it is the treasury of faith, duty and worship in the very words uttered by Allah, who is throughout held to be the speaker. Its division is partly literary, partly liturgical the former is original, the
earliest Surah, the 96th, begins (iqra) are
;
latter secondary. It is unnecessary for us to dwell
division into
323,621
is
letters
or
on the Muslim scribes 77,934 words, but the

are
division into verses

signs,
structural.
They
this
named
ayat or
and the ambiguity between
word and the same
term for miracles (semeia) is played upon by Muhammad when he places those who reject his verses on a level with
those
who despised the
signs of earlier prophets, or
when
he makes his ayat of utterance equal in value to their ayat of action. They are characteristic of the literary form in which Muhammad cast his utterances. The Arabic poetry of his age offered an elegant form of expression which
INTRODUCTION
;
13
would have been highly appreciated but, even if he had the poetic faculty, which is doubtful, Muhammad was un willing to be reckoned among the venal and frivolous bards
of his time, just as he distinguished his oracles from those of contemporary kdhins or soothsayers. He therefore adopted
the form of speech known as saf, or rhymed prose, of which I give the first chapter as a specimen
:
Bismi
llahi r
rahmani
rabbi
r
l
rahim.
alarum,
Alhamdu
lillahi
A r rahmani r rahim,
Maliki yaumi d dm. lyyaka na budu wa iyyaka nasta in Ihdina s sirata l mustaqim, Sirat alladhma an amta alaihim Ghaira l maghzubi alaihim wa la z
J
zalin.
Various attempts have been This is Burton s equivalent.
made
to give an English
In the name of Allah, the Merciful, the

passionate. Praise be to Allah
Com
who the three worlds made, The Merciful, the Compassionate, The King of the Day of Fate. Thee do we worship, and of Thee do we seek aid.
Guide us
in the path that
is
straight,
The path of those to whom Thy Not of those on whom is hate, Nor of those who deviate.
But
this is of course
love
is
great,
somewhat
rhyme with the the recital.
Amln with which
free and it does not the devout Muslim ends
we should do the justice were we so
In a western language this impresses us as jingle, but earlier portions of the Qur an less than In other Asiatic languages to regard it.
14
besides
Arabic, rhymed endings to prose clauses and sentences are counted a beauty of literary style, and the early quranic Surahs have also a distinct rhythmical
cadence.
Recited
in
sonorous
long-drawn tones by a
practised reader whose whole being is thrown into the effort of reproducing the words of Allah, they are un doubtedly impressive even to an outsider, and on the
faithful the effect is electrical.
The chilling result pro in the tone of ordinary or recitation duced by reading the middle Towards is noticeable. period and in speech the Medina Surahs repetition and prolixity are on the
and finally the discourse becomes undiluted prose, to the last not without occasional loftier even though Taking the Qur an at its best, in point of style passages.
increase,
below the level of the Bible whether in lyric or But this does not prevent rhetoric, argument or narrative. the orthodox Moslem from regarding the Qur an as the
it is far
supreme proof of
its
own
inspiration
by reason of
its
unapproachable style. His prophet frequently insists on the fact that the heavenly oracles have now been sent down in "plain Arabic," the "vulgar tongue" which all its hearers could understand, and he challenges the poets and
soothsayers
who opposed him
to produce the like.
This, of
course, they could not, for their verses and spells dealt with a lower level of things. The holy book became the of human speech to pattern for the highest possibilities and Arabic knew who those accepted the Arabian only
prophet.
To believers of other speech the language of the had been vouchsafed as the vehicle of divine which book revelation was, and is, still more mysteriously magnificent. The translations made by Muslims have been until recently
But the for theological reasons. quite slavishly literal such not writers western of hampered by prejudices attempts show that the Qur an does not readily lend itself to a
translation which is both accurate and pleasing. The verses of the Qur an are built up into chapters called Surahs, a word which may mean a layer of stones in
INTRODUCTION
a wall.
15
These chapters vary very greatly in length, from 286 verses in S. 2 (the Cow) to 3 verses in ranging S. 108 (Abundance). The manner of their arrangement, to according length (see p. 2), has resulted, generally speaking, in an inversion of the chronological order, as the longest Surahs, which are mainly the latest, come first,
while the shortest and earliest are There placed last. little doubt, too, that a good deal of dislocation of matter has occurred, see, for instance, 19. From the
is
p.
Surahs are occasionally mentioned in the book itself (as at 11 1G ) we may deduce that Muhammad did towards something but how putting his oracles into
fact that
shape,
far their present limits or their
names are
to be ascribed
to
him remains uncertain. Of the 114 Surahs of the Qur iin 20

at
are superscribed
as revealed
Medina.
Being much
Mecca Surahs, those of Medina cover more than onethird of the volume, besides
longer than the
such later verses as were
by circles, but the position of these is not uniform in all quite editions, so that the total number of verses in the book varies from 6239 to 6211. There are five of these but
I have thought it sufficient to give a comparative table at used in pp. 117-34 of the s standard
incorporated by the compilers in earlier Surahs. verses in the Arabic text are divided small
The
numberings,
numberings
Fluegel
western impression and in the Indian editions. For liturgical and devotional purposes the Qur an further divided as follows
:
is
Buku (= bow) is the name given to sections of about ten verses, after each of which the devout reader makes a
bow
of reverence.
The juz is divided into four sections: a quarter; nisf= a half; thultli = three quarters. Manzil (stage). Of these there are seven to guide the worshipper who desires to read the Qur an in a week.
rub<=
of
Juz (portion), in Persian sipara (a thirtieth), sigaifies one of the portions for recitation on each day of the month
Kamazan.
through
16
All these divisions are marked on the margin of the it is by them that the Muslim reader quotes pas Verse numbers are not marked in Oriental editions, sages.
book, and
and Surahs are quoted by name not by serial number. The names are taken from some word or phrase in the Surah. The result of this mechanical division is that the Muslim
reader, unless
he be a memorizer
(hafiz), is
often very slow
in identifying passages.
III.
THE GROWTH OF THE QUR AN AND THE CAREER OF MUHAMMAD.
For the purpose in hand it is not necessary to do more than briefly to mention the principal events in Muhammad s career, and from the quranic point of view we may con
veniently divide this into three periods. The first, up to the first flight of many of his followers to the shelter afforded by the Christian .King of Abyssinia (A.D. 615)
includes the beginnings of prophecy and the early teaching The second, up to the Flight or Hijrah of at Mecca. Muhammad from Mecca to Medina in A.D. 622 (A,H. 1) *
comprises the later type of Meccan Surahs. The third period is that of the apostle of Allah, who was also legislator,
judge and prince at Medina (A.D. 622-632, A.H. 1-11). The chapters of the first and second periods are less distinctly differentiated from each other than those of the second and third, and in any case it cannot be pretended that more than approximate accuracy is attainable in the division thus made. For convenience sake the chronological succession as given by Kodwell in his translation of the Qur an is
here generally followed.
* A. H. stands for Anno Hegirae == in the Year of the Flight, this being the Moslem era. The Moslem calendar being lunar its year numbers only 354 days and its months go round the solar year, making a difference of a The Christian date little over a year in each 33 years of our chronology. can be found with approximate correctness from any year of the Hijrah by his rule From the Hijrah year number deduct three per cent, and to the remainder add 621 54.
:
INTRODUCTION
;
17
1. Up to A.D. 615 Emigration to Abyssinia. Muhammad was born at Mecca about A.D. 570. His father belonged to the Bam Hashim, a family of the Quraish tribe, which was
its position as guardian of the great central of sanctuary pagan Arabia at Mecca, known from its shape as the Ka bah or cube. His grandmother to the
dignified
by
belonged
powerful tribe of the BanI Khazraj at Medina, and he thus had connections in both the principal cities of the
Hijaz,
the leading province of Arabia. In 576 Muhammad was left as an orphan to the care of his paternal uncle Abu
Talib,
who
faithfully discharged his obligation
though he
witness
to
never
embraced Islam.
The Qur an
bears
thankfulness to Allah for His care for an orphan lad and to his sympathy with the orphans of his community. In 595 Muhammad, at the age of twenty-five, married Khadaijah, a wealthy widow of the age of forty years, with whom he lived happily for five and
Muhammad s
twenty
She bore him two sons and four daughters, of whom only Fatiinah survived. She afterwards was married to her father s cousin All, son of Abu Talib, whose guardian Muhammad became about A.D. 605. At the same time, having no son of his own, he also adopted Zaid bin Hfirith, who sprang from a Christian family. Two cousins of Khadaijah, Uthnian and Waraqah, were Christians. Jewish tribes were numerous in the Hijaz, and Muhammad must have had intercourse with them from early days. Whether
years.
there was at that time a class of inquirers after truth known as Jianlf (i.e. inclined is a disputed point. only know that in the Qur an Abraham is called a
"
")
We
repeatedly lianlf, and that others are exhorted to be the same. As a result of these and other influences Muhammad became
deeply dissatisfied with the paganism of which Mecca was the centre, and with the social and moral conditions of his About the year 610 we hear of his people. retiring for meditation to a cave on Mount Hira near Mecca, and in the next year (611) he received his first revelation. For nearly two years after this the visions ceased. During this Fatrah,
18
or intermission, Muhammad was not a little depressed, but was comforted by his wife and his Christian cousin Waraqah. In 613 the revelations were resumed, but adherents were few. The most important were from his domestic circle including, besides his wife, his adopted sons All and Zaid, and his friends Abu Bakr and Uthman, afterwards suc cessors in rule. Many slaves also believed, and these poorer followers of Islam were severely persecuted. For this reason the prophet in 615 advised them to seek refuge in Abyssinia, where the Najashi (Negus), or king, received them with kindness. This first of the two flights of the early
Moslems to Abyssinia marks the
close of the early

is
type of oracle.
The chapter with which Muhammad s ministry opens the 96th (Clots of blood) 1. Eecite thou, in the name of the Lord who created
2.
3.
Created
man from
!
clots
of blood.
is
Kecite thou
For thy Lord
the most beneficent,
4.
5.
hath taught the use of the pen Hath taught man that which he knoweth not.
!
Who
Nay, verily man is most insolent, 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
6.
7.
book.
The
oracles are intended for recitation, whether to
The goodness of God is or to worship God. shown in the creation of man (special emphasis being laid on details of the birth process) and in enabling him to
teach
man
record in writing what he is taught by God. sees himself opposed by insolent, purse-proud
The prophet
men
of Mecca,
are reminded that they have to return to the Creator The remaining verses are of a later to be judged by Him.
date,
who
and
refer to the special case of
an enemy,
Abu
Jahl,
who had opposed the worship

with hell
18.
fire,
!
of Allah.
He
is
threatened
Nay
and the Surah ends with the words Obey him not but adore and draw nigh
;
(to God).
INTRODUCTION
19
The character of the Surahs following the Fatrah is well exemplified by 112 (Unity), in which Muhammad repu diates both the polytheism of the pagan Arabs, and also
their sexual conception of divinity
1.
Say,
He
is
God
alone
!
2.
God
the Eternal
3. 4.
He begetteth not, and He is not begotten, And there is none like unto Him.
Sins are denounced in the light of coming judgment. 81 (The Folded up) 8. When the female child that had been buried alive shall be asked
9. For what crime she was put to death. In 83 (Those who stint) 1. Woe to those who stint the measure 2. Who, when they take by measure from others exact
;
the full
3.
But when they mete

minish.
to
them
or
weigh to them,
be
4.
What! have they no thought

raised again
that they shall
5. For the great day ? The opponents of the
threatened
with
the
prophet in pains of hell
like,
:
manner
Ill
let
are
S.
(Abu
himself
Lahab)1.
Let the hands of

perish
! .
Abu Lahab
perish,
and
3.
Burned
shall
he be at the
fiery flame.
And
their torments are described in
78 (News), in 88
(Overshadowing) and elsewhere.

Similarly virtues are enjoined in the light of the joys Those who are ever constant at their prayers, and who own the judgment day a truth, and who control
of paradise.
their desires (save with their wives, or with the slaves whom their right hands have won), and who are true to s2- 85 their trusts, these shall dwell amid ). gardens (70
There virgin brides await them who never age,
fruits, flesh,
20

at their desire,
and wine n - 36
(56
).
and the
salutation, Peace,
Peace
The
(87
9
).
office of
"
Muhammad
at this
time
is
simply that of
"
a warner
who charged with 77 (The Sent). For the imposture an was to him in the revealed Qur Night of Power l and it is to be recited for (97 ), Prayer in measured tones x ~4 the the watches of But while Muham during ). night (73 mad has distinctly broken with polytheism there is not
"
Warn, Woe, on that day,

"
therefore, for the
warning
is
profitable
to those
S.
is
the refrain of
"
"
yet the assurance that his message will be victorious to ~ the unbelievers he says (109 4 6 ) I shall never worship that which ye worship ; Neither will ye worship that which
:
"
To you be your religion, to me my religion." The Meccan idolaters are conservatives who dread the results of change. Besides accusing him as an impostor, the proudly contemptuous among them set down the new
I worship
;
preacher as one possessed with jinns (demons)

(soothsayer).
or as a kdhin
W hen
T
"
certainly possessed
he warns them they say: "He is 51 Allah replies: "Warn thou ). (68
then
for thou,
soothsayer nor
by the favour of thy Lord, art neither a 29 The majesty of the ). possessed" (52
"The
:
message
is
emphasized against scorners.

(83
12
f
criminal,
when our
ancients"
signs are rehearsed to him, says

),
Tales of the
"Yet
"
To which the answer:
it
is
). (85 exhortations of this period are enforced by frequent oaths by various things created by the pen and what they
glorious
Qur
an, written
on the Preserved Table
21 f
The
write (68 x ) by the fig and the olive (95 1 ) ; by the signs of the Zodiac (85 *) ; also by refrains, a frequent feature of
;
the Qur an,
e.g.
in S. 55 (The Merciful),
which celebrates
"
the power and goodness of God in creation and judgment in an address to men and jinns with the refrain, Which then of the bounties of your Lord will ye twain deny ?
"
to history begins with a reference in S. 105 (The Elephant) to the deliverance of Mecca from invasion by Abraha, king of Abyssinia (in 570), with his array of
The appeal
INTRODUCTION
elephants.
21
There are beginnings also of the appeal to former Scriptures in a vague form, as when Muhammad supports his monition to almsgiving, prayers and belief in the life to come by an appeal to "the ancient rolls (suhuf), 18 The first the rolls of Abraham and Moses ). (87
"
references to the
fate
of unbelievers
in former prophets
appear in a vague form, as in the mention of Pharaoh and Thamud in 85 17 f.

2. From the first Abyssinian Flight to the Hijrali (615-622). After three months the refugees returned, in conse quence, it is said, of a report that Mecca had been con
origin of fellowhis had to that Muhammad recited by relating tribesmen the opening verses of S. 53 (the Star) in which
verted.
this
The biographer Waqidi explains the
verses 19
and 20 run
Do you see Allat and Al- Uzza And Manat the third beside ?
to
which he then added
Verily these are exalted females Whose intercession is to be desired.

Prostrate winding up with the closing words of the Surah yourselves then before Allah and worship." The leaders of the Quraish were glad of this concession to their old belief and joined him in worship, but Muhammad was ill at ease. Gabriel visited him in the night he confessed his sin and was pardoned, and in place of the concession to idolatry the words were revealed What shall ye have male progeny and Allah female ? That were indeed an unfair partition the allusion being to the Arabs dislike of female off
:
"
spring (16
These are mere names," but, as adds we shall see, it is not their existence but their divinity that is denied. The lapse is referred to later, once and again
ff
"
59
).
He
was never repeated. and his message increased, and though he was encouraged by the conversion of Umar (the second Caliph) he again advised many of
(17
;
75
22
51
),
but
it
Opposition to
Muhammad
22
his adherents to migrate to Abyssinia, and some of them remained there till A.H. 7. From 617-619 the Moslems
were banned by the Quraish and had to retire to the quarter of Abu Talib, emerging only at the annual pilgrim The Surahs now become more argumentative. age feast. Muhammad approaches the Jews, not without some success They to whom we have given the Scripture rejoice in what hath been sent down to thee, yet some 3G are banded together who deny a part of it His (13 ).
"
"
appeal to the former prophets of whom he had learned from the Jews gained him a favourable hearing, and he reproduces many Old Testament stories in their talmudic form as current in Arabian Jewry. So in "the Banks" 73 ~ 148 (37 ) we have Noah, Abraham, Moses, Aaron, Elijah, 24 ~ 56 Lot, Jonah in 40 Moses, Pharaoh, Haman and Korah are jumbled together: in S. 12 (Joseph) we have the
:
story of Joseph, of which Allah says matter,

:
consecutive
with legendary In revealing to thee this Qur an (i.e. recital) we will relate to thee one of the most beautiful of narratives, of which thou hast hitherto been 3 103 In S. 19 (Mary) we have the (12 ). ignorant cp. of John son of the Zachariah and of Mary and the story
distorted
"
"
accordance with the apocryphal gospels the Christians of Arabia, with curious added among such as solecisms, making Mary the mother of Jesus to be also the sister of Aaron.
infant Jesus in
current
hardly be surprised that his opponents should have again brought against Muhammad at this time the accusation of plagiarism and forgery The infidels say This is a mere fraud of his own devising, and others have helped him with it. ... And they say Tales of the ancients, that he hath put in writing! and they 5 were dictated to him morn and eve In 25 32 he (25 ). laments Then said the Apostle O my Lord truly my people have esteemed this Qur an to be vain babbling." To which Allah replies by emphasizing the excellence of the book The best of recitals hath Allah sent down, a
"
We can
"
"
"
INTRODUCTION
book in unison with
"
23
;
itself
and teaching by iteration

"
the
24
).
very skins of those who fear their Lord do creep at blessed book have we sent down to thee, that
it
(39
men may
"
meditate
"
"The ). holy spirit (Gabriel) hath brought it down with truth from thy Lord (16 1W ). We have made it an Arabic Qur fin that ye may under
its
verses"
28
(38
stand,
and
;
:
it is
by us
it is lofty, filled
a transcript of the Archetypal Book, kept with wisdom (43 2 ). It is incom

"
parable "verily, were men and jinn assembled to produce If they the like of this Qur an, they could not (17 90 ). his Then own device, say It is shall say bring ten Surahs
"
like it of devising, and call to your aid whom ye 1G if beside can Alliih, ye are men of truth" (11 ). The not be it an is own as its literature, marked, but Qur proof,
your own
as
dogma.
The
friendly attitude of
Muhammad
towards the Jews
at this time is further
shown by
his adoption from their
language of the name Eahmfm (the Merciful) for Alluh. At first there seems to have been some doubt about this in the minds of his hearers. When it is said to them Bow down before A r Rahmiln, they say Who is A r Kahmfin ? Shall we bow down to what thou biddest ? (25 G1 ). Accord
"
"
Call upon Allah, or call upon ingly the oracle comes r Kahmun, by whichsoever ye will invoke him" (17 no ).
"
This name is preserved in the lismilldh or invocation. On the same line at this period are several appeals to the 18 ~ 22 The Qur an con goodness of God in nature as in 23
.
Before the Qur iin was the Book of Moses, and this book confirmeth it in the Arabic tongue (46 u ).
firms the Torah
"
"
Still
Islam
is
now proclaimed
to Allah
and obedience
and the Apostle begins
as the one religion (21 ^J, to appear as
the basis of Islam.
In 619 the ban of the Quraish against the family of after both Khaclaijah, Muhammad s faithful wife and first believer, and Abu Talib his staunch, though unbelieving, protector died. In 620 Muhammad went on an unsuccessful mission to Ta if
Hashim was removed, but not long
24
On the way back in the vale of Nakhlah he was cheered by the vision of a company of jinn who listened to his preaching of Islam and believed But the same year at the pilgrimage seven (S. 72, Jinn). men from Medina met him and promised to tell of his mission. Next year (621) twelve men came ready to pledge
south-east of Mecca.
themselves at Aqabah to worship only Allah and to obey the prophet. Muhammad s hopes took a wider sweep. He had the vision recorded in S. 17 (Night Journey) in which he was carried by Gabriel to the temple at Jerusalem (which was then a church) to worship and return, and towards this sanctuary he and his followers faced in He was watching political events outside, and worship. when the Byzantine empire at this time roused itself to retrieve its ignominious defeat by the Persians, Muhammad prophesied in S. 30 (the Greeks) the success of the the only instance in the Qur an of a world"Komans,"
In this lull of expecta comforted by the assurance of victory for his message, whatever his own fate see S. 43 (Ornaments of Gold) 39. What Canst thou then make the deaf to hear, or guide the blind and him who is in palpable error ? 40. Whether therefore we take thee off by death, surely we will avenge ourselves on them 41. Or whether we make thee a witness of that with which we threatened them, we will surely gain the mastery over them. 42. Hold thou fast therefore that which hath been revealed to thee, for thou art on the right
historical allusion outside Arabia.
tion
Muhammad
:
is
path.
At the Pilgrimage of 622 seventy-three men and two women from Medina came again to Aqabah, to pledge
their fealty to the prophet and his message, for life or death, and returned to prepare the way for his entry to
their city.
Muhammad
received the
command
to
"with
draw from those who join other gods with
Him"
106
(6
).
INTRODUCTION
He
recalls later his
flight
25
from Mecca in
"
30.
danger and the success of his secret 8 (The Spoils) When the unbelievers plotted against thee to keep
S.
:
thee prisoner, or to kill thee, or to banish thee they plotted, but Allah plotted ; and of plotters
Allah
is
the
best."
The emigrants, including women and children, may have numbered 150. The date of their departure has been
reckoned as 20th June, A.D. 622.
3.
FROM THE HlJRAH TO THE DEATH OF MUHAMMAD.

(622-632).
References to verifiable historical events are far more numerous in the Surahs of this period than in all that go before. For this reason the main lines of development are more clearly marked, and it will be sufficient for our pur pose to mention only the chief. The two leading features are the change from preacher to prince, and the consequent in attitude towards Jews and Christians who refused change to recognise the claims of Muhammad. These changes
affect
Muhammad s
and
domestic
life,
his official authority, his

;
ritual
social legislation
and his religious teaching
and
they are marked by a new departure, in those military operations for the spread of the faith which form the most novel and characteristic feature of Islam.
Change of condition and policy. The first care of was to secure the abolition of idolatry and to unite the Refugees, the Helpers,* and the other citizens of Medina in the brotherhood of Islam, and afterwards to do the same with the surrounding tribes. In this he was largely successful, but he was often thwarted by two classes by the Munafiqun, i.e. hypocrites or cowards of Medina
(1)
Muhammad
"
"
"
"
* The Refugees (muhiijirun) were the believers who had fled from Mecca, the Helpers (ansar) were the believers of Medina who had prepared for and assisted in the prophet s establishment there.
26
who outwardly conformed but held back from active sup port of the cause, and later by the Arabs of the desert who 91 cared much for booty but little for the faith (9 , etc.). ~ 1 ll The former, especially, are often castigated (2 63 l 7 8 The Jews, who were numerous and powerful in etc.).
2>
>
its neighbourhood, Muhammad at first hoped gain for Islam in view of his claim that the Qur an fulfilled their Scriptures, and they were included in the first
Medina and
to
treaties
which he made.
"
The
oracle
"
commanded
"
Let
257 there be no compulsion in religion (2 ), in accord with the earlier order Dispute not, save in kindly sort, with
:
45 the people of Scriptures The prayer times, taken (29 ). 1G f from Judaism, are now fixed more in detail But ). (30 Muhammad was able to though rejoice over the conversion
"
of
some Jews
198 f
(3
),
derided his pretensions (2

of prayers was therefore
the mass rejected his message and even 98 4 48 f) The Qiblah or direction
;
.
changed from Jerusalem
to
Mecca,
138 ff and already marked out as the centre of the faith (2 ), the yearly fast was transferred from the Jewish of Day 179 ~ 183 Atonement to the Arabian
month
7
of
Eamazan (2
).
The
ment of their Scriptures (2 sever connection with them (2 72 5 ing of their Scriptures (3
;
Jews are charged with hypocrisy and with deceitful 85
treat
m
).
Muhammad
They
is
bidden to
teach
52
).
16
falsify the
),
though these themselves

;
are true (5 72 ), They are to be
and in accordance with the Qur an

"
cast into the fire
). (5 so often as their skins
change them for fresh skins, 59 that they may taste the torment (4 ), and they are and accordingly attacked, slain, despoiled by the be lievers (33 26 f). Christians are more favourably described. They are said to be nearest in affection to believers
will
" "
shall be well burned,
we
"
(5
(3
85
19
~24
).
But all people of Scripture are summoned to believe and now Whoso desireth any other religion than ),
"
Islam, that religion shall never be accepted from him, and in the next world he shall be among the lost (3 79).
"
Presently Christians are denounced no less bitterly than the Jews, and believers are to make war upon both (9 29 ~35 ).
INTRODUCTION
As
"
27
former toleration is abrogated by the Kill those who join other gods with Allah wherever ye shall find them, .... but if they shall convert, and observe prayers and pay the obligatory alms, 5 then let them go their
verse of the sword
"
for pagans, the
"
"
way
(9
).
if the general standard of oriental rulers of his time be taken into account, is moderate in indulgence, though of course the standard of a prophet claiming to supersede Jesus Christ yields a very
(2)
The domestic
life
of
Muhammad,
different result. The biographers agree that he practised 28 ~ 32 the charity and thrift which he recommended but (17 ), the polygamy that he indulged in has left its traces in the Qur an. By A.H. 5 he had five wives, but fell in love with Zainab the wife of his adopted son Zaid, and his conduct in
taking her, contrary to Arab customary law, needed to be 1 justified by an oracle (33 -). Further liberty was given to provide for any like future case We make lawful for thee any believing woman, if she give herself to the prophet, if the prophet desire to marry her a special privi An lege this, for thee, above other believers" (33 49 ).
"
is
accusation of unfaithfulness against his favourite wife Aishah n ~ 25 and his wives repelled by another revelation (24 ) are invested with the rank of mothers of the faithful
;
"
"
(33
),
so that they can never be married to
any other.
Personal authoriti/.The opening of this period is not without traces of inner 3 S. (the Family of struggles. shows that Muhammad was disturbed Imran) deeply by the
(3)
severe reverse of his army at Uhud, and that he felt the accusations levelled against him by some believers of unfair ness in the division of spoils after successful battles
But his personal authority is emphasized as ). successes multiply. It is not for a believer, man or woman, to have any choice in their affairs, when Allah and His
(3
"
15
159
apostle have decreed a matter (33

"
say
We
hear and we obey
"
(24
1
).
it is only for them to All booty belongs to
Allah and His apostle (8 without due respect (24 62f).
).
None may approach him

is
He
the Seal of the prophets
28
40

).
(33
123
Abraham prayed
Islam
is
"the
>
for the
coming
Allah"
of
Muhammad
132
the one (2 ). ), (2 ~ true faith (3 16 18 79). Freedom to adapt his (4) Ritual and social legislation. former enactments to new conditions is given to Muhammad in 2 10 Whatever verses we cancel or cause thee to forget,
baptism of
"
we bring
is
a better or
its
like."
The lengthy S. 2 (The Cow),
characteristic of the period. The first part sets forth in some kind of connected sequence the fundamental principles
of Islam, the place of man in creation, the revelation to Israel, and their unfaithfulness to it and their opposition to Muhammad it then reverts to the faith of Abraham as the
;
founder of the Ka bah, which is now to be the centre of Islam. Then from verse 168 on follows a motley collection of laws
on prohibited foods, retaliation, inheritance, the fast of Kamazan, fighting for the faith, the pilgrimage, etc., ending with a profession of faith and a prayer for divine help. Naturally the Medinite Surahs abound in historical allusions which throw light on the career of the prophet. Muhammad had already (5) The spread of the Faith. 53 that Islam would predicted spread to other lands (41 ), and that it was a message for mankind (14 52 ). For the realisation of this aim he adopted a policy suited to human nature as he knew it. Clan warfare and freebooting were, and are still, natural to the Arab, but they are here made subservient to a larger plan. In a late Meccan Surah (7 157 ) Muhammad had already claimed I am Allah s apostle to 57~ 60 In 3 he the summons you people of the Scripture to follow the faith of Abraham which he has restored. But if they do not do so then the faithful are to make war upon them till they pay tribute out of hand and be humbled 29 The Eefugees from Mecca and the Helpers of (9 ). Medina, who have believed and fled their country, and given the prophet an asylum, and fought on the path of Allah these are the faithful mercy is their due and a noble 75 The exhortation and the promise is to ). provision" (8 all believers when the command for war is issued, they if,
"
all."
"
"
"
"
"
"
"
"
INTRODUCTION
"
"
29
23 are true to Allah, it will assuredly be best for them (47 ). not those who are slain on the path of Allah to be Kepute dead. Nay Alive with their Lord, they are richly sus 163 tained Whosoever shall obey Allah and the (3 ). shall be with the of the Apostle, they
!
" "
company
Prophets
71 (4 ). The chief references to battles are to the victory of Badr A.H. 2, in to the reverse of Uhud A.H. 3, in S. 3 S. 3 and 8 to the ; of the BanI Nadhlr A.H. 4, in S. 59 ; to the expulsion siege of Medina A.H. 5, in S. 33 ; to the Pledge of Hudaibiyah at
:
and of the true-hearted and of the martyrs

;
"
the
first
Pilgrimage A.H.
6,
in S. 48
to the battle of
Hunain
in the
earlier
A.H. 8, in S. 9.
successive
While we note the change of matter and manner periods we must remember that the
Surahs (with the exception of verses definitely repealed) still stood as divine revelations and they were doubtless often enough appealed to. The Surahs of this last period are not without occasional outbursts of the old fire, as in the 256 verse of the Throne Allah there is no god but (2 ) He, the Living, the Eternal. Nor slumber seizeth Him, nor sleep His, whatsoever is in the Heavens and what
"
"
"
soever
Who is he that can intercede with save by His own permission ? He knoweth what hath been before them and what shall be after them yet nought
is
in the earth
Him
of
His knowledge shall they grasp, save what He willeth. His throne reacheth over the heavens and over the earth, and the upholding of both burdeneth Him not and He is
;
the High, the Great." If, as seems probable, we take S. 5 as the latest chapter, then the book ends, after an inter mittent fire of denunciations against Christians, on the elemental note Unto Allah belongeth the sovereignty of the heavens and the earth and all that they contain and He hath power over all things."
"
THE TEACHING OF THE QUR AN.*

HAVING briefly sketched the growth of the Qur fm wo now have to consider the resultant teaching. The previous section has already shown how plain and unmistakable are its outlines. God, as the supreme Reality, dominates the whole book. His revelation and the judgment according to men s attitude towards that revelation form the crucial message. To this is added instruction as to worship and duty whereby man may please Allah now, and attain to bliss hereafter, and also laws to regulate the community of be lievers as a state under the rule of Allah through His prophet. The traditional theology of Islam reflects these fundamental truths in its well-known classification of Imdn or Creed with
its
six articles:
ment and Decrees

prising
:
God, Angels, Scriptures, Prophets, Judg and of Din, or Eeligious Duty, com Confession of Faith, Prayer, Alms, Fasting and
;
Pilgrimage.
For our purposes

;
;
it
will serve to classify these
teachings under the following heads: God; Revelation; Judgment Sin Salvation and the Law of Life, adding a supplement on the relation of the quranic teaching to that
;
of other faiths.
I.
THE DOCTRINE OF GOD.
Muhammad was before all things a monotheist, and his teaching of God overshadows all else in the Qur an, as it does in the daily life of the Muhammadan. Indeed it is this that gives its peculiar dignity and to the Qur iin power
* Detailed references to passages in the will be
Qur an on the various
topics
found in the Subject Index, pp. 75-110.
32

The two names
of
despite its evident lapses and flaws. in the earliest Surah (96) are Eabb
"
God
Lord, and Allah. In some thirty of the earlier Surahs the name Eabb alone is used, frequently as thy Lord," and also as Lord of the 1 *. Later Allah becomes the predominant worlds," as in
"
it remains so, though for a time Rahman is much used (see above, p. 23). Moslem theology has rightly de termined that Allah is the name of essence (ismu dh dhdt) as compared with all others which are names of attri bute only (asma s si/at). The name Allah was known to the Arabs, as well as to other Semites, and it was not un connected with ancient monotheistic traditions indicated in
name and
to a chief tribal deity
the quranic references to Abraham. It was sometimes given among the Arab pagans by way of
exalting him, and the Qur an mentions a female deity Allat who was associated with Allah as His consort. Allah has no Against this Muhammad utters his protest
"
consort"
(20
is no God but He" made to Moses (20 14 ). ) What then is the character of this One ? Allah is a contraction of Al lldh = The Deity, the Hah corresponds to article emphasizing His uniqueness.
101
(6
).
"Allah!
There
the same revelation as that
the Old Testament Eloah, the root of which is El from Ul = to be strong, it therefore signifies the Mighty One.
In the earliest Surahs the omnipotence of Allah or Eabb is more prominent than even His Unity it is shown in all ~ ~ His dealings with man cp. (79 27 9 56 58 71 ). The essence of Allah is Power which overrides all His mere attributes and In enables Him to exercise them or not, as He pleases. manifold connections it is insisted that He guides and mis leads whom He will (74 3 *, etc.), and that He is the un 24 ~ 7 76 30 ). But the invocation conditioned Disposer (53 of Islam, prefixed to every Surah but one, indicates that this
;
;
sheer Unity of Omnipotence is tempered by a leading, perhaps the leading, attribute of Mercy (rahmali). It runs Bismi llaliir Rahmdni r Ralilm ; In the name of Allah the Eahman the Merciful. Why this tautology of Rahman and
:
THE DOCTRINE OF GOD

Eahim? Rahman
for the
is
33
Because
meaning
of both is
identical.
a proper name not of Arabic but of Hebrew construction, borrowed from the Jews, with whom Muham mad became more familiar during the latter part of his
Meccan prophecy, and because the use of it caused some misgivings among his followers, so that it was advisable to supplement it with the Arabic synonym Bahim. The Old
Testament conception of the divine mercy (reliem) was embodied in the ralimali of the Qur an and mitigated the
sternness of the earliest message.* Creation and revelation both evince His kindly forethought and His forgiving indulgence. Apart from the contrast between Allah the Mighty and Jehovah the self-existent God of covenant, there is little in the divine attributes as taught in the Qur fin which is not a
Old Testament, in its which the attributes and actions of Allah are set forth are, as in the Old Testament, In accordance with its over frequently anthropomorphic. mastering conception of God the fertility of quranic
reflection of the teaching of
the
Talmudic form.
The terms
in
diction is chiefly manifested in its wealth of names setting forth the different aspects of the divine Being and action.
Most excellent names hath Allah by these call ye on and stand aloof from those who pervert His names 179 59 22ff). These names are reckoned by the traditionist (7 Abu Hurairah as ninety-nine and this is the generally accepted number for which rosaries are made to control the recital. Taking this list as a basis, we find that twenty- six
"
Him
"
of the ninety-nine are not found in the Qur an in the form given, though they are based on passages which give some
thing near it. Rabb is not included among the beautiful names, probably because from the first it was a synonym with Allah, but Rahman is among the ninety-nine. Some
Muslim teachers divide these

"
"
attributes into the natural
* The prefixing of the Invocation to every chapter of the Qur an was, of in each case compare the super revelation course, subsequent to the
;
scriptions of the Psalms.
34
sections of Power, Wisdom, and Goodness; others, more commonly, into Names of Terror (asma u I jalaliyali), and
are the
(asmau *l jamaliyali), of which the former more numerous. It may be more convenient to consider them under the heads of self-subsistent Unity,
of Glory
names
Omnipotence, Omniscience, Justice, Mercy. This is primarily expressed in the Self-sulsistent Unity. frequent title Al Wahid, the One. As such Allah is the Eternal and Enduring (Asmad,Al>qd),t}ie Living and Abiding (naiy Qayum). He is the First and the Last, the Outer and the Inner (Awwal, Akhir, Zdhir, Bdtin, 57 3 ), a passage which reminds us of Kev. i. 8 and 17, and which is greatly in favour with the Sufis. These last four titles are known as mothers of the Attributes," being regarded as fundamental and all-comprehensive. He only is adorable as the Praise
"
worthy, the Glorious (Hamld, Mafid), His name is continu ally to be commemorated and to be praised morning and
night.
Omnipotence.
Allah
is
the Source of
all things, to
whom
; ;
the Powerful (Qadlr) who fixes all the the of King Kingdom (Maliku l Hulk) who rules all the Forceful (Qawwl)-, the Guardian ( Wakll) ; the Great (Kdblr); the All-Compelling (Jabldr); the Haughty (Mutakabbir); He
all creatures return,
is
He He
Creator, Maker and Fashioner (Khdliq, Bdri, Musawwir) sustains as Life Giver (Muhiy) and Provider
(Bazzdq)
is
the Dominator or Victorious
who subdues
all
things
is the Seer (Baslr), all- seeing but unseen, the Hearer and the Knower ( Saml , Allm\ the Witness (SliaJild) who discerns the secrets of men, and is
l
to His will (Qahhdr). Omniscience. Allah
Watchful (Baqlb) over their doings. He is the Light (Nur) of heaven and earth, the Wise (Hakim), the Guide
(Eddl) of those who believe into the straight path, but He blinds and deafens the rebellious; He is the Eeckoner (Edslb) who notes and writes all things.
is
Adl = Just in the traditional list not found in the Qur an as applied to Allah, but He is
Justice.
The
title of
THE DOCTRINE OF GOD

spoken of as the Truth or Reality (Haqq). how far the title Quddus = Holy denotes a If it does it would seem to be from the side scendence above all limitations, including
35
It is doubtful
moral quality.
of
God
tran
sin.
those of
the Avenger or Requiter (Muntaqim), the Judge (Hakim) and the Despot (Malik) of the Day of Judgment, though this last title is not included in Abu Hurairah s list. He will judge each man severally according to his works. He is the Gatherer (Jit mi ) into hell of hypocrites and infidels, and also the Answerer (Mujib) of As the prayer. Grateful One (Shakur) He is the of acknowledger good will and service on the part of men.
is is most kindly (Akram) or Generous the Provider (Razzdq) who feeds all (Karim). things living, the Bestower (Waliliab) of mercy, the Protector (Wakll) of His servants, Loving (Wadud) to those who follow His Apostle. This, however, is not identical with the New Testament conception of love as an attribute of God it rather signifies the affection with which the master responds to the loyalty of a faithful servant. In the Bismi lldh or Invocation He is The Merciful-One
He
tilercy.
Rabb
is
He
who shows Himself Merciful (Mahim).

believe
(Rahman) To sinners who
and repent He is the Relenting-One (Tawvab), the Pardoner (Afuw) who blots out their sins, while to their weaknesses He is the Indulgent (Ra uf).
removal and mukhalafah = contrariety (between Allah and the creature), is expressed in the Qur an, as to some extent in the Old Testament, by its teaching on the Throne of Allah and the heavens as His habitation. His throne over arches heaven and earth. At the creation He made them seven heavens in two days, and revealed to every heaven its command; and we furnished the lower heaven with After creation He settles lights and guardian angels." Himself upon His throne which is upheld by angels, now and at the Judgment Day.
"
The idea of divine transcendence, so relentlessly de veloped by Moslem theology in its conception of tanzlh =
36

Creation
is
an act of Allah
the wise Creator.

is
:
When He
"
He is absolute power. desireth aught His command

"
He turned to the heaven which but to say Be, and it was then but smoke, and to it and to the earth He said Come ye, whether obediently or against your will. They The details resemble those We come obediently. said He it is who hath of Genesis with Talmudic supplements. made the heaven and the earth in six days His throne
is."
"
had stood ere this upon the waters, that He might make He created the proof which of you would excel in works." earth in two days, then placed the firm mountains upon it and made the whole fruitful in four days, and spread over it the vault of heaven without pillars, with the sun and the
moon, each moving swiftly in its sphere. Creation is made all creatures are a sign from to set forth Allah s truth Him even the shadows, as they in and Him, praising join rise and fall, are prostrating themselves in worship before
;
Creation is a sign to convince unbelievers, while it The creation of witnesses the goodness of Allah to men. man is twofold the first of water and of dust making male
Him.
and female, the second by sexual procreation which is repeatedly insisted on in detail as a proof of Allah s power As Allah has brought over man and His care for him. forth all things, so He will call them back and remake
creation at the resurrection.
There seem to be traces in the Qur an of hypostases or personal distinctions within the deity though here inter pretation is somewhat uncertain owing to the lack of clear ness in Muhammad s reminiscences of the teaching which he had heard from Jews and Christians. At the creation of the seven heavens Allah revealed to each its own amr, 6 n In i.e. command or bidding (cp. Psalm 148 ), see 41 4 from the heaven to the earth He ordains the amr 32 It is Allah who hath created seven heavens and in 65 12 and as many earths the divine amr cometh down through We are reminded of the Memra or divine Word them of the Targums, an emanation from God which carries the
;
.
"
"
"
all."
THE DOCTRINE OF GOD
37
imperative message of His will to the creation. Connected with this amr is the idea of the spirit proceeding from God. ask thee of the spirit (probably Gabriel). "They
Say
The
(17
spirit proceedetli
87
).
"
Lord"
In the
from the command (amr) of my plenitude of His power Allah
bestows him.
Throne,
that he
He
Exalted beyond the dignities, Lord of the sendeth forth the spirit iwoceediny from His
of His servants whom He pleaseth, warn of the Day of Meeting" (40 15 ). Mu may hammad claims to have received this spirit Thus did we inspire thee with the spirit proceeding from Our amr 52 But still more emphatically is this gift claimed ). (42 for Jesus Some of the Apostles We have endowed more than and We have given Jesus, the Son others highly of Mary, manifest signs, and We strengthened him with the
amr on whomsoever
"
"
"
"
Holy
this
254
Spirit
(2
is
).
The addition
of the title
"
"
holy
in
passage
phraseology.
is
almost certainly an echo of Christian The clash between the discordant elements
"
shown in 4 169 The Messiah, Jesus, Son of Mary, is an only apostle of God and His Word which He cast into and a Spirit from Him." This close linking of Mary His Word and Spirit, reminds us forcibly of the Allah, utterance of the Servant of Jehovah in Isaiah 48 16 prophetic From the time that it was there am I, and now the Lord Jehovah hath sent me and His Spirit." It is through the Word and the Spirit that Allah reveals Himself, yet the Believe therefore in Allah and quranic oracle goes on His Apostles, and say not Three Forbear it will be better for you. Allah is One. Far be it from His glory that He should have a This denial of the Christian doctrine of the Holy Trinity is based on the idea that it con sists of Father, Mother, and Son. When Allah shall say Take Jesus, Son of Mary, hast Thou said unto mankind me and my mother as two gods besides Allah ? Jesus will
: :
"
"
son."
"
",
deny with indignation (5
116f
).
The Jewish conception of the Shechinah as the abiding Presence of Jehovah on the expiation-throne of the Ark is
38

The
possession of the
"
somewhat similarly adapted.

is
Ark
promised to Saul as a sign of kingship, and in it is a saUnah from your Lord" (2 249 ). This saklnali, which means both presence and quiet or security, is thrice sent down on Muhammad or his followers at times of danger.
The quranic conception of the nature of the idols whom Allah overthrew is by no means uniform, partly by reason Of the of the developments which Muhammad underwent. three goddesses, whose position as intercessors with Allah
he had in a weak moment allowed, he afterwards says 23 These are mere names." Of other idols of Arabia ) he says Dead are they, lifeless and they know not when 21 f But at the day of judgment, )they shall be raised (16
"
(53
"
"
instead of interceding for their votaries as these hoped, they will accuse them, and moreover it will become evident that
many
jinn.
of these false gods were really nothing better than They and their worshippers will together be fuel for
is
It is not their existence but their deity that denied (cp. 1 Cor. 10 20).
hell-fire.
II.
1.
THE DOCTRINE OF KEVELATION.

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

The Hebrew
devil
is
39
called in the
Qur an
indifferently
by the
derivative
(diabolos).
rebellious.
Shaitan (Shatan) or the Greek Iblis The name Shaitan is generally used with the
epithet rajlm
He
is
stoned or accursed, sometimes marld or one of the jinn, but he also appears as
an angel cast down from Paradise for his refusal to worship Adam. In revenge he tempts him and causes him also to
and beguiles his descendants except the faithful, who him away with stones and he is the accuser and the enemy of man. Shaitan is the leader of a host of shayatln
fall,
drive
or devils, who steal a hearing of celestial secrets, but are driven away by a shower of shooting stars. They oppose the prophets and teach men sorcery, but were servants to Solomon, who by his magic made them build and dive
for him.
on that two classes merge into one another, and are not clearly distinguished from the Iblis appears as one of the angels who Angels. In 2 refuses to worship Adam. In 18 48 an earlier passage, we read that Iblis was one of the jinns. Generally speaking
as to the devils trenches in fact the
of the Jinns or
The quranic teaching demons

;
ffl
these latter
are
between
men and
regarded as a class of beings midway angels (or men and devils). They are
alongside of men who are created of clay, and equally with men are bound to worship Allah, and summoned to believe in His Apostle, to whose preach ing they listened on his return from Ta if. There are among them both believers and infidels, and they will be judged
created of subtle
fire,
These at the last day, the evil being consigned to hell. tried to overhear celestial secrets but were foiled, and they
endeavour to lead
who worship them

2.
men astray, more especially the infidels as gods. Jinns, as well as devils, were
Here we come
is
subject to the great magician-prophet Solomon.
The Scriptures.
to the core of the
quranic conception first consider exactly what
of Revelation.
We
"
meant by
must, therefore, Scripture in the

"
Qur
an, so far as exactitude is possible in a
book which
40
represents stages of thought in a mind, powerful indeed, yet neither philosophical nor logical. The quranic conception of Scripture. The leading word for Scripture is kitdb, by which is meant, not primarily book or volume, but writing. It is applied most frequently by far to the Qur an itself, but it is also used of other Kitcib corresponds to Qur an as written record Scriptures.
to utterance, whether recitation or reading. are used to denote the form of the writing. written tables in the form Zabur it is
:
Other words Zulur means
applied to the
Ummu l (singular sahlfah) means rolls. Utah, i.e. Mother of the Book, is the Archetypal Book kept with Allah, from which each successive revelation is taken and sent down. Lauh, i.e. Tablet is used the
Psalms.
Suhuf
(in
plural) of the Tables of the

is
Law given
the Preserved Tablet on which

written.
to Moses, the original of the
and of
Qur an
Revelation and Inspiration. The Scripture itself is the revelation, i.e. the unveiling of divine mysteries or teach It is literally Kalamu llah, the Word of God. ings. This
is
but the same

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

Law and
the Evangel, and last by
is
41
in
Muhammad
the
Qur an, and
to be imparted to others.
Previous Scriptures.
which the Qur an

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

is
The only verbal

in 21
105V
:
"
quotation of the Bible in the Qur an now, since the Law was given, have
And
the
we written
in
42

My
see
Psalms (Zabur) that

inherit
servants,
the righteous, shall

29
.
the earth
"
Psalm 37
The
stories
of
prophets are greatly distorted. It remains one of the out standing anomalies of history that the religious genius of Arabia, who staked the truth of his message on the witness
Scriptures, should have utterly neglected to their contents and should have successfully inspired verify his followers the through ages to a like neglect. Nevertheless Jews and Christians are designated and of the appealed to in the later Surahs as
" "
of previous
people
Scriptures
(ahlul Utah). They have no ground to stand on unless the latest Scripture as well as the Law and they accept and the Evangel, prophet rejoices over some who have done so, but the unconvinced he denounces with the utmost severity, even exposing them to armed attack or
tributary
subjection.
The Qur dn as the Final Revelation. The bare name Qur an occurs in the volume eleven times with the article "the Qur thirty-six times; with the pronoun "this Qur an fifteen times. Generally it applies to one of the
;
an"
"
collection, as
oracles or one of the Surahs, but sometimes to the whole when it is said in 5 101 If ye shall ask of such
"
things
when the (whole) Qur an

you."
shall
have been sent down,
they shall be shown to
telling him what are stablished in wisdom and are set forth with clearness. It is a revelation (wahl), a missive (tanzll), an admonition
Muhammad,
It is revealed piecemeal to he did not know. Its verses
(dMkra), the Scripture (kitdb) par excellence, the Word of Allah (Icaldmu llah) in the strictest sense, which descended on the Night of Power, a transcript from the preserved Book. It is the Cord of Allah which binds men to Him as long as He pleases the Discerner (Fwqari)
;
yet lucid and direct, for it through the prophet who is a

glorious
itself
; discriminating, revealed in plain Arabic man of the people. It is a
is
scripture containing good news; it agrees with and teaches by repetition, through similitudes of every kind and verses which are both It figurative and explicit.

is
43
the final revelation in which there can be no change,
both absolutely free from error, and comprising all secrets Yet provision is made for changing of heaven and earth. circumstances. Muhammad was accused of forgery because
What he substituted one verse for another. His reply is he pleaseth will Allah abrogate or confirm, for with him is the Archetypal Book (13 39 ) and if he cancels a verse or makes the prophet forget one it is only to grant him one
"
"
10 Muhammad is to listen ). equally good or a better (2 carefully to what he hears from Gabriel and not to be hasty in the recital of this Arabic Qur fin while the revelation of
it
is
incomplete.
It
must be recited with care and

its
in
measured tones, and

This revelation
listened to in silence.
is
own proof; unbelievers cannot Allah knows its meaning, but produce its like. Only In others it increases believers accept it as all from Him. unbelief and rebellion, but whoso rejects it will be lost. 3. The Prophets. As in the case of the Divine Scrip from the beginning of the which form a succession tures, race till the series is completed by the Qur an, so with the The messengers of Allah to whom they were vouchsafed. the Zachariah of words an the have Qur might adopted father of the Baptist, of whom it tells us a good deal more He spake by the mouth than the New Testament does of his holy prophets which have been since the world The first is Adam, the last is Muhammad the
"
began."
"Seal
revelation the
To describe the recipients of the biblical terms, Rasul = an both uses Qur It Apostle or Messenger, and Nail = Prophet or Utterer.* is difficult to demonstrate any clear line of difference in the usage of the two terms except that Rasul is the term
of the
Prophets."
used in the verse 48 29
"
Muhammad is the
latter half of the
which
*
is
embodied in the
Kalimah
Apostle of Allah," or watch-
Rasul is an exact equivalent of tho New Testament apostolos ; it corresponds in meaning to the Old Testament maVak (as in Mai. 3 ) which last, however, is more often used of angels in Hebrew and always in Arabic. Nabi is the exact equivalent of the Hebrew ndbi.
J
44
word of Islam. The use of Easul is preponderant in the later passages which assert the authority of Muhammad side by
side with Allah.
The Apostles
of our
Lord are designated

apostolos,
by another name, Hawdrl, an Ethiopia translation of which may have reached Muhammad from
are helpers and followers of Jesus of that age, and are furnished
who
Abyssinia. They himself is the Easul
by him with a table from
heaven which gives its name to the latest chapter of the Qur an (Surah Ma ida, 5), a confused echo either of the Eucharist or of the feeding of the 5000, or an amalgam of
both.
(cp.
They
x
Lk. 10
are sent to preach to a certain unnamed city Like other followers of the former prophets ).
they profess themselves Muslims. Taking Rasul (or Mursal) and Nail as synonymous, the following twenty-eight prophets are mentioned in the Qur an
:
Of the Old Testament

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

;
=
;
Zachariah, father
<!sa
Jesus.
(or
Outside
;
Scripture
Luqman =
(Lord
Aesop
the
Dhu l Qarnain Balaam) Alexander the Great.
possibly
of
two
horns)
The histories of these prophets are said to have been revealed by Allah to confirm the heart of Muhammad 121 (11 ), and they occur mainly during the latter period of Meccan prophecy which was the most difficult period of his
struggle against the powerful pagans
*
of
of
Mecca.
This
Probably from Yok^ai the Aramaic diminutive
Yohanan = John.
45
would predispose him to accept without excessive scrutiny the ill-digested mass of talmudic legend, historical fact, apocryphal gospel and Arabian folk-lore which these stories
The presentation of them as revealed truth, in present. face of the obvious medley of discordant elements and
glaring blunders, is a problem of character which easy to solve when we consider that this same
it is
not
man was
fighting a heroic battle in defence of the central truth of
monotheism. In some way he convinced himself that the end justified the means, and certainly the means were ably adapted to the end as he saw it. The Arab was no historical critic and had no overstrained reverence for historical fact as
such. Frequent repetition of familiar phrases in a style that he admired did not pall upon him but impressed him.
there was one line of very relevant thought which ran through all the stories. "Through all the ages the
And
messengers of Allah have come to peoples of not excepting your own, preaching the Unity,
lious nations
many
Judgment
lands, to
come and repentance, and they have been spurned by rebel who have suffered judgments of flood, fire and earthquake and passed on to hell, while the faithful few were spared and rewarded. I preach to you the same message and offer you the same choice." The fact that
the believers of centuries or millenniums back proclaim themselves Muslim, in the same quranic terms as are taught to the Meccans, only made the preaching more
incisive.
It
would be outside the scope of the present work to
follow out the stories singly, but the principal features of each will be found in the reference index under the names
above mentioned. It must, however, be remarked that even the identifications which are given without a query mark The stories may be are in some cases open to question.
divided into four groups. First come three which have to do with Arabian peoples. To the people of Ad the prophet Hud ( = Jew) is sent and
destroys their
pillared
city
of
Iram with a whirlwind.
46

of
The people
;
Thamud, who had

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

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

been
47
that, knowing Ezra to be highly venerated by the Jews, Muhammad hoped to fasten upon them in the minds of an uncritical audience what he regarded as a specially damning charge against the Christians,
The third group is that of the New Testament prophets, Zachariah, John, and Jesus. Here we are in the region of apocryphal tradition confusedly reproduced. Zachariah is foster father to him in answer Mary, and John is
granted
to prayer. John is to confirm the Word from Allah," a title of Jesus ; he is coupled with his father and Jesus and Of Jesus details are Elijah as among the righteous ones.
"
only outstanding features are mentioned here. He is called both by His personal name, but in the form Isa, and by his title of office, Masih, the Arabic form of Mashlakh. No difference of is
;
given in the subject index
meaning
There
discernible in the quranic use of the two names. no direct evidence to show why Muhammad
original
ayin,
Isa.
is
name Yeshu with the Hebrew by reversing them to the ayin, sin,
,
changed the
radicals ye, shui, yet of the Arabic
Arabic-speaking Christians have always kept the The most probable conjecture seems to be that the change was the result of Muhammad s love for assonance which led him also to change Saul and Goliath into Talut and Jalut, Gog and Magog into Yajuj and Majuj, Aaron and Korah into Harun and Qarun. Similarly he changed the leaders of the New and Old Testament into Isa and Musa, a pair very familiar in Muslim phraseology. Incidentally the meaning of the name Yeshu has been
true name.
obliterated, and Moslem divines give meaningless explana tions of the quranic form. Jesus is further designated as the Servant of Allah, His His Apostle, His
Word, Prophet, and a Spirit from Him, and as the Word of Truth. His mother is Mary, daughter of Imran (Amram), and sister of Aaron. The Spirit (Gabriel) is sent from Allah to bestow on Mary a holy son. The infant speaks in the cradle to vindicate His mother, and claims to be a endowed
prophet
with a Scripture,
who
will
die and be raised again.
He
48
performs miracles, calls apostles and brings down for them He was no ascetic, but a a furnished table from heaven.
true successor of the former
prophets, and His Evangel He confirms the Law, but relaxes some of its prohibitions. came to bring the one religion, was strengthened by the
Holy
Spirit,
and raised to the

is
loftiest
grade.
As
to
His
death and resurrection there

caused
some confusion, which has
perplexity to interpreters. All people are to before His death, and He will witness for The Jews did not slay or against them at the judgment. His likeness He was taken but Him, up to Allah. Allah
believe on
much
Him
from the Jews, caused Him to die, and took Him up to Himself till the day of resurrection. The general belief is that, having been taken up alive to Allah, Jesus will come again before the last day to preach Islam and then be killed and raised again. In the Qur an Jesus denies before Allah that He has bidden men to take Him and His mother as gods besides Allah. He is not a Son of Allah, but a creature, as Adam in His sight," i.e. created
delivered
"
Him
human father. It is infidelity to say that of son the Christ, Mary, is Allah. of the messengers of Allah generally, whether Speaking as Apostles or Prophets, the Qur an teaches that they are
of dust without a
taken from angels as well as from among men, the idea being apparently that angels, such as Gabriel, who carry
revelations to
Prophets. the Prophets, and then foretold the coming of Ahmad and they will have to give account of (=: Muhammad)
;
men are partakers Before the world Allah
in
the
work
of the
made
a covenant with
their fulfilment of its requirements. Many came before Muhammad, seeking to turn men from idolatry. They
preached in the speech of the people to whom they were sent, and worked miracles by the permission of Allah. Each of them was molested by the wicked one, and none was entirely unaffected by him. The sins of Adam, Moses,
David, Jonah and others are recorded.
when they repented and prayed
for
They were forgiven pardon and strength,

and the peace of Allah
rests
49
on them.
All the Prophets
are accepted equally by believers, but there are differences of grade among them, Jesus being especially named 251 Some were especially endowed with (2 ). constancy f 83 - 6 (ulu l azm). In 6 eighteen favoured ones are
of
whom
The
"
each one have
We
mentioned,
worlds."
preferred above the
last
group
is
non-biblical world.
that of persons introduced from the Alexander the Great appears as Dhu l
Seven Sleepers of Ephesus * or Companions of the Cave," told in the Chapter of the Cave (18), which contains also the tales of Alexander and of Moses and his servant. This legend of the Cave is the only allusion in the Qur an to Christian Church History. It is reproduced in the same confused and inaccurate style as the rest. The climax and perfection of the prophetic office is mani
"
Luqman granted by humility and Islam to his son. Whether either or both of these arc to be accounted Prophets is not quite certain. At any rate their speech and action are cast in the same mould as those of the Prophets. With these may be classed the story of the
Allah
Qarnain in the character of a leader, who by divine in spiration is enabled to build a rampart against the incur sions of Gog and is wisdom Magog.
and
preaches
Muhammad. He is a mortal man like his hearers, an Apostle of Allah and a Prophet like Moses. He is taken from among the Arab nation, a man of the people who addresses them in their common speech. In youth he was an orphan and a pagan, but Allah guided him, and granted him a revelation and bade him proclaim
fested in
albeit
0<//>//&*)
it
him
He encouraged him in depression and carried publicly. in a vision of the night from the Nearer to the
Eemoter Mosque and back.

idolaters he was
In danger from the plots of bidden to withdraw from them and pre
served during the dangers of the Flight, and in the day of

* A company of persecuted Christians of the time of Diocletian who take refuge in a cave, where they go to sleep and are awakened after the lapse of many years when the Empire has become Christian.
50

on him.
battle the peace of the divine Presence descended
On one occasion he is reproved for slighting a blind beggar and courting the wealthy. On another he is nearly led bidden once and again to astray by unbelievers, and he is seek pardon for his faults. Accordingly he prays for for whose iniquities giveness to himself and to other believers His wives are mothers of the press heavily on him. They are faithful; none may marry them after him.
warned against disobedience and threatened with dismissal. are granted to him as to choice and
Special privileges of wives, and no blame attaches to the prophet for
number
exceeding limits where Allah has given him permission. Muhammad is the first of Muslims, a noble pattern to believers he is sound in faith Qianlf) a man of sanity and from Allah. He is not a patience who seeks his wage only and a herald guardian (wdkll) of his people, but a warner his only duty is clear delivery of his message, whether it convinces or hardens gainsayers, and he will be rewarded
; ;
the Seal of the Prophets, foretold in the Law and the Evangel. Belief in, and obedience to, him are necessary to salvation, for he has escaped error and
accordingly.
is
He
received complete enlightenment, though he disclaims knowledge of the secrets of the Judgment. No private
opinion can stand against the decree of Allah and the He Apostle. He and his message are for all the world.
was not granted the power of miracles, because they had been ineffectual in producing faith in the case of other He is accused Apostles, and the Book is a sufficient sign.
of
being a sorcerer, soothsayer, poet, madman, forger, Woe to his impostor, and of defrauding his followers. who affront or those curses on accusers injure him
!
vengeance will overtake his opponents; hell-fire is for those who disobey Allah and His Apostle Muhammad will not be ashamed at the Day. There is a distinct development in the assertion of his authority in the Medina Surahs, whether towards believers who are bidden to salute the Prophet and beware how they
;
51
enter his presence, while he is told not to yield to them or towards unbelievers who at are to be reduced length
to submission
by
warfare.
But
in the
remains a
fallible
and
sinful creature.
him
Qur an Muhammad The conception of
as the ideal man a later development.
and prototype of humanity belongs to
III.
THE DOCTRINE OF JUDGMENT.
1. Death. The quranic doctrine is simple in comparison with later developments. Death is al Yaqln, the Certainty which will happen at the stated time and when their time comes, they cannot put it off an hour, nor can they Souls are taken to Himself by Allah not bring it only in death but also in sleep. They are taken in charge Allah holds back those on whom by the angel of death.
"
on."
"
He
are
has decreed death till the day of resurrection mean while the interval seems to them as but a day. Only those
;
"
prayed for who have died in the faith. The and examining recording angels and other elaborations are
to be
2.
of later date.
The Resurrection.
is
Ba tli
term
= Awakening and Qiydmah = Upstanding.
The commonest terms
for this are
The latter
also applied to the Judgment as a standing before the Judge of all. The revival of the dead with their bodies
was often derided by the pagans of Mecca, and as often defended by the Prophet. Allah who has brought men to life by a strange and lowly process of nature is well able to restore the body thus created. The resurrection is the
analogue of the birth process shadowed by the first creation.
it
is
a new creation fore
prefigured by the springtime and the revival of the parched earth after rain. It will follow on two blasts of the trumpet and the shout
It is
which shall summon all to come forth (cp. 1 Thess. 4 ). 3. The Judgment It is appointed unto men once Day. 27 to die, and after this cometh judgment (Heb. 9 ) might well stand as the motto of quranic teaching on this subject,
1(J
" "
52

it is
under this head that the teaching of the Qur an The approximates most to that of the New Testament. Eesurrection is preceded and succeeded by other episodes of This is known as the Day, the Hour, the Judgment Day.
and
the Event.
It is the
Day
of Separation (Fasl), of
Beckon
ing
(Hisab), of
(Yaumu l
Judgment (Dm), the Encompassing Day Muhlt). It is preceded by an awful Blow which
shakes and pulverises the universe. Gog and Magog will break forth and a mysterious Beast of the Earth will appear, not, as in the Apocalypse, to corrupt the earth, but to rebuke mankind for their unbelief. Terror will seize upon mankind and all the bonds of human fellowship will be
dissolved.
When
Judgment
will begin.
the dead have come forth the actual Allah appears on His throne borne
by eight angels while the heavenly hosts hover around Him. All nations are assembled on the face of the earth, kneeling in awe and gazing on the Judge, each summoned This is to its own Scripture which witnesses against it. the Day of Judgment when no soul can help another soul each gives an account for himself before Allah, the most
;
just of judges. False gods will be invoked in vain ; the All works will be light or heavy balance will decide.
manifested on the Day of Severance. Before each man will be placed his book of deeds, and the same before each people (ummat) the record of Sijjln for the wicked, that of llliyun for the good; the leaves of the Book will be
;
opened and the members of

the sinner.
his
body
will witness against
The blessed shall have their book in the right

;
hand, the damned in the left. The Day is sure to come though Muhammad may not live to witness it the Hour it will be one day as a thousand is unknown save to Kabb 8 2 infidels will be distressed, for 3 The Pet. ). years (cp.
:
no ransom
) only asylum on that day (cp. reward the prayerful and continent. 4. Paradise. The abode of the blessed is designated most often as Jannat = the Garden, sometimes as Firdaus,
or intercession will avail for them. Eabb is the 4f He will then Isa. 25
53
a Persian word of the same meaning which has passed into the Greek paradeisos. It is the Garden of Kefuge, of of and the Garden of Eden or Pleasure. Delight, Eternity,
Entrance into it is "the great felicity." There is some confusion between the Garden of Eden as the abode of
in their innocence and the Garden of the world to come; the primeval Eden is conceived as being in the upper world and Adam and Eve are cast down from to earth. The blessed are welcomed with greetings of peace and dwell in gardens by cool flowing streams before the Mighty King. They repose on luxurious couches, are clad in the richest raiment, enjoy exquisite food, drink of fountains in which are mingled camphor and other costly
it
Adam and Eve
essences,
and quaff
celestial
wine at
will.
They enjoy the
society of ever virgin houris, dark-eyed damsels with swell ing breasts and shy, retiring glances ; and pure wives are provided for them. These visions of delight are a reward
godly who will abide in Paradise while heaven and last. They praise Allah and behold the fiery torments of the damned with whom they converse, and to whom they refuse water. The inmates of Paradise are the prayerful and charitable, who have refrained from unlawful lust, righteous believers who were persecuted, fighters in the way of Allah. Paradise is a reward for Muslims and their wives who have repented, prayed for pardon and done
for the
earth shall
good works.
5. Hell.
The commonest name
for this is
Ndr = the
Fire.
seven other names have the same connotation The most widely used of the except Hdwiyah = the Pit. names is a transliteration of the Hebrew Jahannam, quranic Ge Hinnom, which became in Greek Gehenna. Hell has
Its
seven gates guarded by nineteen angels. It will be in full view at the Judgment. The descriptions of it are set out
in
cool shade,
Instead of In place of repose and ease, the damned are tortured with burning chains and beaten with iron clubs. Instead of delicious
pungent contrast to the joys of Paradise.

it
blazes with intolerable flames.
54

No
foods, they are forced to partake of loathsome fruits, purulent gore and boiling water. peace and kindly greet
wrangling with their seducers. No release shall have from these torments they are full of remorse, they but their prayer to return and amend on earth is refused, and the relief of death is denied to them they abide for ever in Hell. All will go into Hell, but the God-fearing will be delivered. Its inmates are the people of the left hand who have been unbelieving, covetous and fraudulent, who have neglected prayers and alms and worshipped the servants and creatures of Allah and opposed His Prophet. No intercession will avail the inmates of Hell, for their On that day we will say to Hell Art doom is decreed. thou full? and it will say: Are there any more?" (50 2Q ). True shall be the word which hath gone forth from me 13 I will surely fill Hell with jinn and men together (32 ). We have created for Hell many of the jinn and of man
ings, but
;
"
"
"
"
kind"
178
(7
).
In the quranic doctrine of the
life to
come, as in other
parts of its teaching, there are stages of development, notably in the much greater predominance of luscious or
In the later and lengthier chapters occupied with the vindi cation of his authority as against the pagans of Mecca, and with the building up of his community at Medina, and an occasional reference to the Garden or the Fire is sufficient to recall the attention of believers to the delights and terrors which had burned themselves into their memory and were recorded in writing as the words of Allah. The quranic doctrine of Predestination 6. The Decrees. is very explicit though not very logical. For the purposes of exhortation a power of choice is assumed, but the hearers are often reminded that this power itself is in the hands of Allah. The determinism of the Qur an is summed up in the word qadar, i.e. measuring. The well-known word qismat is not used in this sense in the Qur an, but its mean
lurid descriptions in the earlier Surahs.
Muhammad
is
ing
is
the same,
viz.,
apportionment.
Qadar expresses
55
the divine act or decree which determines the apportion ment of the lot of all things, animate or inanimate. As
for the future it fixes the
weal or woe of sentient beings
in the life to come, so in the past it determines the creation of all things, the actions of men, belief and unbelief,
obedience and disobedience, and all the events of life as well as its limits, for Allah s behest is a fixed decree, even 38 in accidental matters such as that of the wife of Zaid (33 ). The fate of men and cities is written in their book, on a
Yet those who clear register, containing all secret things. use this as an excuse for their unbelief stand condemned
"
"
The truth is from your Lord, so let him who will believe and let him who will disbelieve (18 28 ). And even to Mu What befalls thee of good it is from hammad, Allah says
;
"
Allah, and what befalls thee of bad it is from But a survey of the whole leaves the matter
81
thyself"
(4
).
summed up
1G
"
in
the words
"
Allah do
all
beings in the heavens and in the
Had He earth adore, whether they will or no" (13 ). is the Allah no have been there would idolatry. pleased Creator of everything ; He is the One, the Dominant
(13
17
).
"
IV.
1.
THE DOCTRINE OF SALVATION.
The Nature of Man.
Man was
and
rise
for the service of Allah, to die
created of fine clay, again he is created

;
in trouble, being mortal
and inconstant when tested with

wills, for
good and
evil.
He
can only will as Allah

;
the
to
human race was drawn forth from the loins make a covenant with Allah He has balanced
inbreathed
it
of
Adam
the soul and
with wickedness and piety; one keeps his Man was created good, but soul pure, another corrupts it. low he fell through the temptation of Iblis brought very but received guidance from Allah, who makes his burden Man has failed to light because he was created weak. in trouble he cries to when Allah the revelation of accept He is capricious, Him, but when helped forgets Him.
; ;
56

proud,
covetous,
and
universally
sinful.
Mankind
are
descended from one
pair,
and were originally
of one religion
(ummah).
Articulate speech was taught him by Allah, who all subjected things to him and feeds him through the bounties of nature. Man springs from earth and returns to
it,
and, like all other things, to Allah.
The Qur an thus
as universally sinful in act, but this comes represents of his weakness, not from a sinful taint. Man is prone to
sin,
is
man
but not of sinful nature. He has lost Paradise, but he not radically estranged from God. 2. Sin. The principal terms for this are Ithatiali Khet The last (Hebrew ) ithm (Hebrew aslidm) and dhanl.
monial offences.
in the
of these occurs thirty-eight times and refers chiefly to cere Ithm occurs twenty-nine times and largely
same sense. Khati ah occurs only five times. It comes nearest to the idea of sin as a missing of the mark
or standard set up by God. The teaching of the Qur an about sin as such is very sparse, Certain sins, such as pride, covetousness, etc., are denounced on occasion, but the sin which comprehends all others is shirk = association,
namely, of other deities with Allah. That is unpardonable. Ceremonial offences are generally connected with things or actions which are hardm, that is devoted. They may be specially devoted to God s service, and so their sacredness must not be invaded or they may be banned as evil and therefore shunned (see p. 70). Moral and ceremonial sins
;
are subject to the same Sin, in the main, is dis penalties. obedience to the command of Allah. Believers generally are to confess their sins, as Muhammad and other
have done, and they
who
prophets merciful to those avoid great sins and commit only venial faults.
will find that
Eabb
is
3.
The Nature of Salvation.

only
The word najat= salvation
the Qur an. In 40 44 a man of Pharaoh s people who has believed the message of Moses O my people why should I call appeals to his fellows you to salvation, and you call me to the Fire ? The idea here is that of deliverance from Hell. Salvation includes not
occurs
once
in
"
"
57
only pardon but also acceptance, both these being granted on the Day of Judgment. Its positive aspect is the reward
of faith
and righteousness by the delights of Paradise. In from the results of sin by obedience to Allah (islam). Inasmuch as sin in the Qur an does not
effect it is deliverance
include a taint of nature, but only a proneness to wrong actions due to the weakness of man, its conception of salva
tion does not include the element of regeneration. 4. The Conditions of Salvation. These are Kepentance,
Faith and Good Works, the last branching out into the
"
"
five
Such as repent, believe and act aright, religious duties. these shall enter Paradise (19 G1 and often).
Kepentance
is
turning from sin to Allah, with the desire

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

in the
for
both are equally swayed by
The ruling feature of the virtues specially commended Qur an is avoidance of excess. Some follow evil, some take a middle course, some excel in merit, and it is good that those who can should excel. Liberality without
profuseness kindness to orphans and poor without waste making the best of men as one finds them justice in
; ; ;
58

and
in witness, faithfulness to engage endurance, obedience to those in
dealings, truthfulness
ments, patience
authority, limitation of sexual indulgence to legal wives and concubines, are specially mentioned. Good works do
away sins and make the doer righteous. They are summed up in obedience to Allah and the Apostle. The main outline of these duties is in substantial agree ment with the teaching of Christ in Mt. 6 prayer as an fasting as control of self and alms-giving offering to God as due to one s fellow-man, are inculcated as primary. They are preceded by confession of the faith and supplemented by the command to meet annually at a central shrine for The individual faith and practice worship and sacrifice. of the Muslim is thus linked up with a perpetual celebra
:
tion of the world-wide unity of believers. The Five Pillars of Religion (Dm) (I)
The
first
duty,
confession of the faith, is not explicitly mentioned in the Qur an, nor does the book contain any definite command to the
followers of
Muhammad to preach his doctrine. The accepted

But Muhammad himself being commanded magnify the name of Allah, and he being
way
and
of propagating it in the outer world was by the sword, there is a command to let religious instruction follow
123
).
warfare (9
to preach
and
to
a noble pattern to believers, their duty was obviously to confess the faith which they had exercised, and the kalimah
or
watchword
(2)
for the
purpose
is
taken from two clauses of
the Qur an.
Prayers
(saldt) are
very often coupled with Alms as
means of salvation and as incumbent on Muslims. Spon taneous prayer is du a, set prayers are saldt. Abraham offers du a that his posterity may observe salat (14 42 ). Before him saldt was taught to Adam and commanded to
Moses.
It is practised
by
Muhammad
;
command and he
As
for its
leads in prayer
it is
according to divine of the essence of
religion for Muslims,
and it keeps them from obscenity. manner, the Face of Allah is everywhere, but
believers should always turn towards the Sacred
Mosque

(the
59
Ka bah at Mecca), Prayers are to be preceded by wash with water, or if that cannot be got by scouring with ing sand. The ritual is to be regularly and strictly observed,
except on certain occasions of danger or sickness.
Muslims
are not to pray when drunk or polluted, nor yet either too loud or too low. They should wear goodly apparel in the
mosque, and during the Friday noon prayer-time work
is
to be suspended. Prayer is a prescribed duty for stated hours, before sunrise, at "noon, after sunset and at night. The marks of their prostration should be seen on believers,
and in observing prayer they must beware of sloth and

neglect of almsgiving.
Of spontaneous prayer we read

of clu a
hear.
:
that Allah
is
the hearer
it
is
to be offered to
Him
minded
Allah does not grant 7f ). Prayer for the faithful departed (cp. Jas. I may be offered, but not for unbelievers in hell. Two principal terms are used for this (3) Almsgiving. in the Qur an zakdt = cleansing, and xadaqah = righteous ness. Speaking of almsgiving generally we find it con
:
only, for idols cannot the prayer of the double-
stantly coupled with prayer as a mark of the true believer. Alms are to be given from the believer s superfluity, yet ye until ye expend in alms of cannot attain to
"
righteousness
what ye love (3 86). They are to be given especially at the time of harvest, and bestowed on relatives, orphans, the poor and travellers. Zafa it is used to signify the alms of obligation which are levied on various kinds of property and income at a fixed rate. The Qur an specifies levies on money and produce.
"
The need
of
believers.
of this assessment was in evidence at the outset
Muhammad s
career
It afterwards
owing to the poverty of many became established as the basis of
the revenue of his theocracy, side by side with the spoils of warfare. Zakdt is essential to religion and a chief mark
of true piety.
It
has, as
its
name
effect, and brings pardon of sin. defeated foes who accept Islam and thus become brothers
implies, a cleansing It is to be exacted from
60

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

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

:
104).
(4) The Fast (Saum). Fasting in general is mentioned both as a work of piety and as penance for offences. Mary, the mother of Jesus, vows a fast at the time of His birth. It is exacted as an expiation for homicide, for a mistaken oath, for killing game at the close time of Pilgrimage, for ~ In 2 179 183 the yearly fast is finally illegitimate divorce.
set for the entire month of Kamazan, in which the Qur an was first revealed, to begin as soon as the new moon has been observed. The sick and travellers are excused, pro
vided they fast later when able. Those who are fit to fast but do not may redeem it by feeding a poor man. Food and drink and marital intercourse are permitted from after sunset till dawn. Complete abstinence, with frequent visits to the mosque, must continue through the whole
day.
The Pilgrimage. The Qur an distinguishes (2 192 ) the Lesser Pilgrimage ( umrah = visitation, i.e. of the Holy Places) from the Greater Pilgrimage or Hajj (Hebrew Hag, i.e. Festival The umrah may be performed at Procession). any time. The Hajj is to be undertaken at the time of the
(5)
new moon
(of the
month Dhu
Hijjah, the twelfth of the
61
Muslim year). The pilgrims are to shave their heads, and to bring a gift to the Sacred Mosque. Till the day of sacrifice they are to neglect their persons; then they are
to
pay their vows and make the circuit of the Ancient House (the Ka bah). The processions are to extend to Safa and Marwah (two mountains near Mecca where idols used to The rite of sacrifice is stand) and also to Mount Arafat. to be performed on the tenth day, and directions are given
invoking the name of Allah over them. Pilgrims unable to arrive in time may send a beast to be sacrificed on their The flesh is to be eaten by the worshippers and behalf. distributed to the poor. It is not the flesh or blood of the
sacrifices that is
for slaughtering the camels, or other lawful animals, after
worshippers.
The pilgrimage
acceptable to Allah, but the piety of the is an observance due to Allah
which may not be slighted, but it is not forbidden to make it an occasion of trade, though hunting during the sacred
days is forbidden. After the sacrifice the pilgrims should remain to worship Allah at least two days. Only Muslims may visit the Ka bah.
5. The Wcuj of Salvation. Besides the five funda mental religious duties which are conditions of salvation the way of salvation is summed up in two main conceptions.
Subjectively, as affecting the personal attitude of the be liever, it is the practice of taqwd or piety objectively, the
;
thing which must regulate his whole life is islam or acceptance, both active and passive, of the will of Allah. A. Piety. The meaning of taqwd is fear (i.e. of Allah)
tude
or abstinence, from idolatry or evil of any kind. Its atti is expressed in the words, commonly used in any
"
sudden calamity Verily, we are Allah s and verily, to Him do we return (2 151 ). Even now He is nearest of all, for He comes in between a man and his heart. Piety is to
:
"
next
believe in the truth, to be sincere in worship, to choose the life rather than this. Not the flesh and blood of
sacrifices reaches Allah,
raiment of piety.
The pious
but piety the best garment is the are the meek, patient, truthful,
;
62
lowly, charitable, penitent, harmless, forgiving, prayerful, considerate, just. They practise devotion, moderation, purity not in superstition, but in the fear of Allah. Their
;
hearts repose in the thought of Allah; they meditate in silence morning and evening, and say of their purposes:
Allah will." Their hearts thrill with fear at the mention of the name of Allah, and faith increases with the recital of His signs (the verses of the Qur an). Piety is both the easy way and the steep way, it is obedience to Allah and the Apostle, to be shown in family life by men and women alike. B. Islam is the word chosen by Muhammad to sum up his idea of the true religion which is offered by Allah and accepted by man if he is wise. The word signifies sub
"If
mission, resignation or acceptance, in each shade of meaning denoting the true attitude of man towards Allah. Islam
the faith of Noah, Abraham, Moses and Jesus the sons Jacob at his death confessed themselves Muslims; believers have been called Muslims by Allah ever since
is
;
of
Abraham acceptance of Islam is demanded by the Law and the Evangel; faithful Jews and Christians were Muslims before the Qur an was given now they and the Sabeans have only to add faith in the Qur an. Islam is
;
:
belief in all the prophets

Allah."
it is
the
"
Baptism
(silqhah) of
He
those
faces
who
opens the heart to its reception. Muslims are have heard the call and believed, setting their
towards
;
Allah
with
the
is
self- surrender
and following
(religious
it
Muhammad
they
are
best
of
ummahs
Islam communities). must be proclaimed in
both a rule and a high-road;
its entirety,
and
so accepted, for it is
the only acceptable religion, now truth is come and false hood has vanished. It is the easy way, but believers must It will fight strenuously for its defence and propagation.
be victorious over every other religion and spread to other for it is a message for mankind. Toleration is enjoined for a time, but afterwards abrogated by the command to do battle with infidels, whether idolaters or
lands,
THE LAW OF LIFE
63
Exile and warfare on behalf of Islam people of Scripture. will be abundantly rewarded, but apostasy from it leads
to hell.
V.
1.
THE LAW OF
LIFE.
Law
in the Quran.
We
have seen that the Qur an
teaches, to use a Christian phrase, "justification by works." To attain salvation men must believe the message of the
Apostle to be true, and they must do the works commanded by him, in return for which, by the mercy of Allah, for no one has any claim on Him, they will receive the reward of
has thought well to grant on these strictly religious conditions of salvation have been outlined above. But we have also seen that the authority of the Apostle, as the revealer of the will of
Paradise which
conditions.
He
The
Allah, extends to all affairs of life; he is to judge his people and they are to bow to his command without Hence religious duty in the Qur an extends to question. as [L the affairs of life political, military, civil, social,
well as the strictly religious. Of law as such there is little mention.
The
iin
familiar
term
17 ), and (45 only occurs once in the Qur 52 The the cognate word shir* all also once (5 general ). refers leaning of the root is "way"; the first passage in a certain to the divine command giveH^to Muhammad
sliari cih
matter
the second to the various laws given to leaders of

is
successive religions.
to the passage in the Qur an parallel commands of sets Decalogue of Moses, but there are several in which Muhammad may have had the Decalogue more or
There
no
less clearly in
mind. The most systematic The commands there given are: other gods with Allah (2) Be kind and
17
23
of these
(1)
is
in
-*.
Put not
respectful to
parents
(3)
Give what
is
due to kinsmen, the poor and

;
(5) Slay not your children travellers; (1) Be not wasteful for fear of poverty; (6) Draw not near to fornication;
64
(7)

Slay not the soul which Allah hath forbidden you, except (8) Draw not near to the wealth of the
:
for just cause

;
orphan (9) Fulfil your compacts (10) Give just measure and weight; (11) Follow not that of which thou hast no knowledge (probably referring to slanderous reports) Neither here, nor in (12) Walk not on the earth proudly. * other shorter summaries is there any distinct principle of arrangement. The code of chief duties has to be gathered from scattered passages. 2. Government of the State. Although the Qur an is basis of all relied on as the legislation in Muslim states, yet it contains no theory of government nor any definition of the relation between civil and religious law and adminis tration, nor is Muhammad led, as was Moses, to appoint helpers who share divine inspiration in some degree with him. The conception of a theocracy centred in one person is so dominant that whatever ordinances are needed are simply supplied by Allah through him, and believers have only to hear and obey whether in matters of worship or
;
;
The absence of inheritance, criminal justice or warfare. specific direction as to subordinates or successors was a
cause of great perplexity and bitter strife as soon as the prophet passed away, and all the offices of government
current in Islam had to be subsequently evolved. Perhaps we may consider that the teaching of the Qur an on
sectarianism establishes the principle of unity of govern ment, whether secular or religious. Of sects it is said that
those
This
as
who split up religion rejoice each in his own party. condemned by Allah. What these sects were was little known to Muhammad as any other particular of
is
the Scripture religions. It is said that they did not arise in Israel till after the Law was given, and again that they did not arise among the peoples of the Scripture till after the Qur an descended. Those peoples were separated from one another through jealousy, and their sectarianism pre vented their followers from accepting Islam. * 6 152 31 12 - 18 25 64 16 92
ff
7(i
; ;
THE LAW OF LIFE

3.
65
The one function of the state with which deals definitely and in detail is that of warfare, and this as inseparable from The characteristic religion.
Warfare.
iln
the Qur
term used is Jihddanfl sdbila Udh, i.e. strife in the way of Allah (60 i 22 The nature of the strife is clear from
"
"
").
the frequent use in this connection of the root

"
qatl,
7G Let those, then, fight in the slaughter, e.g. in 4 way of Allah who sell the life of this world for the next and ; whoso fights in the way of Allah, be he or be he
:
meaning
killed,
will give him a mighty the three italicised words is a form of
victorious,
we
reward."
Each of
first
qatl.
On
:
into
in
Medina the command is that there be no compulsion religion, and warfare is limited to defence Fight for
"
entry
the cause of
God
(or in the
fight against you, but
them
kill
way of Allah) against those who commit not the injustice of attacking
18(5
first"
(2
"
). 5
Later this
"
of the sword
(9
When
those
who
.
is abrogated by "the verse the sacred months are past,
find them,
join other gods with Allah wherever ye shall but if they repent and observe prayer and
.
pay the alms then

is
let
them go
their
way."
This
command
a divine revelation and must be promptly obeyed. The slaughter of enemies is enforced by confused stories of Saul and others. It applies to Jews and Christians as well as to
idolaters, but the former may be offered the alternative of tribute instead of death if they do not accept Islam. The believing warriors are to strike off the heads and finger-tips of enemies ; certain tactics and precautions are enjoined ; leaders are to beware of insincere mediation, and not to
allow overtures at a time of vantage. Wayfarers are not to be indiscriminately looted, and warfare is to be followed It was Allah who slew the by religious instruction.
enemies in the victory of Badr the warrior is His helper, slain on the path of Allah are not dead but living they are martyrs (shahld), a word not applied to those who suffer death unresisting at the hands of persecutors. Death in His way is better than wealth and is rewarded
;
and the
Paradise.
To the
by
living
is
granted rich booty and there
is
66

must be remembered that the booty place to Allah and the Apostle.
more
to come, but it belongs in the first
Prisoners of war are in the power of the captors to kill, sell as slaves, hold to ransom, liberate, or convert to Islam.
4.
Slavery.
Slavery
is
an accompaniment of warfare
"
a domestic institution, and as is accepted by the Qur an.
The killing of captives after the battle of Badr is referred It has not been for any prophet to possess to in 8 68 he hath slaughtered in the land." The slave until captives absolute property of his master as man is of is the
:
Female slaves may be taken as concubines at dis their master should not hire them out as prosti but cretion, tutes on the contrary (if he does not want them himself) Married he should make provision for their marriage. women may be taken to wife if made captive in war. The master of the house is free from the rules of decorum before female slaves. Slaves are to be kindly treated, and if able to redeem themselves they are not to be hindered from than a doing so. It is better to marry a believing slave
Allah.
;
free idolater.
These occur in the form of penalties 5. Criminal Laws. enacted for the commission of certain crimes. The thief is The unchaste woman may be immured to lose a hand. In the case of sodomy the alive or confined for life.
offenders are
to
receive an undefined
punishment, or
if
of fornication one hundred penitent to be forgiven. In case For of the offenders. on each be inflicted to are stripes
homicide retaliation by the relatives of the person killed may be carried out, or blood money may be exacted by them. Murder is deserving of hell in the next world and For warfare against Allah and the of retaliation in this. is the impalement or mutilation or banish penalty Apostle In this and other fragmentary legislation the ment. customary law and practice of the Arabs is no doubt
presupposed.
These too are fragmentary, and 6. Civil Eegulations. deal with special needs that arose out of developments in
THE LAW OF LIFE
67
Muhammad s career, so that one cannot draw a clear line between moral counsels and legal orders. For instance, property is not to be expended on vanity or on bribery, but no penalty is laid down for the latter.
of property is dealt with in more detail. Equitable testamentary provision is to be made verbally for parents and kinsmen, and the witnesses are not to alter the terms of the bequest. Legacies should be shared by men and women and a residue left for the poor and the orphan. There are provisions for the portions of husbands and wives and of distant relatives, and the husband is not to inherit the estate of the wife against her will. Directions
The inheritance
by oath. Special care for repeatedly enjoined. Allah had found the prophet an orphan child and guided him, and when battles in the way of Allah were fought there were many orphans of the martyrs to be cared for. They were to be treated with fairness, their property guarded, and
"
"
are also given for attesting a will the interests of the orphan is
suitable marriages to be arranged for the girls. The oaths of the Qur fin are of two kinds.
Muhammad
by
himself, especially in the earliest Surahs, swears, sometimes by the Lord of heaven and earth, sometimes His
On the proclaims. other hand he deals with the oaths which believers swear among themselves. They are not to swear readily by Allah lest a hasty oath should need revocation, but if one should have sworn unadvisedly an expiation for the offence is pro
2 Muhammad vided, and in 66 to one of his wives. Perjury
creatures, as the mountain, the book, the all to confirm the message which he
Ka bah,
the sea
is
released from an oath
is
forbidden on pain of
damnation.
Although Muhammad was originally a trader, yet little mention is made in the Qur iin of trade. The only positive enactment is that on usury. Selling is allowed, but usury is forbidden on pain of hell-fire. Allah, who rewards the legal alms, has banned the taking of interest on and
believers
must therefore abandon
money
it.
Believers
may
carry
68
tions.
on trade while engaged in pilgrimage, despite other restric Muhammad Though we have no reason to believe that ever travelled by sea, he frequently refers to the ocean, and The towering ships are a to the commerce which it bears. who speeds them. They are His sign of Allah and it is He instruments for the enrichment of mankind by trade and a
As for the Calendar it is a divine sign of His goodness. command that the year be reckoned by lunar months and that four of these be held sacred.
and Social Laws. The most prominent 7. Domestic element in these is the legislation regarding marriage which played so important a part in Muhammad s own life after he became a prince with a harem. The word for marriage is niMh, which refers to its
is the begetting of children physical aspect. Its object for the multiplication of the race. Marriage, but not con or Christian, but marriage is cubinage, is lawful with a Jew unlawful with an idolater. Concubines may be taken from
among
is limited to four, concubines. Wives are to be treated with love and tender Marital intercourse is to ness, and with strict impartiality.
except one time
slave girls, but not from they be captives of war.
among married women, The number of wives at but no limit is laid down for
be preceded by an act of piety. Eefractory wives may be beaten or confined, but conciliation is provided for. The is to be carefully arranged. marriage of orphan girls Widows must not remarry before they have waited at least
four
of kinship is given,
months and ten days. A table of prohibited degrees and marriage with a father s wife is par
26f
),
ticularly prohibited (4
;
this having
been
common among
the pagan Arabs son is definitely allowed, this having been practised by Muhammad. At the time of marriage the wife receives a she has a right unless dowry from her husband to which she of her own accord remits it. Believers may acquire a
wife for
but marriage with the wife of an adopted
money
to be paid as dowry.
fairness.
Any exchange of
wives
must be carried out with
THE LAW OF LIFE
69
Divorce (taldq) is carefully regulated. There must be an interval of four months between the declaration, accom
panied by separation, and the actual dissolution of the of marriage." A divorced wife may not be remarried to the same husband more than three times unless marriage with another man, followed by a divorce from him, has intervened. The dowry of a divorced wife must be returned to her and her remarriage not impeded. Kegulations are laid down for the case of the wife as divorced, either before or after the consummation of the marriage, and also regarding the children.
"knot
As for the family, kindness, respect and gratitude are to be shown to parents, but this duty may be overridden by Children are not to be killed for fear of loyalty to Allah.
want, for boys and girls are a gift from Allah, but family may become a temptation to believers to neglect striving for the faith. to good deal of attention, relatively, is
ties
given deport Believers are to be modest in demeanour, kindly in address and courteous in greeting, always using the formula, Peace be to you (A s salam alaikum). They are to avoid frivolity and scandal- mongering and to enter the houses of others only after leave has been given, though it is legitimate to entertain each other hospitably. Women, except those past child-bearing, should not go unveiled, save before near relatives. Strict rules are laid down for
ment.
"
"
modest behaviour as between men and women and the respect to be shown by children and slaves to their elders and betters. Reverent behaviour to Muhammad is specially
inculcated.
8.
Ceremonial
Regulations.
Here again
we have
to
realise that the
Qur
fragmentary directions contained in the an rest on the background of Arab custom, the content
supplemented by the words of the book, was afterwards elaborated in tradition and eventually codified by theology. Such regulations as are given in the Qur an were taken over, with very slight alterations in the matter
of which,
70
of forbidden foods, from the Jewish code. The rules for purification from ceremonial defilement by washing before It remains prayers have already been referred to (p. 59).
to deal with the rules regarding unlawful food and other forbidden things, and with such mention as there is of
sacrifice.
tinction
The prominence of this dis in the Qur an and in Muslim life down to this day. The terms used are hardm = banned or unlawful, and Jialal = permitted. As in th6 case of the Hebrew Jcherem the ban or prohibition to touch
Clean and Unclean Foods.
in
Leviticus
is
reflected
may be owing
the object.
either to the sacredness or to the pollution of
So the commonest use of liar am in the Qur an is as a designation of the Sacred Mosque, but the word is also repeatedly applied to forbidden food the use of which pollutes, in contrast to the permitted food which Allah has sanctified (16 117 10 60 ). Before the Torah came to Moses all things were allowed except what Jacob forbade (Gen. 32 32 ), but the distinction now made in the Qur an between lawful and unlawful foods is not fixed by man but by Allah.
;
For lawful
flesh a further rule is
given that the Muslim
may eat only that over which the killer has invoked the name of Allah. The flesh of idol sacrifices and blood are
forbidden.
several lists of foods forbidden
fruits, and and permitted. The principal prohibitions are those of swine s flesh and strong drink (khamr), but though Khainr is forbidden to believers on
is
A list
given of lawful cattle and
earth
If a
fear
is
it
will
Muslim
he
be plentifully supplied to them in Paradise. eats unlawful food under compulsion or through be pardoned.
may
The
food of Jews and Christians

92f
)
lawful to Muslims.
specially prohibited. consisted in a kind of lots, drawn by means of arrows, for the division of the portions of a slaughtered camel. It
is
Other forbidden things. practice known as maisir
Together with wine (5

is
the
This
understood to include all games of chance. In the same connection images are declared to be an abomination,

and
71
this is not practically qualified, as in the Pentateuch, the closely connected command to make cherubim over by the ark. Magic in the sense of sorcery (sihr) is implicitly condemned by Muhammad s frequent repudiation of the
charge brought against him of being a magician. On the other hand there is no prohibition of spells or incantations, but the last two Surahs (113 and 114) appear to be of that nature and are extensively used as such by Muslims all
the world over.
VI. ATTITUDE TO
OTHER
FAITPIS.
"
comparative scripture in the world teaches such a Assertions regarding its attitude as the Qur iin. religion
"
No
we have seen, both the woof and the warp of the book, its strength and its weakness, and this has come out in all the fundamental doctrines. Its clear claim is to confirm and perfect the teachings of the former Prophets and Scriptures, allowing for as much
to the earlier faiths form, as
abrogation of previous ordinances as may be necessary for How the new time. The question remains to be answered ? has the work out What claim this does Qur an actually
:
set aside of the former teaching as unnecessary, and what has it added to the world s stock of religious knowledge and
inspiration ?
The Qur fm has three words
for religion.
The
first is
millaJi, the derivation of which is disputed, but its general use in the book (ten times out of fourteen) is to signify the whom religion of former prophets (especially Abraham) Muslims should follow, subject to the new light brought by
Muhammad.
observance.
The second term

This
is
prophets, especially Of din Muhammad at
is din, meaning religion as also used of the religion of former Noah, Abraham, Jacob, Moses and Jesus.
"
first
says
To me
my
is
religion, to
is
you your
religious
religion,"
but later he pronounces that Islam
the
only acceptable religion.
The
third term
community.
Of
this it is said
ummah, i.e. that mankind were
72

ummah, and
so,
originally one
that Allah,
had
He pleased, could
pleased to grant every ummah a special apostle and a scripture and observances of its own. Muslims are the central ummah and the best of all. What is it that this best of ummahs has which others have not ?
have kept them
but
He was
The massive simplicity of the outlines of quranic theology make the answer to this question comparatively
Against the paganism of Arabia the Qur an is one long protest, which is not substantially affected by the adoption of the Ka bah with tys Black Stone fetish into the central ritual of Islam. The Sabean and Zoroastrian
simple.
hardly come into practical account. It is to the prophets and scriptures of the Old and New Testaments that the constant appeal is made. In its dealing with the Old Testament the Qur an has
cults
made only one essential change. The confusions in its reproduction of Old Testament histories and the modification of ceremonial laws touch no essential point, nor does the Qur an refuse to recognise the Messiah, though it contradicts
later
Judaism in allowing that Jesus
of Nazareth has the
rightful claim to that title. But in one vital aspect the messianic ideal of the Old Testament has undergone a radical
The Coming One who has appeared is indeed a prophet and likewise a prince, but His priestly character is eliminated, and the idea of atonement wrought by Him is set aside. Neither He nor His people are to bring salvation
change.
and victory by
sacrificial suffering,
Testament side the difference is far greater. of divine Fatherhood and Sonship are not only eliminated but fiercely combated. The divine in carnation in Jesus the Christ is utterly rejected, and the historical fact of His death, carrying the implication of His atonement and resurrection, is denied. The claim of Jesus to be the Saviour and Judge of the world is set aside. The Holy Spirit appears only as an angel, and the Trinity of the Godhead is misunderstood and repudiated. Yet, with all this, we have seen that fragmentary indications of
On
the
New
The conceptions
73
Christian doctrine crop out from time to time, though they exercise little effect on the deistic trend of the teaching
as a whole.
of religion added by the Qur an are one doctrinal, the other ethical. Obviously the first is the apostleship of Muhammad as superseding Jesus and all earlier prophets. The second is the strenuous inculcation
The new elements
two
It of the duty of warfare for the propagation of the faith. Islam is of is hardly necessary to point out that the jihad
essentially different from the Old Testament wars of conquest or defence which had no reference to imposition of a new
In modern times the duty of warfare for creed or worship. and faith more receded into the background by the has more
reason of long-drawn political changes, and it seems likely to give place to a zeal for purely religious propaganda. The future attitude of Muslims towards the fundamental
issue
Muhammad
life
or Jesus Christ
will
depend even more
on the
than on
the preaching of Christendom.
SUBJECT INDEX.
Abbreviations.
M. = A. = Allah. Mel. = Muhammad. Surah. Islam. Q. = Qur an. Several of these have alternatives, e.g. 17 is either Titles of Surahs. Asra (Night Journey) or Banu Isrffll. In such cases I have chosen what appeared to be the most widely used. But the identifying mark is the serial number of the Surah (list on pp. 111-113). Hodwell s Translation has a chronological sequence of Surahs, but a table is given in Dent s edition by which the serial number can be
S.
Muslim.
I.
identified.
Numeral
Surahs are in large figures, verses references. Serial numbers of The letter f indicates one following verse ff two if^more in small.
; ;
Headings.
With few excep in italics. English in black type, Arabic heading in square tions matter is given under the English head. brackets as [Weights] indicates a cross-reference.
Etc." following a are referred to the second number is given. reference indicates frequent occurrence of the phrase.
"
corpse taught by a raven.
murder. Burial of 3 Cain s repentance. 5 8 Ablutions = Wuzff. Rules for purification before prayers, 5 .^ ancestral idols, Abraham = Ibrahim. Rejects creature worship and 18f controversy g 74-83. 43 25,26. books were granted him of -old, 87 ~ 62- 70 37 81 96 26 69 104 21 2 26 prays for with idolaters, 29 4 but this example not to be followed, 60 19 43 his idolatrous
-
Aaron = Ilarun. [Mary and Moses.] Abasa = He frowned." Title of S. 80. Abel = Habil, and Cain = Qabll. Sacrifice and
"
"
father,
the fate of Sodom, promised a son in old age and warned of 77 51-60. is taught the 5! 24-34. 11 72-78. 15 p i ea d s for Sodom, 11 ~ 262 he and Ishmael his son, 37 97 resurrection, 2 prepares to sacrifice 90 91 found the temple at Mecca and settle their descendants near it: 3 26 hopes for 14 40 2 n 12a bequeaths Islam to his posterity, 2 121 8a 14 ^ the faithful one, 53 3S 16 forgiveness at judgment day, 26 79 162 3 89 etc. a true the friend of God, 4 124 sound in faith (Aoni/), 6 26 42 granted to his posterity, 29 prophecy and scriptures prophet, 19 118 be to his 2 followed, the of imam or leader an religion (miltah) faithful, 16 124. 4 124. n e was neither Jew nor Christian, but hanif and muslim, 16a 4 his w 2 124 his spiritual kindred 6 of 3 Md., religion that cp. 2 123 61 he prays for the coming of Md., 2 are followers of Md., 3 Abraham = Ibrahim. Title of S. 14.
114
1
.
"
"
"
76

one verse
Abrogation = Naskh. Md. accused of forgery because substituted for another, 16 103 : A. may abrogate or confirm as 10 13 39 : if He cancels a verse . grants a better, 2
"
He
pleases,
= Zdam. Created of clay, 15 28 ; 3 52 the vicegerent ~ (Mali/all) of A., gives names to all things, 2 28 31 Iblis, alone of angels, disobeys command to worship him, 2 32 ; 7 J o-i7 ; 15 so-s. tempted and ~ ~ 24 18 33 7 cast down from Paradise to 2 fall and restoration, : earth, 7
: : ;
be punished for his enmity. Title of S. 111. Kauthar. Title of S. 108. Ad, generally coupled with Thamud. A tribe of S. Arabia. Punished for rejection of Hud, 26 123-140. 7 63-70. 51 ur. 45 20-27.
"
Abu Lahab." To
=
".Abundance
Adam
35 descendants brought forth from taught words by A., 2 his loins to witness that A. is their covenant of A. with him, lord, 7
:
:
120
Adiyat
"
"
Chargers."
"
Title of S. 100.
-
Adoption. Creates no bar to marriage, 33 4 5 37 Adoration = Sajdali. Title of S. 32. Adultery and Fornication. Both = zinu. An evil way, 17 34 to be avoided by the pious, 25 68 accusation against woman needs four witnesses; if guilty immure till death, 4 19 man and woman may be
.
punished by scourging, 24 2 unchaste to marry unchaste or idolater, *24 3 26 purgation of groundless rebuke of accusation accusation, 24
:
>
against
"
<Aishah,
24 n-25
Affinity.
[Marriage.]
Afternoon."
Asr.
Title of S. 103.
Alilu l Kitab. 3 19S ; 5 72 , etc.

.
[Scriptures, People of the.]
Jews and
Christians,
his
AJimad. The name under which Md. claimed that Jesus foretold 6 coming, 61 [Muhammad.] Ahqaf. Title of S. 46 (same in English).
Ahzab
*=
"
"
A la = Most
Aiyul = Alaq =
l
"
Confederates."
High."
Title of S. 33. Title of S. 87.
[Job.]
Clots of Blood."
.
Alexander (the Great) = Dhul Qarnain. Campaigns and over Gog and Magog, 18 82~ 101 Al lmrun = Family of Imran." Title of S. 3.
Allah. Allat.
Title of S. 96.
victory
[God.]
[Lat.]
Zakat.
98 4 mark of true piety, 23 4 24 37 loan to A., 73 20 bringing also pardon of sin, 64 17 doubly repaid by Him instead of usury, 30 38 263 like a seed grain forth 700 2 from to be exacted bringing fold,
2
;
: ;
:
Alms (of obligation) =

:
Commanded
as essential to religion,
: :
defeated foes
who
Alms
75
:
accept
I.,
5-
(freewill offerings) to be imposed on

192
: :
Sadaqah.
True
104
spirit
:
and right ways,
of pilgrimage duties, 2
(distinct
from zahat)
60
: not to be wastefully given, 17 . (generally). Coupled with prayer, 14 36 . etc. : to be given from 216 f from what Ms. love, 3 86 a means of superfluity, 2 salvation, 211 92 fiff 18 ; 64 16 : on what to be : at time of ingathering, 6 142 . spent, 2
applications, 9
penitent enemies, 9 expiation for neglect 13f to be offered before interview with Md., 58 68 : subject of accusation against Md., 9 legitimate
28
Alms
SUBJECT INDEX
Amulets.
"
77
Verses of
An um =
Anbiyff
protection":
"
Surahs used for: 1, 6, 18, 36, 44, 55, 67, 78, 113, 114. 2 256 12 64 13 12 15"; 37 7
; ; ;
Cattle."
"
=
"
Anfal
"
Title of S. 6. Title of S. 21. Prophets."
Spoils."
"
Angels
Malffikah.

16
servants, 43 messengers of ascend 4 pairs of wings, 35 l support His throne, 69 descend on Night of Power, to Him in a day of 50,000 years, 70 3 f 97 4 worship A., 7 205 and repel demons, 37 a : at A. s command 30f unbelievers, worship Adam, except Iblis, 15 appearance demanded by ~ 15 7f guardians of believers, 6 61 helpers in battle, 8 9 12 record B 12 receive souls at control the course of the world, 79 actions, 82
Angels.
Not daughters of A. but

:
~ 18
A. with
:
2, 3, or
"
"
35 angel of death," 32 50 16~28 intercede for believers, 40 83 20f witness against idolaters, 37 Marut at Babel teach sorcery, 2
death, 7
:
"
"
16 9G
-6
:
witness at Day of Resurrection, attest the book of the righteous,

:
guard
die
hell,
will
74 30 Harut and and be raised, 39 G3

: .
[Gabriel.]
Ankabut =
"
Spider."
Title of S. 29.
Ansur.
"
Ant
"
= Naml.
"
[Helpers.]
"
under compulsion, 16 103 if voluntary to be 88 23 f leads to perdition, 22 Apostle (Messenger of God) = Itasul or MursaL Divine messengers taken from among angels and men, 22 74 7 33 many before Md. with the same revelation, 4 161 office only to announce and warn, 18 M specially n 23 46 sent (by 38 unbelievers, 15 rejected by ~ against idolatry, 16 13 32 in the speech of their 36 to the message city (of Antioch), Jesus) work miracles only by leave of A., 40 78 must their own people, 14 4 K none before Md. unaffected by Satan, give account of ministry, 72 their histories revealed 22 51 they repent and are forgiven, 27 121 of some he is told nothing, 40 78 by A. to confirm Md. s heart, 11 no difference in their acceptance by believers, 4 149 some endowed by A. more highly than others, especially Moses and Jesus, 2 2M some specially endued with firmness (iilu l azm) 46 34
Apartments
Title of S. 27. Eujurat. Title of S. 49.

if
:
Apostasy. Venial, 108 severely punished, 16
"
Apostles (of Jesus) = Hawarl. Became helpers and followers of desired of Jesus the rasul, 3 4fif ; 61 14 professed themselves Ms., 5 Jesus a table from heaven, 5 lia . 26 goodly Apparel. Simple and splendid clothing gifts of A., 7 29f clothing to be worn in mosque, 7 Arabic for Arabic. The Q. not in a foreign tongue, but in plain 105 26 196 41 44 etc. Arabs, 16 Arabs of the desert. Malingering, 9 91 undecided as to alle 16f 88-10 2 121 called to be wholehearted in fighting for Islam, 48 giance, 9
49
14f
.
A raf. A wall between Heaven~and Hell, the people on which see and Also title of S. 7. [Purgatory.] converse with inmates of both, 7 44 47 1 Arafat. The Mount of Recognition, 12 miles from Mecca, to be visited by pilgrims, 2 194
. .
[Idolaters.]
Arbitrators.
4
.
To
effect reconciliation
between husband and
wife,
[Marriage.]
78

Ark
(Fulk
Ship) of
39
;
Noah.
23
27f .
Built under divine
supervision to
save
men and
(
= Hebr. tebah, i.e. chest.) Of the Covenant with 249 of bulrushes shechinah) and relics of Moses and Aaron, 2 for the infant Moses, 20 39
Ark.
saJcmah
beasts, 11
(Tabut
Asr = Asrd =
"
"Array"
"
Saff.
Afternoon."
"
Title of S. 61. Title of S. 103. Title of S. 17.
Wight Journey." Assembly = Jumu ah.

[Expiation.] [God.]
.
"
Title of S. 62.
Atonement.
Attributes.
Augury = divination by flight of birds. Practised AdandThamud, 27 48 Ay at Sign, see Miracles. = Verse, see Qur an. Azar = Terah, the father of Abraham. An idolater,
listen to his son s
by people
74
:
of
remonstrance, 19
43
~49
will
not
"Backbiter"
Badr.
3
11,
= Humazah. Title of S. 104. Battle of B. a sign from A., who succoured Ms. with angels,
"
119
21^
Soil."
"
= Clear Evidence." Balance = Mlzun. Men to give

to the heavenly balance, 55 57 25 just balances set up at
:
"
Salad = Baiyinah
Title of S. 90.
Title of S. 98.
fair
weight, 6
153
;
83
:
according
ff
:
which has come down with the Book,

48
. .
Day of Resurrection, 21 Baptism. Of God only is effectual, 2 132 Saqarah = Cow." Title of S. 2.
Barzakh.
[Purgatory.] = kunfa yakunu. [Creation.] Beasts. Those sacred to pagans no longer so, 5 102 : their usefulness ~ to man a sign from A., 36 71 74 beasts and birds form communities 38 (ummat), 6 Beautiful Names. [God.]
Be and
it is
"
Bee
"
Nahl.
"
Title of S. 16.
"
Believer"
"
= Mu min. Title of S. 40. Believers = Mu minin. Title of S. 23.

:
Believers. Can only believe by permission of A., 10 10 Faith 22 to witness graven by A. on heart and strengthened by His Spirit, 58 u 2 fl 23 1- n by upright conduct, 5 practise moral and religious duties, 8 9~ 12 Paradise awaits keep peace and goodwill among themselves, 49 those who rest in the thought of A., 13 28 He has bought them for the reward of Paradise, 9 112 they are of varying grades in His sight, 3 157 57 10 they must be tested, 29 * if they fail in endurance may be lost, 4 99 warned against hardening of heart, 57 15 must be liberal, 57 1Q 24 and fight in cause of A., 49 15 give honour, not to high birth, but to fear of A., 49 13 are His vicegerents on earth, 35 37 not to make friends with pagans, 58 ^ nor with Jews and Christians, 5 66 62 lowly to the 69 faithful, haughty to infidels, 5 Birds. Have a language which Solomon knew, 27 16 form com
:
munities, 6
38
SUBJECT INDEX
Bismi llali. [Invocation.] Blood. Forbidden, 2 168 [Food.]
.
"
79
Blow
"
Quri ah.
Title of S. 101.
Books. [Judgment Day and Scriptures.]! Booty. [Warfare.] Brightness = Zuha. Title of S. 93. Burial. Of dead taught to Cain by a raven, 5 Buruj = Starry Sky." Title of S. 85.
"
"
"
C.
Cain. [Abel.] Calf of gold worshipped by Children of Israel, 2 48 8C 4 162 7 14(J made by Samirl, 20 90 [Moses.] Calendar. Year to be reckoned by lunar months, of which four months sacred, 9 36t Camel. A sign of A. s wisdom and goodness, 88 17 (other rendering; ; :
is
"cloud")
lawful for food, 6 144f
Captives. [Slaves.] Carrion. Forbidden as food, G 146 [Food.] Cattle = An dm. Title of S. 6. 139 Cattle. 5 Pagan superstitions about them, G 143 40 79 four pairs burdens, journey, and food, G
.
"
"
102
:
to
be used for
(i.e.
sheep, goats), 39
"
8.
camels, oxen,
Cave
"
Kahf. _ Title of
"
S. 18.
Title of S. 100. Adiyiit. Children. Idolatrous Arabs hate the birth of daughters, 1C 69 fl : 33 16 8 f boys and girls offspring not to be killed for fear of want, 17 the gift of A., 42 48 f may be a temptation, 8 28 G4 14 f .
"
Chargers
Children of Israel.
Christ.
[Jesus.]
[Jews.]
:
Christians = Nasflru. Often coupled with Jews. [Jews Scrip tures. People of] In the line of revelation, kind and compassionate, but invented monasticism, 57 26~ 9 in covenant with God but at variance 17 nearest in affection to believers, and free from among themselves, 5 85 pride, especially priests and monks, 5 cloisters, churches, and oratories 41 to be protected, 22 together with Jews, claim to possess the only 129 tnie religion, 2 coupled with Jews and Sabeites, as acceptable, 2 M also with Magians and idolaters as against believers, 22 17 mutual recrimination with Jews, 2 105-7 take clergy, monks, and Messiah for lords, 9 31 3 67 claim to be children of God disproved by their ai sufferings, 5 infidels, because they hold the deity of Jesus and the 76 f Trinity, 5 dispute with them to be settled by the ordeal of the 64 converts from among them to inherit paradise, 5 86fl com curse, 3 198 recalcitrant will go to hell, 5 88 Ms. to war against them, mended, 3 29 till they pay tribute, or believe, 9
:
Clean and Unclean.

"
" "
"
Commandments.
Moses, 7
14a
.
Clear Evidence" = Title Cleaving = Infitur. Title of S. 82. Clots of Blood = Alaq. Title of S.
"
[Food.] Baiyinah.
of S. 98.
96.
universal
admonition written on tables for
80

;
: :
Commerce. By sea a boon from A., 16 14 17 68, etc. on land, 194 with just measure and balance, 17 37 permissible at pilgrimage, 2 Concubines. May be taken from among slave girls, 70 29- 31 ;
.
no t from married women, except captives, 4 4 Confederates = Ahzdb. Title of S. 33. Confession of faith. \_Kalimali.~] Corruption = Tahrif. Jews and Christians give contrary interpreta tion of previous Scriptures. 2 107 Jews misquote their scriptures, 37 72 4 48 5 45 pervert the word of God, 2 70 transcribe it corruptly for
3,
*
;
23
~7
29
28
"
"
eternal damnation the lot of those paltry gain, 2 ing of Taurat, 2 154-7.169, Counsel = Shura. Title of S. 42.
:
"
"
73
who
conceal teach
Ahd. Made by A. with Adam, but forgotten by him, with posterity drawn forth from the loins of sons of Adam, 7 171 7 Mtthiiq with Noah, Abraham, Moses, Jesus, and Md., 33 pledge by Ms., 60 12 promise on part of A., 9 112 covenant of A. to be kept, 16 93 48 10 .
Covenant.
:
20
114
"
Cow"
Eaqarah.
Title of S. 2.
"Be
Creation.
end, 30
7
By
16t
:
:
fiat:
and
it
is,"
: ; things praise A., 21 ~ etc.: especially to convince unbelievers, 15 16 25 ; 12 ~ 19 21 the etc.: creation reveals of 71 A., goodness ; ~ ; 23 18 22 : made in six days, 7 5a ; without weariness, 50 37 : earth in two 11 in 41 heavens two mountains and seven : days, placed in four days 9 A. has created seven heavens and seven earths, 65 12 He days, 41 2 64 : 13 : created animals of holds up the heavens without pillars, 22 44 man of water, 25 56 of dust, 35 12 of moist germs, 16 4 : : water, 24
88
17
~20
21 31 9
;
to set forth His truth,
Him, 42 36 3 3-40
28
31 ~ 36
35
all 25
,
,
19
36 16 etc.: for a worthy 46 2 a witness to His rule, * 64 they are a sign from
; ,
:
82
42
8>
brings forth
remake Crimes.
things and calls 104 creation, 21

all
.
them back, 30
156
.
10
:
will roll
up heaven and
[Punishments.]
[Jesus.]
Crucifixion, of Jesus denied, 4
D.
12 Daughters. Inheritance half that of sons, 4 pagans call angels 59 but lament birth of female children, 16 60 : and daughters of A., 16 61 81 8 *. ; bury them alive, 16 David = Du ud. Slew Goliath and was made king, 2 252 brave,
: :
:
= Fajr. Title of S. 89. Falaq. Title of S. 113. Death. The Certainty ( = alyaqin), 15 99 unavoidable, 3 182 50 18 : 3 139 A. takes souls to Himself at death and in at stated time, 16 63 43 85 prayer to be said only for faithful departed, 9 . sleep, 39 Debt. Principal to be repaid without interest, 2 278f : leniency in 28 to be recorded in writing, 2 282 . recovering, 2 [Usury.] Decrees = qadar. Determine creation of all things, 54 49f 87 2f : the limit of life, 3 139 ; 8 17 all its events, 9 51 : all the actions of men, 54 52f ;
"
mountains and birds join him in praise, convinced of sin by two pleaders, repents and 38 1; 34 25 20 ~24 is forgiven, 38 vicegerent of A., 38 taught by A. the art of 10 80 him as son, 38 29 Zabur 21 34 Solomon given making armour, (= Psalter) given him, 17 57 4 161
wise,
sagacious, 16-19. 21 78
penitent;
10
: :
Daybreak
"
"
Dawn =
:
SUBJECT INDEX
:
<>;
81
6 IDS . 14 4 . assignment of men and 178 : jinns to hell, 7 good and evil in the soul, 91 8 belief and unbelief, 16 38f 10 10 36 ; obedience and 3 9 51 : all sovereignty is A. s, 13 30 : His behest is a disobedience, 76 ; 38 fixed decree, 33 He might have guided all to the way, 16 9 ; 42 6 : 6 107 the fate of men and cities written in their book, 17 ",eo 7 35 clear register, 36 57 22 : yet not to containing all secret things, 6 be used as excuse for unbelief, 16"; 6 149 : is from A., evil from good 81 choice of faith or unbelief, 18 28 man, 4 Defilement, by menstruation, 2 222 Deluge. The ark (or ship) in the flood a warning, 69 llf ; 54 "Noah builds the ark, his unbelieving son drowned, ark rests on Al Jiidl 3S ~46 11 . [Noah.]
:
:
";
Demons.
"
[Jinn."]
;
:
Modest demeanour, 17 39 25 64 scornfulness fork dly ad ress 17 M courtesy in !? greeting (salam alaikum), ?i V J? 6 4 88 avoidance of frivolity, 25 4 33 against ; scandal-mongering 4 147 enter other houses only after leave 27 ~ 29 given, 24 greeting on 61 entering, 24 eating in one another s houses, 24 M women to o 31 unveiled only before near relatives, 24 liberty for women past child59 : modest behaviour of women and men, 24 30f bearing, 24 respectful ness of slaves and children, 24 57f respectfulness to Md. 24 62f 49 2 -s53 specially after affair with Zainab, 33 Desire of increasing = Takathur. Title of S. 102. Devil = Shaitan (Hebrew: Shiitnn), Iblls (Greek: diatolos), used 48 as synonyms, 2 3: 4 is one of the jinn, 18 ungrateful to his Lord 17 : refuses to worship Adam, tempts and causes him to fall, 20 "MIS! 15 31 2 JB-4 e t Ct beguiles his descendants 3except the faithful, 15 40 laid on Job disease and is driven pain, 38 away with stones by 17 34 16 MO, etc. accursed till believers, 15 judgment day, 15 35 will not 16 share the guilt of those whom he the foe of men, 35 tempted, 59 misleads pagans, 4 n? 9 seeks to confuse reciters of O. 16 wo a jf tempted by him, flee to A., 7 199f 23 99 7 Devils = Shaya/in. steal a hearing of celestial Rebellious, 37 18 112 26 21 - 23 , etc. enemies of secrets, 15 prophets, 6 gaolers chained 33 24 to infidels, 43 41 pelted by shooting stars, 37 6fl taught men 98 built and dived for Solomon, 38 36 sorcery, 2 21 82
Deportment.
:
<
"
"
Dhuriyut = Scattering." Title of S. 51. Dhu l Kifl = He of the Portion." Coupled with Idrls (Enoch} Ishmael, and Elisha, 38 48 21 **: possibly
"
"
With people of Scripture except the malicious amonc Dispute. them to be kindly, 29 4a Distinguisher = Furqun. Title of S. 25. Diviner = Kuhin. [Soothsayer.] Divorce. Four months interval between M ~8 65 1 ~ 5 divorced wife not to be separation and final divorce, 2 taken back more than 229f three times without other marriage wife s dowry to be intervening, 2
.
" "
Nun = He of the Fish," i.e. Jonah, 21 87 [Jonah.] Dhffl Qarnain = He of the Two Horns," i.e. Alexander tlie Great His campaigns and victory over Gog and Magog, 18 M-IOI. Din. [Religion.] Dinar = Greek denarion. [Money.] Dirham = Greek drachme. [Money.]
Dhffn
"
Elijah.
"
82

:
:
231 f returned and remarriage not impeded, 2 regulations for care of 233 before or after consummation, children, 2 provision for wife divorced l ~5 2 237 f, 242. 33 48. 65 6 f resumption of intercourse after divorce, 58
: .
out his tongue, 7
Divorce = Talaq. Title of S. 65. Dog. Of the Seven Sleepers (Companions 6

"
"
of the Cave), 18
17 - 21
lolls
Dukhan =
"
trained to chase, 5 . Title of S. 44. Smoke."

:
175
E.
8 stretched it out Earth. A. has created the earth in two days, 41 20 13 3 78 6f at 2 its mountains made and tent-stakes, as a bed 49 67 and created 39 s A. be anew, 14 resurrection will handful,
:
:
[Creation.]
cast forth, 99
Earthquake. ~
1
5.
= Zalzalah. Title of S. 99. or gardens of. Place of rivers shaded by gardens and 30 12 find : inmates richly clad on pleasant couches, 18 great bliss, 61 B0 ~ 4 wives and with enter 38 own their fathers, believing age, virgins of 78 23 : Eden is the reward of the the favour of A. purified, 20 children, 13 73 . is their chief blessing, 9 [Paradise.] 10 Moses and Aaron commanded to Egypt. Jacob comes to E., 12 87 Pharaoh in houses of Israelites in E., 10 for make
Earthquake
:
"
The first sign of [Judgment.]
the last day,
when
the dead will be
Eden.
Garden
prayers 60 Moses sends back the people from boasts of lordship over E., 43 58 wilderness into E., 2 [Moses : Pharaoh.]
cjiblahs
:
"
Elephant
"
Fil.
Title of S. 105.
12
l33
:
of Baal, 37 Hi/as or Ilyasin. Withstands the worship as Dhtfl Kifl as just, 6 85 coupled with Zachariah, John and Jesus
Elijah
(?),
21
85 .
Yasa*. Coupled with Ishmael and Dhu l Kifl (Elijah ?), 86 with Ishmael, Jonah, Lot, as favoured above mankind, 6 = of 59. S. Title Hashr. Emigration To be slain, 2 186f to make friends with is the faith"). Enemy (of 9 forbidden, GO .
Elisha = Al
:
"
38
48
"
"
Enfolded
"
Enoch =
"
Idris.
= Muzammil. Title of S. 73. Man of truth, prophet, raised

86 .
"
to a lofty place, 19 67
f
:
steadfast in patience, 21
Scriptures.] Adam and disobedient n6 made from him, 39 8 with him, 2 33f 7 18 20 34 6 to be to be turned away by good, 41 Evil. To be avoided, 74 84 exactly recompensed good, beyond its merit, 28
:
Enwrapped = Mudaththir. Title Evangel = Injll. [New Testament

Eve. Not named, but
;
;
of S. 74.
referred to as wife of
;
"
Kaffarah (covering), (2) fidyah (ransom). (1) Alms 49 in lieu of injury inflicted, 5 charity, manumission or fasting for mistake in oath, 5 91 offering to Ka bah, charity, or fast, for offence of 5 96 (2) charity for violation of fast, 2 18 killing game on pilgrimage, not duly shaved at pilgrimage, 2 192 no head if or offering, fasting, alms, 14 to hell, 57 expiation for infidels consigned
(1)
: : : :
:
Expiation =
Expanding"
Inshirah.
Title of S. 94.
Extravagance.
[Sins.]
SUBJECT INDEX
Ezra =
referred to
:
83
Son of God, 9
30
:
Uzair. Said to be regarded by Jews as as visiting ruined Jerusalem, 2 261 (?).
P.
Faith =
"
Imiin.
"
"
Fast = Saum.
homicide, 4
96
:
Title of S. 89. Fajr = Daybreak." Dawn." Title of S. 113. Fdlaq = Fall of Man. [Adam.] Family of Imran = Al Imran.
"
[Salvation.]
mistaken oath, 5 91 for killing game on pilgrimage, 5 for illegitimate divorce, 58 4 in month Ramaziin as soon as moon 17 81 observed, with certain exceptions, 2 indulgence during ni^ht, but 183 strict fast through daylight, 2 Fatalism. [Decrees.]
:
94
Vowed by Mary
: :
Title of S. 3. the Virgin, 19 27
expiation for
for
Fath =
"Victory."
Title of S. 48.
Fdtihah
"
Opening."
Title of S.
1.
Fad.
Fidyah
[Grace.]
"Fig"
= Ransom. [Expiation.] = Tin. Title of S. 95.

Title of S. 105.
Fll
"Elephant."
Fir aun. [Pharaoh.] Firdaus = Paradise. Fire = A n Nur. [Hell.] Fire. Obtained by friction, 3G 80 56 70 Fish. May be caught during pilgrimage, 5 97 [Jonah.] Folded up = Takwlr. Title of S. 81. Food and drink. Before Torah all things allowed, except what Jacob forbade, 3 87 distinction between lawful and unlawful foods not fixed by man, 10 M M. may eat only that flesh over which the killer has ~ invoked the name of A., 6 118 f lawful cattle and fruits, 6 137 51 97 restrictions beyond legal ones not to be made, 5 89 f forbidden fish, 5 "6-20. 2 168 5 *-* 6 game during pilgrimage, 5 J wine for foods, 16 bidden with gambling, 2 216 5 931 wine lawful in paradise, 47 16 if M. eats or drinks unlawful things under compulsion or through fear he may be pardoned, 5 94 6 119 146 food of Jews and Christians lawful to Ms., 5 7 Forbidden actions = ffaram. Gambling, 2 216 5 9a divination 4 126 f etc. by arrows for division of camel, 5 usury, 3 [Usury.] who hope not for days of Forgiveness. To be shown to those 45 13 to Jewish opponents who are to be shunned, 2 103 retalia God,"
; .
.
"
"
m
:
"
tion legitimate, forgiveness meritorious,
42
37
~ 41
[God.]
Fornication. [Adultery.] Freewill. [Decrees.] Friendship. With Jews and Christians forbidden, 5 66 Fruits. Of the earth, sign of A. s care for His creatures, 6 142 13 3 Fugitives = Muhajirun. (From Mecca.) To be rewarded in this world and the next, 16 43 in especially those who die in the way of A. 67 to be helped by wealthy brethren, 24 2a and receive (fighting), 22
.
part of spoil, 59
8
:
= Furqdn =
Fusailat
"
Made
coupled with Ansar (helpers at Madinah), 9

plain."
101 - 118
.
Title of S. 41.
Title of S. 25.
"
Distinguisher."
Term
applied to the
84
Q.,

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

G.
Gabriel = Jibrll. (Mentioned by name) him and Michael, 2 91 together with A. he

f
:
is
Unbelievers are enemies of protector of the prophet,
he brings down the Q. as being the illustrious mes *-12 standing near the Sidrah tree, power, 53 104 ~ he is the 53 13 18 as the faithful spirit, 26 193 the holy spirit, 16 before A. at the judgment, 78 38 the holy spirit who spirit standing 81 254 5 109 as spirit of A. announces conception of strengthens Jesus, 2 ~21 Jesus to His mother, 19 17
66
4
.
(Referred to)
19
senger, 81
:
~21
terrible in
Overshadowing." Title of S. 88. Ghashiyah = Geni. \_Jinnl.] God. Allah = the Mighty Eabl = Lord. He has beautiful Names 7 59 24 7 179 (Those printed by which He is to be worshipped, 20 ^ below in black type are the principal ones used in the Q.) 3 158 4 37 etc. He is One ( Wahid}, 2 unbegotten, unbegetting, 112 2 who could intercede with Him, 43 81 86 for He has lie has no son, 25 there is no God but He, 73 9 no wife, 6 101 nor other partners, 17
"
Game.
Gambling. [Forbidden things.] [Food and Drink.]
not A. nor is A. threefold, 5 76 angels are not His but His armies, 74 34 He is the Living (Haiy}, daughters, 2 the Self-subsisting (Qayum), 3 *, etc.: the Eternal (Asmad), 112 the Abiding (Abqu\ 20 75 He is the First, the Last, the Seen, the Hidden (Awwal, Akhir, Zahir, Batiri), 57 3 the Praiseworthy and Glorious (Hamid, Mqjid), II 76 , etc.: the Serene (Salam), 59 23 the worship Wealthy (Ghani),~60 6 the Holy (Quddiis), 59 23 praise and 18 are due to Him, 1 1 4 He is to be adored and approached, 96 magni 3 His Name to be commemorated, 73 8 praised, 56 73 morning fied, 74 and night, 52 48f He is the Powerful (Qadir), 2 19 , etc. the Forceful (Qawwt), 11 69 : the Exalted ( AH), the Grand the Mighty ( Azlz\ 42 * 18 etc. 58 the Lofty (Muta al}, 13 10 : the Firm (Mating 51 ( Azim), 2 256 22 the Capacious (Wasi ), 2 248 the Dominathe Great (Kdblr\ 34 tor (Qahhar), 13 17 the Over comer (Muqtadir), 18 43 the All-com 23 the King (Malik), 1 3 , etc. King of the pelling (Jabldr), 59 13 12 Creator, Kingdom (Maliktfl Mulk), 3 25 the Governor(fF/),24 the Kuler of Maker, Fashioner (Khaliq, Bari, Musawwir], 59 3 12 48 23 in all His works, 67 all things, 5 unchanging perfect and ~ ~ 28 ~ 33 manifested by His works, 41 8 u 37 40 and in His providence, 42 , etc. the Life Giver (Muhiy), 30 49 ; 41 39 the Lord of Majesty and 27 7S the absolute Disposer, Bounty (Dhffl Jalal wa?l Ikram), 55 5324-27 76 so misleads and guides whom He will, 74 34 , etc. He is the Watchful (Baqib), 4 J the Reckoner (Basil), 4 7 ** 85 who notes and writes all things, 78 29 the Judge (Hakim), 95 8 7 ~ 51 5 He plots against the plotter, 86 16 , etc. destroys the d isobedient, 53 ~ 14 7 He seizes him by his forelock and summons the guards of hell, 96 25 who has a fixed time, 71 4 the is the Arbitrator (Fattah], 34 Answerer (MujiV), 11 64 the Grateful (Shakur), 35 27 the Avenger
37
etc.
Jesus
~ 43 14 19
is
>
SUBJECT INDEX
(Muntaqim), 32 139 (JamV), 4
.
85
Gatherer
103
;
the Slayer (Mum-It), 2

9
2G
:
the
into hell
all
is omniscient, 6 58 the Subtle (Lafif), 6 ; 3 closer to man than his neck-vein, things, 57 13 etc. who stands on a watch-tower, 89 (Baslr), 96 ,
: : :
He
who pervades
15
:
50
13
:
the
Seer
unseen, 6
secrets of
103
:
the
4
be called either Allah or Rahman, 25 G1 17 no 13 29 merciful to 54 venial sins, 53 33 He is the Forgiver (Qhafir}^ forgives all sins, 39 40 2 Pardoner (Qhaffar), 38 66 Remitter (Ghafur), 35 27 the
;
66 80 the Witness perceiving things unseen, 27 the Hearer (Sam-V), 40 21 etc. the Cognizant 103 etc. the Wise (Hakim), 2 123 etc. the Light (Nur) 53 of heaven and earth, 24 35 the Guide blinds and deafens (Heidi), 22 the rebellious, 45 M He is Generous (Karlm or Akrairi), 96 3 the Provider (Razzaq), 51 68 cares bountifully for mankind, 16 10~ 1S feeds the animal creation, 29 60 He is the Protector (Muhaimin), 59 23 and Guardian ( Wakll) of His servants, 4 83 the Bestower of benefits (Wahhab), 3 6 etc. 129 the Beneficent (Barr\ 52 28 the Enricher He is (Mughnl), 4 the Merciful One (Rahman), the Merciful (7?a/tYm), 1 2 etc. may
men, 20
93
, ,
Knower ~6
:
(Wtm), 35
43
,
etc.
but with the acquainted all-seeing,

:
:
(Shahid), 3 (Khabir), 6
etc.
Clement (Hallm),
138
223
gent (#
who
Gog and Magog =

they waste the earth, 18
etc. /), 2 follow His apostle, 3

: ,
29
the Relenting (Tawwab), 9 119 the Indul the Loving (Wadud), 11 92 ; 85 14 to those
:
Yajuf, Majuj.
93
:
Goliath =
3^
subdued by
s
Julut.
Saul
army
96 opened for them, 21 93 Qarnain, 18 -. afraicTof him, but David slew him,
Dhu
Way
l
260
Divine goodness or bounty, often coupled with mercy 174 shown to Israel after apostasy at Sinai, 2 G1 in (rahmah), 4 M* 3S 57 29 wealth, 62 10 raising the dead, 2 granting revelation, 2
113>
Gospel = Injll. Grace = Fasl.
[New Testament.]
:
:
Paradise, 42
"
21
.
"
defeat
them later, 30 1 ~ 3 Greeting. [Deportment.] Guidance. Only from A., 2

.
Greeks
= Rum.
Title of S. 30.
Defeated by Persians, but
will
114
:
the unbeliever, 96
etc.: accepted
to
192
,
etc.
7
;
whom
10 rejected by good or evil, 90 A. leads astray, 40 74 6 39 125

:
by Md., 93
etc.
:
prophets, 6
88
,
through parted to others, 3

;
:
>
believers, 2 through former in Torah, 2 154 ; 5 48 , etc. tables of law, 7 163 Injil, 115 9 33 , etc. in Q., 2 J 91 , etc. to be im ; Md., 4
: :
:
-
and other
6e
.
= Abel. Hadid = Iron." Title of S. 57. Hajj = Pilgrimage." Title of S. 22. [Pilgrimage.] Haman. [Pharaoh.] Hanlf =. Sound in faith. Of Abraham, as no idolater,
JJabll
"
"
H.
89
105
:
:
79 162 29
:
30
Huqqah =
as neither Jew nor Christian, 2 of believers generally, 22 32 ; 98 4 .

;
16
121
129
;
<
of Md., 10
"
Infallible."
Title of S. 69.
Ilartnn, Halal.
[Things forbidden.]
86

Hurun.
[Aaron.]
"
Harut and Marut. [Angels.] Hashr = Emigration." Title

[Apostles of Jesus.] Heaven. [Paradise.] Heavens. Seven heavens, 41 n
of S. 59.
Hawurl.
and as many
earths, 65
12
:
held
up without
"
[Creation.] He frowned = Abasa. Title of S. 80. = Hell. Nur fire and seven other names with the same connotation 44 except hdwiyah = the pit. Has seven gates, 15 guarded by nineteen 30 f 28 f in full view at judgment, 79 36 angels, 74 consuming fire, 74 its torments are fetters and flame, 73 12 f for and water food, gore boiling 38 57 damned neither die nor live, 20 76 full of remorse, 26 91-~102 64 with their denied to them, the death 38 relief of wrangle seducers, 43 77 desire to return and amend on earth refused, 23 101 103 no release from torments, 40 52~55 for ever in hell, 43 74 f 2 75 all go into it, but the god-fearing delivered, 19 72 * its inmates the people of the left hand, 90 19 f 56 9 40 whose balances are light, 101 6 have been covetous, ~ ~ 102: unbelieving, 90 18 20 neglected prayers and alms, 74 44 48 wor 102 no * 111 servants and creatures of 18 74 shipped A., opposed Md., 104 intercession avails not its inmates, 74 49 A. cries, Art thou full ? 50 29 He will surely fill hell with men and jinns, 32 13 11 12 many of both created for hell, 7 178 Help = Nasr. Title of S. 110. Helpers = Ansur. All believers to be helpers of A., 61 14 helpers
pillars,
;
.
"
22
64
13
"
"
of
Md.
8
at
Medina
"Hijr."
. especially commended, 9 Title of S. 15. Its inhabitants rejected

>
101
118
the messenger
of A.,
Holy
Spirit.
Honey.
Houris. Houses, Entering.

(Heber ?). 1153-63. 26 I 23 -* 39
.
[Gabriel.] God-given medicine, 16 [Paradise.]
71
.
Hud.
[Deportment.]
prophet sent to the people of Ad,
7
63
~70
;
"Hud."
Title of S. 11.
"
Hujurat Ilumazah =
Apartments."
"Backbiter."

.
H. 8, 9 25 Forbidden during pilgrimage, 5 * 3 Hypocrites = Munafiqun. Title of S. 63. Slackness and fervent ~ 1 covert opposition to Md., 63 J 8 24 46 52 refusal to professions, 48 C4 137 ~ 46 denounced on obey his decisions, 4 penalty tergiversation, 4 9 68f their treachery, 2 o~3 punished after siege of Madinah, 33 9 -26 ~ liable to same penalties as infidels, 9 74 80 to be seized and killed, if taken in intrigue, 4 9 -s God knows them, 29 10 Md. not to pray for 107 ~9 81 no forgiveness for them, 9 63 6 not to be obeyed, them, 4 but not to be injured, 33 47
Site of a battle A.
"
Hunain. Hunting.
"
"-
"
I.
lUls.
[Devil.] Ibrahim. [Abraham.]
Title of S. 14.
SUBJECT INDEX
lddah. Period of 4 2 husband, 65
l
87
or
waiting for
Association
:
women
of
after divorce
death of
:
".
Idolatry
Shirk.
other deities
will be confounded at day of judgment, idolaters unclean, 9 11G not to be prayed for, 9 n4 f shirk the unpardonable sin, 4
:
"
with A., 25 3 ~ 28 6a 74
.
jinn,
34 40 ; lifeless, create nothing, 16 so-22 38 46 3 have had no scripture granted them, 35 58 ~

; : -
sanam (pi. aanani). Allat, Al Uzza, (pi. 19 ~ 23 Wadd, Sowii Yaghuth, Ya uq,. Nasr, 71***: Manat, mere names, 53 40 most of them are 16 38 39 19 insubstantial as web of spider, 29
Idols.
Wathan
; :
authdn)
:
Ta<*hi!t,
l9l 7 : helpless, 7 credited with daughters 61 likened to slaves and dumb whom for themselves men dislike, 16 77f with A., 10 19 ; 6 94 : : men, 16 regarded by idolaters as advocates 4 cannot intercede for them, 30 ia 39 39 : will accuse their votaries on 84 10 29 f , etc. : together with them are fuel for hellday of judgment, 19 108 : 21 98 : Ms. not to revile them lest idolaters blaspheme A., 6
;
35
38
fire,
images are an abomination, 5

Idrls.
9a
.
[Enoch.]
Ifrit Ikhlas
1
spirit
"
among
the jinn
who
served Solomon, 27
30
.
[Jinn.]
Unity."
llliyun.
Title of S. 112. in Paradise, register of the righteous
83
1S
.
[Paradise.]
"
llyus or llyusln.
(of faithful) 17 73 prophets generally at judgment, n ; of record of divine decrees, 36 pious

: :
Imam =
[Elijah.]
Leader
Abraham, 2 n8
Moses, 11 2; 46 of the a Model or prototype 74 = a warning Example, life, 25

:
Sodom and
Midian, 15
79 .
attack, granted to idolaters leagued Kenunwith Moslems, 9 1-4 (sometimes used as title of S. 9, Taulat = ciation. 30t the father of Imran. The father of Miriam, the prophetess, 3
"
")
Imun = Faith. [Salvation.] Immunity. Of four months from
Mary
Indulgence, to believers. No soul burdened beyond we will lay on them our easy behests, 18 87
.
the Virgin, 3
31 . its
power, 23
C4
"Inevitable"
"
Infallible
"
Wdqi
ah.
Title of S. 56.
Jluqqah.
Title
of S.
69
(sometimes quoted
as
Inevitable). Infanticide.
the apostleInfidels. Kafir = one who hides the truth, i.e. rejects 37 who believes in the Godhead of Christ, ship of Md. or truth of Q., 2 l Mnshrik = one who gives associates 5 76 or the Trinity, 5 77 cp. 98 94 and often. (1) Their to A., generally used of Meccan idolaters, 1 5 ~ 68 7 10 disbelieve judg and Deceitful tenets and behaviour. wealthy, 32 30 9 25 19 refuse to leave 30 ment day, 82 ungrateful for A. s benefits, ~ 7 52 35 47 object their idols, 38 ignore the Creator and His message, 47f mock at A. s poverty when to need of zakut if A. feeds all, 36 42 ~ 6 177 rail at Md., 25 asked for zakut, 3 give the lie to the prophet and his teachings, 83 w-n. object to Md. as living the life of an ordinary 8f 23 39 and ; ***: reject resurrection and life to come, 6 man, 25 69 to A., 2 no ; 10 , etc.: deride Islam, its observances ascribe
:
: :
[Daughters.]
^
:
and
offspring 6af followers, 5
83
:
hold mere opinions, 53 birth of daughters, 43 1G
29
adhere to ancestral tradition, 43 wl~ G follow devils and poets, 26 deplore the 29fl known 16 : by strangeness proud and scornful,
29
:
~38
88

: :
2 of speech, 47 32 desire demand a open writings from heaven, 74 6 109 demand a change in Q. 10 16 accuse Md. of forging Q., 33 24 52 of magic, 74 No oaths binding (2) How to be treated by Ms. towards them as perjurers, 9 12 Md. to be patient with them and 10 * 17 86 not to sit with them, 6 67 : abandon them till ; depart, 73 ~ judgment comes, 37 174 8 Ms. not to be intimate with unbelievers, 3114-6. fi gnt w j th tnem or j et them accept i s iam, 4316; 95.11. ~ 2 186 9 those who have kept treaties not to be attacked, 9 4 7 : if not actual opponents maybe dealt with as friends, GO 1 3 81 dispute with Jews kindly, 1C 126 pagans summoned after Badr to surrender and 19 39 to be forgiven on conversion to Islam, 8 (3) How believe,^ dealt with by A. Punished for rejection of former prophets, 54 3 ~8
sign,
"
43 etc.: A. will foil their plots against Md., 43 , 14 47 ; not visited with judgment while Md. is among them, 8 33 their works like mist and darkness, 24 39f punishment delayed to test by pros ~ 43 28 38 present chastisement to lead to repentance, ; perity, 21 172 32 21 9 55 length of days only increases sin, 3 punished by ~ nof hell is their 10 54 43 48 chains judicial blindness, G portion, 85 4 8 and fire, 76 3 excluded from Paradise till camel pass through needle s eye, 7 38 unjust to their own souls, 16 3 3 5*; 30 8 28 15 34 devils sent to urge them into sin, 19 86 predestined to infidelity, 10 16 reject apostles by A. s action, 15 Title of S. 82. Infitar = Cleaving." Inheritance. Equitable provision to be made, 2 176 8 legacies to 8 ~ 12 be shared by men and women and residue for poor and orphans, 4 15 share of husbands and wives, 4 13 f of distant husband not relatives, 4 to inherit from wife against her will, 4 23 rules for making and attestation of wills, 5 MS-?. Injll = Evangel, i.e. the written revelation of God to Jesus. Mentioned by name only in later Surahs. Brought to Jesus, 5 50 57 27 51 its followers should be faithful to it, 5 coupled with the Law (Taurat), 15G 3 53 48 29 5 70, 72 fa fa referring to Md. as nabl ummi, 7 coupled 112 2 with Law and Q., 9 3 : with Q. Wisdom and Law, 5 no Jesus 6 predicts coming of Ahmad, 61
78
: :
~7
~ 84
"-
"
Insun
"
InsUrah
Inshiqaq
Man."
"
"
Inspiration
Q. oracles, 53
(Gabriel),
4
:
42
52
:
= waht. The source of Md. s warnings, 21 4G of the the speech of A. to man 42 50 sent to Md. by the spirit also to Noah and other prophets, 4 1C1 the bee inspired
:
Title of S. 76. Title of S. 94. Splitting asunder." Title of S. 84.

Expanding."
:
and make honey, 16 70f 69 Intercession - shgf&ah. Wholly with A., 39 45 6 only by him whom A. permits, 53 26f 2 1 27 29 the angels, even Gabriel not 38 90 covenant with 19 intercession excepted, 78 Rahman, only through of idols unavailing, 30 12 43 86 no intercession for wicked in hell,
to build hive
.
"
Invocation
the
Merciful."
Irani.
"
"_Iron
In the name of A. the Merciful One, bismtflldh. Prefixed to every Surah of the Q. except the 9th. city of the land of Xd, 89 e. = Hadld. Title of S. 57.
"
Isa = Jesus (which see). Isaac = Ishdq. I. and Jacob given as sons
to
Abraham, 21
72
;
and
SUBJECT INDEX
marlo prophets, 19 the unnamed son of
50f
:
89
72 ~ 7
:
Ls
birth as child of promise to Sarah, 11
37 97 113 Ishmael = Isma ll. Apostle and prophet, 19 55f helps his father 119 ~ 21 in building Ka bah, 2 coupled with Abraham, Isaac and Jacob and the Tribes (of Israel), 2 134 3 78 as inspired, 4 coupled with 6 21 85 38 4S sundry other prophets, 6 Islam. (1) Its Claim. The true religion before A., 3 17 no other 79 5 5 perfected by Him and ordained for believers, accepted by Him, 3 5 5 He opens the heart to its reception, 6 125 39 ^ believers in it to 17 some after being called to it devise falsehood, 61 7 disregard taunts, 49 The faith of Noah, 10 73 also of Abraham, (2) Its Previous Existence. Moses and Jesus, 42 n enjoined by Jacob at point of death, 2 127 A. names believers Ms. as following faith of Abraham, 22 77 acceptance of 72 I. demanded faithful Jews and Christians by Law and Evangel, 5 70
Abraham
offered,
those
*>
believe in A., 2 M7 11*

1
>
who have heard the call and believed, 3 19 who deny Taghiit and who set their face towards A. with self-surrender,
: :
*
-i.-.
83 is come and falsehood has obedience to the Apostle vanished, 17 1 obedience to A., 4 82 no affair to be entered on till both permit, 49 ~ 152 4 rules of faith and conduct given, G controversy with God forbidden, 15 8 42 I. is the 7 40 fruitful in preaching and profession, easy way, 87 14 29-31. (4) Itg p r0 a at i 45 to be p g Spread of I. round Mecca, 21 victorious over every other religion, 61 9 9 33 to spread to other lands, 12 41 53 a message for mankind, 14 52 reception of women converts, 60 no compulsion in religion, 2 M7 : Ms. will overcome infidels in battle, 101 3 107f exile and warfare for sake of I. to be rewarded, 4 rejection of 17 call brings divine 115 : judgment, 3 apostasy from I. leads to hell, 4 but opponents from among people of Scriptures may be forgiven and 103 ~ Ms. not to be intimate with 3 h4 6 shunned, 2
truth
is
on>
Israel, Children of = Banl Israll. (1) History. Prophets and Kings M Israel in Egypt, 28 2ff appointed over them before Moses, 5 pass the Red Sea, 26 63 ~6 ; 7 134 guided in wilderness, 7 16 - 2 lust for herbs of 58 01 2 break Sabbath by fishing, 7 163 Egypt, worship golden calf, 2 made into apes for disobedience, 7 166 divided upon earth as peoples, 7 167 Mount Sinai shaken over them, 7 17 commanded to sacrifice a s *~ 8 23 9 red cow, 2 : refusal to enter Canaan and punishment, 5 inherit 4~ 8 eastern and western lands, 7 133 desire ill-doing and punishment, 17 247 a king, 2 Saul appointed and given the Ark, 2 W8 f they are cursed by David and Jesus, 5 8a (2) Status. They are favoured above all 4 -*."6. 48 : students peoples, 2 keepers and witnesses of the Book of A., 5 77f of the Law, 7 168 ; 2 41 : in covenant with which they should A., 2 have kept, 2 38 but they broke it by concealing its truths from mankind. 3 184 5 15 f tnere are pj oug p er80ns amon g them, 3 109 ; 4 16 : converts j from among them commended, 3 198 but bad mixed with the good, 68 30 S some rejoice in Q. some oppose, 13 they believe in A. and Judgment but not in Md., 2 7. (3) Opposition to Md. Publish part of Law and conceal part, 6 91 barter God s signs for a mean price, 2 73
: :
infidels,
[Warfare.]
48>
":
90
3
71
:

reject witness of
72
:
95 alter the gift of A., 2 * 7 mis A., 2 62~~ 5 like ass beneath : try to mislead others, 3 their appeal to A. s special favour is their condemna 155 f 6 : mock Md. with : they calumniate Mary and Jesus, 4 tion, 62 ~~ 98 4 48f : intrigue against him, 59 n 16 : join ; ambiguous greeting, 2 62 9 4 their to : idolaters oppose him, hypocritical enmity denounced, 2 s 19 : they are most covetous of this life, 2 90 take usury, 4 159 eat 67 refuse to accept Md. as judge, 5 47 : are his most : unlawful things, 5
Book of
48
:
quote Scripture, 3 load of books, 62 5
persistent opponents, 5
81
~5
[Prophets
J.
Scriptures
single
names,
Moses,
etc.]
Jacob= Ya qub.
children, 2
127
.
Son
of
connection with story of
Abraham, ~
12
4
21
:
Joseph,
see).
102
60f 72 in prophet, 19 bequeaths Islam to his

:
:
Jahannam = Hell (which

Jdlut = Jannat.
Goliath (which
[Paradise.]
st
l
see).
JatUyah - Kneeling." Title of S. 45. Jesus Christ = lsu MaslJi. Isa, 25 times of which 4 in Meccan Surahs. Maslh, 8 times only in Medina Surahs. No distinction is made in
Names used meaning. modified to rhyme with

etc.
:
in
Q.
:
.-
(1)
Musu
= the Word of Al Masili = the Christ, 3 (4) Kalimatu llah 169 = the Word of Truth, 19 35 (6) Ruliun God, 4 (5) Qciultfl Hagq min Allah = a Spirit from God, 4 169 (7) JRasulullah = Messenger of 169 = Servant of God, 19 31 (9) Ndblyu llah God, 4 (8) Abdullah 31 (10) Wajihanfid dunyu wa l ukhirati = Illus Prophet of God, 19
40
(2)
Bin Mary am = Son

:
Jsa,
19
35
,
etc.
probably Tlsuf of Mary, 19 35

:
(3)
trious in this
world and the next, 3
40
(1) Annunciation. Announced by angel as Word, Messiah, illustrious, near to A. ; A. will create him, teach him, and make him a messenger
to
appears to bestow on Mary a holy son, Jesus born under a palm-tree from which fresh dates fall on Mary speaks in cradle to vindicate her claims to be a ~ mother will die to be raised again, 19 22 34 prophet with scripture Will give and child a sign, placed in quiet garden, 23 52 (3) Miracles.
Israel,
19
16
~21
37
~ 43
Spirit
(2) Birth.
:
life
to birds of clay, heal blind and leper, raise dead, tell secrets apostles 436 5 109t called to be his helpers, and Ms., 3 brings down a furnished -~ n 5 . follower of former prophets, table from heaven, 5 (4) Mission. 26f His not ascetic: confirmed by John as the Word from A., 3 34 ; 57 60f to raised the 5 confirms Law, strengthened by Holy Spirit, Evangel 81 254 announces coming of Ahmad after him, 61 6 loftiest grade, 2 85 all people of Scripture coupled with Zachariah, John and Elijah," 6 shall believe on him before his death and he shall witness against them at
: : ,
attests the Law and relaxes some of its prohibitions, judgment, 4 3 44 came to bring the one religion, 21 91 f 23 64 (5) Crucifixion. A. delivers him from Jews, causes him to die and takes him up to Himself till 47 f Jews did not slay him but his likeness he was day of resurrection, 3 but taken up to A., 4 156 (6) His Nature. He is Word of Truth, not Son, 36f set on a as Adam in sight of A., created of dust, 3 52 creature, 19 a sign of the last hour, came to clear level with their idols by Meccans 67 ~ 65 Jews say Ezra is son of A. Nazarenes say the up differences, 43
157
: :
SUBJECT INDEX
Christ
: ;
:
91
30 is son of A. Jesus as a true prophet could not they lie, 9 73 to say that Christ, possibly have claimed for himself divine worship, 3 19 son of Mary, is God is infidelity, 5 . (7) Trinity denied. Christ the son of Mary is not God but only a prophet God is not one of three, 9 76 5 Christ is only an Apostle, the Word of God conveyed to Mary and His Spirit: say not Three, 4 169f : Jesus denies that he and his mother are 116ff . gods beside Allah, 5
:
bids the people give fair loving, but will punish ; they reject him and are destroyed 85 98 "6-190 7 33-91 quake, 11 substantially the same, 26
Jews. [Israel.] Jethro = fihu aib. Sent to Midian,
measure
A.
is
by earth
Jibra JiU.
il
An
(Q. Jibrll}. [Gabriel.] idol of the Quraish accepted (together

54
.
with Taghut) by
:
4 times in Q. Mighty strife by means of Q., 25 M strive in A. his true strife, 22 77 go forth to strife in my way, 60 * kindred should not be dearer than strife in the way of A., 9 M . [Warfare.] Jinn OTjinni. (Spirits good or evil.) Created of fire, 55 14 15 27 created with men to worship A., 51 56f Iblis was of the jinn apostles came to them as to men, 6 13 try to overhear celestial secrets, but are foiled, 72 8f help to lead men astray, 41 w are made partners with A. by 10 128 41 24 11 12 were infidels, 6 unbelieving jinn go to hell, 17 39ff : are both believers and infidels, 72 subject to Solomon, 27 crowd round Md. to hear Q. and become Ms., 46 Mff 72 i."M9 judged with men as corporeal beings, 55 31
Jihad.
(the
certain renegade Jews, 4
way
ot)
""
"
Jinn."
Title of S. 72.
Jizyah
Scriptures
= Tribute.
who do not
Aiyiib.
.
Job =
To be paid after military defeat by People of believe in A. and last day and hardm, 9 29
.
His
trial
and
restoration,
161
:
with Jesus, Jonah, Aaron, Solomon, 4 aud Aaron, 6 84
coupled David, Solomon, Joseph, Moses

;
: :
38
4 -14
21
83f
John (the Baptist) = Yaliyu. Annunciation of birth, 19 1- 12 89f to confirm the Word from A. ( = granted to prayer of Zachariah^ 21 s4 receives a book from A., 19 13 his virtues, 19 14f Jesus), 3 coupled with Zachariah, Jesus and Elijah, 6 85 ~~ 139 48 Jonah = Yunus. His mission and deliverance, 37 cries from the fish s belly, 68 48f confesses his fault and is delivered, 21 87f the only prophet who brought his hearers to repentance, 10 fl8 : coupled with 88 Ishrnael, Elisha, and Lot, 6 Joseph = Yusuf. His story fills S. 12. Revealed as the most beautiful of tales, 3 he preaches Islam to fellow-prisoners, 37 40 the device of the silver cup is suggested by A., 7G he prays to die a M., 102 103 this is a secret an instruction (memorial) for man history revealed, kind (ulamin), 104 an explanation of all things, ln his hearers doubt his
:
:
message and promise of messenger to follow, 40 M Moses, Aaron, and other prophets, 6
.
3G
:
coupled with Job,
"Joseph"
Yusuf.
Title of S. 12.
in
Judaism.
[Israel.]
79 Standing up, 2 (2) Yaumu l Fasl Day of Separation, 77 14 (3) Yaumu l Hisub = Day of Reckoning, 40 28 (4) Yaumu l Btfth = Day of A wakening, 30 6 (5) Yaumu dDln = Day of Judgment,! 3 (6) Yaumu l
: :
:
:
Judgment Day.
Terms
Q.
(1)
Yaumu
qiyumah
- Day
of
92
186
.

85
:
Muhlt = the Encompassing Day, 11

7
It is the
5
f
(7)
As
Sa ah
the
:
Hour,
1- 4 8 80 33 graves open, all things, 101 trumpet sounds, 74 pulverises ~ 82 1 4 children turn grey headed, 73 17 sundry portents, 81 82, 83, ~ the analogue of first creation, 79 27 34 21 104 day of doom from etc. 7 f 18 f no human 82 day of help, absolutely just judgment, 95 A., ~ ~ account by angels, 50 16 29 false gods invoked in vain, 28 62 9 74 f each 37 16 n2 light and heavy balances decide, gives account for himself, 80 ~ 101 5f 7 7f blessed have book in right hand, damned in left, 69 19 29 84 7 ~ 15 all works manifested, 99 6 ff 82 5 members of body witness 18 ~ 22 24 24 each man has his book of deeds, 18 43ff against sinner, 41 and each people (ummah), 45 27f record of Sijjm for wicked, Illiyun for 7 ~ 21 leaves of Book opened, 81 10 men guided and misled by good, 83 17 32 13 no ransom or intercession for infidels, 2 117 misleaders A., and misled wrangle, 14 24~ 7 40 50 deniers of judgment confounded, ~ 51 10 14 oppressors, covetous, and rapacious punished, 89 1826 infidels
:
sure to the Hour, 19 77 , etc. 20 signs already manifest, 47 hour unknown save to Rabb, Md. may not live to witness it, 10 79 42ff, etc. one day as a thousand years, 32 4 ; 22 46 earth and moun tains shake, 73 14 ; 22 * heavens rent asunder, 73 18 the Blow which
come, 51
sudden Event, 69 near at hand, 77
15
,
79
46
etc.
its 47 :
";
distressed,
7 48f ;
:
80
22
40ff
,
etc.: their blindness will increase after

8
ment, 17
74
Rabb
70
"
arid continent,
the asylum on that day, 75 ~

35
.
~12
judg reward to prayerful
Jumu ah =
Assembly."
Title of S. 62.
K.
119 ~ w (bait) founded by Abraham and Ishmael, 2 22 a circuit station for to Abraham its site assigned by A. 27 (tawaf\ for mankind, 5 98 offering to be made at K. if game killed on pilgrimage, 57 96 the "Sacred Mosque" a "sacred precinct" Qiaram), 28 5
Ka bah. A house
: :
pilgrimage to 8 34 48 25 or but not attack make them unfaithful to it, 22 25 Ms. may defend it, 2 187 7 believers infidels there unless attacked, 2 league made there, 9 2S shall enter it in peace, 48 27 infidels thenceforth not to approach it, 9 192 penalty for failing to visit it, 2
(masjidcCl
harum\
it,
be made to
finally appointed as qiblah, 2 9 19 : infidels would keep Ms. from

:
139
144f
it,
53
214
[Infidel.] covering. [Expiation.] Title of S. 109. Unbelievers." Kafirun = fountain in Paradise, 76 Kdfur = camphor. Title of S. 18. Cave." Koihf =
Kafir
coverer.
"
Kaffamh
5
.
"
Kahin. [Soothsayer.] Kauihar = Abundance." Title of S. 108. Kalimdh = watchword. There is no deity but A., 47 21 Md. is the 29 Apostle of A., 48 . Kalimatu lluh = Word of God Jesus is an Apostle of A. and His 169 Word, 4 [Jesus.] Kaldmu lluli = Word of God. A sect of them (Jews) have heard the Word of A., 2
"
SUBJECT INDEX
Adam placed as Khallfah on Khallfah = vicegerent. David to judge with truth as Khallfah of A., 38 w Khalllu llah = Friend of God. A. took Abraham as His
.
93
earth, 2
friend,
M
124
Killing.
Only permitted
:
for just cause, 17 33 .

:
:
[Punishments
Warfare.] Kindred.
Kitab
"
"Kingdom
[Inheritance Marriage Mother Parents.] = Mulk. Title of S. 67. [God Beautiful Names.] writing. [Scriptures Decrees.]
"
Hanian and Korah, Korah = Qdrun. Moses 40 ** l 29 38 K. proud of his enormous wealth, despises his people and 76 ~ 83 is swallowed by the earth, 28
;
:
Kneeling
"
Juthiyah.
Title of S. 45. sent to Pharaoh,

.
Qadr. [Night of Power.] Lapwing = hudhud. Messenger between Solomon and Queen of 28 . Sheba, 27 Lat (or Hat). An Arabian deity, consort to Allah, coupled with Uzzil and Manat, 53 19 Lauhu l Mahfuz = Preserved Tablet. [Qur an.]
l
*>
Lail = Lailatu
"
Night."
Title of S. 92.
[Pentateuch.] [Inheritance.] Light = Nur. Title of S. 24. remonstrates with Sodom Lot = Lut. Wise and righteous, 21 74 ~ 05~ 9 7 78 82 mission of the angels to Sodom, 15 61 76 ll 79 84 ites, 27 ~ ~ rescued from destruction, 37 133 8 29 * 34 rejectors punished, 54 33 s
Moses).
Law (of
"
Legacies.
"
"
2(j 160
75^
Hubb. A. will raise up a people loved by Him and loving love to A. shown by following His Apostle, 3 w infidels love 16 Meccans idols as they should love A. ; the faithful love A. more, 2 love riches with exceeding love, 89 21 Joseph infatuates Zulaikhah with 39 30 . Wudd. To A. sets His love on Moses, 20 . Maliabbali. love, 12 95 Mawaddah. righteous believers A. will show love at judgment, 19 75 idols as an object of love, 29 24 Friendship between believer and A., 4
Love.
59 Him, 5
between Ms. and Christians, 5 85 between husband and wife, 30 20 M to enemies, 60 7 among kinsfolk, 42 Luqman. Granted wisdom, 31 u preaches Islam and humility to
:
his son, 31
"
w."-w.
Lut = Lot.
Luqman."
Title of S. 31.
Made Plain = Fussilat. Title of S. 41. Madyan = Midian. Shu aib (Jethro) sent to M., 7 83 Magians = Majus. Coupled with Jews, Sabeans, and
"
"
Ma arij =
"
Steps."
Title of S. 70.
Christians, as
6
:
against Ms., 22
17
.
Magic =
sihr.
Taught by Uarut and Marut
at Babel, 2
Pharaoh
94

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

;
:
Mtfidah
"
Table."
Title of S. 5.
Malik.
Majus. [Magians.] Mald ikah = "Angels." Title of S. 35. MalakuCl Maut = Angel of death, 32 [Angels.]
".
The angel who keeps

77 .
the
damned
:
in hell
when they
,
:
desire
annihilation,
43 Man. Created (from clots of blood, 96 2 germs, 86 6f etc.) of fine 12~ 16 13f 15 26t for clay to die and rise again, 23 together with jinn, 55 the service of Allah, 51 66 in trouble, 90 4 mortal, 21 35 to taste of 36 can only will as A. wills, death, to be tested with good and evil, 21 81 29 76 so posterity drawn forth from loins of children of Adam for covenant with A., 7 171 33 7 soul balanced by A., and inbreathed with wickedness and piety, 91 7f one keeps it pure, another corrupts, 91 9f created good, brought very low, unless he believe and do good 4ft falls through temptation of Iblis, but receives works, 95 guidance, 20 H8-24 cre ated weak, but A. makes his burden light, 4 32 has failed to accept A. s revelation, 33 72 in trouble cries to A., when helped forgets ~ ~ 12 89 14 17 etc.: capricious, 41 49 51 Him, lO 13 23 inconstant, 17 102 19 ~ 21 6f 17 70 covetous, proud of riches, 96 universally sinful, 16 63 descended from one pair, 4 1 taught articulate speech by A., 55 2 f 20 2 all things subjected to originally of one religion (ummali), 10 37 man a step above woman, 2 s28 4 38 fed by A. through him, 14 24 ~ 32 A. takes his soul in sleep, 39 43 6 60 man and all things nature, 80 return to A., 28 88 ; 39 9 man springs from earth and returns to it, 71 16f 20 67 is a witness against himself at resurrection, 75 ut
: : ;
^
;
"
Man"
160
>
Insun.
Manna =
2
54
.
mann.
Title of S. 76. Sent to Israel with quails,
20
82
:
and with cloud,

:
and multipli Marriage = niJcdh. For begetting of children, 2 cation of race, 42 9 : wife to be treated with love and tenderness, 30 20 7 marriage (but not concubinage) with Jew or Christian lawful, 5 not with idolaters or idolatresses, 2 22 nor married women except 28 father s wife forbidden, 4 26 list of prohibited captives of war, 4 27 wife of adopted son allowed, 33 4 degrees, 4 exchange of wives to be 241 wives up to four, 4 3 slave girls at discretion, fairly carried out, 4 ~ so f 5 29f 7 126 23 4 70 ; marriage of orphans, 4 remarriage of widows, 2 2346 r ight of wife to dowry, 4 3 : marital intercourse to be preceded 223 128 : wives, as far as possible, to be treated alike, 4 by act of piety, 2 ~ treatment of refugee women from among pagans, 60 10 12 : refractory
223
: : : :
: :
wives to be beaten, 4
38
:
ciliation of differences, 4 39 as dowry after cohabitation,
recon separation by agreement allowed, 4 M. may acquire wife for money to be paid
: :
127
28
Martyrs =
4 71
.
shahid.
Classed
with
prophets,
confessors
and
righteous,
31f 39 sister of Aaron, Zachariah, 3 ~ ~ of Jesus, 19 16 2a ; 3 37 42 kept breathed into her, 21 91 ; 66 12 23~ 29 19 vindication by unchastity,
: : :
Mary = Mary am.
Daughter
of Imran = Amram, reared by 19 29 annunciation and conception her maidenhood, the spirit of A. birth of Jesus and accusation of ~ his speech in cradle, 19 30 36.
:
SUBJECT INDEX
Mary = Mary am. Title of S. 19. Marwah. A hill near Mecca visited by Maslh = Messiah [Jesus Christ].
"
"
95
153
pilgrims, 2
for mankind in Bakkah, 3 90 to be destroyed, like former cities, because it expelled Md., 47 14 victory in valley of M., 48 **: spared because believers mingled among infidels,
: :
Mas/id [Mosque]. Masjidu ! Hardm. [Ka bah.] Ma un = ""Necessaries." Title of Measure. [Weights.] Mecca = MakJcah. The first house
1
S. 107.
Medina =
Quraish, 33
"
Yathrib.
Divided
counsels
during siege of
city
bv
13
.
Men =
"
Nds.
Title of S. 114.
Title of S. 55.
"Merciful"
= Rahman.
Messenger. [Apostle.] Messiah. [Jesus Christ.] Michael = Mllcal. The enemy

Milk. Of Miracles
-32.
.
of
68
.
M. and Gabriel
is
the
enemy of
-
103f Signs] = ayiit. Of Noah, 23 31 Moses, 17 13 27 e-": Solomon, 21 34 37 142 6 Jesus Jonah, 3 43-6 5 109-15 demanded by unbelievers, 17 93~ 5 6 37 2 112 disre 42 called magic by infidels, 54 2 A. could send garded by Pharaoh, 54 3 from heaven if He Md. content to wait till He does sign pleased, 26 21 can only be done by permission of A., 13 38 so, 10 Md. declines 6I 6 109 not sent with miracles because infidels challenge to perform, 21 of old despised them, 17 61 the Q. is a sufficient sign, 29 4 8-&o. t ie fruitful earth is a sign, 26 6 f
cattle a gift of A., 16
7 i
[or
.
"
Mlthiitj.
Mlz<~ni.
[Covenant.]
[Balance.]
Moderation. [Virtues.] Monasticism. Not prescribed by A., but invented by Christians, 57 27 monks taken for lords beside A., 9 31 but approved as free from
:
:
pride, 5
88
Money. Qintfir, a large gold coin or sum of money = talent, 3 68 dinar, a small gold coin = denarius, 3 68 dirham, silver drachma; of the sale price of Joseph, 12 20.
:
:
Months.
"
Title of S. 54. Md. swears by it, 74 35 84 18 ; s 71 15 travels to appointed goal, 35 14 sky for light, 10 7 8 eclipsed, 75 split at Day of Judgment, 54 *. Moses and Aaron = Miisa, JJdrun. Childhood of M., 20 38~ 41 42 his call in 79 16 20 9 - 35 sojourn in Midian, 20 Tuwa, ~ mission to the Vale of ~ to deliver Israel, 14 6 s 79 17 26 20 44~ 75 M. s Pharaoh, ~ 103 ~6 27 7 101 32 commands people to make a giblah wonders, 17 in their dwellings in 10 87 judgments on Pharaoh, 54 41f Egypt, 16~ 3a 68 44 exodus of Israel, 26 M. on Sinai, 7 138 his vision of God, 141 7 139 his penitence, 14 ; chosen above all to speak with 19 M God, granted tables with monitions concerning every matter, 7 142 book of 43 14ft- 53 20 s 6 97 wrath against Aaron, Law, 28 episode of calf, 7 ; 20 92~ 6 told to predict advent of the messenger, the prophet of the
Moon
"
91 39
= Qamar.
:
[Calendar.]
;
set in
-"
"
"
96
people,"

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

:
manna and
quails,
7
:
:
16
:
fable
of
sin of manslaughter,
"
"
28
15
:
for himself
and
for his brother, 7
15
Of the temple at Jerusalem Prayer house. 108 another which was destroyed, 17 7 a mosque built for mischief, 9 18 109 not to be visited in mosques A. only to be adored, 72 for piety, 9 9 17 by infidels, but only by believers, l Mother. Kindness to, 46 14 reverence, 4
:
:
Most High = A Mosque = masjid.

:
la.
Title of S. 87.
"
Mountain
"
A servant, 96 10 only (1) His nature and qualities. 35 3 138 like 18 no 41 6 mortal, albeit an Apostle, 21 157 15 * an Apostle from the Arab s Apostle to all men, 7 A. 73 Moses, 65 158 the unlettered (ummi) Prophet fore nation, 3 Prophet of A., 8 40 156 fl Seal (Khatim) of the Prophets, 33 told in Law and Evangel, 7 66 42 47 but a warner (nadhir), 74 2 67 26 : not a guardian (wakil), 17 107 22 2 113 sent as a mercy to the worlds, 21 a herald (bashir), 35 etc. 18 22 your iniquities come to clear up neglected truths of Scriptures, 5 2 fi he is a lianlf 9 129 sanity and patience, 68 press heavily on him, 46 29 . his wage only from A., 34 seeks 30 in (2) His faith), (sound 3fi 15 97f is to mission and message. Is encouraged in depression, 93 6 7 to be unselfish in bestowal of favours, 74 wait patiently on Rabb, 74 u 18 93 : his to 75 from message, to recite what he hears proclaim A., 50 94 87 9 a message (jfitfcr) it is a warning (tadbkiraty, 74 publicly, 15 84 27 the gift his only duty is its clear delivery, 16 for the worlds, 81 85 it confirms infidels in of the Q. is an earnest of Md. s final bliss, 28 17 24 he is sent after others to bring in a law of religion, 45 error, 71 17 1 belief in and which is enforced by penalties and rewards hereafter, 4 2 he has escaped error obedience to him is necessary to salvation, 47 113 4 disclaims knowledge of arid received complete enlightenment, 60 11 33 prophesies victory of Greeks over Persians, future judgment, 6 26 f ~ 30 l s the secret of Judgment is revealed to the chosen Apostle, 72 6f is to in youth an orphan and a pagan, 93 Md. life. in Events (3) in danger from plots of Meccans, 8 30 : withdraw from idolaters, 15 94 106 to bid farewell to Meccans, 43 89 warned to leave Mecca, 29 56 6 on him at Hunain, 9 25 40 . down sent the saklnah (divine presence) 24 f or pos a 51 52 f of Accused sorcerer, 74 being (4) Accusations. 29 f 24 6 183 81 or 52 37 35 of 15 poet, sessed by jinns, 7 soothsayer, ; 4 23 155 33 21 5 imposture, 35 defrauding his followers, 3 forging Q., 52 * 73 * Hears revelation when wrapped in mantle, 74 Visions. 23 53 6 by him after Fatrah, encouraged sees Gabriel approaching, 81 39 ~ 43 carried by night to the 19 65f against opposition of Meccans, 43 14 6 14 17 *. (6) Authority. Md. is the first of Ms., 39 Remote
Muhammad.
like you,
:
Mudaththir = Muhdjirln = [Refugees].

"
Title of S. 52. Title of S. 74. Enwrapped."
Tur.
man
<
(5)"
Mosque,
a noble pattern to believers, 33
21
:
sent to
mankind
at large,
34
27
SUBJECT INDEX
:
97
claims right of recognition by Jews, 6 20 to decide controversy in 68 106 42 14 and matters generally, 4 arbiter between claims of other faiths, 5 M A. and Apostle coupled, 64 8 w , etc. no private 36 believers to salute the Prophet, opinion stands against their decree, 33 33 66 to treat him with respect, 49 ~s Md. not to yield to his followers, 7 49 Disobedience to A. and Apostle (7) Denunciation of opponents. 24 woe on accusers of imposture, 77 15 19 , etc. punished by hell, 72 curse on those who affront him, 33 87 or injure him, 9 n ~4 prayer ~ for vengeance on opponents, 23 95 10 judgment will overtake them, 8 51 *: Md. will not be ashamed on the 66 Day, (8) Short comings. Reproved for slighting a blind man and courting the wealthy, 80 1- 10 nearly led astray by unbelievers bidden to seek for pardon for 286 his faults, 40 4 106 47 21 prays for forgiveness, 2 why not *8 29 48fl granted power of miracles like Moses, 28 (9) Domestic" 6 affairs. Md. s wives are mothers of the faithful, 33 none may marry them after him, 33 C3 they are to veil themselves carefully, 33 M to be modest and obedient, else will be dismissed, 33 28 38 two of them rebuked and threatened with dismissal, 6G 3 fl warned by example of wives of Noah and Lot, 66 10 Md. granted special privileges as to choice and number of wives, 33 49~~5 - no blame to the prophet in exceeding limits when A. has given permission, 33 38 Muhammad." Title of S. 47.
religion,
62>
<3r
"
"
Mujadilah
"
t(
Mulk = Kingdom." Title of S. 67. Mu min = "Believer." Title of S. 40. Mrfminun = Believers." Title of S. 23. Mumtahinah = Tried." Title of S. 60.
"
Wrangler."
Title of S. 58.
"
Munafi qun = Hypocrites." Murder. [Punishments.]

"
Title of S. 63.
Mursal. [Apostle.] Mursalut = Sent Ones."

"
Title of S. 77.
Mvsti.
"
Mutual Deceit" = Taghabun. Title of S. Mut ah [Temporary marriage]. Muzammil = Enfolded." Title of S. 73.
"
[Moses.] Muslim. [Islam.]
64.
N.
Naba =
Ndbi.
"
News."
Title of S. 78.
Nahl =
[Prophets.]
"
Bee."
"
Title of S. 16.
Najm = Star." Title of S. 53. Naml = Ant." Title of S. 27. Ndr = Fire. [Hell.] Nas = Men." Title of S. 114. Nasurd = [Christians]. Nasr = Title of S. 110. Nasr. An Arabian idol (probably in form of eagle), 71 Nazi at = Those who drag forth." Title of S. 79. News = Nabu. Title of S. 78. Necessaries = Ma un. Title of S. 107.
"
"
"Help."
2I
.
"
"
"
"
"
98

New Testament.
Nicknames.
"
[JVyiZ.]
Night"
"
Forbidden, 49
Lail.
"
Title of S. 92.
Night-comer
"Night Journey"
Tdriq.
Asrd.

l
Night Journey.
97
lfl
.
Md.
carried from masjida

*.
liardm (Ka bah) to

the Q. descended,
is
masjidcCl agsd (temple of Jerusalem), 17 Night of Power = lailatu l qadr.
On which
Nimrod = Namrud.
founded, 2 Nisi? =
26
:
"
Tries
to
intimidate
Abraham but
con
casts
Abraham
Women."
Preaches 950 66 10 demands obedience as a faithful messenger, 26 107f threatens destruction, ~ ~ 71 ; 23 23 31 : rejection followed by flood, 54 9 16 by destruction of man 46 N. delivered in answer to prayer, 21 76f the Ark a secret kind, 51 38 ~51 N. sins in asking deliverance of infidel son, history revealed, 11 11 47 N. prays for pardon, 71 29 11 49.
:
: : : :
Noah.
into fire, but A. is delivered, 21 68t . Title of S. 4. 13 his wife unbelieving, : years, 29
Noah Nur =
"
"
= Nuh.
Title of S. 71.
"Light."
Title of S. 24.
heaven and earth, 51 23 by believers not to swear by God, mountain, book, bah, sea, 96 lest a hasty oath need revocation, 2 224 r 16 its perjury forbidden, 71 91 Md. released from penalty damnation, 3 expiation for hasty oaths, 5 oath to his wife, 66 2 Old Testament. [Scriptures Taurdt ; Zdbur ; Prophets.]
Oaths.
Md. swears by Lord
of
Ka
52
etc.
"
"
Opening = Fdtihah. Title of S. 1. Ornaments = Zukhruf. Title of S.

" "
43.
93 6 * their property to be guarded, 1736. 42,4,7. they are to be treated with fairness, 2 218 4 9- 11 pro vision for their marriage, 4 126
Orphans.
Md. an orphan
3>
child,
"
Overshadowing
"
Ghdshiyah.
Title of S. 88.
P.
Parables.
68
17
~33
of
18f .
God
Of the two gardens, 18 3141 impious owners of garden, as the Light, 24 35 the fire at night, 2 16 * the
:
Paradise = Jannat (garden) firdaus (paradeisos). Names in Q. Jannatu l khuld = Garden of Eternity, 25 16 Ddru s Saldm = Dwelling 10 of Peace, 6 127 Ddrrfl Qardr = Abiding Mansion, 40 42 Jannatu l Adan = Gardens of Eden, 9 73 Janndtu ! MoCwd = Gardens of Refuge, 32 19 Janndtu n Na um = Gardens of Delight, 5 70 Jannatu l Firdaus = Gardens of Paradise, 18 107 llliyun (chamber of Book of
: ;
:
storm, 2
Life),
the High Place, 25
56
8
,
who
akhirat = the Mansions to come, 29 64 Ghurfat = Paradise is for the people of the Eight Hand, 74 41 f who please A, 89 27 30 the pious (muttaqlri), 68 34 50 30~34 : etc. refrain from unlawful lust, 79 40 f righteous believers who are
83
18
Ddru
75 .
persecuted,
85
10
f
:
humble
and
charitable,
57
16
~ 17
refugees
and
SUBJECT INDEX
sufferers for A., 3 194 : fighters in the way of reward for Ms. and their 43 68-73 . the
"o
99
. .
-
A. 47 -* 5 39 9 na wives, blesged ab ; d heaven and earth last, 11 f they praise A., 10 behold the tormen s of damned and converse with 36 3748-57. refuse them, 79 48 dwell m gardens by rivers before the them, 7 Mighty Kin? 54 MI. enjoy repose, rich raiment, delicious food and drink 76 etc drink delicious wine, 47 and enjoy society of ever34, a virgin houris 56 and wives of perfect purity, 2 23 eo 4 unknown visions of d y hfc ^ reward for godly, 32 entrance into it is the ? it great felicity 10 is attained by repentance and prayer for pardon, and good works 3 127-30 [Salvation.] Pard A or es a11 sins 39 M * men 9 repent, 4 believe 8 ?^ [ ?!y f Apostle 33
^*
.
"
":
>
S^Ti. afltf W<

Parents.
: .
xJ
:
*>
"
-*
;
"*:
Kindness and respect and gratitude due 17 24 46 14 a etc. to be over-ridden * by loyalty to A., 29 7 31 = Qalam. Title of S. 68. "Pen Pentateuch = Taurat. Eevealed after Abraham, 3 contains the command of A., 5 which modifies commands as to food and light, prophets glves guidance, judged by ft Jewish teachers were its keepers and 5 4 taught by A. to JeTus 50: confirmed by him in the witnesses, 5 where he promises Te Evangel, attested and modified prophet Ahmad, 61 3 by counTed of en with Evangel 3!., etc.: both to be observed Md., together with Q 7
"
3:
3:
Mam
^T^^
^P n^Sr eter ?u*^ P/omiso

01
:
thc
Q-
UDder
ict rc the prostrations o Paradise to fighters in Way LaW lik ass u lder loa of
"
Pharaoh Fir aun. Lord ^= Haman to build him a tower, 40

kill
of stakes
"
him, 40
of his
his followers are leaders of those
28 defies Moses, 73 and is punished, 54 43 punishment to that of Ad and Thamfid, 85" 89

; :
27
rejects his signs
Impaler, 89 9; 38 ordpr^ threatens to

"
^
-
"
hk
-
to hell-fire, * -l R invite Whil drOWnb
who
he and
28
m man
of
A
life
Piety =
to
taqwci.
We
are
comes between a man and
his
i and charity and the easy way, 87 s and the stee worship 2 18 n 33 71. obedience ^ .-obedience to A. and Apostle, 4 is better* than oaths, 24": kind and speech fo^iveness better than bestowa of
:
rather than this, 17 13 etc. : to bring the truth an d ; to be the truth, 39 ; sincerity in worship, 39 raime^ of piety is 7 best, piety, not flesh and blood of sacrifice, reaches 22 : the pious are friends of A., 10 : the are pious ?hey who walk upon the earth 64 softly, 25 patient) trut hful, lowly, cffitable pem ent 3 "Charmless, forgiving, prayerful, considerate, just, 42 SSft 8 1 n 0( eration : not in purit perstit on, but in fA ri8 5 ;u fear n of their l hearts repose in A., 2 thought of A., 13*j they meditate and 7 morning : evening, say of their purposes, If 18 science prayers, legal alms, faith in world to come, 27 31 etc and recitation of Q., 35 their hearts thrill with fear at Name of and faith increases at recital of : signs, 8 piety not in ritual but bflSfa
come
it
God s and to Him we shall return 2 i own heart, 8 piety is the choice of the
:
beheve
^VtL
*>>
(*%)
.
<*
Cr m
""
"
A wm
*>
100

:
: :
74 by men alms and enmity, 2 265 piety to be shown in family life, 25 and women alike, 33 35 refugees, helpers and fighters are the faithful, 44 8 75 the gravest duty is the remembrance of A., 29 and umrah (lesser pilgrim Pilgrimage = Hajj (greater pilgrimage) 192 2 185 its various observances, hajj at* time of new moon, ~ age), 2 28 35 is to extend to Safa and 2 193-9 r ites of circuit and sacrifice, 22 153 observance not to be violated, a service due to A., 3 91 Marwah, 2 95~ 7 only Ms. may visit 5 2 hunting unlawful, fishing permitted, 3 Ka bah, 9 18 28 proclamation of greater pilgrimage (by Md.), 9
. :
: : .
5"
127 ing, 7
Pilgrimage = Hajj. Title of S. 22. of Egypt. Dearth, flood, locusts, Plagues ~

"
"
lice, frogs,
blood,
drown
33
Poets.
call
him a
:
"
poet, 52
"
224 Md. s opponents Those who go astray follow them, 26 30 and mad, 37 35 A. has not taught him poetry,
:
:
nine clear signs, 17
103
36
69
his speech
Poets
41 is not poetry, 69 shu ara. Title of S. 26.

.
Polygamy.
[Marriage.]
: ;
,
: 30 charity to p. expiation for sin, 2 ; duty towards, 17 Qadr. Title of S. 97. Abraham offers (du a) that his posterity
Idols.] Polytheism. [Idolatry, 34 74 45 etc. Poor. Neglect of, 69

28
37
"
oppression, 89
21
;
68
18
.
Power
"
Prayer.
(1)
prayer
may
observe
prayers
commanded to Set Prayers = Salat. Taught to Adam, 2 10 a prescribed 14 likewise to Md., 73 practised by him, 96 Moses, 20 4 104 6 71 belief in Q. and in next life, with prayers, duty for stated hours, 92 44 the face of A. 29 the sum of religion, 6 prayers keep man from sin,
35
:
*>
(saltit),
14
42
.
is
2 109 but believers always to turn towards the Sacred everywhere, ws-- 11 136~45 enjoin should pray in an acceptable mosque, 9 Mosque, 2 103 132 accustomed to lead in prayers, 4 Md. 20 on family, thy prayers 8 f marks of prostration to be seen on believers, rules for purification, 5 2J 48 29 ritual to be strictly observed, except in times of danger, 2 102t when to not men 4 or of times pray for relaxation sickness, danger 110 46 all to pray neither too loud nor too low, 17 drunk or polluted, 4 62 in be worn to 6 goodly apparel grades of men equally admissible, 29 work to be suspended, during prayer time on Friday mosque, 7 2I 6 20 ~ before sunrise, at sunset, and 62 9 n night a suitable time, 73 13 38 17 80f evening, morning, 20 50 night, daybreak, sunset, night, 16 f of day, approach of night, close 30 morning, early twilight, noon, * fl prayer not 11 116 warning against sloth and lack of charity, 107
:
85 . to be offered for unfaithful departed, 9
14 41 etc. 3 15 35 cannot prayer to hear, to Him only to be offered, 13 14 29 generally, 9 be persevering, 41 49fl for departed, by Noah, 71 Predestination. [Decrees.] Lord drew forth their descendants from the Pre-existence
(2)
Free Prayer =
:
Du a. God is hearer of prayer,

15
:
33
idols
(?) loins of the children of
Thy
in the way of A., 2 for ihey Prophets = nabi, almost always in plural anbiya or ndbiyin. 209 each has are evangelists and warners, furnished with scripture, 2
. :
Prohibition Property. Not what is expended

" "
Adam, 7
171
.
[Man.]
184
:
to
Tahrlm. Title of S. 66. be expended on vanity or bribery, 2 263 !
a reward
SUBJECT INDEX
8S
:
. .
101
had a wicked enemy, 25 their reward in the Garden of Eden, 19 59-64 33 45-54 some have higher gifts than others, 17 Peace be 109 120 13 on Noah, Abraham, Moses, Aaron, Elijah, 37 Adam, Noah, Abraham, family of Imran chosen above all, 3 30 eighteen favoured ones 83~ 6 A. made a covenant with prophets, 33 7 f the coming of Md. named, 6 75 3 Ms. believe in them all without difference, 3 78 all of foretold, them pray for pardon and strength, 3 141
":
""
Prophets = AnUyff. Title of Psalter = Zabur. [David.]

For homicide,
hell,
S. 21.
17S
;
Punishments.
murder deserving of
retaliation or
95
:
blood-money, 2
the
like,
94
:
wilful
suicide
:
33
f
:
19 one hundred stripes imprisonment for unchaste women, 4 2 f for sodomy, reproof or person guilty of fornication, 24 pardon, 4 for warfare against A. and Apostle, death or impalement or mutilation or 37 thief to lose hand, 5 42 banishment, 5 Purgatory = Barzakh. Interval between death and resurrection in
:
*>
lifelong to each
:
case of wicked, 23
101
(see also
A raf).
l :
Purification.
[Ablutions Prayers.]
Q
Qabll = Qadr =
Cain.
"
[Abel.]
Qaf.
Qalam
Title of S. 97. Title of S. 50. = Pen." Title of S. 68.

Power."
" "
Qamar =
Qari ah
Moon."
"
=
"
Blow."
Qarun [= Korah].
Title of S. 28. Story." Direction of Prayers. Israelites in Egypt to make qiblah in their houses, 10 87 the East and the West is God s, whichever way 109 turn is His Face, 2 turn towards every place where He is ye M 136 45 Ms. to turn towards the Sacred Mosque, 2 worshipped, 7
= Qiblah =
Qasas
Qintar.
[Money.]
[Resurrection.]
"
Qiyamah.
"
Qiyamah =
Quraish."
Resurrection." Title of S. 106.

2
Title of S. 75.
Qur an.
2
181
:
Descended on Night of Power, 97

: :
the blessed Night, 44
the Preserved Book, 56 77 Word of A., 2 70 : arranged in portions by A., 25 M 17 107 ; 75 17 : a Surah spoken of as Qur an, 12 3 written by honoured scribes, 80 15 use of Pen taught by Rabb, 96 4 f : its verses established by wisdom set forth with clearness, 11 ^ a revelation to Md. of what he did not know, 4 113 when completed will be a perfect revelation, 5 101 . It is a missive (tanzll), 56 79 69 43 14 1 etc. a revelation (wcihl), 53 4 an admonition, (dhikra), 74 34 64 : (tadhkirah), 73 19 ; 68 52, etc. sure knowledge, 69 varied in 43 8 17 : its verses are both figurative and explicit, 3 contains warning, similitudes of every kind, 18 62 It is easy for warning, 54 17. 3 2.*o. se t lf forth in verses (uyat\ 27 *: not tortuous, but direct, 18 a clear ; 39 48~ 50 : its words are weighty, 73 5 : sign to the heart of the believer, 29 13 it is a in plain Arabic, : discriminating discourse (qaulunfamlun), 86
;
:
l : in month of Ramazan, written on the Preserved Tablet, 85 21! : the Original Book (ummu l kitab), 43 3 : the
>
*>:
102
20
112
;

,
: ;
43 2 etc. the Discerner (furqdn), 25 1 3 2 the Cord (liabT) of which He might remove if He pleased, 17 88 a lucid Scripture, 44 1 26 1 etc. good news, 19 97 17 9 a glorious Scripture, 50 l 15 87 clears up everything, 16 91 10 38 settles controversies of Israelites, 27 78 the best of recitals, agrees with itself and teaches by repetition, 39 24 the 16 the final revelation, 7 184 f Scripture with Truth and Balance, 42 instruction for all men, 12 104 6 90 no change in words of A., 10 65 115 77 6 10 62 absolutely comprises all secrets of heaven and earth, 27 command to recite, 96 l 3 27 94 etc. A. recites it free of error, 41 42 as a pattern for Md. to follow, 75 16 He teaches to recite, letting Md. forget 6f 13 39 if He cancels a verse grants a better, only what He pleases, 87 10 2 as much as is easy to be recited, exemption in sickness, travel or 20 to be recited in measured tones, 73 4 Md. is not to be hasty battle, 73 in recital till oracle is complete, 20 113 seven verses of recital previously 87 90f recitation to be Q. not to be broken up, 15 given (Fatihah], 15 6 listened to in silence, 7 203 the faithful only A. knows its meaning, 3 5 it brings healing to the faithful, ruin to the accept it as all from Him, 3 84 its revelation increases unbelief and rebellion of wicked, 17 many, 5 69 treated by infidels as a lie, 84 21 * 6 66 said to be tales of ancients, dictated to Md. by others, 25 6 f not recited nor copied beforehand, 29 47 nor forged by Md., 52 33 16 105 etc. unbelievers challenged to produce a like revelation, 52 34 11 16f etc.: whoso rejects it will be lost, 2 115 It is foretold in earlier Scriptures, 26 1961 and confirms them, 12 10 38, and is their safeguard, 5 52 agreement with them proves its etc. 9 inspiration, 46
:
A., 3
;
98
34>
>
"
R.
Rail.
JRa
d =
[God.]
"
Thunder."
Title of S. 13.
Title of S. 55.
Rahman.
Ramazan.
"
Rahman =
"
[God.]
Merciful."
[Fast.] Ranks = gaffat. Title of S. 37. Ransom = Fidyah. [Expiation.] Rass. Probably a place-name ; uncertain meaning. Its people 40 50 12 ; rejected messengers of A., 25 Basul. [Apostle.] Red Sea. Referred to as Bahr = sea. Divided by Moses, Pharaoh drowned in it, 2 47 children of Israel brought across it, 10 90
.
Refrains.
77
Frequent in structure
of
Surahs,
e.g.
54
ief, 21, so, 32,
40
15, 19, 24, 28, 34, 37, 40, 45, 47, 49^
Refugees = Muhdjirln. Those who fly country for A. s sake will be 43 101 rewarded, 16 especially if they die in His cause, 4 coupled with Ansur (helpers), 9 101 118 A., well pleased with both, has prepared 101 the A. is turned to paradise for them, 9 Refugees and to the Prophet, 22 9 118 they are to be forgiven their offences, 24 believing women 10 refugees not so near of kin to other refugees to be received, 60 6 believers as blood relations, 33 their share of spoil, 59 8 claim to
>
alms, 24
a2
.
Of Abraham, 22 (observance). adopted by of Noah, Md., Abraham, Moses, Jesus, 42 n : sincere w 17 Islam is the true r., 3 : Ms. are brethren religion demanded by A., 7
Religion.
126
: :
Dm
77
Jacob, 2
r.
SUBJECT INDEX
in
r.,
103
33 instruct others in r., 9 to you your r. to me my r., no compulsion in r., 2 267 fight till the only religion be that of 4 A., 2 prayer and alms are true r., 98 Millali. 3 89 4 124 Eight times for religion of Abraham, 2 124 129 6 162 12 38 16 124 22 77 once of former prophets, 38 6 five times of idolaters, 12 37 7 86f 14 16 18 19 once of Jews and Christians, 2 114 Ummah (religious community). Mankind originally one u., 2 209 10 M only one u. of Jesus and His predecessors, 23 54 21 92 split into sects, 21 93 g 160 A. could have caused all to be of one u., 11 12 5 53 to 66 u. of Noah, 40 5 16 every u. observances enjoined, 22 Abraham, 159 48 16 38 and its own bookj Moses, 7 every u. had its apostle, 10 27 45 Ms. are the central u., 2 137 the best u., 3 106
9
; :
123
109
189
Renunciation - Ta-ubah. Title of S. 9. Repentance. Turning from sin to A., 24 31 25

"
"
71
,
etc.
amendment
of
life,
4 2,
etc.
condition of pardon, 4
.
20
;
5
,
etc.
works brings salvation, 19 61 Reprobates. Who had believed and then become have made religion A sport, 6 69
.
:
with faith and good

infidels,
80
;
who
Responsibility. No soul shall bear another s burden, 35 19 none burdened beyond its power, 2 286 every soul in pledge for what it has 41 deserved, 74 guided and erring each bears his own load, 17 16 each answerable for his good or evil, 41 46 6 12 etc. unbelievers responsible for their blasphemy, 10 42 hearers of Md. responsible for attitude to his 108 132 10 no ransom ( adl) message, grades of recompense for deeds, 6 for soul at judgment, 2 46 predestination and accountability in one, 95. 16 S^Tff.
:
: :
Resurrection. Qiyamah = arising la th = awakening. Restora ~ to life, 86 8 derided by Meccans, 37 15 44 33 6 doubts body ~ ~ 3 6 56 63 72 foreshadowed by creation, 50 a new repelled, 18f u to birth and death, 80 creation, 29 complement possibility proved by birth process, 75 37 40 5(5 57 2 prefigured by springtime, 30 is, 49 an(j rev ival by rain, 22 6 35 10 7 M following on two blasts 4a~43 of trumpet, 36 49~M and shout when all come forth to then A., 50 and unbelievers no longer summoned to just balances brought out, 21 *s 57 believe, 30 Resurrection = Qiyamah. Title of S. 75. Revelation. [Inspiration: Scriptures.] Retaliation = Qisus. Confirms enactment of Mosaic law, 5 49
:
tion of
"
75"
6-"."
*>
"
"
reprisals to be exactly according to injury sufferer], but patience is better, 40 59 16 127 ; 42 38 rules of retaliation for just retaliation is right, 22
"
bloodshed, 2
Rites
reprisals against sacrilege, 2 mansak. Appointed to every people,

"
173
19
22
35 - 66
:
Abraham and
Ishmael pray to be taught 2 W6.

accomplished,
rites
of
Ka bah,
life
12a
:
rites of
pilgrimage to be
>
Reward =
Run.
liuyd
thawub.
Bliss of the
to
come, 3
139 141 195

,
etc.
Rum =
[Spirit.]
"
Greeks."
Title of S. 30.
[= Visions].
S.
Saba.
34
14
"
An Arab
tribe of
a province of Arabia
Yaman, punished by A. for ingratitude, Sheba of Bible, 27 22 [Solomon.]

.
104
"

"
for
Saba = Saba\ Title of S. 34. Sabbath = Salt. Israelites commanded not to break, 4 15S those who differ about it, 16 125 transgressors changed into
:
ordained
61
:
apes, 2
163 punished by withdrawal of fish, 7 Sabeans = Sabi. Probably star worshippers. Coupled with Jews and Christians as believers in A., 2 69 ; 5 73 also with Magians, 22 17 Sdbilu llah = Way of A. [Warfare.] Sacred Animals. Of Arabs, no longer to be venerated, 5 loa Sacrifice. (1) Dhabli slaughter. Intention of Abraham to sacrifice ~ = his son, 37 101 sacrifice of cow ordered to Moses, 2 63 6 (2) Qurlun Demanded by Jews to be consumed by fire from heaven, 3 179 offering. 30 brought by sons of Adam, 5 (3) Nahr = stabbing (of camel s breast) to be done with prayer, 108 2 = gift of animal sent to Ka bah (4) Hadl for sacrifice, 2 192 5 2 96 9S Name of A. to be recited over beasts when slain at Ka bah, 22 34~ 37 camel appointed for Ms., 22 37 of value only with pious intention, 22 38 "Sad" = Sad. Title of S. 38.
cursed by A., 4
eo
>
Sadaqali = [Alms]. Safd. A hill near Mecca, to be visited at pilgrimage, 2 $aff = Array." Title of S. 61.
Sdffat
153
.
"
Banks."
Title of S. 37.
:
:
13 133 Sahifah = book or roll. Ancient books, 20 honourable, 80 of Moses, 53 37 and Abraham, 87 18f pure pages (of Q.), 98 2 book of judgment, 81 10 74 52 [Scriptures.] Saints = Wall, pi. auliya. Friends of A. to whom no fear or 63 grief, 10 Sajdah = Adoration." Title of S. 32. Sajdah = Prostration, 25 65 4 103 [Prayers.] Saklnah. The Ark (tabuf) of the Covenant with the Sakinah 249 to come to Saul, 2 the divine confidence sent down (Shechinah) upon the Apostle and the faithful in danger, 48 4 26 9 26 40
:
: : ;
"
= the softly flowing. A spring in Paradise, 76 18 [Paradise.] Salutations. [Deportment.] Salvation. Unbelievers invited to najut deliverance (from hell), 40 44 Paradise is the reward of faith, well-doing, testimony, 103 2 * sub 106 mission to A. and doing good, 2 repentance and prayer for pardon, 3 12730 repentance, faith, well-doing, 19 61 for those whose balance is 104 with good works, 16 43 72 who labour for A., 16 34 heavy, 23 7 41 who practise faith, prayer, alms, sexual moderation, fidelity, 23 70 for men and women alike, 33 35 repentance, faith, good works, 25 for Ms., Christians, Jews, Sabeans, who believe in A. and Judgment and do good, 2 e9 conditional on belief in Md. s message, 47 2 obedience to A. and His Apostle, 24 61 good deeds drive away evil deeds, 11 116 and do away sins, 2 273 A. will put away guilt of worst actions and reward best actions of believers, 39 36 all die, and receive recompense at resurrection, 3 182 in pardon and acceptance at Judgment, 3 A. s presence due grade, forgiveness, and provision, 8 4 love of A.
Salsalll
.
[Prayers.] Salih. A prophet sent ~7 71 by them, 7

.
f?alat.
to tribes of
Ad and Thamud,
but rejected
"
1n
manifested to righteous believers at 159 avail if postponed to . Judgment, 6
Judgment, 19
86f
:
faith
will
not
SUBJECT INDEX
Samirl.
Saqar.
105
20
87 .
The
artificer
who made
the golden
calf,
[Moses.]
[Hell.] Satan. [Devil.] Saul = Tulut. Made king receives the Ark and Covenant, tests ~ his forces by drinking at river, with help of David slays Goliath, 2 247 52
;
.
"
"
zubur = tablets rolls Scriptures. Kitub = writing suhuf lauh = slab. The archetypal book (ummu l kitab) with A., 13 39 45f tablets for people of monition, 16 Scriptures of Jews are Book of A., 2 95 3 22 a lucid book each to Moses and Aaron, 37 Writing, Wisdom, and Prophecy granted to Israel, 45 15 and to Prophets generally, 6 89f only to two other peoples, 6 157 prophecy and writings to Abra ham s posterity, 29 ^ no Scriptures granted to opponents of Md., 68 37 * 4 ? people to whom they are granted should believe, 74 31f rolls of Abraham and Moses tell of life to come, 87 17 fl ancient rolls contain clear proofs of this revelation, 20 133 tables appealed to against Meccans, 43 54 Ms. to discuss kindly with people of Scriptures, 29 45 doubts as to Scriptures to be solved by inquiry from their readers, 10 94 earlier and later Scriptures to be alike believed, 4 135 verbal quotation of Ps. 37 2* (the only one in Q.), 21 105 reference to Law and Evangel Ms. accept all Scriptures sent down by A., 42 14 29 46 (Mk. 4 ), 48 38 2 38 etc. they are confirmed by Q., 10
;
; ;
: :
Scattering
Dhariyat.
Title of S. 51.
Scriptures (People of). [Ahlu l Kitub.] bahr. Oath confirming judgment, by the swelling sea, 52 6 109 compared to boundless revelations of Rabb, 18 towering ships in sea are signs of A., 42 31 it is R. who speeds the ships at sea, 17 68 [Red
Sea =
Sea.]
Seal of the Prophets

Md., 33
>.
= Khatimu n
Ndbiyin.
Title claimed
by
31 re firqrih. up religion, rejoice in own party, 30 n Split did not arise in Israel till Law was given, 10 93 probated by A., 42 101 did not arise among people of Scriptures till after Q. came, 98 3 ; ,3
Sects
"
Jews and
<:
Christians separated through jealousy, 42 sectarianism 254 prevented followers of former faiths from accepting Islam, 2 Sent Ones = Mursalut. Title of S. 77.
: .
"
13
Seven Sleepers of Ephesus. Story of Christian youths immured 8~26 during persecution of Decius, told in S. 18, the Cave, ah. Shafd [Intercession.]
.
.
Shams = Sun." Title of Shechinah. [Sakinah. ]

"
S. 91.
36
Ships. From the ark of Noah onwards a token of Providence, -; 23 M A. s instruments for enrichment by trade, 17 68~ 72 45 a sign of the goodness of A., 30 45 42 31
41
"
Shirk.
"
Shura = Shu ara =

Sidratu
l
Short Measure = Shu aib. [Jetljro.]

"
[Idolatry.]
Tatflf.
Title of S. 83.
"
Counsel."
"
Poets."
Boundary. On the out near which Gabriel appeared, 53 8~18 ~ Signs of A. s working. Frequently of creation, 30 19 21 45 2 8 10 13 41 37fl life of world, 30 **-**, etc. [Miracles.] nature, 17 ;
skirts of Paradise,
.
-
Muntahd =
Title of S. 42. Title of S. 26. the Plum tree of the
106
Sijill

=
bed repentance not accepted, 4 w Sinai = TUT or the mountain." Moses 63 28 46 sees fire on slope, 28 29 olive S., 19 60 87 4 153 up over Israel, 2 ;
.
"
Rolled up against Judgment Day, 21 104 Register of deeds. register of the deeds of the wicked kept in hell, 83 7 ff Sin (dhanb, khati ah, ithm). R. is merciful to those who avoid great sins and commit only venial faults, 53 33 avoid great sins, A. will blot out faults, 4 35 the unpardonable sin is polytheism 4 61 116 : death
Sijjln.
(shirk),
called
tree
on the right side of on S. 23 2 S. lifted

f
:
>
5 Sins. Covetousness, 92 pride, 17 envy, 113 extravagance, 41f 17281. 729. n igg arcily and ostentatious almsgiving, 4 infanticide, 12 60 condemnation of lawful food, 6 141 cheating, 83 1~Q suspicions and slander, 49 12 4 112 theft, 60 12 Siratu l Mustaqim = the Right Way. Fear A. and obey me, this is 5 the right way, 3 44 lead us on the r. About 30 times in Q. w., 1 Slavery. Captives enslaved by prophets after warfare, 8 68 slave the absolute property of his master as man is of God, 16 77 30 27 female 3 29 slaves may be taken as concubines at 33 49 provision discretion, 4 32 to be made for marriage of female 24 not to be forced to slaves, 33 : married women may be taken to wife if captives, 4 K prostitution, 24 man free from restrictions in case of female slaves, 23 6 slaves to be 40 if able to redeem themselves not to be kindly treated, 4 prevented, 24 33 believing slave better than infidel freeman, 2 wo .
:
:
~n
39
"
Smoke
"
Sodomy.
"Soil"
= Dukhan. Title [Punishments.]
of S. 44.
Salad.
Title of S. 90.
Slaughters horses which caused him to forget ~ worship and is made autocrat of winds and demons, 38 29 39 ; 21 81 * : wisdom in judgment, 21 78f with jinns, animal creation, and dealings ~ Queen of Sheba, 27 16 45 winds and jinn work for him till after death,
:
:
Solomon = Sulaiman.
34
11
13^
Sorcery.
Soul
[Magic.]
nafs.
The
Sound in
faith
Spirit = Ruh. (1) Generally. Descends on Night of Power, 97 4 : proceeds at command of Rabb, 17 87 : sent down, with angels, on 52 whomsoever A. pleases, 16 2 40 15 sent to Md. with : inspiration, 42 22 strengthens believers, 58 (2) Euliu l Amln = the Faithful Spirit, brings down Q. in Arabic from the Lord of the Worlds, 26 192~5 Ruhu ttah = the Spirit of God. The Messiah Jesus is a Spirit from (3) 169 Himselfj 4 91 12 66 Mary, into whom we breathed of our Spirit, 21 A. breathed His 8 15 29 ; 38 72 (4) Euhrfl Qudus, = Holy Spirit, Spirit into Adam, 32 Jesus son of Mary, strengthened by H. S., 2 81 254 5 109 . Splitting asunder = Inshiqdq. Title of S. 84.
;
Soothsayer = Kahin. Md. is not a s., 52 29 : Q. is not the word of 42 as., 69 . Spells. Against evils of creation, night, witches, and envy, 113 * 5 1 -6 . against whispering Satan, jinns and men, 114 Spider = Ankabiit. Title of S. 29.
:
"
"
= \Hanlf ].
individual responsible for actions, 3
**.
"
"
"
Spoils
Spoils.
"
"
= Anful
Title of S. 8.
Star
"
= Najm.
[Warfare.]
Title of S. 53.
SUBJECT INDEX
"
"
107
Starry Sky = Buruj. Title of S. 85. Stars. Created with sun and moon, 7 52 adore A., 22 18 guide men by land and sea, 16 16 6 97 serve mankind, 16 12 Abraham prevented from worshipping s., 37 86 6 76 blotted out and fall at judgment, 77 8 81 a .
: ; ; :
: ; :
"
"
Steps Story
"
"
= Ma arij.
Qasas.

.
Suicide. Forbidden, 4 33 Sulaiman. [Solomon.]
Sun.
Worshipped by
idolaters,
27
:
Abraham prevented from

:
78 37 : serves mankind, 14 37 adoring, 6 worship forbidden, 41 9 divine laws, 29 61 ; 31 etc. perishes at judgment day, 75 ; 81 Sun = Shams. Title of S. 91. Supererogation = Naft. Extra prayers, 17 81 . ai 4 *, etc. [Qur an.] Surah, section of Q., mentioned 2
under
*.
"
"
Swearing.
Swine
54. G
146.
[Oaths.] s Flesh. Prohibited together with carrion, blood, iw 16 [Food.]
etc.,
15S
;
Table = Mffidah. Title Tables of Law. [Moses.]

"
"
of S. 5.
Tabut.
[Ark.]
"
Taghabun
Taghut.
T5 Ha.
Talirlf
= Mutual Deceit." Title An idol of the Quraish, 4 M 2

;
of S. 64.
,
*.
Title of S. 20.
= [Corruption]. = Prohibition. Title of S. 66. Takuthur = Desire of Increasing." Title Takwlr = Folded Title of S. 81. Talaq = Divorce." Title of S. 65.
Taiirlm
"
"
of S. 102.
Up."
"
Tulut.
Tariq = Tasnim.
[Saul.]
"
A
"
Night-comer."
Tatflf = Taubah. [Repentance.] Taubah = Renunciation."

"
Title of S. 86. fountain in Paradise, 83 27 f Short Measure." Title of S. 83.

.
Title of S. 9.
Taurat.
Temporary marriage = mut ah.

l
[Pentateuch.] 27 Tawaf. Circuit of Ka bah enjoined, 22 [Pilgrimage.] Tayammum = Sand purification. [Ablutions.]
; .
wealth
Testimony = Shahddah.
Thamud.
after cohabitation,
rebellious
Law of, 5 105- 7 tribe to whom Salih was

.
dowry
to
Wives may be sought by means be returned to them, 4 28

.
sent, 7
71
;
71
,
etc.
TJmwub. [Reward.] Theft. Punished by amputation of hand, 5

:
"
"
42
.
Things Forbidden. [Food Usury.] Those who drag forth = Nazi at. Title of S. 79. Throne of God (Kursi). Reaches over heaven and
ars/i)
"
earth,
266
:
Tin
Thunder =
borne by eight angels at Judgment Day, 69

"
17
.
= Ea d.
"Fig."
108

= Ahd.
Broken by enemies, 8
58
:
Treaties
4 specified, 9 .
to
be observed
for time
20
it
Satan offers to show Adam the Tree of Eternity (Khidd), 19 it is forbidden lest on tasting of they become immortal, 7 they see their nakedness, 7 ai Tribute. Poll tax (Jizyah] to be imposed on Jews and Christians
Tree.
:
118
says
refusing Islam, 9
"
29
Tried
"
= Mumtahinah.
"
Title of S. 60.
: -
4 169 Trinity. Say not three", Messiah son of Mary and His mother, 5 76f and my mother as two gods beside 5
A.,"
"
"
79
A. is not the third, besides Jesus never said Take me

"
116
.
Troops = Zumar. Title of S. 39. Trumpet = Sur. [Resurrection.] Tur = Mountain." Title of S. 52.
"
[God.]
Tur,
[Sinai.]
U.
Ulu l
l
Azm =
34
.
Apostles, 46
Ummdh.
mml ~
i5^
of constancy a [Apostles.] [Religion.] f tbe P e P le or perhaps, illiterate

:
>
Possessors
title
given
to
certain
a designation of Md.,
UmmuH
time
"
Kitab
are inscribed, 13
Umrah =
;
192 offering to be brought, 2
original writing. Of the tablet on which A. s decrees of the verses (uyut) of the Q., 3 6 the lesser Pilgrimage or visitation of the Holy Places at any
39
: .
"
Unbelievers
"
Unity
Kajvrun.
Ikhlas.
only allowed to Ms., 9 Title of S. 109. Title of S. 1 12.

:
18
Unity.
[God?]
Usury.
Usury banned by
.
A., alms rewarded, 30

fire,
38
:
selling allowed,
125
.
usury forbidden on pain of hell Uzair = [Ezra] l Uzza: an Arabian idol, 53
276fE
:
to be
abandoned, 3
19
.
[Idols.]
V.
Veiling.
"
Of women, 24
"
31
.
Victory
:
Fath.
Title of S. 48.
dreams, 12
Virtues. Some follow evil, some a middle course, some excel in 29 moderation in liberality, 17 30fl 2 191 in sexual indulgence, merit, 35 23 5fl making the best of things, 7 198 justice, 16 92 4 61 truth in 134 faithfulness to engagements, 16 93f 5 1 etc. and vows, witness, 4 76 7 obedience to authority, 4 62 patience, 2 148 f, etc.: endurance, 98 92 16 kindness to orphan and poor, 93 9f - benevolence to kindred, 16 4 4 7 40 without waste, 17 Mf liberality, 2 191 47 38ff Visions = ruya. Of Abraham, 37 10S Joseph, 12 5 Pharaoh s ~
;
:
43
Md., 17
62
W.
Wall.
[Saints.]
Waqi ah Warfare.
"
Inevitable."
>
Title of S. 56.
Jihad fl sdbila Uah
Strife in the
Way
of God.
Those
SUBJECT INDEX
:
109
driven from their homes for the faith allowed to fight, 22 40fl a revelation ~ 10 command to of divine truth, 8 fight must be promptly obeyed, 47 22f A. has sent down iron as an evil and a benefit to man, 57 M slaughter of enemies enforced by confused stories of Saul and others, ~ 2 24452 war b e W aged in the cause of A. against enemies, 2 186 9 9 after four months 9 infidel immunity, neighbours, against 29 precautions against Jews and Christians, offering Islam or tribute, 9 and tactics, 4 73 Md. to consult believers and trust in A., 3 1B8 strike 12 40 till is all of 8 war in off heads and finger tips, 8 A., religion fight sacred months may be a duty, 2 214 avoid insincere mediation, 4 87 ; allow no overtures at time of vantage, 47 37 details of battle of Badr, ~ 8 43 61 3 n wayfarers not to be indiscriminately looted, 4 96 war to be followed by religious instruction, 9 123 rank of warriors above that of non97 the fighter is on the side of A., 4 78 exile especially combatants, 4 215 3 163 they are 2 slain on God s path are living, 2 14fl the acceptable, 71 in of A. rewarded to men or women, and death 4 exile way martyrs, 3 198ff death in His path better than wealth, 3 151f rewarded by Para
; : :
.
f;
"
5 39 rich booty granted and more to come, 48 2 f booty 59 7 captives in power of captors, to belongs to A. and Apostle, 8 8 70f 47 4f encouragements to kill, sell, hold to ransom, liberate, convert, 24,47ff,66f ei iifl. especially after defeat of Uhud, 3 i"-24 , etc. fight, 8 ~ ~ blame 9 42 57 especially of Badawin, 9 87 10 slackness rebuked, 61 2fl 286 over for to the timid, 2 212f infidels^ victory victory of prayer Badr a sign from A., 3 n it was A. who slew enemies, 8 siege of ~ Madina raised, 33 9 27 victory sealed at Hudaibiya, 48 l divine help in lfl taking of Mecca, 110 Water. The origin of life in the Creation, 21 31 Week. Heaven and earth created in six days, 7 62 Sabbath insti 125 on Friday suspension tuted only for those who differed about it, 16 of work at prayer time, 62 9fl 83 unfairness to Weights and Measures. To fl be just and full, 7 be punished on Judgment Day, 83 1 Widow. To wait four months and ten days before remarriage, 241 . 2 a84 to be left a year s maintenance after death of husband, 2
dise,
47
6fl
1>4a
"
[Inheritance.] 41 Hurricane (Sarsar), 69 s desiccating blast ( aqim\ 51 M harbingers (mubashshirat) of rain, 30 47 fertilising winds (lawdqih^ 15 Wine = Khamr, intoxicant. In it is sin and advantage, but sin ai6 an abomination of Satan s work, 5 92 greater than advantage, 2 rivers of delicious wine in Paradise, served by butler to Pharaoh, 12 41
Wills.
Winds.
47".
behaviour and veiling enjoined, 33 69 treatment of women converts, 4~ 9 23 . 60 lofl penalties for defamation of virtuous women, 24
:
Witchcraft. [Spells.] Witness. [Testimony.] Wives. [Marriage Muhammad.] Women. Reward to good men and good women, 33
: .
:
35
:
modest
"
Women =
"
Nisff.
Title of S. 4.
:
Word
"
of God. [Qur an Scriptures.] Wrangler = Mujadilah. Title of S. 58. Writing = Kitab. [Scriptures.] Works. Sent before to A. and recompensed,
"
73
*>
absolutely
110

6
;
revealed at Judgment Day, 99 tion.]
82
s.
[Judgment Day
Salva
Wuzu\
[Ablutions.]
T.
Yaghuth.
Yafiyu. Ydjuj.
An
idol,
71
23
.
Yaqln.
Ya
Ya
Ya qiib.
Sin.
uq.
[John.] [Gog.] [Death.] [Jacob.]

Title of S. 36.
Yathrib.
An
[Medina.]
idol,
71
23
.
Yunus Yusuf
= =
"Jonah."
"
Joseph."
Zdbur
Zaid.
in
Psalter.
[David
Scripture.]
:
Coupled with 85 foster father to Mary, receives John, Jesus and Elijah as just, 6 ~ ^ 32 1 12 his prayer and its 21 89 *. promise of son, 3 answer, 19 Zakut = purification, i.e. alms of obligation. [Alms.]
: : ;
Freedman and adopted son of Md. divorce of Md. s favour commended by A., 33 37 Zakarya. Zachariah. Father of John the Baptist.
.
his wife
Zainab
Title of S. 99. Earthquake. Zanjabll Ginger, an ingredient in the beverage of Paradise, 76 17 . Zaqqum. An infernal tree, the fruit of which the damned must eat, 37 60-4 44 43-6 5 6 51 ff.
Zahalah =
"
"
Zodiac (Signs of). Mintaqatu l luruj the zone of constellations. Oath by constellations, 85 * placed in heaven and adorned by A.,. 25 62 16
:
15
ZuJia
"
Zukhruf =
Zumar -
"
Title of S. 93. Brightness." Title of S 43. Ornaments." Title of S. 39. Troops."

"
SERIAL LIST OF SURAHS.*

No.
1.
2.
112
No.

Title of Surah.
Quoted in English as
37. 38. 39. 40. 41. 42.

43. 44. 45.
Saffat
Sad
Ranks Sad
Troops
Believer Plain
Zumar
Mu min
Fussilat
Made
Shdra Zukhruf
Counsel
Ornaments
Dukhan
Jathiyah
Smoke
Kneeling
4G. 47.
48. 49.
Ahqaf
Ahqaf
Muhammad
Fath
Hujurat
Muhammad
Victory
50.
51.
Qaf
Apartments Qaf
Scattering
Dhariyat
52. 53.
54.
Tur
Mountain
Star
55.
56. $7.
58.
Najm Qamar Rahman Waqi ah

Hadid
Mujadilah
Moon
Merciful Inevitable
Iron
Wrangler
Emigration Tried
59. 60. 61. 62. 63.

64.
65.
Hashr Mumtahinah
Saff
jumu ah
Munafiqtin
Array Assembly
Hypocrites
Taghabun
Talaq
Mutual Deceit
Divorce
Prohibition
66.
67. 68.
69. 70.
Tahrim Mulk Qalam

Haqqali
Kingdom Pen
Infallible
Ma arij
Nfih Jinn
Steps
71. 72.
73. 74.
Noah
Jinn Enfolded
Muzammil
Mudaththir
Enwrapped
Resurrection
75. 76. 77. 78. 79. 80. 81. 82. 83. 84.
85. 86. 87.
Qiyamah
Insan Mursalat
Man
Sent Ones
Naba
Nazi at
News
Those who Drag Forth He frowned Folded up
Cleaving Short Measure
Splitting
Abasa Takwir
Infitar
Tatfif
Inshiqaq
Buruj
Tariq
A*la
Starry
Asunder Sky
Night-comer Most High
SERIAL LIST OF SURAHS

No.
Title of Surah.
113
Quoted in English as
88.
Ghashiyah
Fajr
89. 90.
Overshadowing Daybreak
Soil.
Balad
91. 92.
93. 94. 95. 96. 97. 98.
99.
Shams
Lail
Sun
Night
Brightness
Zuha
Inshirah
Tin Alaq Qadr

Baiyinah
Zalzalah
Expanding
Fig
Clots of Blood
Power
Clear Evidence
100. 101. 102. 103. 104.

105. 106. 107. 108. 109. 110. 111. 112. 113.
114.
Xdiyat Qari ah Takathur

<Asr
Earthquake Chargers
Blow
Desire of Increasing
Humazah
Fil
Afternoon Backbiter
Quraish
Ma un
Kauthar
Kafirfm
Elephant Quraish Necessaries
Abundance
Unbelievers
Nasr
Help
AbflLahab
Ikhlaa
Abu Lahab
Unity
Falaq
Nas
Dawn Men
DATES CONNECTED WITH THE
QUR AN.
A.D.
A.H.
570. 576.
Birth of
Muhammad
at
Mecca.
595. 605. 610. 611. 613. 615.

615. 616.
is left an orphan to the care of his paternal uncle Abu Talib. Married to Khadaijah Becomes guardian of All and adopts Zaid bin Harith as son. Meditations in cave on Mount Hira .
He
First revelation, followed
by blank
interval (Fatrah).
Revelations resumed.
First
migration of
persecuted
Muslims to Abyssinia, and

;
return.
Temporary concession to idolaters immediately revoked. Second migration of Muslims to Abyssinia. 617-9. Muslims under the ban of the Quraish. 619. Death of Khadaijah and Abu Talib. Unsuccessful mission to Ta if and vision of believing jinn. 620. 621. Twelve believers from Medina pledge obedience to Allah and
the prophet.
622. 622.
More than seventy
give a similar pledge at Aqabah. Hijrah or flight of Muhammad and his adherents from Mecca to Medina. The Era of Islam 20th June, 622. (As the first year of this era begins in the middle of the Christian year, there is often a discrepancy between the relations of
;
622. 623.
A.D. and A.H., e.g. May A.D. 623 would fall in A.H. 1, . while July of the same year would be dated A.H. 2) Dec. First attack on Meccan caravans under Hamzah s
command
Followed by
personal
idolaters
five
.1
2 2 2 2
2 2
more, of which three under Muhammad s Divine command to fight the leadership.
Fast of Ramazan substituted for Day of Atonement . Mecca as Qibfah instead of Jerusalem Jan. Victory of Muslims over Quraish at Badr 624 Feb. Jewish tribe of BanI Qainuqa driven into exile 624-5. Fatimah married to All. Birth of Hasan and Husain 625. Reverse of Muslims in Battle of Uhud . 625. Bam Nadhir (Jews) attacked and driven into exile 626. Muhammad marries Zainab, the divorced wife of Zaid his adopted son. ^yishah accused and defended
623. 623. 624.
.
.....
...
.
".
....3 ...
.
DATES CONNECTED WITH THE QUR AN

A.D.
115
627. 627.
Siege of
Je\yish
Medina and
Battle of the Trench
tribe of
Bam
627-8.
628.
628.
Quraizah slaughtered
628. 629.
30.
Seventeen small expeditions and raids Muhammad and his followers make the Lesser Pilgrimage as far as Hudaibiyah. Pledge of the Tree Muhammad despatches summons to accept Islam to the monarchs of Byzantium, Persia and Abyssinia Conquest of Khaibar The Greater Pilgrimage performed. Muhammad marries
"
... ...
.
. ]
"
.5
6 6
7
tenth wife after Khadaijah s death Maimunah, Conquest of Mecca and destruction of idols at Ka bah 630. Victory at Hunain. Repulse at Ta if 630. Mary the Coptic slave-girl bears a son (Ibrahim) to M. 630-1. Deputations of submission from Arabian tribes 630. Submission of Ta if and destruction of idols . 631. Proclamation of the "Release," warfare
his
. .
idolaters
Submission of sundry Christian tribes 9 Farewell Pilgrimage and announcements 10 by M. Sickness and death of .II 632-5. Qur an collected into one volume by Zaid ibn Thabit under order from Abu Bakr 11-14 651. Revision of Qur an and establishment of one standard text by order of Uthrafm 30
.
631. 631. 632.
......
M
7 8 8 9 9 9
9
enjoining
against
....
COMPARATIVE TABLE OF VERSE NUMBERINGS IN FLUEGEL S AND IN INDIAN EDITIONS (INCLUDING WHERRY S EDITION OF SALE S TRANSLATION) OF THE QUR AN.
S.=Surah
F. =Fluegel verse numbers I.=Indian verse numbers. Only variant numbers are marked the others tally. Where the markings tally the first and last Nos. of the identical series are
;
given.
Quotations in this book are according to Fluegel.

s.
118
s.
TABLE OF VERSE NUMBERINGS

s.
119
120

c
121
122
s.

s.
123
124
THE TEACHING OF THE QUIT AN
s.

s.
125
126
s.

s.
127
128
S.

s.
129
130
131
132
s.

s.
133
134<
s.
BIBLIOGRAPHY.
THERE is, of course, a great mass of works on the Qur an, but being here concerned with the Teachings of the Qur ln as such, I only refer to works on that subject or closely allied to it.
i.
THE QUR AN IN ARABIC, AND CONCORDANCES.
edition for the Western student is Corani Textus Arabians, edited by Gustavus Flucgel, Leipzig, 1858, third edition, often reprinted. A handy edition has been published by the Ahmadiya Mission at Woking, entitled The Holy Qur an (Islamic Review Office, 1917). It contains the Arabic text side by side with an English translation, revised in the sense of the Ahmadiya tenets by Maulvi Muhammad Ali. Dr. Fluegel also compiled a Concordantia Corani (Leipzig, 1842) Miftahul Quran, by the Rev. Ahmad Shah, contains a Concordance with a complete Glossary, giving meanings both in English and Urdu (Lazarus and Co., Benares, 1906).
The best
ENGLISH TRANSLATIONS OF THE QUR AN.

The earliest is by G. Sale, The Koran. It appeared first in and has often been reprinted. It is reproduced, together with Sale s Preliminary Discourse in the Commentary, edited by the Rev. E. M. Wherry, D.D., in Triibner s Oriental Series, 1882-6. The Qur an, by E. H. Palmer, appeared in two volumes in the Sacred Books of the East Series (1880) and in one volume by Oxford Clarendon Press, 1908. The Koran, by the Rev. J. M. Rod well, has been published in several editions. The handiest is Dent s in Everyman s Library." It has the surahs arranged
1734,
;
"
in chronological order.
INTRODUCTIONS TO THE QUR AN.

impossible to separate entirely between the biographies treatises on the teaching of the Qur an. The biographies mentioned are those which contain a substantial element dealing with the distinctive teaching of the book. Geschichte des Qorans, by Theodor Noeldeke (second edition, Leipzig, 1909), is still the leading work on the history of the book.
is
It
of
Muhammad and
The Historical Development of the Qur an (S.P.C.K.), by Edward Sell,
136
BIBLIOGRAPHY
follows Noeldeke s arrangement with plentiful textual quotations. The Original Sources of the Quran, by W. St. Clair Tisdall (S.P.C.K.,
1905), and Judaism and Islam, by Abraham Geiger (Simpkins, The Life of 1898), deal with derivation from previous religions. s Leben Mahomet, by Sir William Muir (Smith, Elder, 1894), und die Lehre des Mohammad, by Adolf Sprenger (Berlin, 1869), and Mohammed, Part I., his Life, by H. Grimme (Minister, 1892), contain valuable sections on development and teaching. Good introductions are given in Weil s Einleitung in den Koran (Leipzig, Koran and Qur an in the En 1878), and in the articles
"
"
"
"
"
cyclopaedia Britannica, and the Encyclopaedia of Religion and Ethics, and in Hughes Dictionary of Islam.
WORKS ON QURANIC THEOLOGY.

Articles under the various headings, such as Allah," in the works of reference just mentioned, to which must be added the Encyclopaedia of Islam (published up to "Ijtihad"), give much
"
information and extensive bibliographies. Hughes is specially useful for full references, but several relevant subjects are omitted. Geschichte der Herrschenden Ideen des Islam, by Alfred von Kremer (Leipzig, 1868 English translation by Salahud Din
;
Khuda Bakhsh,
and The Early Development of Mohammedanism, by D. S. Margoliouth (Williams and Norgate, 1914), show the relation of the basal quranic conceptions to later
Calcutta, 1906)
developments. The teaching of the Qur an as a whole
is
(Part II.), by Hubert Grimme (Minister, 1895), com prising a short introduction and a System of Quranic Theology. More or less partial treatments are given in the following, as
Mohammed
ably presented in
shown by
Holy
titles Christologie des Korans, by Gerok Lehre der Offenbarung, by Pautz The Coran (its composition and teaching, and the testimony it bears to the
their
Mohammeds
Sir William Muir (S.P.C.K., 1878); The Islam Series of the Christian Literature Society for India (1914 ff.), on the Quranic Doctrine of God, of Man, of Sin, and of Salvation, by W. R. W. Gardner, are the best studies in English on these subjects. There is also a good study on The Holy Spirit in Qur an and Bible, by C. G. In The Moslem Doctrine of God Mylrea and I. Abdul Masih. and The Moslem Christ, by S. M. Zwemer, we come to the line where the theology of the Traditions is fused with that of the Qur an. The most complete monograph on the Beautiful Names of God is the article by J. W. Redhouse in the Journal of the Royal Asiatic Society, 1880, pp. 1-69.
Scriptures)
by
"
pamphlets in the
"
"
"
PRINTED BY WILLIAM CLOWES AND SONS, LIMITED, LONDON AND BECCLES.
PLEASE DO NOT REMOVE
CARDS OR SLIPS FROM THIS POCKET

UNIVERSITY OF
TORONTO LIBRARY
SIGMUND SAMUEL LTORARf

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CENTRAL BOARD OF MISSIONS

SOCIETY FOR PROMOTING

NOTE ON TEANSLITEEATION OF ARABIC NAMES AND TEEMS

in use, without entering on minuter distinctions.

= English th in thing. = a modified, deep guttural

= th in the. ~ modified s. = modified z.

(In Persia and India read as

c), being unpronounceable by Europeans,

The long vowels

a deep guttural & sound. in Arabic are

(continental value in each

Scripture for believers in his idea of what this book

by authors with whose learning

compete, as in the first

who have long

imbibed from their original

stand the book and

message myself and to cast what may be useful

dealing with other non-Christian Scriptures.

PRESERVATION OF THE TEXT OF TUE QUR AN

THE TEACHING OF THE QUR AN

THE DOCTRINE OF GOD

THE DOCTRINE OF REVELATION

THE DOCTRINE OF JUDGMENT

The Judgment Day

The Divine Decrees

THE DOCTRINE OF SALVATION

Prayers, Almsgiving, Fasting, Pilgrimage) of Salvation ... ... ...

THE LAW OF LIFE

Qur an ... Government of the State

... ... ... ...

... ... ...

Domestic and Social Laws Ceremonial Laws ...

ATTITUDE TO OTHER FAITHS

the teachings of the

THE TEACHING OF THE QUR AN

traditions was carried out

Whether Muhammad himself was

The arrangement followed by Zaid was roughly

in the order of the

THE TEACHING OF THE QUR AN

affects the reader is a slight variety in the

THE DIVISIONS OF THE QUB

Qur an and the word with which

latter secondary. It is unnecessary for us to dwell

on the Muslim scribes 77,934 words, but the

division into verses

and the ambiguity between

word and the same

who despised the

signs of earlier prophets, or

Various attempts have been This is Burton s equivalent.

In the name of Allah, the Merciful, the

rhyme with the the recital.

Amln with which

free and it does not the devout Muslim ends

we should do the justice were we so

THE TEACHING OF THE QUR AN