mm mMim > i t If Vi ytfji i \'v d * wmnmsimmmtmfimm/m m mmmmmmm ^mmmum^ Oivisioti ^T \ \ Kov C The Sacred Books of the East Described and Examined. SELECTIONS FROM THE KORAN; WITH AN IXTEODUCTIOIs^, COPIOUS EXPLAJSTATORT :N"0TES, AND A EEYIEW OF THE WHOLE. COMPII^HD FROM SAI,K, WHE^RRY, MUIR, HUGHES, OSBORN, PFANDJ^R, PAI^MiieR, DODS, AND OTHISR WRITie^RS. FIRST EDITION, 2,000 COPIES. THE CHRISTIAN LITERATURE SOCIETY FOR INDIA. LONDON AND MADRAS. 1 8 9 G , PREFACE. One aim of tlie following compilation is to assist intelligent Muslims in the study of their own religion and Christianity. The number of such at present is not very large, but it will increase with the spread of education. But the principal object is to afford Missionaries, in brief com- pass, a general view of Islam, and to direct them to the best sources of information. The terrible atrocities in Armenia seem to have been permitted in the Providence of God to present to the world, in an object lesson, the true character of Islam, and to arouse the Church to the claims of the followers of Muhammad. For more than twelve centuries some of the fairest portions of the earth, once studded with Christian churches, have been allow- ed to remain under the baneful sway of Islam, without scarcely a single effort on their behalf. Such a trumpet call has seemed necessary to awaken the Church to a sense of her duty : Grod grant that it may be effectual ! Dr. George Smith says : '' The great work to which the providence of God summons the Church in the second century of Modern Missions is that of evan- gelizing the Muhammadans." Although such is the duty, it must be acknowledged to be the most difficult enterprise before the Christian Church. There are, however, some encouragements. There never was a time when Moslems were more accessible to Christian effort. Queen Victoria, as has often been remarked, has far more Muhammadan subjects than the Sultan of Turkey. Large portions of Africa, inhabited by Moslems, are now under profess- edly Christian Governments, whereby the death penalty cannot bo enforced. The Crescent is visibly waning. Nowhere can work among Muhammadans be carried on under greater advantages than in India, through the religious toleration afforded by the British Government. It must, however, be acknowledged that a very insufficient use has been made of such facilities. The Rev. Dr. Wherry says : ^' In reply to enquiries as to what a certain mission was doing for Muslims is one of the chief cities of the North-West Provinces, we were told that the mission- aries generally had as little to do with them as possible. The only effort was to avoid them.^^^" * Indian Evangelical Review, October, 1881, iV PREFACE. Dr. Wherry iidds : " Some seem to think the elfurts of mis- sionaries to reach them a signal faihire. The number of catechists and ordained ministers who were formerly Muslims, to say nothing of a considerable portion of the membership of the Christians in some parts of India, proves this view to be mistaken."^ There are nearly 60 millions of Muslims in the Indian Empire, and, except in the Central Provinces where they are comparatively few, many missionaries must see some of them every day. While men specially set apart for work among Muhammadans are desirable, every missionary in India should do what he can for them in the following ways : — 1. He should ^eek to gain some knoivledge of their creed and how best to deal with. them. There are numerous works on Islam which would assist him in this. The following work. Selections FROM THE Koran, gives a list of the principal. It also contains the most important passages of the Koran, with explanatory notes where necessary, and a review, giving the chief points in the Muham- madan controversy. Another little work, by the Rev. Dr. Hooper, published by the same Society, Christian Doctrine in contrast ivltk Hinduism and Islam, A will be of much assistance in showing how to present Christian truth to Muslims, so as to guard against mis- conception. 2. On every fitting opportunity Muslims should he courteously saluted, and efforts made to have a friendly conversation with them on Christianity, This needs no comment. o. Suitable Christia7i Literature should he circulated : — Fly leaves should be distributed freely, and larger publications, adapted to various classes of readers, should, if possible, be sold. The objection may be raised that in India, except in Urdu, and to some extent in Bengali, such literature is not available. This, it must sadly be admitted, is the case. The duty of providing it has been greatly neglected by Indian Tract Societies and other agencies; but it is proposed to make a vigorous eft'ort for its supply in all the vernaculars of India spoken by Muhammadans. The following works may be specially mentioned as useful in the study of Islam ; Sale's Translation or the Koran. It has a valuable Introduction and copious Notes. There is a cheap edition published by Warnc, Is. (5ci in stiff covers, and 2s. bound. Routlcdgc has an edition, price 3s. 6d, The Kev. E. M. Wherry's Compreuensive Commentary on tue (2uran, comprises Sale's Translation and Preliminary Discourse, with additional notes and emendations, together with a complete Index to the Text, Preliminary Discourse, and Notes. 4 Vols, published by Triibncr & Co., now Kegan Paul, * Indian Evangelical Review. October, 1881. t Price 4 As ; Tnll cloth 8 As. Sold by Mr. A. T. Scott, Tract Depot j Madras, and at the principal Tract Depots over India, t' li E i<^ A C li . V Trencli, Tri'ibner, &, Co. Vol. I. oat of yrlul. Vols. IJ and III. 12.^;. 6ci each, Vol. iV. lUc-. (it/. Palmer's Translation oi" tub Quran. Sacred Books of the East, 2 Vols. 21s. Clarendon Press. Rodwell's Translation of the Koran, arranged in chronological order, with notes. 12s. Quaritch. Sir William Muir's Life of Mahomet. One Volume. 14s. Smith and Elder. Cheap abridged edition, under the title of Mahomet and Islam, 2t;. 6cZ. Keligious Tract Society. Sir W. Muir's The Coran : its Composition and Teaching ; and the Testi- mony it bears to the Holy Scripture. 2s. 6d. S. P. C. K. The Beacon of Truth ; or the Testimony of the Coran to the Truth of the Christian lleligion. 'Translated from the Arabic by Sir VV. Muir 2s. 6d. Rs. 7. 8. Sweet First Fruits. A Tale on the Truth of Christianity. Translated from the Arabic by Sir W. Muir. 2s. 6d. R. T. S. The Apology, of al Kindy. Translated from the Arabic by Sir W. Muir. 2s. {)d. S. P. C. K. Sell's Faith of Islam. Rs. 2. S. P. C. K. Madras. Hughes' Dictionary of Islam, 42s. W. H. Allen & Co. A treasury of information. Wollaston's Half Hour's with Muhammed. 6s. Allen. Osbokn's Islam under the A bars. r2s. Longman. DoDs' Mohammed, Buddha and Christ, os. 6d. Hodder and Stoughton. Tracts for Muhammadans, by Rev. Dr. Rouse. 3 As. C. L. S. Arabia and its Prophet. 2^ As. 0. L. S. A general view of the subject, adapted for circulation among educated Muslims. There are some valuable works in Urdu. See Catalogues of the Punjab Religious Book Society and the North India Tract Society. Tins first edition is largely tentative. Several elianges will probably be made in a second edition, if called for. Suggestions for its improvement are earnestly invited. J. Murdoch. Madras, Aagiidy 1806. CONTENTS- INTRODUCTION. The Koran, Divisions, Language, Arrangement, &g. Mdhammadan Account of the Origin of the Koran Sources op the Koran ... Tradition ... The Creed of Islam (Iman) The Duties of Islam (Din) ... Sects of Islam ... Feasts and Fasts op Islam ... SELECTIONS FROM THE KORAN. Chapter I. II. III. IV. V. VI. VII. VIII. IX. X. XL XII. XIII. XIV. XV. XVI. XVII. XVIII. XIX. XX. XXI. XXII. xxin. XXIV. XXV. XXVI. XXVIL XXVIII. XXIX. XXX. XXXL xxxn. XXXTIL Page xi xi xiv xvi ... xvii ... xviii • • « A A. ... xxiv ...xxviii Surat ul Fatihat (The Preface) .„ Surat ul Baqr (The Cow) ... Surat al Imran (The Family of Imran) Surat xjn Nisa (Women) Surat ul Maida (The Table) Surat al Anam (Cattle) Surat al Arap (The Partition Wall) Surat al Anpal (The Spoils) Surat al Tauba (Repentance, Immunity)... Surat al Yunas (Jonah) Surat al Hud... Surat al Yusdf (Joseph) ... Surat al Raad (Thunder) Surat al Ibrahim (Abraham) Surat al Hajr Surat al Nahl (The Bee) ... Surat al Bani Israel (The Children of Israel) Surat al Kahaf (The Cave) Surat al Mar yam (Mary) Surat Tha Ha (T. H.) Surat ul Ambaya (The Prophets) Surat al Hajj (The Pilgrimage) Surat ul Muminun (The True Believeis)... Surat un Nur (The Light) ... Surat al Forqan (The Ilkimination) Sdrat al Shc'ara (The Poets) Surat u>j Namal (The Ant) Surat al Qasas (The Story) Surat al Anqubut (The Spider) Surat ur Rum (The Greeks) SuHAT Luqman (Lokman) Surat us Si.tda (Adoration) Surat ul Ahzap. (The Confederates) • t • 1 • • • • • • 2 • • • 10 • • • • • • 14 ... 20 t • • • • • 24 ■ • • 28 • • • • • • 84 ... 37 • • • • • • 41 • t • 45 47 • • • 49 • • « • • » 50 • • • 52 • « • « • • 54 / • • • 57 • • • « • « 59 • • • 62 • * • • • • 64 • • • 66 « • • * • • 68 • • • 70 • • • • • • 72 • • « 73 • • • • • • 74 • • • 75 • • • • • • 78 • • • 79 80 • • • 82 • • • • fl • 83 • « • 84 • t • VIU CONTENTS. Chapter XXXTV. XXXV. XXXVI. XXXVII. XXXVITI. XXXIX. XL. XLI. XLTI. XLIII. XLIV. XLV. XLVI. XLVII. XLVIII. XLIX. L. LI. LI I. LIIT. LTV. LV. LVI. LVIT. LVIII. LIX. LX. LXI. LXIF. LXTII. LXTV. LXV. LXVT. LXVII. LXVTII. LXIX. LXX. LXXI. LXXII. LXX III. LXXIV. LXXV. LXXVL LXXVII. LXXVIII. LXXIX. LXXX. LXXXTIL XCIV. xcvr. Page Sdrat us Saba (Saba) ... ... 86 SuRAT UL Fatir (The Creator) ... ... ... 88 SuRAT UL Ya Sin (Y. S.) ... ... 88 SuRAT us Safat (The Ranks) ... ... ... 90 SURAT AL SWAD (S.) ... ••• 91 SoRAT AL Zamr (The Troops) ... ... ... 92 Sdrat AL MuMiN (The True Believer) 98 SuRAT AL FussiLAT (Explanation) ... ... 94 SuRAr AL Shori (Consultation) ... 9-1 SuRAT AL ZuKHRAF (The Ornaments of Gold) ... 95 SuRAT AL DuKHAN (Smoke) ... 96 SuRAT AL Jasiyah (Kneeling:) ... ... ... 97 SuRAT AL Ahqaf (The Sandhill) ... 97 SuRAT Muhammad Sdrat al Fatah (Victory) ... ... SuRAT AL Hujrat (The inner Apartments) SURAT AL QaF (Q.) ... ... SuRAT AL Zaritat (The Dispersing) SuRAT AL TuR (The Mountain) ... SuRAT AL Najm (The Star) SuRAT AL Qamr (The Moon) ... 104 SuRAT AL Rahman (The Merciful) ... ... 105 SuRAT Al Waqia (The Inevitable) ... 106 SuRAT AL Hadid (Iron) ... ... ... 107 SuRAT AL Mu.tadalah (She who Disputed) 108 Surat al Hashr (The Emigration) ... ... 109 SuRAT AL MuMTAHiNA (She who is tried) 109 SuRAT AL Saf (Battle-array) ... ... ... 110 Surat al Juma (The Assembly) ... 110 Surat al Munafiqun (The Hypocrites) ... ... 110 Surat AL Taghabun (Mutual Deceit) Ill Surat AL, Talaq (Divorce) ... ... ... Ill Surat al Tahrim (Prohibition) ... Ill Surat al Mulk (The Kingdom)... ... ... 112 Sdrat al Qalam (The Pen) ... ... ... 112 Surat al Haqqat (The Infallible) ••• ... 112 Surat al Maarlj (The Steps) ... 113 Surat Nuh (Noah) ... ... ... ... 113 Surat al Jinn (The Jinns) ... 1U3 Sur.AT UL MuzzAMMiL (Wrapped Up) ... ... IH Surat al Muddassir (The Covered) ... 114 Surat AL Qiyamat (The^ Resurrection) ... ... 114 Sdrat al Insan (Man) ... .., 115 Surat al Mursalat (The Messengers) ... ... 115 Surat al Xaba (The News) ... ... ... 11.5 Surat al Naziat (Those who tear forth) ... 115 Surat al Abas (He Frowned) ... 116 SuKAT AL Tatfif ( Those who givo short Mcasure) ... 116 Surat al Inshirah (Have we not opened ?) 116 SuRAT AL Alaq (Congealed Blood) ... ... 117 CONTENTS. IX Chapter, Po,ge XCVII. Sdrat AL Qadr (Night of Power) ... 117 CV. Sdrat AL FiL (The Elephant) .... ... ... 117 CXT. SuRAT AL Abu Lahab ... ... 118 CXII. Sdrat AL Ikhlas (Declaration of God's Unity) ... 118 CXIV. SuRAT AL Nas (Men) ... ... 118 REVIEW OF THE KORAN ... ... ... ... 119 Admitted Excellencies - ... ••• 119 The Testimony of the Koran to the Christian Scriptures ... 120 Alleged Corruption op the Scriptures ... ... ... 122 Alleged Abrogation of the Scriptures ... ... ... 126 Belief in and Examination of the Scriptures incumbent on all Muslims ... ... ••• ... ••• ... 127 REASONS FOR DENYING THE KORAN TO BE THE WORD OF GOD: ... ... ... ... ... ... 128 I. Its Errors ... ... ••• 128 IT. Its Monstrous Fables ••• ... ... 130 III. Its False Geography ... ... 133 IV. It would be certain Death in some parts op the WORLD TO OBEY THE COMMANDS OP THE KORAN... ... 134 V. Its Dishonoring Representations, in some respects, OF God : ... .♦• •♦• 351 VI. Its Fatalism ... ... ... ... ••. 136 VII. Its Superstitions ... >.. ... ••• ... 138 VIII. Its undue Prominence to Almsgiving ... ... 139 IX. Its Perpetuation op Slavery ... 140 X. Its Punishment op Theft ... ... ... 141 XI. Its Religious Intolerance ... ... 142 Xll. Its eternal Polygamy and unbounded license with regard to Female Slaves ... 144 XIII. Its unlimited Power of Divorce given to the Husband ... ... ... ... .•• 146 XIV. Its Seclusion of Women ... ... ... 147 XV. Its Paradise or Heaven ... ... 149 XVI. Its Description of Hell ... ... ... 150 XVII- Its Contradictions ... ... 152 XVIII. Causes of the Early Success op Islam ... *. 153 XIX. Its National Fruits ... ... 155 XX. Muhammad, latterly, a Conscious Impostor ... 160 XXI. The Koran disproves Muhammad's Claim to be a Prophet of God ... ... ... ... 163 XXII. No Hope of Salvation through the Koran 165 XXIIL Salvation through THE Sinless Prophet... ... 168 XXIV. Address to Enlightened Muslims ... 171 Concluding Appeal ... ... ... ... 178 Index ... ... ... ... 180 List of Publications ... ... ... ^ ... 189 B Xll INTKODUCTION. Arrangement and General Character. — The Suras are not placed in the order of time. The opening chapter stands first, and then the longest chapters. Some of the Suras contain verseB delivered at different periods, and put together without regard to subject. Sir William Muir considers that the shorter chapters belong, as a rule, to Muhammad's early ministry ; so that to begin at the end of the Koran and read backwards would give the best conception of the stages of his teaching. He specifies 18 Suras, consisting of short rhapsodies, which may have been composed by Muhammad before he conceived the idea of a divine mission, none of which are in the form of a message from the Deity. Sura ciii. (The Afternoon), is an example : By the afternoon ; verily man employeth himself \n that luhich ivill prove of loss: except those who believe, and do that which is right; and who mutually recommend the truth, and mutually recommend perseverance unto each other, ciii. 1-4. According to tradition, the first 6 verses of Sura xcvi. (Con- gealed Blood) were the earliest revealed. They are as follows : " Read, in the name of thy Lord, who hath created all things ; who hath created man of congealed blood. Read by thy most beneficent Lord; who taught the use of the pen ; who teacheth man that which he knoweth not." 1-5. The following remarks are abridged from Palmer : "The Surahs resolve themselves into two great classes, those revealed at Mecca and those revealed at Medinah after the flight ; and these are easily distinguished by their style and subject-matter. " The earlier ones especially are grander in style, and testify in every verse to the mental exaltation oi: the prophet and the earnest belief which he certainly had at this time in the reality and truth of his divine mission. There are glowing pictures of the happiness in store for those who should believe, and frightful descriptions of the everlasting torments of unbelievers. " In the Surahs of the second Meccan period, we first find the long stories of the prophets of olden time, especial stress being laid upon the punishment which fell upon their contemporaries for disbelief ; the moral is always the same, namely that Mohammed came under precisely similar cir- cumstances, and that a denial of the truth of his mission would bring on his fellow-citizens the self-same retribution. " The three periods (first and second Meccan periods and the Medinah period) again are marked by the oaths which occur throughout the Quran. In the first period, they are very frequent and often long, the whole powers of nature being invoked to bear witness to the unity of God and the mission of His apostle; in the second period they are shorter, and of rarer occurrence; in the last period they are absent altogether. " In the Medinah Surahs the prophet is no longer merely trying to con- vert his hearers by examples, promises, and warnings ; he addresses them as their prince and general, praising or blaming them for their conduct, and giving them laws and precepts as occasion required."* There are four proposed chronological arrangements of the chapters. That of Jalal-ud-din, about 1523 a.d. : those of Sir William • Introduction, pp. Ix., Ixiii. INTEODDCTION. xiii Mair, Rodvvell, and Noldeke. Hughes gives the first three in his Notes on Mithaiiimadanism (pp. 4tJ-46) ; Palmer gives Noldeke's (Introduction p. Ixiv). In the Indian StanrJard (June 1896) the Rev. S. M. Zvvemer, a missionary at Busra^ gives the result of an examination of the lists : " By actual count there were 65 among 114 possible instances where two agreed. There were only five instances where three agreed on the order of certain chapters. There were forty-five instances where all disagreed, and there -was not a siMgle instance where all loere agreed as to the place of a Surah in chronological order. The greatest agreement was between Noldeke and E-odwell, but even they differed on the chronological place of 52 of the 117 chapters. Where Muir followed the Arabic commentator, Noldeke rejected his order altogether, and where the latter approached the traditional order, Rodwell and Muir agreed to disagree with both. There was the widest divergence in nearly every case. The first Surah according to Muir is the 103rd, while Noldeke makes it the 97th. The Surah of the Pen is considered by Jalal-ud-Din the 2nd in order, and by the others the 17th, 52nd, and 18th respectively." " It is the utter absence of the historical element in the Koran which adds difficulty to his already enigmatical and obscure allusions and puzzling anachronisms, for the interpreter, be he Moslem or Christian. Only two of Mohammed's contemporaries are mentioned in the entire book, and his own name occurs only five times." The fact that some of the chapters contain verses of different periods iucreases the dijQSculty of arranging them. Although details differ, Sir William Muir's suggestion is recommended: Treat the Koran as an Arabic book : begin at the end and read backwards. Printing and Translations. — The Koran was first printed in Arabic at Home in 1530. The first European translation was into Latin about a.d, 1143 ; but it was not printed till 1543. The oldest French translation was done in 1647. From this the first English translation was made. The best known English translation, made by Sale, appeared in 1734. Sir W. Muir says of it : " Though paraphrastic, perhaps to an excess, it deserves our admiration, not only for its faithfulness, but for the wonderful transfusion of the spirit of the original into a foreign tongue." He adds, " Sale's paraphrase brings out the sense generally in accordance with the interpretation of commentators. The student, will, however, find that the original is often capable of a dif- ferent rendering."* Sale's translation has a long '^ Preliminary Discourse/' which Sir William Muir characterizes as ^^ invaluable.^' It has also very copious explanatory notes. His translation has been used in the following selections. It should be observed that, as in the Bible, the ivords in italics are added to exijlain the meaning. Sale's translation (complete) is published by Warue at Is, 6d., paper covers ; 2s. cloth. * The Coran, p. 48. xiv INTliODUCTlON. Iq 1843, Laue, tho distinguished Arabic scholar, published Selections from the Koran, of which a revised edifciou was edited by hisgraod-uephew, Stanley Lane Poole, in 1879 (Triibner's Oriental Series). There is an English translation by Rodwell (1861), in which the chronological arrangement of the Suras is attempted. The latest translation is by Palmer, in the Sacred Books of the East (1880). The most valuable help to the English student is the Rev. E. M. Wherry's Commentary on the Quran, 4 vols. Triibner's Oriental Series, 18^2-1886. Details are given in the Preface. The Muhammadans themselves have made translations into Persian, Urdu, Pushtu, Turkish, &c. ] but the Arabic text is always printed with them. As already mentioned, an edition in Roman Urdu was printed at the Lodiana Press in 1876. A new translation into Urdu, by the Rev. Dr. Imad-ud-din, has lately been published at Lahore, and may be had from the Punjab Religious Book Society. MUHAMMEDAN ACCOUNT OF THE ObIGIN OP THE KORAN. Although some of the hymns of the Vedas say that they are new and others refer to recent events, the uncritical Hindus claim that they are eternal. Muslim ideas of the Koran are equally extravagant. Wollaston says : "The Muslims absolutely deny that the Book was composed by their prophet himself, or by any other £or him ; it being their general and orthodox belief that it is of divine origin, nay, that it is eternal and uncreated ; that the first transcript has been from everlasting by God's throne, written on a table of vast size, in which are also recorded the divine decrees past and future. A copy from this table, in one volume, was by the ministry of the angel Gabriel sent down to the lowest heaven in the month of Ramazan, in the Night of Power ; whence Gabriel revealed it to Muhammad by parcels, some at Mecca, and some at Medina, at different times during 23 years, as the exigency of affairs required."* Ayesha, one of Muhammad's wives, gives the following account of his first revelations by dreams : •' The first revelations which the Prophet received were in true dreams ; and he never dreamt, but it came to pass as regularly as the dawn of day. After this the Prophet was fond of retirement, and used to seclude himself in a cave in mount Hira and worship there day and night. He would, whenever he wished, return to his family at Mecca, and then go back again, taking with him the necessaries of life. Thus he continued to return to Khadijah from time to time, until one day the revelation came down to him, and the angel {Malak)-\ came to him and said ' Read' {Iqarda) ; but the Prophet said, ' I am not a reader.' And the Prophet related that he (i. e. the angel) took hold of me and squeezed me as much as I could bear, and he then let me go and said again ' Read !' And I said, ' I am not a reader.' Then he took hold of me a second time, and squeezed me as much as I could bear, and then * Rolf Hours loith Muhammad, p. 153. t The Persiau commentator translates the word as Gabriel. \ INTRODUCTION. • XV let me go, and said, * Read !' And I said, ' I am not a reader.' Then he took hold of me a third time, and squeezed me as much as I could bear, and said : — " Read ! in the name of thy Lord who created ; Created man from congealed blood Bead ! for thy Lord is the most beneficent, He hath taug-ht man the use of the pen ; He hath taught man that which he knoweth not."- " Then the Prophet repeated the words himself, and with his heart tremb- ling he returned to Khadijah, and said, ' Wrap me up, wrap me up.' And they wrapped him up in a garment till his fear was dispelled, and he told Khadijah what had passed, and he said, ' Verily I was afraid I should have died.' Then Khadijah said, ' No, it will not be so. I swear by God, He will nerer make you melancholy or sad. For verily you are kind to your relations, you speak the truth, you are faithful in trust, you bear the afflictions of the people, you spend in good works what you gain in trade, you are hospitable, and you assist your fellow men.' After this Khadijah took the Prophet to Waraqa, who was the son of her uncle, and she said to him, ' O son of my uncle ! hear what your brother's son says.' Then Waraqa said to the Pro- phet, ' O son of my brother ! what did you see ?' Then the Prophet told Waraqa what he saw, and Waraqa said, 'That is the Ndmvsf which God sent to Moses'. Ayesha also relates that Haris-ibn-Hisham asked the Prophet, * How did the revelation come to you ?' and the Prophet said, ' Sometimes like the noise of a bell, and sometimes the angel would come and converse with me in the shape of a man.' "4! Wollaston says : " The number of visits which the angelic messenger paid to earth for the purpose of revealing to the Prophet the wishes of his Creator is said to have laeen no less than 24,000."§ The same writer gives the followirig account of what after- wards took place : "It is supposed that few chapters were delivered entire, the most part having been revealed piecemeal and written from down to' time by the Prophet's amanuensis, till they were completed, according to the direction of the angel." *' After the passages had been taken down in writing by his scribe, from the Prophet's mouth,they were published to his followers, several of whom took copies for their private use, but the far greater number learned them by heart. The originals, when returned, were put promiscuously into a chest, no order of time being observed, for which reason it is uncertain when many passages were revealed." |1 In the battle of Yemama after Muhammad^s death, many of the reciters of the Koran were slain. Omar therefore suggested to Abu Bakr that all the chapters of the Koran should be collected. The task was committed to Zaid, the chief amanuensis of Mu- hammad. He sought out the fragments of the Koran from every quarter, and gathered them together from palm-leaves and tablets of white stone and from the breasts of men. The manuscript was intrusted to the care of Hafsa, one of Muhammad^s widows. *Suia xcvi. Verses 1 — 5. The other verses of the chapter are of later date, -j- Understood by commentators to mean Gabriel. "l From the Mishlcaf, translated by Matthews, and quoted by Hughes, Notes on Mnliammadanison. pp. 16 — 19. % Half Hours ivith Muhammad, p. 153. [| HalfBoitrsiHth Mnhnmmfid,\)]:>. 1.53-154. xvi • INTRODOCTION. Ten years later the Khalif Ofchman appointed Zaid to make a fresh revision of the work, and all previous copies were called in and burnt. This recension, it is supposed, has been handed down unaltered. Muslim reverence for the Koran. — Sell says : "Belief in the eternity of the Koran was not at first a bard and fast doc^- ma of Islam. It was more a speculative opinion than anything else, but the opposition of the MutaziHtes soon led all who wished to be considered orthodox to become not only stout assertors of the eternity of the Quran, but to give up their lives in defence of what they believed to be true."* Muslims thus dispose of the references to current events. Sale says : "If any objection be hence made to that eternity of the Quran, which the Muhamraadans are taught to believe, they easily answer it by their doc- trine of absolute predestination, according to which all the accidents for the sake of which these occasional passages revealed were predetermined by God from all eternity." Introduction, p. 107. Sale thus describes the honour paid to the book itself : " This book is in the greatest reverence and esteem among the Muham- raadans. They dare not so much as touch it without being first washed or legally purified ; which, lest they should do so by inadvertence, they write these words on the cover or label, ' Let none touch it but they who are clean.' They read it with great care and respect, never holding it below their girdles. They swear by it, they consult it in their weighty occasions,t carry it with them to war, write sentences of it on their banners, adorn it with gold and precious stones." Introduction, p. 114. A man who can repeat the Koran by heart is called a Hdfiz. He does not require to understand the meaning, but to be able to pronounce the words correctly. Some blind men make a living by doing so. Sources of the Koean. These are given as follows by Hughes : "The sources whence Muhammad derived the materials for his Quran, are, over and above the more poetical parts, which are his own creation, the legends of his time and country, Jewish traditions based upon the Talmud, perverted to suit his own purposes, and the floating Christian traditions of Arabia and South Syria. Muhammadanism, however, owes more to Judaism than it does either to Christianity or Sabeanism, for it is simply Talmudic Judaism adapted to Arabia, j^Z^ts the Apostleship of Jesus and Muhammad. Wherever Muhammad departs from the monotheistic principles of Judaism, as in the idolatrous practices of the Pilgrimage to the K'aba, it is evident that it is done as a necessary concession to the national feelings and sympathies of the people of Arabia, audit is absolutely impossible for Muhamraadan divines to reconcile the idolatrous rites of the K'aba with that simple monotheism which it was evidently Muhammad's intention to establish in Arabia. "J ^ The Faith of Islam, p. 136. t By dipping into it, and taking an omen from the words which they first lighten. X Notes on Muhammadanism, pp, 27, 28. INTEODUCTION. Xvil Tradition, etc. Next to the Koran, Islam is based od Tradition. While the former is reorarded as supreme, its whole system of Government is laru^ely founded on the latter. A command given by Muhammad or an example set by him is called siinnat, a rule. It is the belief of Mussulmans that their prophet in all that he did and all that he said was guided by (rod, and that his words and acts are for ever a divine rule of faith and practice. The sayings of Muhammad are termed Hadis, or Tra- dition. A Muslim places the Sunnat on the same level as the Bible, but he regards the Koran as far superior — the very words of God. The Sunnis, who include the great majority of Muslims, accept what are called Sihdh 8 Utah, or "six correct books,^^ gathered together by the men whose names they bear. Not one of them flourished until the third century after Muhammad, so that it may be questioned how far his sayings were handed down correctly. The Shiahs do not acknowledge the six books of the Suunis, but have five books of Traditions compiled at a later period.* Muslims are also guided by what is called Ijma, the consent of the leading companions of Muhammad and their followers. The highest rank a Muslim divine could reach was that of a Mujtahid, " One who strives."^ Such could make what is called an Ijtihdd, a deduction on a legal or theological question. The Ijtihad of the four successors of Muhammad are considered the most authoritative of the class. There are four systems of Muhammadan law, recognized by all except the Shiahs, founded by the four Imams. " In these days the Qazi must make no order, the Mufti give no fatiu a, or legal decision, contrary to the opinion of the four Imams. '^ '* To follow any other course is not lawful." Change and progress are there- fore impossible. QiAS, '^comparing" is the fourth foundation of Islam. It denotes the reasoning of the learned with regard to the teaching of the Koran, Hadis, and Ijma. The Koran is considered so sacred that only the companions of the prophet, who were in constant intercourse with him, are deemed worthy of being commentators or explainers of it. The work of learned divines since then has been to learn the Koran by heart and to master the traditions, with the writings of the earliest- commentators thereon. A Muhammadan student passes through a course of instruction in grammar, rhetoric, logic, law, and dogma- tics, before he enters on the study of Ilmi-usul, the '' science of the roots," namely the Koran, Tradition, Ijma and Qias. A good memory, not judgment, is the great desideratum in a Muslim theologian. t • For further remarks on the Hadis, see pp. 131, 132. f Sell's Faith of Islam, C Xviii INTRODUCTION. The Creed of Islam (Iman.) Imdn denotes the doctrines of Islam. The Kalima is its brief summary. The following enters a little more into detail : '^ I believe in God, Angels-, Book^', Prophets, the Last Day, the Predestination by the Most High God of Good and Evil, and the Eesurrection of the Dead.'' A short explanation will be given of each article. 1. God. God is said to have seven attributes, life, knowledge, power, will, hearing, seeing, speech. The unity of God is declared in Sara 112; see page 118. , There have been great controversies among Muslims with regard to the attributes of God. The two main points are (1) whether the attributes of God are internal or external, whether they are part of His essence or not, and (2) whether they are eternal or not. Only the names of God authorised by Hie Koran and Traditions are to be used. Those taken from the languages of infidels, as God, Dieu, &c., are unlawful. Exclusive of A.llah, 99 names are found in the Koran and Traditions. These are called noble names; but there are, in addition, words of the same meaning used on the authority of Ijma. In the Tafsir-i-Bahr it is stated that there are 3,000 names of God ; 1,000 of which are known to angels ; 1,000 to prophets ; whilst 1,000 are thus distributed, f?',^., in the Pentateuch 300, in the Psalms 300, in the Gospel 300, in the Koran 99, and one still hidden. 2. Angels. Muhammad Al-Berkevi says : " We must confess that God has angels who act according to His order, and who do not rebel against Him. They neither eat nor drink, ror is there among them any difference of sex. Some are near God's throne ; these are His messengers. Each one has his particular work." Michael, the fourth of the archangels, has charge of the rainfall, grain ; all that is required for the support of men, beasts, fishes, &c. Gabriel's special duty is to communicate God's will to prophets. Tradition says that on the night of the miraculous iourney Muhammad saw that Gabriel had 600 wings, and thnt his body was so large that from one shoulder to the other the distance was so great that a swift flying bird would require 500 years to pass over it ! Nine-tenths of all created beings are said to be angels who are formed of light. Angels appear in human form on special occa- sions, but usually they are invisible. It is a common belief that animals can see angels and devils. This accounts for the savin jsr, '' If you hear a cock crow, pray for mercy, for it has seen an angel ; but if you hear an ass bray, take refuge with God, for it has seen a devil." INTRODUCTION. XlX. In the Traditions it is said that God has appointed for every man two augels to watch over him by day, and two by night. The one stands on the right hand side of the man, tiie other on his left. They observe the actions of men and record them all, whether good or bad. They are called " the exalted writers.'' The Koran says, ^' Think they that we hear not theii- secrets and their private talk ? Yes, and our angels who are at their sides write them down.'^ Sura 43 (Ornaments). Munkir and Nakir are two fierce- looking black angels, with blue eyes, who visit every man in Ids grave, and examine him with regard to his faith in God and in Mnliammad. The general belief is that the children of believers will be taught by the angels to say, " Allah is my Lord, Islam my religion, and Muhammad my prophet.'^ Distinct from the angels there is another order of beings, made of lire, called Jinn. It is said that they were created thousands of years before Adam, the first man. They eat, drink, propagate their species, and are subject to death, though they generally live many centuries. They dwell chiefly in the Kuh-i-Kaf, a chain of mountains supposed to encompass the world. vSome are believers in Islam, some are infidels and will be punished. The Koran says, "I will wholly fill hell with jinn and men." Snra 11. (Hud). V. 119. 3. The Books. — Muslims believe that 104 books were sent from heaven in the following order : — To Adam, 10; to Seth, 50; to Enoch, (Idris) 30; to Abraham, 10; to Moses, the Taurat (Pen- tateuch); to David the Zabur (Psalms) ; to Jesus the Injil (The Gospels) ; to Muhammad the Koran. The Koran is said to be a compendium of the Taurat, Zabur, and Injil, so Muslims do not require to study these books. The common belief among Muslims is that the Jewish and Christian Scriptures have been corrupted. This opinion is destitute of proof as will hereafter be shown. 4. PfvOPHSTs. — According to the Hadis, there have been about two lakhs of prophets. Twenty-five are mentioned in the Koran, of whom the following six are distinguished by special titles : Adam, Noah. Abraham, Moses, Jesus, Muhammad. The last is said to be " the apostle of God and the seal of the prophets. '^ Sura 33 (Confederates). After him no other prophet will come. 5. The Resurrection and the Last Day. — At the last day all the dead will be raised. There will be a balance in which the good and bad actions of men will be weighed. Those whose good deeds outweigh the bad, will go to Paradise. If the bad predominate, they will go into the fire, unless God has mercy on them or the saints intercede for them. If, however, they were not Muslims, there will be no intercession for them, nor will they come out from the fire. The Muslims who enter the fire will, after haviag purged their crimes, enter Paradise. ZX INTRODUCTION. A bridge, Sirdt, whicli is sharper than a sword, is raised above the fii'e, which all men must pass over. Some will pass over with the speed of lightning, some like a horse that runs, some, their backs laden with their sins, will go over slowly ; others will fall and certainly enter into the fire. 6. Predestination op Good and Evil. — This is thus described by Muhammad Al Berkevi : " Every thing, good or evil, in this world exists by God's will. He wills the faith of the believer and the piety of the religious. He willeth also the unbelief of the unbeliever and their religion of the wicked, and without that will, there would neither be unbelief nor irreligion. All we do we do by His will; what He willeth not, does not come to pass." While some passages of the Koran attribute freedom to man and speak of his consequent responsibility, others teach a clear and distinct fatalism.* The Duties of Islam (Din). The five principal acts are called Irkdn-i-Din, pillars of reli- gion. They are: (1) The recital of the Kalima ; (2) Namaz, or Sulat, the five stated times of prayer; (3) Eoza, the 30 days' fast of Ramazaii ; (4) Zakat, legal alms ; (5) Hajj, the pilgrimage to Mecca. 1. The Kalima. — The shorter form has been given. A longer is as follows : " I testify that there is no deity but God, I testify to His unity and that He has no partner ; I testify tliat Muhammad is His servant and His messenger.'' 2. Namaz. — Before saying the appointed prayers, ivazu, or ablution is required. Sura 5 (Table) says : ^^O Believers ! when ye address yourselves to prayer, wash your hands up to the elbow, and wipe your heads, and your feet to the ankles/' In these ablu- tions, if the least portion of the specified part is left untouched, tbe whole act becomes useless, and the prayer which follows is vain. Wazu has not been allowed to remain in this simple form. There are now 14 rules regarding it^ as rinsing the mouth three times, putting water into the nostrils three times, &c. GJiusl is the ablution of the whole body after certain defile- ments. If one hair even is left dry, it is of no avail. Purification by sand is allowed under certain circumstances, Muslims consider the use of bells unlawful, so a man, named a muezzin, or crier, is employed to give the azdn, or call to prayer. He ascends the minaret or stands by the side of a mosque and cries : God is great ! God is great ; God is great ! God is great ! I bear witness that there is no God but God (repeated). I bear witue.ss that Muhammad is the Apostle of God (repeated). (yome to prayers ! Come to prayers ! Come to salvation ! Come to salvation ! * Abridged from Sell's Faith of Islam, INTEODUCTION. SXl The Shiahs add, '' Come to good works/' In tlie early morning the sentence is added, " Prayers are better than sleep !" The form of prayer differs to some extent among Sunnis and Shiahs. The usual order is as follows : The worshipper, standing with the hands on either side, says : '• I have purposed to offer up to God only with a sincere heart, with my face kiblawards, two (or, as the case may be) prayers." Then, with the thumbs touching the ears and the open hand on each side of the face, he says, God is Great ! * Standing with his right hand placed upon the left below the navel, the worshipper repeats the following : Holiness to Thee, God ! And Praise be to Thee ! Great is Thy name ! Great is Thy Greatness, There is no deity but Thee. T seek refuge near God, from cursed Satan. In the name of God, the Compassionate, the Merciful. Then comes the Fatikah, the first chapter of the Koran. (See page 1), often followed by the lJ2th (See page 118). Bendiny: forward with the hands upon the knees, separating the lingers a< little, the following are said: God is Great ! I extol the holiness of my Lord, the Great (Thrice). Standing upright, with the hands placed on either side, the worshipper says, God hears him who praises Him, Lord, Thou art praised. Dropping on his knees, the worshipper says, God is great. Putting first his nose and then his forehead to the ground, he says three times : 1 extol the holiness of my Lord, the most High ! Then raising his head and body and sinking backward upon his heels and placing his hands upon his thighs, the Shiah says, I rise and sit by the power of God. Whilst prostrating as before he says, God is great ! 1 extol the holiness of ray Lord, the most High. (Thrice.) Then standing, the Shiahs, with the thumbs touching the ears, say, God is great ! I seek forgiveness from God, my Lord, and I repent before Him. SXli INTRODUCTION. The Salam is as follows : The worshipper, on his "knees, turniug the liead round to the right, says, The peace and meroy of God be with you. The same is said after turning the head to the left. The appointed periods of prayer are five in number. (1) Prom dawn to sunrise. The Mislikat says, " When the sun has risen yuu must not recite the morning prayer, for the sun rises between the horns of the devil." (2) When noon is past. (3) Midway between noon and sunset. (4) A few minutes after sunset. (5) From sunset till midnight. The prayers are shortened or lengthened according to the zeal of the worshipper. A Muslim who says the five daily prayers in full, will repeat the prayers given fifty times in one day. The whole must be in Arabic. A Muslim who said that a Namaz might be recited in Hindustani was excommunicated iu Madras in 1880. Public service is held on Friday when prayers are repeated, and khiitbas, or sermons, are preached. There are prayers also fur special occasions, as in drought, war, at a funeral, &c. Slaughtering Animals — Muslims think it unlawful to eat the tlesli of animals unless the butchers before killing them say, BismilldhilldJiil-akhar, " In the name of God, God the most Great." The attribute of mercy is omitted on such occasions. 3. Tim Thirty Days' Fast op Ramazan (Roza). — From the earliest days, Ramazan, the ninth month of the Muhammadan year, has been held in the greatest esteem b}^ Muslims. In this month Muhammad used to retire for meditation to the cave of Hira, a few miles from Mecca. In the second year of the Hijra, it was ordained that the month of Ramazan should be kept as a fast. " As to the month Ramazan, in which the Koran was sent down to be man's guidance, and an explanation of that guidance, and of that illumination, as soon as any one of you observeth the moon, let him set about the fast." Sura 2. (The Cow). During Ramazan it is said, *' The gates of Paradise are open, and the gates of hell are shut, and the devils are chained by the leg." Fasting is defined to be abstinence from food, drink, and co- habitation from sunrise to sunset. Young children are excused ; the sick may fast a like number of other days; a very old person may feed a poor person. A meal is taken just before sunrise. Another is taken imme- diately niter sunset. It is a fast during the day only. The rich classes, by turning day into night, avoid much of its rigour. Those who ha,ve to work for their living find the obser- vance of the fast very difficult, for however laboiious their occupa- tion, they must not swallow any liquid. Some Mushms when sick would not break the fast to save their lives. INTRODUCTION. Xxiii 4. Almsgiving (Zakat) . — ZaJcdt literally meaus '^ purification.'' It denotes the legal alms due, with certain exceptions, from every Muslim. It is the duty of every Muslim of full age, after the ex- piration of a year, to give Zakdt on account of his property, pro- vided he lias sufficient for his subsistence, and possesses an income equal to about Rs. 50 a year. The rate varies. One-fortieth seems the most common. There are different rates for sheep, camels, and horses. On land naturally watered, one-tenth of the produce is due. On treasure found, one-fifth. Charitable offerings are also given. 5. The Ha.jj, ob Pilgeimage to Mecca. — He who denies this duty is an infidel.- Sura 3 (Family of Imran) says, "The pilgrim- age to the temple is a service due to God from those who are able to journey thither." The Hajj must be made by every free Muslim who is sound in body and of full age, when he has suffi- cient means to pay his expenses, after duly providing for the sup- port of his household till his return. If death overtake a man before he has made the pilgrimage, he is accounted a sinner. Mnhammad did not institute this rite; it was observed by the Arabs before his time. The pilgrimage must be made in the twelfth mouth, called '' Lord of the Pilgrimage,'' or the full merit will not be obtained. When the pilgrims come about 5 miles from Mecca, they put off their ordinary clothing, and, after ablution and prayer, put on the pilgrim's dress. This consists of two pieces of white cloth, one of which is tied round the loins, and the other is thrown over the back. Sandals may be worn, but not shoes. The pilgrim must not scratch himself, lest vermin be destroyed or a hair be uprooted. The face and head must be left uncovered, the hair on the head and beard unwashed and uncut. Oq facing Mecca the pilgrim says the Talhiija : Here I am, Allah I here am I. Kg partner bast Tliou, here am I. Yerily praise and bounty, and the kingdom are to Thee. Kg partner hast Thou, here am I. On meeting any one, on entering Mecca, the pilgrim should continually, say Lahhaik, " I am here." For a further account of the pilgrima,ge, see pp. 138, 139. Some pilgrims afterwards go to Medina to Muhammad's tomb. It is said that a pillar of heavenly light from the building is seen three days' journey from Medina to direct the pilgrim's steps. One prayer recited in the mosque is said to be as efficacious as 1,000 said in any other mosque except that of Mecca. The building is in charge of eunuchs, who expect presents from every rich pilgrim as well as fees from visitors to the Hujra. In the building Xxiv INTRODUCTION. many men and women sit with handkerchiefs spread out to receive the gifts of the pilgrims. Care of Indian Pilgrims. — Several thousand Indian pilgrims go every year to Mecca. They often suffered great hardships : sometimes'700 were huddled together onboard a siritrle ship, which in a few days became filthy beyond description. When they Innd- ed, they were fleeced by the Turkish officials ; sometimes they had to wait long for a vessel to take them away, and sell everything they had to buy food ; not a few were turned into the streets to starve. In 1886 the Government of India made arrangements by which pilgrims would be taken to Jeddah and brought, back in ships under good management. A- vice-consul was also appointed at Jeddah to protect ludian pilgrims, and a dispensary was opened for them. Circumcision. — This is not once mentioned in the Koran. It was practised by the Jews from the time of Abraham, and was general among the Arabs. Sects of Islam. According to the Traditions, Muhammad said that his followers would be divided into 73 sects, every one of which would go to hell, except one sect, the religion professed by himself and his companions. The number, however, has far exceeded Muhammad's prediction. Shaikh Abdul Kadir says that there are not less thnn 150 sects in Islam. Only a few can be mentioned. gui^Nis. — Sumii literally means " one who follows the Sunnah.'' Snnnah, a rule, is applied to the example of Muhammad. The Sunnis take to themselves the title of the Ndjiyah, or those whc are 'Mieing saved," (as, indeed, do the other sects). They acknow- ledge the first four Khalifs to have been the rightful successors of Muhammad, receive the " six correct books," and belong to one of the schools of jurisprudence founded by the four Imams. The Sunnis include by far the greater part of the Muhammadnn world. SBiA-ss.—Shiah means ''followers/' they are the followers ot Ali, maintaining that he was the first true Imiim, or suc-essor to the' Prophet. They are also called the Imamiyahs, because they believed that the Muslim religion consists in the true knowledere of the Imam or rightful leaders of believers. Another name is the followers of the twelve Imams. The Sunnis call them the ]^afh-i, or forsakers of the truth. The Shiahs strenuously maintain that they are right, and, like the Sunnis, take to themselves the title of nl-kuminnn, or the *' True Believers." They believe in the divine rieht of the successors of Ali. His rightful successor is now con- cealed, and will appear, at the end of the world, as the Mahdi, one who is guided, and thus able to guide others. INTRODUCTION. XXV The Shiahs observe the ceremonies of the Muharram in memory of Hasan and Husain, while the Sunnia observe only the tenth day, being, they say, the day on which God created Adam, the first man. Although the Sunnis have taken to themselves the title of traditionists, the Shiahs rest their claims upon traditions as much as the Sunnis. But the Shiahs reject the ^' six correct books'* of the Sunnis, and have five collections of their own. The Shiahs are numerous in Persia. Wahhabis. — The founder of the Wahhabi sect was Abd-ul- Wahhab, born in Nejd in 1691 a.d. He maintained that the Muslims had departed from the precepts of Muhammad. He accepted only the Koran and the Traditions, rejecting the two other foundations, Ijma and Qids, He condemned the worship at tombs of pirs or saints. He said : " They run there to pay the tribute of their fervent prayers. By this means they think that they can satisfy their spiritual and temporal needs. From what do they seek this benefit ? From walls made of mud and stone, from corpses deposited in tombs. The true way of salvation is to prostrate one's self before Him who is ever present and to venerate Him — the one without associate or equal.'' The war-cry of the Wahhabis was, '^Kill and strangle all infidels which give com- panions to God." On the day of battle he used to give each soldier a letter addressed to the Treasurer of Paradise. It was enclosed in a bag which the warrior suspended to his neck. The soldiers were persuaded that the souls of those who died in battle would go straight to heaven, without being examined by the angels Munkir and Nakir in the grave. The descendants of Abd-ul-Wahhab still rule at Riadh in Nejd. In 1803-4 both Mecca and Medina fell into the hands of the Wahhabis. The Kaaba and Tomb were stripped of all their silks and valuables, and prayers addressed to them were proclaimed to be idolatrous. The blackstone, however, was venerated. After holding the holy cities for nine years, they were driven out by the Turkish forces. The political power of the Wahhabis has since been confined to parts of Arabia ; but their religious opinions are spread to some extent. Smoking tobacco is considered a deadly sin by the Wahhabis. A Wahhabi said to an English traveller, " The first of the great sins is the giving divine honours to a creature." The traveller assented and asked, what is the second great sin ? " Smoking tobacco" was the answer. The traveller then mentioned, " murder, adultery, and false witness." '' God is merciful and forgiving," said the Wahhabi, regarding them as merely little sins. The Wahhabis condemn astrology, trusting to omens, believing in lucky and unlucky days as well as praying at tombs. They disallow the use of a rosary, but attach great merit to counting the 99 names of God on the fingers. D 1/ XXVI INTRODUCTION. The Census of 1881 gave the Muslims in India as follows: Sunnis ... ... ... 46,765,206 Shjahs Wahhabis Farazis Not distinguished 809,561 9,296 2,173 2,535,349 50,12],.585 SuFis. — The meaning of tlie name is disputed. They are a Muslim sect tliat have set aside the literal meaning of the words of Muhammad for a supposed spiritual interpretation. Their system is but a Muslim adaptation of the Indian Vedantic philo- sophy. They believe that God only exists ; all visible things are not really distinct from Him. There is no real difference between good and evil. God fixes the will of man ; transmigration is accepted. The principal occupation of the Sufi is meditation on the unity of God, the remembrance of God^s names, &c., so as to obtain absorption. Sufis are most numerous in Persia. The chief Persian poets as Jami, Saadi, and Hafiz, were Sufis. They dwell upon love to God, but all their writings contain indecent passages. The Sufis are divided into innumerable sects, which find expressions in the numerous orders of Faqirs, or Darweshes, a short account of whom will now be given. Faqir is anArabic word, meaning ^' poor.'^ Barwesh is Persian, derived for dar, a *'door/' one who begs from door to door. The terms are generally used for those who lead a religious life. They are divided into two great classes, those who govern their conduct according to the principles of Islam, and those who do not, although they call themselves Musalmans. Each century gave birth to new orders, named after their respective founders. The dancing darweshes are the most popular in Turkey. They were founded by pJaldl-ud-din, author of the Masnawi. Every Wednesday and Sunday they have a service at their tahyah, or convent. At a given signal, they all fall flat on their faces, and rise and walk slowly round and round with their arms folded, bowing and turning slowly several times. They then cast off their mantles, and appear in long petticoats, and then begin to spin round with extraordinary speed. This dance sometimes lasts for two hours. Some are called howling darweshes. They gradually raise their voices, and without ceasing repeat Ya allah ! (0 God), or Ya Hoof (O He). The religious ceremony which is practised by the various re- ligious orders of faqirs is called zikr, " remembering.^' Some of the faqirs are sincere; but others are, like many of the Hindu sannyasis, lazy men who dislike to work; some of them grossly immoral. INTRODUCTION. XXVU Modern School. — Abont the enrl of tlie second century after tlie death of j\liihammad, a se-t arosp, called MutaziUtes " The Separafcists/' They rejected the idea ot tlie eternity ot* tlie Koran, and riiiirht be cnlled the Freetliiukers of K^hiin. Wnliin tlie bist twenty or thirty j^ears in India, some intelligent men, nrqnaii.ted Willi Eiitdish, have formed a somewhat simdur njodern schoo', d» al- ino-, however, with moral and social que-tions, which tlie e{ir'i<-r Mutazih'tes passed by. Atnonf? them are Syed Atnir All jmd Cliiragh Ali. Sir Syed Ahmad Kh^n also belongs largely to them. The Eev. E. Sell thus briefly explains their opinions : "These men entirely deny the doctrine of the eternnl n.itnre oF the Koran, and therefore deny the standing miracle of Islam. They hold mncli more reasonable views on the doctrine of inspiration; in fact, they ridicule what I consider the orthodox view, oi- the verbal view of inspiration ; they cast it aside. They maintain that polygamy and slavery were allowed under the Koran onlv as temporary measures. I am nob at all admitting tiiat they are correct. But there is a very consideralde number, a growing number, of educated cultured Mnhammadans in India who feel that wliilo they retain their allegiance to Mohammad :^=-;ll ^t)\ (jW*1T Cp^ Jdil tJ^Ll j^^ JJ] is Las >J^ajuj.I 1 LI./.0I 1 iJtXib] j^xjIaw.; ijJy J Jajo cJM The Koran is written in Arabic in a kind of rhyming prose, the jingling sound of which greatly delights the Arabs. The first chapter has thus been transliterated by the Rev. E. M. Wherry : Bismilla-hi'rahmanrrrahira. Al-harndiilillahi Kabbi' lalumin. Arrahmani'rrahim ; Maliki yomi-d-dm. iliaka TsTabiidu, waiyaka nastam. Ihdiiia'ssirat al mustakim ; ^^ -; Sirat alazina an niamta alaihim, Ghairi-'l-maghdhubi alaihim waladhalina. Rodvireirs translation is as follows : ** In the name of God, the Compassionate, the Merciful. Praise be to God, Lord of all the worlds ! The Compassionate, the Merciful ! King on the Day of Judgment ! Thee do we worship, and to Thee do we cry for help ! Guide Thou us on the right path ! The path of those to whom Thou art gracious ! Not of those with whom Thou art angered, nor of those who go astray." This chapter is held in the highest esteem by all Muslims. They regard it as the essence of the whole Koran, and often repeat it as Christians do the Lord's Prayer. Sir W. Muir, considers it the daily prayer of uhammad daring his search for light. "It was afterwards recast to suit the requirements of public worship." All must admire its spirit ; it is throughout earnest and devout. 2 TI. SURAT UL BAQR (tHE COW) . CHAPTER II. Entitled Surat ul Baqr (The Cow.) Revealed at Mecca and Medina, This is the longest chapter in the Koran. It is called the Cow from its containing an account of the sacrifice of a cow by Moses. Part of it relates to the Jews, and there is much of a legislative character. Excellency of the Koran : A. L. M. There is no doubt in this book ; it is a direction to the pious, who believe in the mysteries of faith, who observe the appointed times of prayer, and distribute ahns out of what we have bestowed on them ; and who believe in that revelation, which hath been sent down unto thee, and that which hath been sent down unto the prophets before thee, and have firm assurance in the life to come : these are directed by their Lord, and they shall prosper, li. 1-5. There are 29 chapters of the Koran which began with certain letters, and Muslims say that God alone knows what they mean. A European explanation is that they denote the names of the persons from whom the chapters were obtained. The chapter besrins with, " There is no doubt in this book." ]\Inhammad's constant assertions on this point show that there was room for doubt. Challenge to produce a chapter like the Koran : If ye be in doubt concerning that revelation which we have sent down unto our servant, produce a chapter like unto it, and call upon your witnesses, besides God, if ye say truth. But if ye do it not, nor shall ever he ahle to do it, justly fear the fire whose fuel is men and stones, prepared for the unbelievers, ii. 23, 24. Promise of a prophet given to Adam : And Adam learned words of prayer from his Lord, and God turned unto him, for he is easy to be reconciled and merciful. We said, Get ye all down from hence ; hereafter shall there come unto you a direction from me, and whoever shall follow my direction, on them shall no fear come, neither shall they be grieved ; but they who shall be unbelievers, and accuse our signs of falsehood, they shall be the companions of hell fire, therein shall they remain for ever. ii. 36, 37. Prayer and Almsgiving : Observe the stated times of prayer, and pay your legal almsj and bow down yourselves with those who bow down. ii. 42. No Atonement ; no Saviour : Dread the day loherein one soul shall not make satisfaction for another soul : neither shall any intercession be accepted from them, nor shall any compensation be received, neither shall they be helped, ii. 47. The laiv given to Moses as a guide : And when we gave Moses the book of the law^ and the distinction between good and evil, that perad venture ye might be directed, ii. 52. 11. SUEAT UL BAQK (tH£ COW) . 3 The word translated '* distinction" is Farqdn, a name given by Muslims solely to the Koran. The Sacrifice of a Cow by Moses : And when Moses said unto his people, Yerily God commandeth jou to sacrifice a cow ; they answered, Dost thou make a jest of us ? Moses said, God forbid that I should be owe of the foolish. They said, Pray for us unto thy Lord, that he would show us what coiu it is. Moses answered, He saith, 8he is neither an old cow, nor a young heifer, but of a middle age between both : do ye therefore that which ye are commanded. They said, Pray for us unto thy Lord, that he would show us what colour she is of. Moses answered, He saith, She is a red cow, intensely red, her colour rejoiceth the beholders. They said. Pray for us unto thy Lord, that he would further show us what cotu it is, for several cows with us are like one another, and we, if God please, will be directed. Moses answered, He saith. She is a cow not broken to plough the earth, or water the field, a sound one, there is no blemish in her. They said, Now hast thou brought the truth. Then they sacrificed her ; yet they wanted little of leaving it undone. And when ye slew a man, and contended among yourselves concerning him, God brought forth to light that which ye concealed. For we said, Strike the dead body with part of the sacri- ficed cow : so God raiseth the dead to life, and showeth you his signs, that perad venture ye may understand, ii. 66-72. The Muslim sacrifice of a cow, to which Hindus so much object, is based on the following legend. A Jew was killed by a relation of his, who hid the body at some distance. The friends of the slain man brought a charge against certain persons, but there was no proof. God then told Moses to offer a cow with certain marks. The body of the murdered man, when struck with a part of the dead cow, revived, and standing up named the murderer, and then fell down dead again. The story seems borrowed from the heifer ordered to be slain for the expiation of an unknow^n mur- der. See Deut. xxi. 1-9, for the true account. Charge of corrupting the Scriptures : ^ And woe unto them who transcribe corruptly the book of the Jato with their hands, and then say. This is from God, that they may sell it for a small price. Therefore woe unto them because of that which their hands have written ; and woe unto them for that which they have gained, ii. 78. This is a charge frequently brought against the Christian Scriptures, but if a tew persons did this, it implied the existence of genuine copies. It will be noticed at length in the Review. Who will he saved : But they who believe and do good works, they shall be the com- panions of paradise, they shall continue therMn for ever. ii. 81. The Divine Mission of Moses and Jesud acknowledged : We formerly delivered the book of the laiv unto Moses, and caused apostles to succeed him, and gave evident miracles to Jesus the son of Mary, and strengthened him with the holy spirit, ii. 86. The miracles ascribed to Jesus are mentioned in subsequent chapters. Muslim commentators differ as to the meaning of the expressiouj " holy spirit." 4 II. SUKAT UL BAyK (tHE COW.) The Koran claimed to he from God, and the unbelief of the Jews : And when a book came unto thera from God, confirming the scrip- tures which were with them, although they had before prayed for assist- ance against thosa who believed not, yet when thab came unto them which they knew to he from Gody they would not believe therein : there- fore the curse of God shall be on the infidels, ii. 88. The Koran revealed through Gabriel : Say, Whoever is an enemy to Gabriel (for he hath caused the Koran to descend on thy heart, by t\\e permission of God, confirming that which was before revealed^ a direction, and good tidings to the faithful.) ii. 96. The Devils taught men sorcery : And Solomon was not an unbeliever ; but the devils believed not, they taught men sorcery, and that which was sent down to the two angels at Babel, Hariit and Marut: ii. 101. The Mnslim belief is that Harut and Marat, two angels, having fallen in love with the daughters of men, were condemned to hang in chains in a pit at Babylon, where they teach men magic. — Palmer, The doctrine of Abrogation : Whatever verse we shall abrogate, or cause ^/^ee to forget, we will bring a better than it, or one like unto it. Dost thou not know that God is almighty ? ii. 105. The Jews pointed out that some of Muhammad's sayings were contradictory to former ones. Hence this doctrine. As God is almighty. He can change or abolish His laws at His own discretion. Muslims claim tliat the Christian Scriptures have thus been abrogated. It is true that rites and ceremonies may be changed, but not the great doctrines which are taught consistently throughout the whole book. God, though Almighty, cannot contradict Himself. The Old and New Testaments read by Jews and Christians : The Jews say, the Christians are grounded on nothing, and the Christians say, the Jews are grounded on nothing ; yet they both read the Scriptures, ii. 11*.^. No Kibla necessary : To God belongeth the east and the west ; therefore, whithersoever ye turn yourselves to pray, there is the face of God ; for God is omnipresent and omniscient, ii. ll5. The Abrogation of the above verse: Turn therefore thy face towards the holy temple of Mecca; and wherever ye be, tarn your faces towards thn,t 2^iace. They to whom the scripture hath been given, know this to be truth from their Lord. ii. 145. At first Muhammad did not adopt any point of adoration. After the flight from Mecca to Medina, to conciliate the Jews, he bade his followers turn their faces to Jerusalem. As he failed to gain them over, in the second year of the flight, to please the Arabs, he recognised the Kaabah as the holy place towards which prayer should be offered. Many of his followers were offended and left him for changing the Kibla from Jerusalem to an idolatrous city. Such are denounced as " fools." II. SUKAT UL BAQR (tHE COW.) 5 No intercession at the day of Judgment : And dread the day wherein one soul shall not make satisfaction for another soal neither shall any compensation be accepted from them, nor shall any intercession avail, neither shall they be helped, ii. 123. Many Muslims believe that Muhammad will act as an intercessor, but this is here denied. The Kaahah said to have been built by Abraham and Ismael : And when we appointed the holy house of Mecca to be the place of resort for mankind, and a sanctuary ; and said. Take the station of Abraham for a place of prayer ; and we covenanted with Abraham and Ismael, that they should cleanse my house for those who should compass itt and those who should be devoutly assiduous there, and those who should bow down and worship, ii. 125. And when Abraham and Ismael raised the foundations of the house saying Lord, accept it from us, for thou art he who heareth and knoweth ii. 127. The Kaabah was called by way of eminence the house. It is claimed that it was built by Abraham and his son Ismael. In the Kaabah enclosure there is a so-called footprint of Abraham on a stone. No distinction between the Koran, the Old and New Testaments : Say, We believe in God, and that which hath been sent down unto us, and that which hath been sent down unto Abraham, and Ismael and Isaac, and Jacob, and the tribes, and that which was delivered unto Moses, and Jesus, and that which was delivered unto the prophets from their Lord : We make no distinction between any of them, and to God are we resigned, ii. 136- Muhammad here says that the Christian Scriptures are to be honoured equally with the Koran. " We make no distinction between any of them." The Arabs appointed a middle nation : Thus have we placed you, a middle nation to be witnesses against men. ii. 143. To flatter the national pride of his countrymen and to make them zealous for the spread of Islam, they were declared to be the chosen people of God, while the Jews were rejected. Those ivho die fighting for Islam go to Paradise : Say not of those who are slain in God's way (that they are dead)- but rather living, ii. 155. * This was a great encouragement to the Arabs to fight to the death. It is ex- plained more fully in another part of the Koran. Going round Safa and Mer-wah : Moreover Safa and Merwah are two of the monuments of God : who- ever therefore goeth on pilgrimage to the temple of Mecca or visiteth it it shall be no crime in him if he compass them both. ii. 159. ' Safa and Merwah were two mountains near Mecca, where there were ancientlv two idols worshipped by the Arabs. This passage was intended to take away the 6 II. SURAT UL LiQK (tHE COW.) scruples of going round these mountains, as the idolaters did. The true reason for allowing this ancient superstition seems to have been the ditSculty of preventing it. The custom of running between these two hills is still observed. Wliat may not he eaten : Verily he hath forbidden you to eat that which dieth of itself, and blood, and swine's flesh, and that on which any other name but God's hath been invocated. ii. 174. When Muslims kill any animal for food, they always say Bismillah, 'In the name of God.' If this is neglected, it is thought unlawful to eat it. What is true Religion : It is not righteousness that ye turn your faces in inayer towards the east and the west, but righteousness is of him who believeth in God and the last day, and the angels, and the scriptures, and the prophets ; who giveth money for God's sake unto his kindred, and unto orphans, and the needy, and the stranger, and those who ask, and for redemption of cap- tives ; who is constant at prayer, and giveth alms ; and of those who perform their covenant, when they have covenanted, and who behave themselves patiently in adversity, and hardships, and in time of violence these are they who are true, and these are they who fear God. ii. 177. This passage justly teaches that merely turning the face towards the east or west is of no avail. True religion consists in faith in God and benevolence towards men. The Ttamazan fast ordained : The month of Ramazan shall ye fast^ in which the Koran was sent down from heaven; a direction unto men, and declarations of direction, and the distinction between good and evil. Therefore let him among you who shall be present in this month, fast the 8a.me 7nonth ; but he who shall be sick, or on a journey, sJiall fast the like number oi other days, ii. 185. Soon after his arrival at Medina, Muhammad observed the Jewish fast; but at a later period he proclaimed the Kamazau, the ninth month of the Muslim year, to be henceforth observed as an annual fast. In the latter part of the month occurs the Night of Power, in which the Koran was said to have been brought down to the lowest heaven. When the fast should begin and end : Bat and drink, until ye can plainly distinguish a white thread from a black thread by the daybreak ; then keep the fast until night, ii. 187. Muhammad did not know that in some parts of the world the sun does not set for some weeks, but seems to circle round the heavens. There the observance of this rule would be impossible. War for Islam : And fight for the religion of God against those who fight against you, but transgress not by attaching them first, for God loveth not the transgressors. And kill them wherever ye find them, and turn them out of that whereof they have dispossessed you ; for temptation to idolatry is more grievous than slaughter: yet light not against them in the hoiy temple, until they attack you therein ; but if they attack you, slay them there. This shall be the reward of the infidels. But if they desist, God is gracious and merciful, ii. 190-193. TI. SURAT ITL BAQR (tHE COW.) 7 This is perhaps the first express coramand of Muhammad to establish his religion by the sword. At Mecca he appeared as a simple preacher, and he was such at Medina for a time ; but when he became strong enough, he adopted a different course. Hence the Koi'an is contradictoxy on the subject. Duty to contribute for the spread of Islam: Contribute out of your substance towards the defence of the religfion of God, and throw not yourselves with your own hands into perdition. ii. 195. The giving of alms here refers to gifts to carry in the holy war against infidels Directions cibout pilgrimage : Make provision for your journey ; hut the best provision is piety : and fear rae. O ye of understanding. It shall be no crime in you, if ye seek an increase from your Lord, hy trading during the pilgrimage. And when ye sfo in procession from Arafat, remember God near the holy monument; and remember him for that he hath directed you, although ye were before this of the number of those who ^o astray. Therefore go in procession from whence the people s^o in procession, and ask pardon of God, for God is gracious and merciful, ii. 197-199. Mecca was dependent for its importance upon the great annual pilgrimage. As numbers flocked to it, a profitable trade could be carried on. Arafat is a mountain about 1 1 miles from Mecca. After many years' wandering, it is said that Adam here met and kneio Eve. At Arafat the pilgrim should stand on the mountain and listen to a sermon. In the evening he goes to a place about half way between Arafat and Mina, where he should pick up seven pebbles. On the morning of the tenth day he goes to Mina, where there are three pillars, known as the Great Devil, the Middle Pillar, and the First One. Holding a pebble between the thumb and fore-finger of the right hand, the pilgrim throws it, saying, " In the name of Allah, and Allah is Almighty, (I do this) in hatred of the fiend and to his shame." The remaining six stones are thrown in like manner. The object is to confound the devils who are supposed to be there. The legend is that Gabriel taught Abraham to drive away the devil, who appeared to him, by throwing small stones at him. The Use of Wine and Lots forbidden : They will ask thee concerning wine and lots : Answer, in both there is great sin, and also some things of use unto men ; but their sinful- ness is greater than their use. ii. 218. Under wine all sorts of strong drinks are held to be included. The word *' lots" properly signifies a game played with arrows, and much in use with Pagan Arabs. The command is understood to forbid all games of chance ; as dice, cards, &c. God not to be made the object of Oaths I Make not God the object of your oaths, that ye will deal justly, and be devout, and make peace among men ; for God is he who heareth and knoweth. ii. 224. Laws about Divorce : The women who are divorced shall wait concerning themselves until they have their courses thrice. 228. Ye may divorce yoiir ivives twice ; and then either retain fJiem with humanity, or dismiss them with kindness. But it is not lawful for you 8 II. 3URAT UL BAQR (tHE COW.) to take away anything of what ye have given them, unless both fear that they cannot observe the ordinance of God. ii. 229. But if the husband divorce her a third time, she shall not be lawful for him again, until she marry another husband. Bat if he also divorce her, it shall be no crime in them, if they return to each other, if they tbink they can observe the ordinances of God. But when ye divorce women, and they have fulfilled their prescribed time, either retain tbem with humanity, or dismiss them with kindness, ii. 230,281. But when ye have divorced 7jour wives, and they have fulfilled their prescribed time, hinder them not from marrying their husbands, when they have agreed among themselves according to what is honourable, ii. 232. A Muslim may have four wives at a time, and he may exchange or divorce them at pleasure. A Muslim wife, says Sir William Muir, is liable to be cast adrift with- out the assignment of a single reason or the notice of a single hour. While the husband possesses the power of divorce, absolute, immediate, unquestioned; no privilege of a corresponding nature has been reserved for the wife. Diiti/ to fight for Religion : Fight for the religion of God, and know that God is he who heareth and knoweth. ii. 244- Saul confounded witk Gideon : And when Talut departed with his soldiers, he said, Verily God will prove you by the river for he who drinketh thereof, shall not be on my side (but he who shall not taste thereof he shall be on my side) ex- cept hie who drinketh a draught out of his hand. And they drank there- of, except a few of them. And when they went forth to battle against Jalut and his forces, they discomfited them, by the will of God, and David slew Jalut. These are the signs of God we rebearse them unto thee with truth, ii. 249-252. (abridged.) Talut means Saul, and Jalut, Goliath. Saul is here confounded with Gideon, and with David's conflict with Goliath. See Judges vii. Muhammad may have heard this story from some ignorant person, but he asserts that it was " rehearsed to him by God with truth." Testimony to Jesus : These are the apostles ; we have preferred some of them before others ; some of them hath God spoken unto, and hath exalted the degree of others of those. And we gave unto Jesus the Son of Mary manifest signs, and strengthened him with the holy Spirit, ii. 253. Jesus is here acknowledged as one of the apostles, " preferred," and having the power of working miracles. The Throne Verse : God ! there is no God but he ; the living, the self-subsisting: neither slumber nor sleep seizeth him ; to bim belongeth whatsoever is in heaven, and on earth. Who is he that can intercede with him, but through his good pleasure ? He knoweth that which is past, and that which is to come unto them, and they shall not comprehend anything of his know- ledge, but so far as he pleaseth. His throne is extended over heaven and earth, and the preservation of both is no burden unto him. ii, 255. II. SURAT UL BAQE (tHE COw). 9 This verse is greatly admired by Muslims, some of whom wear it about them, engraved on a precious stone. If a person repeat it at night, it is supposed that he will be kept in perfect safety. Violence in religion prohibited : Let there be no violence in religion, ii. 256. Ezra^s Ass raised after a hundred years : Or hast thou not considered how he behaved who passed by a city which had been destroyed even to her foundations ? He said, How shall God quicken this city, after she hath been dead ? And God caused him to die for an hundred years, and afterwards raised him to life. And God said, How long hast thou tarried here? He answered, A day, or part of a day. God said. Nay, thou hast tarried here an hund- red years. Now look on thy food and the drink, they are not yet corrupted; and look on thine ass : and this have we done that we might make thee a sign unto men. And look on the bones of thine ass, how we raise them, and afterwards clothe them with flesh. And when this was shown unto kirn, he said, I know that God is able to do all things, ii. 259. The legend is that Ezra, or Uzair, when riding on an ass by the ruins of Jeru- salem, doubted whether God could raise the city. To convince him, God caused him and his ass to die for a hundred years, but when restored to life he found his food not in the least spoiled. Almsgiving : If ye make your alms to appear, it is well ; but if ye conceal them, and give them unto the poor, this ivill be better for you, and will atone for your sins : and God is well informed of that which he do. The direc- tion of them belongeth not unto thee ; but God directeth whom he pleaseth. The good that ye shall give in alms shall redound unto yourselves; and ye shall not give unless out of desire of seehig the face of God. And what good thing ye shall give ifi alms, it shall be repaid you, and ye shall not be treated unjustly, ii. 271-272. They who distribute alms of their substance night and day, in pri- vate and in public, shall have their reward with the Lord ; on them shall no fear come, neither shall they be grieved, ii. 274. Islam attaches great important to almsgiving. The saying is attributed to Khalif Omar that " Prayer carries us half-way to God ; fasting brings us to the dooj ; and alms procures us admission." It is allowed that it is well for alms to be given publicly, although better if they are concealed. It may be said that by public giving others may be induced to give, but it is apt to induce pride. Indiscriminate Muslim charity, like that of thp Hindus, produces very injurious effects. Lazy, able-bodied men are encouraged to live by begging." Muslims are led also to believe that " alms will atone for their sins." Salvation is not to be so easily purchased. Who will he saved: But they who believe and do that which is right, and observe the stated times of prayer, and pay their legal alms, they shall have their reward with their Lord : there shall come no fear on them, neither shall they be grieved, ii. 277. J 10 III. SURAT AL IMRAN (tHE FAMILY OF IMRAN.) CHAPTER III. Entitled Surat al Imran (The Family of Imran). Medina. This chapter contains a variety of passages belonging to different periods. It may be divided into two portions. Verses 1-120 contain instructions and warnings suited to the Muslims between the victory of Badr and the defeat at Ohod. The remainder seeks to counteract the evils following the latter event. The family of Imran includes all the prophets descended from Amram ; as Moses, Aaron, Zecharias, John, and Jesus. God is one : There is no God but God, the living, the self-subsisting, iii. 1. These words express half the Muslim's creed. Punishment for rejecting the Scriptures : He hath sent down unto thee the book of the Kordn with truth, confirming that which was revealed before it ; for he had formerly sent down the law and the gospel, a direction unto men ; and he had also sent down the distinction between good and evil Verily those who believe not the signs of God, shall suffer a grievous punishment for God is mighty, able to revenge, iii. 3, 4. Plain and obscure verses of the Koran : It is he who hath sent down unto thee the book, wherein are some verses clear to be understood, they are the foundation of the book ; and others are parabolical, iii. 7. The meaning of some verses is evident ; others are said to be hidden, ambiguous, compendious, or intricate. The terms are Zdhir and Khaji. The same remark applies to the Christian Scriptures. The Victory at Badr : Ye have already had a miracle shown you in two armies, which attack- ed each other : one array fought for God's true religion, but the other were infidels; they saw the faithful twice as many as themselves in their eye- sight ; for God strengtheneth with his help whom he pleaseth. Surely herein was an example unto men of understanding, iii. 13. The miracle was the defeat of 1000 Meccans by Muhammad, with 319 men, in the valley of Badr. The battle took place on a stormy day. A piercing blast swept over the valley. "That" said Muhammad, "is Gabriel with a thousand angels flying at our foes." Another and yet another blast : it was Michael and after him, Serapliel, each with a like angelic troop. It was no great wonder that 319 men, aided by 3,000 angels, should defeat 1,000. There have been many instances in which a small band have defeated tenfold their number, without the help of angels. The battle of Badr is memorable as the occasion on v^hich Muhammad first drew the sword in assertion of his claim as the commissioned apostle of the Most High God. The victory was alleged to be a sign of its truth,- and Muhammad was received in triumph on his return to Medina. Islam the true Religion : Verily the true religion in the sight of God is Islam, iii, 19. III. SURAT AL IMRAN (tHE FAMILY OV IMRAN.) 11 The proper name of the Muhammadan religion is Islam, which means the devoting one's self entirely to God. Love to God : Say, If ye love God, follow me : then God shall love you, and for- give you your sins j for God is gracious and merciful, iii. 31. This is one of the few passages in the Koran in which love to God is mentioned. Fear is the chief feeling expressed. The Birth of Mary : Bememher when the wife of Imran said, Lord, verily I have vowed unto thee that which is in my womb, to be dedicated to thy service : accept it therefore of me ; for thou art he who heareth and knoweth. And when she was delivered of it, she said, Lord, verily I have broaght forth a female (and God well knew what she had brought forth), and a male is not as a female : 1 have called her Mary ; and 1 commend her to thy protection, and also her issue, against Satan driven away with stones. Therefore the Lord accepted her with a gracious acceptance, and caused her to bear an excellent offspring. And Zacharias took care of the child ; whenever Zacharias went into the chamber to her, he found provisions with her : and he said, O Mary, whence hadst thou this ? she answered, This is from God : for God provideth for whom he pleaseth without measure. And the angels called to him, while he stood praying in the chamber, sayirig, Verily God promiseth thee a son named John, who shall bear witness to the Word ivhich cometh from God ; an honourable person, chaste, and one of the righteous prophets, iii. 35, 38, 39. Imran is supposed to have been the father of Mary. Muhammad does not seem to have clearly distinguished between Miriam, the sister of Moses, and the Virgin Mary. Abraham is said to have driven away Satan by pelting him with stones when he tempted him to refuse to sacrifice Isaac. It is said that Zacharias found provis- ions with Mary. Muslim writers say that none went into Mary's apartments, but Zacharias himself ; and that he locked the doors upon her j yet he found she had always winter fruits in summer, and summer fruits in winter. The Birth of Christ : Then the angel said, Mary, verily God sendeth thee good tidings, that thou shall bear the Word, proceeding from himself ; his name shall be Christ Jesus the son of Mary, honourable in this world and in the world to come, and 07ie of those who approach near to the presence of God ; and he shall speak unto men in the cradle, and when he is grown up ; and he shall be one of the righteous : she answered. Lord, how shall I have a son, since a man hath not touched me ? the angel said. So God createth that which he pleaseth : when he decreeeth a thing, he only saith unto it, Be, and it is : God shall teach him the scripture, and wisdom, and the law, and the gospel ; and shall appoint him his apostle to the children of Israel ; and he shall say, Verily 1 come unto you with a sign from your Lord ; for I will make before you, of clay, as it were the figure of a bird ; then I will breathe thereon, and it shall become a bird, by the permission of God : and I will heal him that hath been blind from his birth, and the leper : and I will raise the dead by the per- mission of God : and I will prophesy unto you what ye eat, and what ye lay up for store in your houses. Verily herein will be a sign unto you, if ye believe, iii. 45-4)8. 12 III. SUEAT AL IMKAM (tHE FAMILY OF IMEAN.) There are references here to tAVo fabulous traditions of the Eastern Christians which Muhammad accepted as true. It is said that while yet in the cradle, Jesus said to his mother, " Verily I am Jesus the Son of God." The other legend is that Jesus made a bird of clay which became a bird. Salvation only by Islam : Whoever followeth any other religion than Islam, it shall not be accepted of him : and in the next life he shall be of those who perish, iii. 84. The Kaahah founded^ and the duty of Pilgrimage : Verily the first house appointed unto men to worship in was that which is in Becca ; blessed, and a direction to all creatures. Therein are manifest signs : the place where Abraham stood ; and whoever entereth therein, shall be safe. And it is a duty towards God, incumbent on those who are able to go thither, to visit this house; but whosoever disbelievetb, verily God needeth not the service of any creature, iii. 96-97. Becca is the same as Mecca, The first house was the Kaabah, claimed to have been erected by Abraham and Ishmael. See page 5. Persons who are able should go on pilgrimage to the Kaabah. Those who have money enough, but cannot go them- selves, should hire others to go in their room. The lot of Infidels and Believers contrasted : On the day of resurrection some faces shall become white, and other faces shall become black. And unto them whose faces shall become black, God will say, Have ye returned unto your unbelief, after ye had believed ? therefore taste the punishment, for that ye have been un- believers : but they whose faces shall become white shall he in the mercy of God, therein shall they remain for ever. iii. 106-107. The faces of infidels are said to be blackened ; those of believers to be whitened. Muslims not to make friends of Unbelievers : true believers, contract not an intimate friendship with any besides yourselves : they will not fail to corrupt you. They wish for that which may cause you to perish : their hatred hath already appeared from out of their mouths j but what their breasts conceal is yet more inveterate, iii. 118. The friendship of unbelievers was considered sure to result in apostasy from Islam. It was therefore to be avoided. Encouragement after the Battle of Ohod : Call to mind when thou wentest forth early from thy family, that thou mightest prepare the faithful a camp for war; and God heard and knew it ; when two companies of you were anxiously thoughtful, so that ye became faint-hearted ; but God was the supporter of them both ; and in God let the faithful trust. And God had already given you the victory at Badr, when ye were inferior m number; therefore fear God, that ye may be thankful. When thou saidst unto the faithful, Is it not enough for you, that your Lord should assist you with three thousand angels, sent down from heaven ? Verily if ye persevere, and fear God, and your enemies come upon you suddenly, your Lord will assist you III. SUEAT AL IMRAN (THE FAJVIILY OF IMRAN.) 13 with five thousand angels, distinguised by their horses and attire, iii. 121-125. At the battle of Oliod, Muhammad was defeated, and lost two teeth by a shot from aa arrow, and 70 Muslims were slain. Muhammad comforts his followers with the hope that God would assist them with 5,000 angels. Muslims say that the angels at Badr rode on white and black horses, and had on their heads white and yellow sashes. Those ivho died in battle would have died at home ; No soul can die unless by tlie permission of God according to ivhat is written in the book concerning the determination of things, iii 145. If ye had been in your houses, verily they would have gone forth to fight, whose slaughter was decreed, to the places where they died, iii. 155. Another comfort is that the time of every man's death is decreed by God, and that those who fell in the battle could not have avoided their fate had they stayed at home. Muslims slain in battle for their religion enter paradise : Moreover if ye be slain, or die in defence of the religion of God ; verily pardon from God, and mercy, is better than what they heap together of ivorldly riches. And if ye die, or be slain, verily unto God shall ye be gathered, iii. 158. Thou shalt in no wise reckon those who have been slain at Ohod in the cause of God, dead ; nay, they are sustained alive with their Lord, rejoicing for what God of his favour hatli granted them ; and being glad for those who, coming after them, have not as yet overtaken them ; because there shall no fear come on them, neither shall they be grieved. They are filled with joy for the favour which they have received from God, and his bounty ; and for that God suifereth not the reward of the faithful to perish, iii. 170-172. The object of this was to encourage Muslims to fight. Whatever might be their moral conduct, if they died in battle for their religion, they were sure to enter paradise. The truth of this may well be questioned. The Fate of Unbelievers : And let not the unbelievers think, because we grant them lives long and prosperous, that it is better for their souls : we grant them long and prosperous lives only that their iniquity may be increased ; and they shall suffer an ignominious punishment, iii. 1 79. The Fate of Misers : And let not those who are covetous of what God of his bounty hath granted them, imagine that their avarice is better for them : nay, rather it is worse for them. That which they have covetously reserved shall be bound as a collar about their neck, on the day of the resurrection : unto God helongeth the inheritance of heaven and earth ; and God is well acquainted with what ye do. iii. 181. The Muslin tradition is that the miser's wealth, on the day of the resurrection, will be made into the shape of a serpent, twisted round bis neck like a chain. 14 IV. SURAT UN NISA (wOMEN.) Muhammad^ s excuse for not ivorhing Miracles : Who also say, Surely God hath commanded us, that we should not give credit to any apostle, until one should come unto us with a sacrifice, which should be consumed by fire. Say, Apostles have already come unto yon before me, with plain proofs, and with the miracle which ye mention : why therefore have ye slaiu them, if ye speak truth F iii. 184. Several passges in the Koran show that Muhammad was challenged to work miracles in proof of his prophetic claim. His replies show that he did not profess to work miracles. The excuse is, " the former prophets worked miracles and ye slew them : Why should I gratify your desire and cause fire to come down from heaven? Would ye believe ? " Muhammad's followers have been driven to invent stories detailing miracles said to have been wought by him ; as making hair grow in a boy's head, healing the eye of a soldier, cm-ing a horse from stumbling, &c. Muhammad charged with Impostii^re : If they accuse thee of imposture, the apostles before thee have also been accounted impostors, who brought evident demonstrations, and the scriptures, and the book which enlighteneth the understanding, iii. 185. It is not true that all apostles were regarded as impostors. Such as were so accns - ed were enabled to work such miracles as proved, even to their enemies, that they were sent by God. The scriptures are here called " the book which enlighteneth." CHAPTER IV. Entitled Sukat un Nisa (Women). Medina, The chapter is entitled *' Women," because it is chiefly about laws relat- ing to them. Directions are given to the Muslims at Medina suitable after the defeat of Ohod. Questions arose about inheritance, the treatment of widows and orphans, marriage, &c., which are discussed. There are numerous passages on the duty of fighting for the faith, and Christians are reproved from their beliefs. It is supposed to have been given at Medina, 3 or 4 years after the flight. Duty to Orphans : And give the orphans ivhen they come to age their substance ; and render ^^em not in exchange bad for good: and devour not their substance, hy adding it to your substance; for this is a great sin. iv. 2. Four wives allowed : And if ye fear that ye shall not act with equity towards orphans of the female sex, take in marriage of sucli other women as please you, two, or three, or four, and not more. But if ye fear that ye cannot act equit- ably towards so many, marry one oiily, or the slaves ^hich ye shall have acquired, iv. 3. Islam allows polygamy on earth, and polygamy in heaven. See chaps. Iv,, Ivi. IV. SUEAT UN NISA (wOMEN). 15 Rides about Inheritance : God hath thus commanded you coDcerning your chiMren. A male shall have as much as the share of two females : but if they be females only, and above two in number, they shall have two. third parts of what the deceased shall leave ; and if there be hut one, she shall have the half. And the parents of the deceased shall have each of them a sixth part of what he shall leave, if he have a child : but if he have no child, and his parents be his heirs, then his mother shall have the third part. And if he have brethren; his mother shall have a sixth part, after the legacies which he shall bequeath and his debts he paid. iv. 10.. The "legacies" are for charitable purposes. Accordin.o- to Muhamtnaclan law in India, a man cannot by will devote more than one-third of his property in charity. Other rules about inheritance follow. Punishment of Adulteresses : If any of your women be guilty of whoredom, produce four witnesses from among you against them, and if they bear witness against them, im- prison them in separate apartments until death release them, or 'God affordeth them a way to escape, iv. 14. The women found guilty were to be built into a wall and left there until they were dead. Afterwards it was enacted that maidens should be scouro-ed and banished for a year, and married women were to be stoned. There is no such punishment for the male sex. Women's Rights : ^ true believers it is not lawful for you to be heirs of women against their will, nor to hinder them from marrying others, that ye may^ take away part of what ye have given them in dowry ; unless they have been eruilty of a manifest crime : but converse kindly with them. And if ye hate them, it may happen that ye may hate a "thing wherein God hath placed much good. Tf ye be desirous to exchange a wife for another wife, and ye have already given one of them a talent ; take not away anything therefrom : will ye take it by slandering her, and doing her manifest injustice r iv. 18. Forbidden degrees in Marriage : Ye are forbidden to marry your mothers, and your daughters, and your sisters, and your aunts both on the father's and on the mother's side, and your brother's daughters, and your sister's daughters, and your mothers who have given you suck, and your foster-sisters, and'your wives' mothers, and your daughters-in-law which are under your tuition, horn of your wives unto whom ye have gone in (but if ye have not gone in unto them, it shall be no sin in you to marry them), and the wives of your sons who proceed out of your loins ; and ye are also forbidden to take to wife two sisters; except what is already past : for' God is gracious and merciful. Ye are also forbidden to take to ivife free women ivho are married, except those icomen whom your right hands shall possess as slaves. This is ordained you from God. iv. 21, 22. The prohibited degrees were adopted from the Jewish laws. What was already past was allowed to remain. Muhammad did not consider himself bound bv this law. '' 16 IV. SURAT UN NISA (wOMEN). Muslims may be kept as slaves : Whoso among you hath not means sufficient that he may marry free women, who are believers, let him marry with such of your maid-servants whom your right hands possess, as are true believers ; for God well knoweth your faith, iv. 24. Great and small sins : If ye turn aside from the grievous sins, of those which ye are for- bidden to commit, we will cleanse you from your smaller faults : and will introduce you i7ito paradise with an honourable entry, iv. 30. Mayi^s superiority to Woman ; wives may he chastised : Men shall have the pre-eminence above women, because of those ad- vantages wherein God hath caused the one of them to excel the other, and for that which they expend of their substance i^i maintaining tJieir ivives. The honest women are obedient, careful in the absence of their husbands, for that God preserveth them, hy committing them to the care and protec- tion of the men- But those, whose perverseness ye shall be apprehensive of, rebuke ; and remove them into separate apartments, and chastise them. Bat if they shall be obedient unto you, seek not an occasion of quarrel against them ; for God is high and great, iv. 33. Women are considered an inferior kind of human beings. If disobedient, they may be punished in three ways : 1. Rebuked, 2. Removed to separate apartments. 3 Beaten. Muhammad limited the number of strokes with which it is lawful to punish a slave ; but a wife's punishment is left to the discretion of her husband. Reconciliation of Man and Wife : And if ye fear a breach between the husband and tvife, send a judge out of his family, and a jadge out of her family: if they shall desire a reconciliation, God will cause them to agree ; for God is knowing and wise. iv. 34. This arrangement was intended to prevent divorce. If beating was unsuccessful, arbitration might be tried. Kindness to various Classes : Serve God, and associate no creature with him ; and show kindness unto parents, and relations, and orphans, and the poor, and your neigh- bour who is of kin to yon, and also your neighbour who is a stranger, and to your familiar companion, and the traveller, and the captives whom your right hands shall possess, iv. 35. Sand may he used instead of Water for Purification : true believers, come not to prayers... until ye wash yourselves. But if ye... find no water, take fine clean sand, and rub your faces and your hands theretuith. iv. 42. The Arabs complained that often they had no water ; so the above concession was made. The Punishment of Unbelievers and the Rewards of Believers : Verily, those who disbelieve our signs, we will surely cast to be broiled in hell fire ; so often as their skins shall be well burned, we will give them other skins in exchange, that they may taste the sharper tor- IV. SURAT UN NISA (wOMEN.) 17 ment ; for God is mighty and wise. But those who believe and do that which is right, we will bring into gardens watered by rivers, therein shall they remain for ever, and there shall they enjoy wives free from all impurity ; and we will lead them into perpetual shades, iv. 54, 55. Fatalism : all from God : Wheresoever ye be, death will overtake you, although ye be in lofty towers. If good befall them, they say, This is from God ; but if evil befall them, they say, This is from thee, Mohammed : say. All is from God ; and what aileth these people, that they are so far from understand- ing what is said 2mto them ? Whatever good befalleth thee, man, it is from God ; and whatever evil befalleth thee, it is from thyself, iv. 77, 78. TA,e Koran claimed to he free from contradictions : Do they not attentively consider the Koran ? If it had been from any besides God, they would certainly have found therein many contra- dictions, iv. 81. Muhammad claims that the Koran is from God, because it is free from contra- dictions. He had to invent the doctrine of abrogation to reconcile conflicting passages. ^ There are, however, contradictory passages in the Koran, and it contains several misstatements with regard to Jewish history, e.g., confounding Gideon with David, &c. See ii. 249-252. Rules about Saluting : When ye are sainted with a salutation, salute tJie person with a better salutation, or at least return the same ; for God taketh an account of all things, iv. 85. The usual Arabic salutation is, " Peace be unto thee." A better salutation is to add, *' and the mercy of God and His blessing." Death the punishment of apostasy : If they turn hack from the faith, take them and kill them wherever ye find them. iv. 88. Muhammad, in the early part of his career, said, Let there be no violence in religion, ii- 256, Here death is the penalty for apostasy from Muslimism, and the law was enforced for 1200 years. It is only in recent times that European pressure got it nominally abrogated in Turkey. In every country not yet under Christian influence, it may be inflicted. Punishment for hilling a Believer : It i& not laivful for a believer to kill a believer, unless it happen by mistake ; and whose killeth a believer by mistake, the penalty shall he the freeing of a believer from slavery, and a fine to be paid to the family of the deceased, unless they remit it as alms : and if the slain person be of a people at enmity with you, and be a true believer, the penalty shall he the freeing of a believer ; but if he be of a people in confederacy with you, a fine to be paid to his family, and the freeing of a believer. And he who findeth not luherewith to do this, shall fast two months consecu- tively, as a penance enjoined from God; and God is knowing and wise. But whoso killeth a believer desisrnedly his reward shall be hell, he shall remain therein /or ei'er. iv. 91, 92. The legal fine as the price of blood wag 100 camels or 1000 dinars gold. If the slain person was a woman, half that sum. y 18 IV. SDRAT ON NISA (WOMEN.) Persons saluting on a march not to he charged as unbelievers : true believers, when ye are on a march ia defence of the true religion, justly discern such as ye shall hap'pen to meet, and say not unto him who saluteth you, Thou art not a true believer ; seeking the accidental goods of the present life ; for with God is much spoil, iv. 93. The desire for plunder among the Arabs was so insatiable, that even Muslims were slain on the pretence that they were infidels, and might be lawfully plundered. They were forbidden to rob and murder Muslims, for God would give them much spoil from infidels. Examination hy Angels : Moreover unto those whom the angels put to death, having injured their own souls, the angels said, Of what religion were ye ? they ansv^^ered, We were weak in the earth. The angels replied, Was not God's earth wide enough, that ye might fly therein to a place of refuge ? Therefore their habitation shall be hell ; and an evil journey shall it he thither. iv. 96. The reference is to some people of Mecca who, thougb professed Muslims, would not go with Muhammad to Medina. Such were killed, by angels at the battle of Badr, but the examination was by Munkir and Nakir, " two fierce looking black angels with blue eyes, who visit every man in his grave, and examine him with regard to his faith in God and Muhammad." " The Service of Danger ^^ : When ye march to war in the earth, it shall be no crime in you if ye shorten your prayers, in case ye fear the infidels may attack you; for the infidels are your open enemy, iv. 100. But when ye are secure from danger^ complete your prayers ; for prayer is commanded the faithful, and appointed to he said at the stated times, iv. 102. Prayer might be shortened in time of danger; but when it was over it, should be completed. Punishinent of Deceivers and false Accusers : Dispute not for those who deceive one another, for God loveth not him who is a deceiver or unjust. Such conceal themselves from men, but they conceal not themselves from God ; for he is with them when they imagine by night a saying which pleaseth him not, and God com- prehendeth what they do. iv. 106, 107. Whoso committeth wickedness, committeth it against his own soul : God is knowing and wise. And whoso committeth a sin or iniquity, and afterwards layeth it on the innocent he shall surely bear the guilt of calumny and manifest injustice, iv. 110, 111. Male and Female may enter Paradise : Whoso doth evil shall be rewarded for it ; and shall not find any patron or helper, beside God ; but whoso doth good works, whether he be male or female, and is a true believer, they shall be admitted into paradise, and shall not in the least be unjustly dealt with. iv. 122, 123. The " good works'* here meant are those which Islam requires. IV, SUEAT UN NISA (wOMEN.) 19 Justice in bearing witness ; true believers, observe jastice when ye bear witness before God, although it he against yourselves, or your paients, or relations; whether the party be rich, or whether he be poor; for God is more worthy than them both: therefore follow not your own lust in hearing testimony, so that ye swerve from justice. And whether ye wrest your evidence, or decline giving it, God is well acquainted with that which ye do. iv. 133. No Friendship ivith Unbelievers : Therefore sit not with them ivho believe not, until they engage in different discourse ; for if ye do, ye will certainly become like unto them, iv. 139. Muslims are not allowed even to listen to the adverse criticism of unbelievers, lest they become like them. Ignorant bigotry is the strongest defence of Islam. Condemnation of these luho receive part of the Scriptures and not others : They who believe not in God and his apostles, and would make a distinction between God and his apostles, and say, We believe in some of the prophets, and reject others of them, and seek to take a middle way in this matter; those are really unbelievers, and we have prepared for the unbelievers an ignominious punishment. But they who believe in God and his apostles, and make no distinction between any of them, unto those will we surely give their reward ; and God is gracious and merci- ful, iv. 149-161. Muslims who reject the Scriptures are here called infidels or Kafirs. Jesii,s not really crucified : And for that they have not believed on Jesus, and have spoken against Mary a grievous calumny; and have said. Verily we have slain Christ Jesus the son of Mary, the apostle of God ; yet they slew him not, neither crucified him, but he was represented by one in his likeness ; and verily they who disagreed concerning him, were in a doubt as to this matter, and had no sure knowledge thereof, but followed only an uncertain opinion. They did not really kill him ; but God took him up unto him- self : and God is mighty and wise. iv. 155, 156. The above words express the belief of Muslims — viz., that Jesus did not actually die, but that God took Him away and another resembling Him was crucified. Chapter iii. 54 admits His death. " When God said, Jesus, verily 1 will cause Thee to die, and 1 will take Thee up unto me, and I will deliver Thee from the unbelievers." The Jewish prophets, as Isaiah and Daniel, foretold the death of Christ. He Himself often said that He would die. Jewish, Heathen, and Christian histories attest the fact of His death. It was only a few obscui^e Christian heretics that denied it. This one passage refutes the claim of Muhammad to be a prophet of God. The Psalms {Zabur) given to David : We gave the Psalms unto David, iv. 162. Christians reproved for tlielr Beliefs : ye who have received the scriptures, exceed not the just bounds in your religion, neither say of God a^iy other th-em the truth. Verily Christ Jesus the son of Mary is the apostle of God, and his Word, which he conveyed 20 V. SUEAT VL MAIDA (XHE TABLE.) into Mary, a.ud a. si^ivit proceeding ivom him. Believe therefore in God, and his apostles, and say not, There are three Gods ; forbear this ; it will be better for you. God is but one God. Far be it from him that he should have a son ! unto him helongeth whatsoever is in heaven and on earth ; and God is a sufficient protector, iv. 169. Somo supposed the "three Gods" to be God, Jesus, and Mary; but the passage is equally directed agaiust those who acknowledge the Christian Trinity, consisting of Father, Son, and Holy Ghost. Whenever the Koran refers to Christianity, it is generally to inveigh against the idea that God has a son. If it were to be understood in the ordinary sense, this would be blasphemy. The subject will be discussed in the Review. CHAPTER V. Entitled Sueat ul Maid a (The Table). Revealed at Medina. This chapter treats of a variety of matters, but chiefly of the following: (1) The Pilgrimage to Mecca; (2) Denunciation of the Jews; (3) Against Christian Doctrines; (4) A warning not to make friends with Jews or Christ^ ians. The verses belong to diSerent periods. Forhidden Food : Ye are forbidden to eat that which dieth of itself, and blood, and swine's flesh, and that on which the name of any besides God hath been invocated ; and that which hath been strangled, or killed by a blow, or by a fall, or by the horns of another beast, and that which hath been eaten by a wild beast, except what ye shall kill yourselvess ; and that which hath been sacrificed unto idols, iv. 4. It has already been explained that the Bismillah must be uttered before killing the animal. See ii. 174. Divination hy Arrows forhidden : It is likewise unlawful for you to make division by casting lots with arrows, v. 4. Three arrows were generally used. On one was written Mtj God commands me} on the second, My God forbids me -, and the third was blank. If the second was drawn the matter was allowed to stand over for a year. If the third was drawn, another trial was made. The Food of Jews and Christians might he eaten : This day are ye allowed to eat such things as are good, and the food of those to whom the scriptures were given is also allowed as lawful unto you ; and your food is allowed as lawful unto them; v. 6. Some Muslims in India have adopted caste notions from the Hindus, and will not eat with Christians. This is contrary to the Koran. Muslims may marry Jewish or Christian luomen : And ye are also allowed to marry free women that are believers, and also free women of those who have received the scriptures before you, when yo shall have assigned them their dower ; living chastely with them, neither committing fornication, nor taking them for concubines, v. 6. V. SUKAT UL MAIDA (tHE TABLE.) 21 Laws of Purifications : true believers, when ye prepare yourselves to pray, wash your faces, and your hauds unto the elbows; and rub your heads, and your feet unto the ankles ; and if ye be polluted by having lain with a woman, wash yourselves all over. But if ye be sick, or on a journey, or any of you Cometh from the priv}^, or if ye have touched women, and ye find no water, take fine clean sand, and rubyoui' faces and your hands therewith; God would not put a difficulty upon you ; but he desireth to purify you, and to complete his favour upon you, that ye may give thanks, v. 7. God requires more than outward purity in His worshippers. Charges of Imposture brought against Muhammad : But they who believe not, and accuse our signs of falsehood, they shall be the companions of hell. v. 11. This verse shows that even during his lifetime Muhammad was charged with imposture. His only argument in reply was the threat of hell. The Divinity of Christ denied : They are infidels, who say. Verily God is Christ the son of Mary. Say unto them, And who coald obtain anything from God to the contrary^ if he pleased to destroy Christ the son of Mary, and his mother, and all those who are on the earth ? v. 19. In the earlier chapters of the Koran, Christians are spoken of as " the people of the book." When his power had been firmly established, in some cases, as in the pre- sent, he spoke differently of them. God sent a Raven to Cain ; And God sent a raven, which scratched the earth, to show him how he should hide the shame of his brother, and he said, Woe is me ! am 1 unable to be like this raven, that I may hide my brother's shame r' and he became owe of those who repent, v. '6^. Verses 30-33 give an account of Cain's murder of his brother. The Muslim legend is that Cain carried about the dead body for a time not knowing where to conceal it. God taught him by the example of a raven, who having killed another raven, duo- a pit with his claws and beak, and buried it therein. ° Punishment for Theft : If a man or a woman steal, cut off their hands, in retribution for that which they have committed ; this is an examplary punishment appointed by God ; and God is mighty and wise. v. 42. This punishment is still inflicted in some Muhammadan countries. It is noticed in the Review, Laiv of Retaliation : We have therein commanded them, that they should give life for life, and eye for eye, and nose for nose, and ear for ear, and tooth for tooth ; and that wounds should also be punished by retaliation : but whoever should remit it as alms, should be accepted as an atonement for him. v. 49. • ^.l*i^® injured person forgave the transgressors, no punishment was to be inflicted. 22 V. SaEA.T UL MAIDA (tHE TABLE.) The Scriptures called the Booh of God : We have surely sent down the law, containing direction and light; thereby did the prophets who professed the true religion, judge them who judaised ; and the doctors and priests also judged by the book of God, which had been committed to their custody and they were witnesses thereof, v. 48. Jesus taught the Gospel given hy God : We also caused Jesus the son of Mary to follow the footsteps of the prophets, confirming the law which ivas sent down before him ; and we gave him the gospel, containing direction and light; confirming also the law which was given before it, and a direction and admonition unto those who fear God that they who have received the gospel might judge according to what Grod hath revealed therein : and whoso judgeth not according to what God hath revealed, they are transgressors, v. 50, 51. The " law" sent dowu before Jesus was the Taurat ; the gospel or Injil, is said to have been given by Grod. Both are declared to be divine. Those who Judge not according to that which God hath revealed, are " transgressors." Jews or Christians not to he taken as Friends : true believers, take not the Jews or Christians for your friends ; they are friends the one to the other ; but whoso among you taketh them for his friends, he is surely one of them : verily God directeth not unjust people. V. 56. The contempt here shown for Jews and Christians is the spirit of Islam. Jews changed into Apes and Swine : He whom God hath cursed, and with whom he hath been angry having changed some of them into apes and swine, and who worship Tai'hut, they are in the worse condition, and err more widely from the straightness of the path. v. 65. See also ii. 64. The legend is that in the days of David some Jews dwelt at Elath, on the Red Sea. On the night of the 8abbath it is said that the fish came in great numbers to the shore to tempt them. Some of the inhabitants broke the com- mand to keep the Sabbath ; whereupon David cursed them, and God changed them into apes and swine. The Law and Gospel to he ohserved : Say, ye who have received the scriptures, ye are not grounded on anything, until ye observe the law and the gospel, and that which hath been sent down unto you from your Lord. v. 72. This is ajiother testimony of the Koran to the Taurat and Injil. The Divinity of Christ and the Trinity denied : They are surely infidels, who say, Verily God is Christ the sou of Mary ; since Christ said, children of Israel, serve God, my Lord and your Lord ; whoever shall give a companion unto God, God shall exclude him from paradise, and his habitation shall be hell fire ; and the ungodly shall have none to help them. They are certainly infidels, who say, God is the third of three : for there is no God besides one God ; and if they refrain not from what they say, a painful torment shall surely be inflicted on such of them as are unbelievers, v. 76^ 77. V. SURAT UL MATBA (THE TABLE.) 23 Expiation of Oaths : God will not puuish you for an incousiderafce word in your oaths ; but he will punish you for what ye solemnly swear vjith deliberation. And the expiation of such an oath shall he the feeding of ten poor men with such moderate /oocZ as ye feed your own families withal; or to clothe them ; or to free the neck of a true believer from captivity ; but he who shall not find ivhereiviih to perform one of these three things, shall fast three days. This is the expiation of your oaths, when ye swear. Therefore keep your oaths, v. 91. Thoughtless oaths used in conversation are regarded aa '* inconsiderate words," not deserving punishment. This is a tampering with truth. Jesus Christ teaches that we must give account for all our words. Hunting and Fishing during Pilgrimage : It is lawful for you to fish in the sea, and to eat what ye shall catchy as a provision for you and for those who travel ; but it is unlawful for you to hunt by land, while ye are performing the rites of pilgrimage ; therefore fear God, before whom ye shall be assembled at the last day. V. 97, The Kaahah and Pilgrimage : God hath appointed the Kaabah, the boly house, an establishment for mankind ; and hath ordained the sacred month, and the offering, and the neck ornament, v. 98. The Kaabah has already been described. See ii. 149. The pilgrimage must be performed in the appointed month, otherwise a visit to Mecca is of no value. Animals offered in sacrifice were ornamented with a garland. ^ The Miracles of Jesus : When God shall say, O Jesus, son of Mary, remember my favour towards thee, and towards thy mother; when I strengthened thee with the holy spirit, that thou shouldest speak unto men in the cradle, and when thou wast grown up; and when I taught thee the scripture, and wisdom, and the law and the gospel ; and when thou didst create of clay as it were the figure of a bird, by my permission, and didst breathe there- on, and it became a bird by my permission ; and thou didst heal one blind from his birth and the leper by my permission ; and when thou didst bring forth the dead from their graves, by my permission ; and when I withheld the children of Israel from Jailing thee, when thou hadst come unto them with evident miracles, and such of them as believed not, said, This is nothing but manifest sorcery, v. 109, 110. The pretended miracle of Jesus spealcing in the cradle has been noticed under iii. 46. There it is said that God taught Jesns the scriptures. Another legend is that Jesus made a clay bird speak, iii. 48. It is also alleged that God kept the Jews from putting Jesus to death. See iii. 53 and iv. 15fi. Jesus did not teach His disciples to worship Himself and His mother : And when God shall say unto Jesus, at the last day, Jesus, son of Mary, hast thou said unto men, Take me and my mother for two gods, beside God ? He shall answer, Praise be unto thee ! it is not for me 24 VI. SURAT AL ANAM (CATTLE.) to say that which I ou^^ht not ; if I had said so, thou wouldst surely have known it: thou knowest that is in rae, but T know not what is in thee ; for thou art the knower of secrets, I have not spoken to them any other than what thou didst command me : namely, Worship God my Lord and your Lord, vi- 116, 117. Muhammad's acquaintance with Christianity was very slight. The Christian Trinity was not the Father, Mother, Son. Jesus is made to say, ** I know not what is in thee." This contradicts His declaration in John x. 1,5. CHAPTER VI. Entitled Sueat al Anam (Cattle.) Revealed at Mecca. The chapter derives its title from the frequent mention of cattle in connection with the idolatrous rites of the people of Mecca. From the command to withdraw from idolaters, Muhammad had evidently in view his flight to Medina. The Unbelief of the Koreish : A^lthough we had caused to descend unto thee a book ivritten on paper, and they had handled it with their hands, the unbelievers had surely said, This is no other than manifest sorcery. They said, Unless an angel be sent down unto him, vje will not believe. But if we had sent down an angel, verily the matter had been decreed, and the}' should not have been borne with, by having time granted them to repent, ii. 7, 8. The Koreish did not see anything in the Koran sufficiently miraculous to con- vince them of its heavenly origin. They would nob have believed even if an angel had come down to them from heaven. The Koran revealed hy God : And this Koran was revealed unto me, that T should admonish you thereby, and also those unto whom it shall reach, vi. 19. Muslims believe that every word and letter in the Koran has been revealed by God. Scoffers at the Koran : The unbelievers will say, This is nothing but silly fables of ancient times, vi. '24. Some men, after hearing Muhammad repeating the Koran, said that he only told a parcel of foolish stories. Unbelievers after Death : They are lost who reject as falsehood the meeting of God in the next life, until the hour cometh suddenly upon them. Then ivill they say, Alas ! for that we have behaved ourselves negligently in our lifetime ; and they shall carry their burdens on their backs; will it not be evil which they shall be laden with ? vi. 30- " The hour" denotes the day of the judgment. The Muslim idea is that the evil deeds of the wicked will be a heavy burden upon their backs, VI. SURAT AL ANAM (CATTLE.) 25 Beasts and birds to he brought to Judgment : There is no hind of beasfc on earth, nor fowl which flieth with its wings, but the same is a people like unto you ; we have not omitted any- thing in the book of our decrees : then unto their Lord shall they return. vi. 37. If beasts and fowls are to be judged, why not snakes, fishes, and insects ? Christianity teaches that we difiFer from them in being accountable beings. Punishment of those loho charge Muhammad ivith Imposture : "Whoso shall accuse our signs of falsehood, a punishment shall fall on them, because they have done wickedly, vi. 48. This accusation is mentioned for the sixth time in this chapter. It shows how often it had been brought. God^s Omniscience and Omnipresence : With him are the keys of the secret things ; none knoweth them besides himself : he knoweth that which is on the dry land and in the sea; there falleth no leaf, but he knoweth it; neither is there a single grain in the dark parts of the earth, neither a green thing, nor a dry thing, but it is ivritten in the perspicuous book. It is he who causeth you to sleep by night, and knoweth what ye merit by day ; he also awaketh you therein, that the prefixed term of your lives may be fulfill- ed ; then unto him shall ye return, and he shall declare unto you that which ye have wrought, vi. 58, 59. The "Perspicuous Book" denotes the book in which God's decrees are written, and every event recorded. Boiling water given to unbelievers : They who are delivered over to perdition for that which they have committed, shall have boiling water to drink, and shall suffer a grievous punishment, because they have disbelieved, vi. 71. Observance of the times of Prayer : " Observe the stated times of prayer and fear Him ; for it is he be- fore whom ye shall be assembled, vi. 72. There are five stated times of prayei\ 1. From dawn to sunrise, 2. When noon is past. 3. Midway between noon and sunset. 4. A few minutes after sunset. 5. From sunset till mid-night. The whole must be in Arabic. Abraham's Testimony against Idolatry : Call to mind when Abraham said unto his father Azar, Dost thou take images for gods ? Verily I perceive that thou and thy people are in a manifest error. And thus did we show unto Abraham the kingdom of heaven and earth, that he might become 07ie of those who firmly believe. And when the night overshadowed him, he saw a star, a7id he said, This is my Lord : but when it set, he said, I like not gods which set. And when he saw the'.moon rising, he said. This is my Lord ; but when he saw it set, he said, Verily if my Lord direct me not, I shall become 07ie of the people who go astray. And when he saw the sun rising, he said, This is my Lord, this is the greatest; but when it set, he said, O my people, verily I am clear of that which ye associate with God : I direct my face 4 26 VI. 6URAT AL ANAM (OATILE.) unto hirn wlio hath created the heavens and the earth ; I am orthodox, and am not one of the idolaters, ivi. 75-80. Azav is the name given by Muslims to Abraham's father, called Terah in the Bible, Terah was an idolater. The Prophets after Abraham : And this is our argument wherewith we furnished Abraham against his people: we exalt whom we please; for thy Lord is wise and know- ing. And we gave unto him Isaac and Jacob ; we directed them both : and Noah had we before directed, and of his posterity David and Solo- mon ; and Job, and Joseph, and Moses, and Aaron : thus do we reward the righteous : and Zacharias* and John, and Jesus, and Elias ; all of them were upright men : and Ismael, and Elisha, and Jonas, and Lot ; all these have we favoured above the rest of the world : vi. 8'i-87. Of 25 prophets mentioned in the Koran, 18 are here named. The order in which they are mentioned shows Muhammad's ignorance of history. Several of them, as Zacharias, Ismael, and Lot, were not prophets. The Jews accused of suppressing part of the Scriptures : Say, Who sent down the book which Moses brought, a light and a direction unto men ; which ye transcribe on papere, whereof ye pub- blish some part ^ and great part ivhereof ye conceal ? and ye have been taught by Mohammed what he knew not, neither your fathers. Say, God sent it doiun : then leave them to amuse themselves with their vain discourse, vi. 92. The Jews are here, as frequently in the Koran, accused of suppressing and alter, ing those parts of their scriptures which referred, according to the Mussalman theory, to the mission of Muhammad. Palmer, The Stars ordained for guidance : It is he who hath ordained the stars for you, that ye may be directed thereby in the darkness of the land and of the sea. vi. 98. The Arabs were guided at night by the stars, like sailors. They worshipped the stars, and forgot the God who made them. References to the Jinns-. Yet ye have set up the jinns as partners with God, although He created them. 101. Thus have we appointed unto every prophet an enemy ; the devils of men, and of jinns : who privately suggest the one to the other speci- ous discourses to deceive ; but if thy Lord pleased, they would not have done it. vi. 112. company of jinns and men, did not messengers from among your- selves come unto you, rehearsing my signs unto you, and forewarning you of the meeting of this your day ? vi. 130. The jinns were supposed to be supernatural beings, created, like the devils, of fire instead of clay, and possessed of miraculous powers. They are devoutly believed in by Muslims, and are supposed to be subject to the same controlling laws as man- kind, and to have also had prophets sent to them. Palmer. Some of them were good, but generally they were evil. Some are said to have been converted to Islam. VI. SURAT AL AN AM (CATTLE.) 27 What food may be eaten: Eat of that whereon the name of God hath been commemorated, if ye believe in his signs : and why do ye not eat of that whereon the name of God hath been commemorated ? since he hath plainly declared unto you what he hath forbidden you ; except that which ye be compelled to eat of hj necessity, vi. 118, 119, Before any animal is killed for food, " In the name of God" must be pronounced. Only, if necessary, may other food be eaten. Believers and Unbelievers : And whomsoever God shall please to direct, he will open his breast to receive the faith of Islam : but whomsoever he shall please to lead into y error, he will render his breast straight and narrow, as though he were climbing up to heaven. Thus doth God inflict a terrible punishment on those who believe not. vi. 125. This verse makes man's salvation depend entirely upon the will of God. God opens the hearts of Muslims ,• He leads infidels into error that He may inflict on them a terrible punishment. This is horrible doctrine. The Idolaters of Mecca rebuked : Those of Mecca set apart unto God a portion of that which he hath produced of the fruits of the earth, and of cattle ; and say, This belongeth unto God (according to their imagination), and this unto our compan- ions. And that which is destined for their companions cometh not unto God ; yet that which is set apart unto God cometh unto their companions. How ill do they judge, vi. 136. The idolaters divided the produce of their fields and flocks into two parts,— one for God and the other for inferior deities, here called '* companions." Should the portion of God prove greater at the time of harvest, they changed the portions, giving the larger portion to the gods. Evil customs oj the Koreish exposed : They also say, These cattle and fruits of the earth are sacred ; none shall eat thereof but whom we please (according to their imagination) • and there are cattle whose backs are forbidden to be rode on, or laden with burdens ; and there are cattle on which they commemorate not the name of God lohen they slay them, devising a lie against him : God shall reward them for that which they falsely devise. And they say, That which is in the bellies of these cattle, is allowed our males to eat, and is forbidden to our wives ; but if it prove abortive, then they are both partakers thereof, vi. 138, 139. Among the Arabs one tree was dedicated to the gods and allowed to grow un- touched. Some animals they were forbidden to eat or ride upon. Some mio-ht be eaten by the men and not by the women, and vice versa. Such customs are condemned. Child murder forbidden : Murder not your children for fear lest ye be reduced to poverty. We will provide for you and them. vi. 151. ^ Female infanticide prevailed among the Arabs as among some Kajputs in India, till it was stopped. Daughters were buried alive as soon as they were born— if the parents thought that they could not maintain them. V 28 VII. «UKAT AL AKAi' (TUE FAUTITJON WALL.) The Law given to ]\[oses a 'perfect rule, Sjx: We gave also nnto Moses the book of the Lav.^ ; a perfect rule uuto him who should do right, and a determiuation concerning all things needfuly and a direction, and mercy ; that the children of Israel might believe the meeting of their Lord. vi. 151. Muhammad the first Musliin : Say, Verily my prayers, and my worship, and my life, and my death are dedicated unto God, the Lord of all creatures : he hath no companion. This have I been commanded : I am the first Muslim, vi. 163. Entire consecration of self to God is what Muhammad here declares to be. the religion of Islam. No Saviour : Say, shall I desire any other Lord besides God ? since he is the Lord of all things ; and no soul shall acquire any merits or deinerits but for itself -, and no burdened soul shall bear the burden of another, vi. 164. CHAPTER VII. Entitled Surat al Araf (The Partition Wall). Revealed at Mecca, The title is derived from the reference to the 'partition ivall between heaven and hell, which is called al Ardf. It contains chiefly accounts of the rejection of certain prophets and the judgments which followed. In like manner, if the Koreish of Mecca I'ejected Muhammad, similar judgments would befall them. It is supposed to have been written shortly before the flight. Space does not allow all the prophets to be mentioned. Only special incidents can be noticed. The Tree of Life mistaken for the Tree of the Knowledge of good and evil ; And Satan suggested to them both, that he would discover unto them their nakedness, which was hidden from them ; and he said, Your Lord hath not forbidden you this tree, for aiiy other reason but lest ye should become angels or lest ye become immortal, vii. 21. Eve was tempted to eab of the tree of the knowledge of good and evil. See Genesis, iii. 1-7, 22. Indecent customs forbidden : When they commit a filthy action, they say, We found our fathers 'practising the same ; and God hath commandeth. us to do it. Say, Verily God commandeth not filthy actions. Do ye speak concerning God that which ye know not ? vii. 29. The Kureibh went round the Kaabah naked, defending it on the ground of oustow. It is hero forbidden, VII. SUKAT AL ARAF (tHE PARTITION WALL). ' 29 WorsJdppers to he decently clad : O children of Adam, take your decent apparel at every place of •worship, and eat and drink, but be not guilty of excess ; for he loveth not those who are guilty of excess, vii. 32. When men go to the mosque they should have good apparel, yet they should not go in clothes adorned with gold and silver, lest they should seem pi'oud. The punishment of those who charge Muhammad with Imposture : But they who shall accuse our signs of falsehood, and shall proudly reject them, they shall be the companions of hell fire ; they shall remain therein for ever. And who is more unjust than he who deviseth a lie concerning God, or accuseth his signs of imposture ? vii. '67^ 38. Muhammad, by his frequent references to this, shows the suspicion which attend fraud, and does not exist among honeat truthful minds. The Veil of al Araf : And between the blessed and the damned there shall be a veil ; and men shall stand on al Araf who shall know every one of them by their marks ; and shall call unto the inhabitants of paradise, saying^ Peace be upon you : yet they shall not enter therein, although they earnestly desire it. And when they shall turn their eyes towards the companions of hell fire, they shall say, Lord, place us not with the ungodly people ! vii. 47, 48. This may have been copied from the great gulf mentioned in Luke xvi. 26 as separating paradise from. the place of torment. Hud rejected by the Tribe of Ad"^ and their fate : And unto the tribe of Ad we sent their brother Hud. He said, O my people, worship God : ye have no other God than him ; will ye not fear him ? The chiefs of those among his people who believed not, answered, Verily we perceive that thou art guided by folly ; and we certainly esteem thee to he one of the liars. He replied, my people, / am not guided by^ folly ; but I am a messenger unto you from the Lord of all creatures : I bring unto you the messages of my Lord j and I am a faithful counsellor unto you. vii. 66-69. They said, Art thou come unto us, that we should worship God alone, and leave the deities which our fathers worshipped ? Now bring down thoX judgment upon us, with which thou threatenest us, if thou speak- est truth. Mud answered, Now shall there suddenly fall upon you from your Lord vengeance and indignation, vii. 71. And we delivered him, and them who believed with him, by our mercy ; and we cut off the uttermost part of those who charged our signs with falsehood, and were not believed, vii. 73. Ad was a powerful Aral> tribe, zealously given to idolatry. Hud is supposed by the Jews to have been Heber, but about this there is no certainty. Saleh rejected by the Thamudites ; their destruction : And unto the tribe of Thamud we sent their brother Saleh. He said my people, worship God : ye have no God besides him. Now hath a manifest proof come unto you from your Lord. This she-camel of God * The rejection of Noah ia previously mentioned. 30 VII. SURAT AL AEAF (thE PARTITION WALL.) is a sign unto yoa : therefore dismiss her freely, that she may feed in God's earth ; and do her no hurt, lest a painful punishment seize you. The chiefs among his people who were puifed up with pride, said unto those who were esteemed weak, namely, unto those who believed among them, Do ye know that Saleh hath been sent from his Lord? They answered, We do surely believe in that wherewith he hath been sent. Those who were elated with pride replied, Verily we believe not in that wherein ye believe. And they cut off the feet of the camel, and inso- lently transgressed the command of their Lord, and said, O Saleh, cause that to come upon us, with which thou hast threatened us, if thou art one of those who have been sent by God. Whereupon a terrible noise from heaven assailed them ; and in the morning they were found in their dwellings prosti'ate on their breasts and dead. vii. 74-79 (abridged). A prophet, named Salih, is still worshipped by some of the Arabs about Mount Sinai. They pretend to show near the top of the mountain a foot-print of the prophet's she camel. Their goats are sometimes milked into it to make them fruitful. Shoaih^ rejected, the Madianites and their doom : And unto Madian ive sent their brother Shoaib. He said unto theniy O my people, worship God ; ye have no God besides him. vii. 86. The chiefs of his people, who were elated with pride, answered, We will surely cast thee, Shoaib, and those who believe with thee, out of our city ; or else thou shalt certainly return unto our religion, vii. 89. And the chiefs of his people, who believed not, said, If ye follow Shoaib, ye shall surely perish. Therefore a storm from heaven assailed them, and in the morning they were found in their dwellings dead and prostrate. They who accused Shoaib of imposture became as though they had never dwelt therein ; they who accused Shoaib of imposture perished themselves, vii. 91, 92. Shoaib is supposed to represent Jethro, the father-in-law of Moses. No miracles are recorded of him, yet Muslim writers say that when he desired to ascend a moun- tain it stooped down to receive him, and then rose up to its ordinary place. The dreadful fate of the people is set forth as a warning to those who would charge Muhammad with imposture. The Death of the male children of the Israelites in Egypt : And the chiefs of Pharaoh's people said, Wilt thou let Moses and his people go, that they may act corruptly in the earth, and leave thee and thy gods ? Pharaoh answered, We will cause their male children to be slain and we will suffer their females to live ; and by that means we shall prevail over them. vii. 128. The male children were ordered to be put to death before the birth of Moses — not after Moses came to Pharaoh. Moses himself was to have been destroyed. See Exodus i. (Verses 104 — 147 contain a long account of Moses, his mission to Pharaoh, the contest with the magicians, the ten plagues, the destruction of the Egyptians in the Red Sea, and God's appearance on the Mount.) * The rejection of Lot is previously described. VII. SDEAT AL ARAF (tHE PAKTITION WALL.) 31 Aaro7i and the Golden Calf: And the people of Moses, after his departure, took a corporeal calf, made of their ornaments, which lowed. Did they not see that it spake not unto them, neither directed them in the way ? yet they took it for , their goJ, and acted wickedly. But when they repented with sorrow, and saw that they had gone astray, they said. Verily if our Lord have not mercy upon us, and forgive us not, we shall certainly become of the number of those who perish. And when Moses returned unto his people, full of wrath and indignation, he said, An evil thing is it that ye have committed after my departure ; have ye hastened the command of your Lord ? And he threw down the tables, and took his brother by the hair of the head, and dragged him unto him. And Aaron said unto him. Son of my mother, Verily the people prevailed against me, and it wanted little but they had slain me : make not 7ny enemies therefore to rejoice over me, neither place me with the wicked people. Moses said, Lord, forgive me and my brother, and receive us into thy mercy ; for thou art the most merciful of those who exercise mercy. Verily as for them who took the calf for their god, indignation shall overtake them from their Lord, and ignominy in this life : thus will we reward those who imagine falsehood. But unto them who do evil, and afterwards repent and believe in God, verily thy Lord ivill thereafter he clement and merciful, vii. 148-153. The worship of the golden calf is described in Exodus xxxii. 1 — 24. There is no mention that the calf lowed, nor that Moses seized Aaron by the head. These are additions by Muhammad. Muhammad the illiterate Prophet : Say, men. Verily I am the messenger of God unto you all : unto him helongeth the kingdom of heaven and earth ; there is no God but he ; he giveth life, and he causeth to die. Believe therefore in God and his apostle, the illiterate prophet, who believeth in God and his word ; and follow him, that ye may be rightly directed, vii. 158. Muhammad, it is said, could neither read nor write. He was hence called the " illiterate prophet." This he used as an argument that the Koran oame from God. The words have also been translated " Prophet of the Gentiles," — a name said to have been given him by the Jews. Water from the Rock in the Wilderness : Of the people of Moses tJiere is a party who direct others with truth, and act justly according to the same. And we divided them into twelve tribes, as into so ynany nations. And we spake by revelation unto Moses, when his people asked drink of him, and we said. Strike the rock with thy rod ; and there gushed thereout twelve fountains, and men knew their respective drinking- place, vii. 160, 161. The correct account is found in Exodus xvii. 1 — 7. It is not said that there gushed out 12 fountains. Muhammad may have confounded this with the 12 wells at EHm. Exodus XV. 27. The Sahhath hreaJcers changed into apes : And ask them concerning the city, which was situate on the sea, when thoy transgressed on the sabbath day : when their fish came unto sj 32 VII. SUE AT AL AEAF (tHE PARTITION WALL.) them on tlioir sabbath day, appearing openly on the water ; but on the day whereon they celebrated no sabbath, they came not nnto them. Thus did we prove them, because they were wicked doers. And when a party of them said unto the others. Why do ye warn a people whom God will de- stroy, or will punish with a grievoas punishment ? They answered, This is an excuse for us unto your Lord ; and peradventure they will beware. But when they had forgotten the admonitions which had been given them, we delivered those who forbade them to do evil ; and we inflicted on those who had transgressed, a severe punishment, because they had acted wickedly. And when they proudly refused to desist from what had been forbidden them, we said nnto them. Be ye transformed into apes, driven away from the society of men. vii. 164^-167. This supposed occurrence is also mentioned in chapter ii. 64. It is said that in the time of David some Israelites dwelt at Elath on the Red Sea. To tempt them, God made fishes come to them on the Sabbath day, but not on other days. Some caught the fish on the Sabbath day. David cursed them, and God changed them into apes. Can we believe that God made fish to come on a Sabbath day to tempt people ? Their change into apes is another fable. Mount Sinai shaken over the Israelites : And when we shook the mountain of Sinai over them, as though it had been a covering, and they imagined that it was falling upon them ; and ice said, Receive the law which we have brought you, with reverence ; and remember that which is contained therein, that ye may take heed, vii. 172. This is also mentioned in chap. ii. 62. The legend ia that the Israelites refug- ing to receive the laws of Moses, God tore up the mountain by the roots and shook it over their heads to terrify tbem into compliance. The Bible says nothing about such a tremendous miracle. It is a Jewish fable adopted by Muhammad. Many jinns and men created for hell : Moreover we have created for hell many of the jinns and of men ; they have hearts by which they understand not, and they have eyes by which they see not, and they have ears by which they hear not. These are like the brute beasts : yea, they go more astray : these are the negli- gent, vii. 180. God is here said to have created many jinns and men for the express purpose of filling hell. This is horrible teaching. God's excellent Names : G.od hath most excellent names : therefore call on him by the same ; and withdraw from those who use his names perversely : they shall be rewarded for that which they shall have wrought, vii. 181. There are 99 names of God found in the Koran. They are repeated by pious Muslims, with the aid of a rosary, as a work of merit. The following are a few of them : The Merciful, the King, the Protector, the Victorious, the Hearer, the Pro- vider, the Friend, the Afflicter, the Propitious, the Mild, &c. Hindus have similar- ly the thousand names of Vishnu. God require spiritual worship j the mere repetition of His names is of no account. Muhammad not possessed of a devil : Do they not consider that there is no devil in their companion ? He is no other than a public preacher, vii. 185. VII. SUfeAT AL ARAF (tHK PARTITION WALL ) 33 Muhammad wd,a charged with having a devil when he went up to Mount Safa, and from thence warned against idolatry. He loved to appear at Mecca in the charac« tor of a preacher. Tlie coming of the " hour'' sudden : They will ask thee concerninpf the hour ; at what time its coming is fixed r* Answer, Verily the knowledf^e thereof is with my Lord, none shall declare the fixed time thereof, except he. The expectation thereof is grievous in heaven and on earth, it shall come upon you no other- wise than suddenly, vii. 187. " The hour" means the last day, the day of judgment. This is said to be known only to God, and will come suddenly. The Christian doctrine is the same. Jesua Christ said, "Of that day and hour knoweth no man, no, not the angels of heaven." Matt. xxiv. 3(J. The Idolatry of Adam and Eve : It is he who hath created you from one person, and out of him pro- duced his wife, that he might dwell with her; and when he had known her, she carried a light burden for a time^ wherefore she walked easily therewith. Bnt when it became more heavy, they called upon God, their Lord, saying If thou give us a child rightly shaped, we will surely be thankful. Yet when he had given them a child rightly shaped, they attributed companions unto hira, for that which he had given them. But far be that from God, which they associated with hhn ! vii. 189-190. The legend is that when Eve was with child, Satan appeared to her and pro- niised a safe delivery if she would call the child Abdul Hdrith, or the servant of al Harith (Satan's name among angels) instead of Abdullah, the servant of God, as Adam had designed. Adam agreed to this, and when the child was born it was called by that name, upon which it immediately died. This story probably ai'ose from Cain being called a • tiller of the ground,' which may be read in Arabic Abd el Harith. The folly of idolatry : Will they associate ivith him false gods which create nothing, bnt are themselves created ; and can neither give them assistance, nor help themselves ? And if he invite them to the true direction, they will not follow you: it will be equal unto you, whether ye invite them, or whether ye hold your peace. Verily the false deities whom ye invoke besides God, are servants like unto you. Call therefore upon them, and let them give you an answer, if ye speak truth. Have they feet, to walk with ? Or have they hands, to lay hold with ? Or have they eyes, to see with ? Or have they ears to hear with ? Say, Call upon your companions, and then lay a snare for me, and defer it not ; for God is my protector, who sent down the book of the Koran ; and he protecteth the righteous. But they whom ye invoke besides him, cannot assist you, neither do they help themselves ; and if ye call on them to direct you, they will not hear. Thou seest them look towards thee, but they see not. vii. 191-198. Th© arguments are like those in the Bible, See Psalm, cxv. 3-8 and Isaiah xHv. 8-21. Satan to he repelled hy using the name of God : And if an evil suggestion from Satan be suggested unto thee, to divert thee from thy duty, have recourse unto God; for he heareth and • knoweth. vii. 200. 5 34 VIII. SURAT AL ANPAL (tHE SPOILS.) Muhammad thought himself peculiarly exposed to the temptations of Satan, vi. 112. The Koran to he heard in silence: And when the Koran is read, attend thereto, and keep silence; that ye may obtain mercy. And meditate on thy Lord in thine own miud, with humility and fear, and without loud speaking, evening and morning ; and be not one of the negligent, vii. 204, 205. This direction is said to have been given from a young Muslim repeating aloud a passage from the Koran during service. CHAPTER VIII. Entitled Sdeat al Anpal (The Spoils.) Medina. The title is taken from the question in the first verse concerning spoils. Most of the chapter, however, is taken up with an account of the miraculous character of the battle of Badr. Islam is now declared to have received the seal of God to its truth, and all who oppose it hereafter will merit shame and destruction both in this world and the next. The greater part of the chapter was written immediately after the battle of Badr, \n the 2ud year of the Flight. The Batt.'jE of Badr. — Muhammad heard that a very rich caravan of the Koreish was on its way from Syria to Mecca, and he determined to plunder it. Ho went out to attack it with 319 men. The Koreish of the caravan, with others who joiued them from Mecca, numbered about a thousand. In the battle which took place at Badr, about fifty of the Koreish were slain, and about as many taken prisoners, while Muhammad lost only fourteen. Among the killed was Abu Jahl the leader of the caravan, a great opposer of Muhammad at Mecca. When his head was cast at Muhammad's feet, it is said that_ he exclaimed, " It is more acceptable to me than the choicest camel of Arabia." After the battle was over, two of the prisoners were executed; some of thera declared themselves believers and were set free ; the rest were kept for ransom. Spoils belong to God and the Prophet : They will ask thee concerning the spoils : Answer, The division of the spoils helongeth unto God and the apostle. Therefore fear God, and compose the matter amicably among you j and obey God and his apostle, if ye are true believers, vii. 1. " The spoils" refer to those taken at the battle of Badr. Those who pursued the Koreish disputed with those who remained behind to guard the camp about the division of the spoil. Muhammad said that they belonged to God and his prophet. Who are true believersj and their reward'. Verily the true believers are those whose hearts fear when God is mentioned, and whose faith increaseth when his signs are rehearsed unto them, and who trust in their Lord ; who observe the stated times of prayer, and give alms out of that which we have bestowed on thera. These are really believers : they shall have superior degrees of felicity with their Lord, and forgiveness, and an honoarable provision, viii. 2-4. VIII. SUEAT AL ANFAL (tHE SPOILS.) 35 The assistance of angels promised : When ye asked assistance of your Lord, and he answered you, Verily I will assist you with a thousand angels, following one another in order, viii. 9. In chapter iii. 124 the angela are said to have been 3,000 in number. It is explained by saying that first 1,000 angels appeared, and then 3,000. Muslims refreshed before the battle : When a sleep fell on you as a security from him, and he sent down upon you water from heaven, that he might thereby purify you, and take from yon. the abomination of Satan, and that he might confirm your hearts, and establish ?/oiir feet thereby, viii. 11. Rain was interpreted as a sign of God's blessing, giving them sound sleep, water for purification, and making the sand firm so that their feet were established. Angels commanded to destroy the Koreish : Also when thy Lord spake unto the aogels, saying^ Verily I am with you ; wherefore confirm those who believe. I will cast a dread into the hearts of the unbelievers. Therefore strike oS their heads, and strike off- all the ends of thQiv fingers, viii. 12. The Punishment of cowards in battle : true believers, when ye meet the unbelievers marching in great numbers against you, turn not your backs unto them : for whoso shall turn his back unto them on that day, unless he turneth aside to fight, or re- treateth to another party of the faithful, shall draw on himself the indig- nation of God> and his abode shall be hell : an ill journey shall it he thither ! viii. 15, 10. The Victory at Badr a miracle : And ye slew not those tvho icere slain at Badr yourselves, but God slew them. Neither didst thou Mohammad, cast the gravel into their eyest when thou didst seem to cast it ; but God cast it, that he might prove the true believers by a gracious trial from himself; for God heareth and knoweth. viii. 17. The Koreish are said to have been slain by the angels. It is said that Muhammad, by the direction of the angel Gabriel, took up a handful of gravel and threw it towards the enemy, saying, May their faces he confounded ! on which they turned their backs and fled. Here it is said that it was God who threw it by his angel. The idolaters at Mecca threatened : The guardians thereof are those only who fear God ; but the greater part of them know it not. And their prayer at the house of God is no other than whistling and clapping of the hands. Taste therefore the punishment, for that ye have been unbelievers, viii. 34, 35. It is said that the Koreish, the guardians of the Kaabah, went round it, both men and woraen^ naked, whistling, and clapping their hands. 36 VIII. SURAT AL ANPAL (tHE SPOILS.) The divisio7i of spoil : And know that whenever ye gain any spoils, a fifth part thereof belongeth unto God, and to the apostle, and his kindred, and the orphans, and the poor, and the traveller, viii. 42. One-fifth is to be divided as above; and the remaining four-fifth araong those present in the battle. Satan deserted the Koreish at Badr : And remember when Satan prepared their works for them and said, No man shall prevail against you to-day ; and I will surely be near to assist you. Bat when the two armies appeared in sight of each other, he turned back on his heels, and said, Verily I am clear of you : I certainly Bee that which ye see not ; I fear God, for God is severe in punishing. Tiii. 50. Satan promiged victory to the Koreish with his assistance; he deserted thein, because he said, I see the angels which you do not. Unhelievers the worst in the sight of God : "Verily the worst cattle in the sight of God are those who are ohsii- nate infidels, and will not believe, viii, 57. This means that infidels are worse than beasts, Treachery to he met with its like : As to those who enter into a league with thee, and afterwards violate their league at every co7ivenient opportunity, and fear not God ; if thou take them in war, disperse, by inaking them an example, those ivho shall come after them, that they may be warned ; or if thou appre- hend treachery from any people, throw back their league unto them, with like treatment ; for God loveth not the treacherous, viii. 60. If the Muslims suspected people with whom a league had been made of treach- ery, they might use counter-treachery, although the verse winds up with the remark, *' God loveth not the treacherous." The road to covenant breaking and treachery is here made easy. Superiority of the faithful in war : prophet, stir up the faithful to war : if twenty of you persevere with constancy, they shall overcome two hundred, and if there be one hundred of you, they shall overcome a thousand of those who believe not ; because they are a people which do not understand. Now hath God eased you, for he knew that ye were weak. If there be a hundred of you who persevere with constancy, they shall overcome two hundred ; and if there be a thousand of you, they shall overcome two thousand, by the permission of God ; for God is with those who persevere, viii. 66-67. As a I'esult of the first promise that one Muslim should stand against ten infidels, one of the faithful was slain. The first promise was then abx'ogated, and the second given that 100 should overcome 200. Muslims reproved for taking ransom at Badr: It hath not been granted unto any prophet, that he should possess captives, until he had made a great slaughter of the infidels in the earth. Ye seek the accidental goods of this world, but God regardeth the life to IX. SUEAT AL TAUBA (eEPENTANCE, IMMUNITY.) 37 corae ; and God is mighty and wise. Unless a revelation had been previously delivered from God, verily a severe punishment had been inflicted on you, for the ransom which ye took froin the captives at Badr. viii. 68, 69. Muhammad here excuses himself for putting captives to death on the ground that all warrior prophets had been obliged to make a great slaughter of the infidels. The Muslims spared the lives of the captives at tlie battle of Badr, because they wished the ransom money. They would have suffered severe punishment, if it had not been allowed by a previous revelation. CHAPTER IX. Entitled Surat al Tauba (Repentance, Immunity.) Medina, This chapter is the only one which has not " In the name of God, &c." prefixed. Some say that Muhammad, who died shortly aftei', had not given directions about it. Others assert that it arises from having originally formed part of the pre- ceding chapter. The title " immunity" is taken from the 1st Veise. The spirit of the whole chapter is a call to repentance to those who declined to accompany Muhammad in his expedition to Zabuq. The chapter is supposed to have been written a year before Muhammad^a death. Idolaters to he slain unless they emhrace Islam : And when the months wherein ye are not allowed to attack them shall be past, kill the idolaters wheresoever ye shall find thera, and take them prisoners^ and besiege them, and lay wait for tliem in every con- venient place. But if they shall repent, and observe the appointed times of prayer, and pay the legal alms, dismiss them freely ; for God is graci- ous and mercifal. ix. 5. The Arabs had 4 sacred months during which war was unlawful. They were the 1st, 7th, 1 1th, and 12th of the year. When they were over, idolaters might be killed wherever they were found, unless they accepted Islam, and observed its commands. Who alone may visit temples : It is not fitting that the idolaters should visit the temples of God, being witnesses against their own souls of their infidelity. The works of these men are vain ; and thev shall remain in hell fire for ever. But he only shall visit the temples of God, who believeth in God and the last day, and is constant at prayer, and payeth the legal alms, and feareth God alone, ix. 17, 18. Giving drink to pilgrims, 8fc., insufficient : Do ye reckon the giving drink to the pilgrims, and the visiting of the holy temple, to he actions as meritorious as those perforrtied hy him who believeth in God and the last day, and fighteth for the religion of God ? They shall not be held equal with God : for God directeth not the unrighteous peoplfe.ix. 19. . . 38 IX. BURAT AL TAUBA (REPENTANCE, IMMUNITI.) Abbas, Muhammad's uncle, when takes prisoner and reproached for his unbelief* appealed to his having pei'formed the above duties as entitling him to as much consideration as if he had professed islam. — Palmer, The Victory of Honain due to God's help : Now hath God assisted' you ia many engagements, and particularly at the battle of Honain : when ye pleased yourselves in your multitude, but it was no manner of advantage unto you, and the earth became too strait for you, notwithstanding it was spacious ; then did ye retreat and turn your backs. Afterwards God sent down his shechina upon bis apostle and upon the faithful, and sent down troops of angels which ye saw not ; and he punished those who disbelieved : and this w^as the reward of the unbelievers, ix. 25, 26. This battle was fought in the valley of Honain, about 3 miles from Mecca, Muhammad had an army of 12,000, while the enemy did not exceed 4,000. Muslims seeing themselves eo numerous, made sure of the victory ; but at the first encounter they were put to flight. They were rallied, and Muhammad, casting at the enemy a handful of gravel, said Ruia seize them ! Assisted by unseen angels, the Muslims gained the victory. Shechina denotes the emblem of the Divine Presence. Jews and Christians as well as idolaters to he attacked : Fight against them who believe not in God, nor in the last day, and forbid not that which God and his apostle have forbidden, and profess not the true religion, of those unto whom the scriptures have been delivered, until they pay tribute by right of subjection, and they be reduced low. ix. 29. Jews and Christians were to be allowed to live on payment of tribute. Jews and Christians reproved for using the epithet '^ the Son of God'' : The Jews say, Ezra is the son of God : and the Christians say, Christ is the son of God. This is their saying in their mouths : they imitate the saying of those who were unbelievers in former times. May God resist them. How are they infatuated ! ix. 30. Ezra was a priest who went from Babylon to Jerusalem after the captivity, and became a leader of the Jews. It is not true that they called Ezra the son of God. Christians acknowledge Christ to be the Son of God, although not born in the ordinary way. T/ie punishment of covetous Muslims : But unto those who treasure up gold and silver, and employ it not for the advancement of God's true religion, denounce a grievous ponish- ment. On the day rf judgment their treasures shall be intensely heated in the fire of hell, and their foreheads, and tlieir sides, and their backs shall be stigmatized therewith ; and their tormentors shall say. This is what ye have treasured up for your souls ; taste therefore that which ye have treasured up. ix. 84, 35. The needs of Islam demanded that all Muslims should be willing to give freely of their substance for the support of religion. Infidels may he attached in sacred months : But attack the idolaters in all the months^ as they attack you in all ; and know that God is with those who fear him, ix. 36. IX. SUEAT AL TAUBA (REPENTANCE, IMMUNITY.) 39 The sacred months not to he trauHjerred : Verily the transferring of a sacred month to another month, is an additional infidelity. The niibelievers are led into an error thereby : they allow a month to be violated one year, and declare it sacred another year, that they may agree in tlie number of months which God hath commanded to be kept sacred; and they allow that which God hath forbidden, ix. 37. The idolatrons Arabs, to suit their convenience, sometimes changed the sacred months by keeping profane months in their stead. This is forbidden. Muslims exhorted to fight, since God assisted Muhammad in the Gave : true believers, what ailed you, that, when it was said unto you, Go forth to fight for the religion of God, ye inclined heavily towards the earth ? Do ye prefer the present life to that which is to come ? But the provision of this life, in respect o/fchat which is to come, is but slender. Unless ye go forth ivhen ye are summoned to war^ God will punish you with a grievous punishment; and he will place another people in your stead, and ye shall not hurt him at all ; foi* God is almighty. If ye assist not the prophet, verily God %oill assist him, as he assisted him for- merly, when the unbelievers drove him out of Mecca, the second of two : when they were both in the cave : when he said unto his companion, Be not grieved, for God is with us. And God sent down his shecbina upoa him. and strengthened him with armies of angels^ whom ye saw not. ix. 38, 40. The Muslims set otit with great unwillingness in the expedition of Zabuq, a town about half way between Medina and Damascus, as it was in the midst of the summer heats. The soldiers suffered so much that it was called the distressed army. Besides their fruits were just ripe, and they had rather have stayed to gather them. Punish- ment is threatened for disobedience. If they did not assist, God would assist as he did when Muhammad and Abu Bakr were hiding a cave near Mecca. When Abu Bakr grieved, Muhammad comforted him by saying, " God is with us." Muhammad was assisted by angels, unseen by the Muslims. In Veise 82 Muhammad tells those who complained of the heat, *' the fire of hell will be hotter." The sure reward of the faithful : Say, Nothing shall befall us, but what God hath decreed for us : he is our patron : and on God let the faithful trust. Say, Do ye expect a7iy other should befdl us than one of the two most excellent things; either victory or martyrdom, ix. 51, 52. Nothing would happen except what God had written. The " two most excellent things" were victory in battle or admission into heaven as martyrs. JB.01U alms are to he distributed : Alms are to he distributed only unto the poor and the needy, and those who are employed in collecting and distributing the same, and unto those whose hearts are reconciled, and for the redemptwn o/ captives, and unto those who are in debt and insolvent, and for the advancement of God's religion, and unto the traveller. This is an ordinance from God : and God is knowing and wise. iv. 60. 40 IX. SURAT AL TAUBA (REPENtANCE> IMMUNITY.) The anwiae distribution of alms in India is a great evil. Able-bodied men are often encouraged to live in idleness and vice. So far from being meritorious, it ia a sin. The faith fill and their rewards : And the tait'iful men and the faithfal women are friends one to atiother : thty command tlinfc w^liich is just, and they forbid tliat which is evil ; a,nd thny are constant at prayer, and pay their appoijited alms ; and they ohey God and his apostle : unto these will God be merciful ; for he is mighty arid wise. God promiseth unto the true believers, both men and women, gardens throujrh which rivers flow, wherein they shall re- main for ever; and delicious dwellings in garJens of perpetual abode: but goodwill from G'>d shall be their most excellent reward. This will be great felicity, xx. 72, 73. War to he urged against unhelievers and hypocrites : O prophet, wage war against the unbelievers and the hypocrites, and be severe unto them, for their dwelling shall be hell ; an unhappy journey shall it be thither, ix, 74. Tliis was, it is alleged, by the immediate command of God. The three alter- natives offered were conversion, tribute, death. Who may remain at home during war : In those who are weak, op are afHicted with siclcness, or in those who find not wherewith to contribute to the war, it shall be no crime // they stay at home ; provided they hehave themselves faithfully towards God and his apostle. There is no room to lay blame on the righteous; for God is g-acious and merciful: nor on those unto whom, when they came unto thee, requesting that thou wouldest supply them with necessaries for travellint;, thou didst answer, I find not wherewith to supply you, re- turned, their eyes shedding tears for grief, that they found not where- with to contribute to the expedition, iv. 92, 93. The tradition that seven men asked Muhammad for some old boots as they could not march without them in the hot seascm. As thoy could not be supplied, they went away crying. Hence they are honoured as The Weepers* An opposition Mosque denounced : There are some who have built a temple to hurt the faithful, and to propagate infidelity, and t