FAITHTHEOFIn'THEISLAMPRINTED AT TUB ".C.K. '!tEfl', VBrp.RY, "'AOK".1920REV EDWARL> SELL 0.0, M.RAS.\InllUR OIl' THE 1.It'E (It' "tUHAW)l,\O: TNf'. nlSTOalCAL11F. ... ELOP\lnNTOf TilE QUft'A"': ISL.W IT!\ RiSE .'NDf'RO(iJtBS8; THB ttY.L1GIOtlS 'llilDERS tU' ISLA\'CO:iQUE8TS IN 1l1 .... IN. St:FIl8\f:TIlP. ORll!'B!l: THY.Tl;RK!'FOlJlGl!,LONUON: t) ST. PL.... CE. W.C. 2t.f."OHAS; S. r. c. K. rRESS1920PREFACETo THE t'OCRTH EOITIOl'THISedition has been considerably enlarged andimproved. The quotationsfromIbn Khaldimaretaken from M. De Slane's French translation (ed. Paris1865) of the Prolegomena (Muqaddima) : thosefromBaiammadan]urispnldence(Madras 1911) hasbeenvery useful.Ash-Sharastani's al-Milal wa'n-Nihal (ed. Cureton,London1842), Mirkhond's Raudatu'$-Sa/a(cd. Lon-don1898) ; the Khald$atu't-Ta/dsir(ed. LucknowA.I!. 1309)andtheMishkdtu'l-Ma$dbii>'cd. MadrasA.H. (174) havebeen freelyused. ThequotationsfromtheQur'anarefromRodwell'stranslation.In the transliteration of Arabic name, andterms. J havefollowedtherulesof theRoyal AsiaticSociety, namely:-illfor ...:." i t for.,"J:r,.r I?\;kh.. I'~ " C'!Ih"jig!)t~U":'1 ~d ~ ' .MAlJRAS, lFebmary 1,1920.1E. S.INTllODUCTIONCONTENTSCHAPTERITHE FOUNbATIONS OP ISLAMPAGE.xiThe Qur'an-Its revelation-Miraculous nature-Arrangement ofQur'an-'Uthman'srecension-TheSunnat-Theauthority ofSunnat-Tradition-Bid'at or innovation-Shi'ah Traditions-Ijma' -Ijtihad-FourOrthodox Imams, MUJik, Shaii'iandlJanbal-Qiyas-SLcrilityof IRH.m-Thc theocratic system. 1Nole to Chapler L-IjliMd ()()CHAPTERIIEXEGESIS OF THE QUR'AN AND THE'TRADITIONSInspiration--Methods of reveln.tion-The seven dialects-Tho va.riousreadings-Gradual revelationof the Qur'an-Workof a Com-mentator-Words,sentences,andversos of the Qur'an-Deduc-tions of arguments fromtheQur'an-Divisionsofthe Qur'lm-Abrogation-Eternal nature ofthe Qur'an-Iifadilli or Tradition-Collections of Traditions-Classification of Traditions 67CHAPTERIIITHE SECTS OF ISLAMThoShi'ahs-The Imamand thermamat-Nuroi-MuJ;r.ammadf-Is-ma.'ilians and botween Shi'ahs and Sunnis-Theclaim to the Khalifate-!?ufiism-Persia.npoetryviii CONTENTS CONTF.NTS ixCHAPTEH IVPAGEDarwishes-lr)mar Khayyam-The Bahand theBabis-Wahhtibis-Thc:rrise-Spreadinlndia-Doctrines andI nflllence--TheQ'dianis 125PAGE-Fastinl(-Itstime andProportionof propertygl\. I as alms-RecipientsoftheZaklit-The.J:Iajj-Far41 sunna, wajib, andmusral),.'lbb dutiesconnected with the J:lajj-Timelor the01 the I.Jajl at Mecca-Tawaf-Ceremonies of the l;iajj-Conclugion oftheIJajj-Formal nature of Islam 355NotetoChapter V-FatwaontheNamAz tIlTHE CREE)) OF [SLAMJman-God-Attributes of God-Discussions 011 thenature of God-The rise of the Mu'tazilis-Theof God-Crea.rion of the Qur'an-ModernMu'tazilis-Ange)s__Recording angels--Hflrtit and Martit-Munkar and Tat;trif -- Theandinspiration of andHastil-SmlessDess of prophets-TheAnbiya'.Ulu')'.\zm-Miracles of prophets-The Mi'nij-Theresurrection and the last day-The-Descent of the books--Ualances-Hridge_al_A'raf-al-Bar7..akb- Interct:ssion of Muham'rnad---Hea\'en- Hell--The Predestination of 'good ande\'il-Jabarians -- Qadarians - Ash'arians --Free-will-ApostasyNotetoChapterI V MuslimPhilosophyCHAPTERVTHE I'kACTICAL DUTIES t)F ISLAMFnr4. wajib, sunna, musta):lab, and mubaD actiollS-J,-Iaram or unlawful acts-Tashahhud-Salat_\\-ac,lu' - GbusJ - Tayalllmulll-Xamaz""::' Faru'I-Amin) hathcome downwith it' (xxvi. 193). The Qur'an is no otherthan arevelation revealed tohim, one terribleinpower(Shadidu'I-Qawa) taught it him' (liii. 5). TheHoly Spi9t' (Rul.>u'I-Quds) hath brought itdown with truth from the Lord' (xvi. 104).These latter passages do not state clearly thatGabriel wasthemediumof communication, but thebelief thathewasisalmost, if not entirely, univer-sal,' and the commentators' say that the terms'Ruhu'I-Amin,' Shadidu'I-Qawa,' and RU\lu'l-refertonootherangelor spirit. The use ofthe word' taught' inthe quotationfromSura liii,and the following expression in Sura Ixxv. 18:I liuk.,bari .tates on the authority of 'Ayllha, tb&t Kbadija, after theProphet had receivedthe commandto. recite.' look him to Wuaqa Naufal. Hewas a man. 50 uy. Blikhirf. who hadbaeDa Nuaralll10the days of i,oorance. Nowhe ..... u old andbUDd. IQ)adija said: 0cousin. Iislcnto thynephew(MIli)ammadl ADd hear "bat be is..yia .'Waraqa replied. '0my brothrr'. 5On. what hut tbouseen ? TbeaMu4ammad toldhimwhat had Waraqa tben &aid: . Tbw:isthe NtmilswhichGod seatdown uponMoses.' Tbe commeotatorsODtbe Tradition. say that(hi, Ntmu.. which me&DIlbeof a Rlef'et.is' aODC oth than Gabriel.'on Sura zcvi. iii. 381-2. The ptiocipaJ commentaton are Mubammad a,.itA.H.6(6) &%.z.....ilIlshari (A.H. 604) aJ'1la&h4wi (A.H. SO,) aJBo;trd;n of t.dd'n. pp. 90-1.38 THE .'AITH OF ISI.. ..\:M IMAM AIIU HANIFA 39andAbuyusuf.' Hewasthe founder and teacherof the body of legists known as 'the jurists of'Iraq." Hissystemdiffers considerablyfromthatoftheImam Malik, who, livingat Madina, confineshimself chiefly to Tradition as the basis of hisjudgments, Madina was full of the memories ofthe sayings and acts of theProphet; KUfa, thehomeof J:Ianifa, on thecontrary, wasnot foundedtill aftertheProphet'sdeath, andso possessed noneof his memories, Islam there came into contactwith other races of men, but from themit hadnothing to learn. If these men became Muslims,well andgood: ifnot, theone lawfor them asforthe Faithful was the teaching of MU!:lammad.Various texts of the Qur'anare adducedtoprovethecorrectness of thisfosition. 'For to theehavewesent clownthe bookwhich cleareth up everything'(xvi. 91), 'Nothing havewe passedover in thebook' (vi, 38), 'Neither is therea grain inthedarknessoftheearth, norathinggreenorsere, butit isnotedin adistinct writing' (vi. 59). Thesetextswereheldtoprove that all lawwas providedforbyanticipationintheQur'an. Ifaversecouldnot befoundbearing onany given question, analogi-cal deductionwasresortedto. Thus:' He it iswhocreated foryou all that is on earth' (ii. 27), Accord-ingtothejurists, thisisa deed of gift whichannuls all other rights of property. The' you'IImam!dul.IAmmad wrote the Jdtni',,'tKewtopll/'"toJt,," Qur'd", pp. 163. 217.II At6rSl theProphel saidpraven (oward. Jernaternlor sixteen orseventeeo month,. ILlld hewa... 81ad when Mecca became the Qibla.Tbelirstnamiz saidIowan"" wi.s the the afternoon-prayer. Oneof tbowpresent wentinto aDother mOrutkrte., p, 20.'iMacdonald. ,h/>ecl.( o/l.ddm, p. 146.illustration of anisnad: 'Malik relatesfromYahyaibn Sa'ud, from, 'Umra, the daughter of from'Ayisha,the wife oftheProphet, whosaId: .. The Prophet conducted morning service, andthewomenreturnedtherefromwiththeirupper gar-ments wrapped around them in such a wav thattheycould not be recognized in thetwilight." " This alsosettlesthe timeforthe sa!atu'!-fajr,whIchmust bejustbefore daybreak. Each person,too, inan isnadmust bewell knownfor his goodcha.racter anti retentivememory. 'The systemofIsnadempl.oyedby theTraditionistsof the l:Iijazissupenor tothat which theothers follow, andsmgularly corroborates the authenticit), of theirTraditions. Thisarises fromthe extreme carethe\" They only received Traditions from mouths of upright and virtuous men, gifted withgooomemories." All thiscare, however, faileo toprevent a vast number of manifestly falseTraditionsbecoming current, especiallyin the early Umayyadpenoo; somen setthemselves tothework of collect-ing and si fting the great mass of Tradition that in thesecono centuryof Islamhad begun towork untoldevil. It isto be regretted that the work of sifting-aworkfor more difficult than that of collecting-wasnotdone III accordance with thesound canons ofhistoricalThecriticismwas never inter-?al. The substance of a Tradition might be foolish,Improbable, Or even apparently impossible; itmattered not, if the isnad, or chainof narrators,was dulyestablished. Theweight of internal evi-dence may sometimes be over estimated, but toI IbnKbaldun. Ii. 468.116 THE L-\lTH 0." ISLAMdiscard it altogether as thesecollectors of Tradi-tions did. isto justifythe opinionofthose. amongstwhom modern intellige'lt Muslims will be found,who nowattach littlehistorical valueto the worksof the l\'1uhaddithun, or collectors of Tradition.'The Sunnis and the Wahhubis recognize six suchmen, andtheir collections are known as the Sii!ai!u's-sill a, or six corret books. Theyare the follow-mg:-'1. The Sa!J.i" of BUkhari, called after Abu'Ahdu'lhih :\lu!)ammad ihn Isma'il, a native ofBukhani. Hewas born A.II. 194. Hewas a manof middle height, spare in frame, and as a boytotallyblind, His father oneday ina dreamsawthePatriarchAbraham, whosaidtohim. 'God, onaccount of thygrief andsorrow, has granted sightto thy son.' The sight being thus restored, at theage of ten he went to school and hegan to learnthe Traditions by heart. After his education wasfinished, afamous Mu\laddithnamed Dakhli cametoBukhara. One day the youthful Bukhari ven-tured to correct the famous man. It was anastounding piece of audacity hut the youth wai1 Averyvaluable crillca.l account 01 the labour!;of menand ofthe valueof the \,"ill befoundin TheMoslemReview for Octoher1915. pp. .H9-79. l\lirzi C!l!llu'mA1.lmadthe loundero(the Al.lm;u!lyya. sett saidthat the Tudillons were hope-less and thai the only possible criterion by which thetrueTraditioll canbe {romthe false wouldhethe actualappeara.nce ofal-:\1aIHti (i e, hImself) lulfilUnKcertainof thepropbesiesaodthusrhema" true: W"lter.Ahmdiy,a M01.Jtmtn/,p.39oJ The most impurtanl of all these Traditions Will be found in thecornpJled by Shaikh WiJi'u'd-(jn A.H. 737. AnEngli.htransla60nof Ihisworkwaspublishedin Calcuttain1809.THE COLLECTORS OF TRADITIOI\' 117provedtobeintheright. Thissethimonthe workof collecting and sifting the Traditions. .-\t theearlyage ofsixteenhewasabletoremember fifteenthousand. Incourse of timehe collected(,00.000Traditions. The result of his examination andselectionwas that heapproved of seven thousandtwohundredandseventy-five.' Thesearenowre-cordedinhis great work, the .)'ailil.""l-B"khari,acol-lectiontoall othersin .\sia and Egypt.It Is saId that he never sat down to examine aTraditionwithout first performing alegal ablutionand repeating two rak 'at prayers. He then said: 0 Lord, let menot makeamistake.' Forsixteenyears helivedina mosque. and diedmuchrespected,at theageofsixty-four.2. The Sai!ii! of Muslim. Muslimibnl:Iajjajwashornat :-lishapur, a cit) ofKhurasan. He collectedabout .lOO,OOOTraditions, fromwhich he madehiscollection. which isheld inhighreputeinSpain and:"orthAfrica. Heis saidtohavebeen averyjustman, and willingto obligeall who sought his advice,Thiswillingness wasthe indirect cause ofhisdeath.Onedayhe was sittingin themosque when somepeople cameto askhimabout aTradition. Ashecouldnot discover it inIh, bookshe hadwithhim,hewent tohis house to search there. The peoplebrought hima basket ofdates. He went on eatingI Of Ihese itis computedthat more Ihuhalfof themarerecordedtnthe authority of AbU Huraira, Ibo 'Abotsand Aoas biDM51ik. AbuHuralra became a Muslimfouryears beforeMul}ammad died &ad doesnotto. baVlil heeD a maoof importance, Al the time 01the Pro-pbel'.. deat.hlbo 'Abbia141'" (ourleeny..'" of &feel\edAna.s bioMtliltwasooly Two boysandayounR are tbullfM)keU upona!l the. Rreatauthorities nf Traditions_ ...\118THE Jo'AITH OF ISLAMCOLLECTORS O}o' TRADITIOX 119Thisanswer enraged so severely that he diedand searching but ateso manydates that he died.A.H.26I'3. The Suna" of AbuDa'ud. Abul>a'ud Sajistanianativeof Seistan, was bornA.H. 202, anddiedinA. H. 2i 5. He was a great traveller, and went toall the chief places of Musalman learning. Inknowledge ofthe Traditions, in devotion, in piety.he was unrivalled. He collected about .'no.oonTraditions. of which he selected four thousandeip;ht hundredfor his book.4. TheJdmi' ofTirmidhi. Abu 'haMuhammadat-Tirmidhi wasbornat Tirmidhin the year A. H.209..He died in the year A.lI. 2i9. He was adiscipleof Bukhari. IbnKhallikansaysthis workis 'the productionof awell-informed man: itsex-actnessisproverbial."5. TheSlman of Nasa'i. Abu 'Abdu'r-RallmananoNasa'i was born at Nasa, inKhurasan. in thevear A.H. 2H. anddiedA.H. 303. It is recordedofhimthat hefasted every otherday. and had fourwives and manyslaves. This book isconsideredofgreat value. Hemet with his death in rathera sad way. He had compiled a book on thevirtues of 'Ali, and as the people of Damascuswere at that time inclined to the heresy of theKharijites, he wishedtoread his bookinthemosqueof thatplace. .... herhe had read a little way. amanaroseandaskedhimwbether heknewaught ofthepraises of Mu'hviyah. 'Ali'sdeadly enemy. HeI For ancl>cellent account ofthe iDfiueoce of BuUari and00 vanous schools 'of Law,Sir 'Abdu'rHat)fm. . pp. JI-2.J Ibn KI)l\l1iUn. Ii, 619.repliedthat hedid not.people. who beat himsoonafter.6. The Sunan of IbnMajah. Ibn Majah' wasbornat 'Iraq, A.H. 209anddiedattheageofsixty-four. Thisworkcontains4.000 Traditions.TheShi'ahsreject thesebooksand substitute fiveboob' of their own. They are of a much laterdate.The beliefwhich underlies the question theauthority ofthe Traditionsisthat beforethe ThroneofGodtherestandsa'preserved tablet." onwhichaII thatcanhappen. andall that haseverentered orwill enterthemind ofman, is 'noted ina distinctwritinp;.' Through the medium of Gabriel, theProphet had access tothis. It follows, then, thatthewordsoftheProphet expressthewill of God.Of the four great Canonical Legists of Islam,.... I)madibnl;Ianbal wasthe chief collector of Tradi"tions. Heknew byheartnoless thanone millionandof thesehe incorporated thirty thousand intohissystemof jurisprudence. a systemnow almostobsolete. Abu whois saidtohave acceptedonly eighteen Traditions as authentic, founded aschool which is to thisday themost powerful inIsli'm. The l:Ianifis, however. as well as otherI ,to higbauthorityintbe Tradition. well \'enedinall the 'cieocesconnectedwiththem.' Ibnli!JalJiUI'l. ii. 680. The Kdfi. br AbuJa'(arA.II, 329. The Ma,.ldYas"byShaiUl 'AU, A.n . .lSI. The Nollju"I&z14,1Iall,bySyed at-Rid, A.K. 406. The ToIJd.1Jblandtbeby SbailbAbu Ja'(arMu1)ammad, A.H,466.3 For the Jewishorigin or this see TiwalJ.oj theOur'dK, pp.GESt;I:"E THAIHTIOSS In acknowledge the sixstandard collectionsof Traditions asdirect revelations of the will ofGod. Theyoveravast number of ,ubjects.and furnish a commentary on the Qur'an. TheProphet's personal appearance, his mental andmoral qualities, his actions, his opinions. are allrecordedover andover again. :lfanyquestions ofreligiousbeliefare largelyfounded on the Tradi-tions. andit is tothemwemu:,t go foran explana-tion ofmuch of the ritual of Ishim. It is vcr"difficult for anyone, whohas not livedin long andfriendly intercoursewith :o"fuslims, to realize howmuchtheirreligious Ii feandopinions, their thoughtandactions, arebasedontheTraditions.The classificationofthe Traditions adopted bvdifferent "uthors may vary in some subordinatepoints. .\ Tradition maybe l:Iadithu'l-qaul. thatis, anaccount ofsomething the Prophet said; orHadithu'l-f,'l. arecordofsc>methingwhich hedid: a statement of someact perform-edby other persons in his presence, and whichactionhedidnot forbid.TheTraditionsmaybeclassedundertwogeneralheads ;-First, Hadithu'I-!vlutaw,itir, that is, , anundoubt-edTradition,' the isnador chain of narrators ofwhich is perfect, andinwhich chaineach narratorpossessed all the necessary I.jualilications for hisoffice.' Some authorities say that there are only120 THE FAITH 0" ISLAMa very few of these Traditions extant, but mostallowthat the following is one; 'There are nOgoodworks except withintention; . for example, amanmay fast, but, unless hehas the intention offasting firmly in his mind, he gains no spiritualrewardbysodoing.Second, l:Iadithu'I-Ahad. The authorityof thisclassistheoreticallysomewhat lessthanthat of thefirst, but practicallyit isthesame.Thisclassisagainsubdividedinto two ;-I. l:Iaditl:!us-Sal.lih, ora genuine Tradition. .\TraditionissalIiI.t if thenarrators have been men()f pious lives, abstemious intheir habits. endowedwithagoodmemory. freefromblemish, andpersonswho lived at peace with their neighbours.' Thefollowingalso are sahil.!. I arrange them in theorderof their value. !'iahih Traditions are thosewhicharefoundinthecollectionsmadebyIlukhiriandMuslim, or in the collection of either of theahove, thoughnot inboth: or, if not mentioned byeither oftbese famouscollectors, if theyhave beenretained in accordance with their canons for therejectionor retention of Traditions; or lastly, ifretainedin accordancewiththerules of any otherapprovedcollector. For eachoftheseclasses thereisalifeandwriting' ,124 THI:: 1",.\ITH 01" CII:\PTER III-THESECTS OFISLAMTHE opinion that the MU\lamllladan religion i,..remarkable for theabsenceof dogma andfor theunanimity of its professors is incorrect. Thenext chapterwill containa full account ofthe doc-trines held by the Sunriis, who are calleu theorthodox. Inthischapler Ishall explaintheviewsofsome oftheunorthodoxsects.ThetermShi'ahmeansa 'follower,' andis nowusedtodenotethe follo...ersof '.... Ii. the son-in-lawofMu\lammadandthe fourthKhalifa. TheShi'ahsect ischieflyfound inPersia, Koshai. a man oftheQuraishtribe, about theyear A.I>. 440 acquiredfor hisown familythe guardianshipofthe Ka'ba,Hegatheredaround himselfat Meccamany of thescatteredQuraish families, improved, thecity, anugraduallyassumed thedignitiesconnectedwith thecustodyof theKa'baandthepilgrimage toit. Hethusbecamethe chiefspiritual andtemporal rulerof :\fecca, After his death many disputes aroseamongst his descendants, andat lengththe variousoffices he held were divided amongst his grand-children. The siqayaand rifada, the prerogativeofprovidingwater andfood to thepilgrims, passedontoHashim, the leadership inwar to 'Abdu'sh-Shams. The son of Hashim, 'Abdu'I-Mutlalib,succeededhis fath;r, but met withmuchfromUmayya, theson of .... bdu'sh-Shams. How-ever, 'Abdu'l-Mutlalib, whowasthegrandfather of126 THE FAITH 01" T1-U: SHI':\H SECT127:lclul:iammad. maintainedhispositionasheadof th,Quraish. Thust\\Opermanent rival factions wereformed, the Hashimites and the Umayyads bothdescendantsofthegreat I;:pslmi. The feudpassedonfromgenerationtogeneration. !\lul:iammadwasa lineal descendant of Hashim. His ablest andmost active enemy in :Ilecca was Abu Sufyan. agrandson of Uma)'ya. The Arab families wereunitedinhateas well as inlove. :\othing deligbtedtheirmembersmorethantohear ofanddwell uponthepassionsandstrifes of their ancestors-hatredswhichtheytook careto keep. alive andhand downtotheirdescendantsastheyhadreceived themfromthe generations passeJ away. Abu Sufyan com-mandedthe Quraishinmorethan oneattackontheProphet's forces, hut, the day beforethe entry of:lluhammad withhisfriends into Mecca, Abu Sufyanacknowledged hiserror and submitted to the Pro-phet whothengrantedhimafreepardon.' It wasamereoutwardconversion, andit led to muchheart-burningbetweenthefaithful Ansar' ofMadinaandthesenewallies.Two parties now gradually formed themselvesamongst the Muslims-on the one side the Com-panions oftheProphet andthemenof Madina; onthe other, the descendants of Umayya and of theQuraish generally. The two first Khalifas, AhuBakrand'Umar. held the respective partiesin check,but thethirdKhalifa, 'Uthman, failed to do so. He1Pint Ir, ii. t The termal.Am:lar means . Thehelper. ' and i, ofthe earlyCOQ\lc:rtsatthemeno(... whoMu1)ammadtowere called orthe exiles.wasamemberofthefamilyof Uma)")'a, though hehadvoluntarilyandsincerelyadopted theProphet\;cause. He gradually removed the leaders of Ihearmyandothers fromtheir places ofcommandandtrust.:lIenmo,t distastefulto the great body of :VIuslims,mensuch as Mu''.p. 1" This same author inTurJrey. p_ 163 that SalimhttameKb&Jir" It is evidentlya. slip(or Sulaym:\n The Caliphate a... & bistoricalactuality, ceased toe),i!>l alter enduroiag 626 year in/Ii .D. 12.58' (Browne. Li/uary History of Perslu. p. 210,Muir, Caliphate: Its Rise, Dedi". andFall, p, 594). ATurJ.i,hPatriOi writes' 'The Sullans were Su1l:ins IonIC before the)' wereIihalifas and brouaht their despotic ab!lOlutismwith them fromA!llaWhentheyassumedtheliJ..laHfate(whichwa!l acquirrd inf!t/:ulA.r1y) tbey\.'itiated it by fusio.: theIr absolutism into it' Rtd"l','-lay. 1897, p, M4,Professor E. G, Urowne(LOlldoll Timts, '-layJI. 1919) sho..... s:-(I) That fromtheverybeginninKof Islamthere hASeJF.istedthewidestdivergence ofviews, not only&a tothe claims of individualcandidates,buta.' tothegeneral principles in\'olved One eJF.treme is representedbytbeShi'ah doctrine of theImamat, accordinKtowhichonly adirectdesceodant of theProphet throuKh his daugbter Foilima can claimtheallegiance of theFaithful, thoulhthe spiritual aUlhorityof the Imami!\innowiseaffected bytheir a.cceptRnce or rejeetion of him. The otherextreme is represented bythe puritan Kharijites, who usedto say that.iftheyhadtochoo:>ebetweenone candidate fromthenobleArab tribeof Kuraysh and another belonging to tbe despised N.bathcan race,tbeywouldprefer the latter, asless likelyto rei, ontribal inAneoce andpolitical intriguetomaintainhisposition.(2) That even dUriDgtheshort periodof the' Four Orthodox Caliphs1".0. 632:-()61), whichill regiUdedby most orthodox Muslims ..the idealtheocracy, and ..... hen the Arabs onlywere concerned, these ditferenceAwaxedso acnte that the)' culminatedintheassaasinationof three of thefourCalipbs andin civil waTl whichleft their permanent impren onthesubttquenthistoryof Islamtoshowhowit illustratesthe feelingof the needofa Pontiff-a divinely appointed ruler, Strictlyspeaking, accordingto Mu!)ammadan law, the Sul-tanSarenot Khalffas, for it isclearly laid downinthe Traditions that the Khalifa (also theImam)must be of the tribe oftheQuraish, towhich theProphet himselfbelonged, Ibn'Umar relates thattheProphet saiu: 'TheKhalifas shall be in theQuraish tribe aslong astherearetwo personsinit,one to rule and another toserve.' 'Itisanecessaryconditionthat theKhalifashouldbe of the Quraishtribe.' AbuDa'ud says: 'TheImamsshall be ofthe Quraishaslongas they shall rule and do justice,andpromiseandfulfil, and pardon is implored' ofthem and they are compassionate.' At-Tirmidhiquotes fromAbuHuraira thus: 'Thesovereigntyshall rest inthe Quraish.' AI-Buzzarsays: 'ThePrincesshall be of theQuraish." Suchquotationsmightbemultiplied, andtheytendto showthat it isnot imcumbent on orthodoxSunnis, otherthantheTurks, to rush to the rescue of theSultan, whilstto the Shi'ahs he is little better than a heretic,'I Jlll.1lo'dDinHi.ttW7 o/IM K1JtdIJa., Po 8, TheUlu&1defence of tbe claim of the SullAnto the office i9;-(I) The right of the sword The Ottoman ruler Salim10 woo it,andhi, succeuon boldit till a rival withabeuertitle appoaTl.(2) SaUm bl;Ougbl with himfromCaito to Conltantinople leamedmen, who, with the'U1am.1 of the latter city, ratified his aaumption01 the title. Each new Snllin receives iD theMosque 01 Ayy6b tbe.word of officefromthe'U1ama,(3) The guardiansbip of the two sacredIbrines (lJaramain) of MeccaandMadfna and of JerUSAlem.(4) The poueasioo of the sacred rellcs-tbe cloakof the Prophet. bi.standard, some hair of hisbeard, andthe ,wordoftheKballfa'Umar.Thethird of tbese conditions is DO longer fulfilled bythe SulliDofTurkey, ainee, as tbe Sharif of Mecca, the kiDI ofthe Hijiz bold. potaeI_aion of MeccaandMadin..andtheBritishof )ernaalem.148 THE FAITH OF THE KH.\J.lFA149Certainly theywouldlook upon himas anImam, whichisto themintheplace ofaKhalifa. Yeteveninveryearly days of IslamIhi._daim ofQuraish wasforw,,, astruggle between two tendencies, theonewishingtospreada spiritualand world-wide religion, the other 10 establish a theocracy under a military{lligarchy. Thepartisansof thefirstwereknown asthe Khawirij (allte, p. 128) and they held that theKhalifamight beof anyraceor country. On thispoint they revolledfrom'Ali and were mostlykilled.'Incountries not underTurkish rule, the secondkhulba, orprayer for the ruler, said onFridaY' inthemosques, issaidfor the' ruler ofthe age,'or fortheAmir, or happenstohethetitle of theheadoftheState. Oflate years it has become morecommoninIndiatosayit for the Sultan. Thisisnot, strictly speaking, according to l\-1uhammadanlaw, whichdeclares thaI the khulba can onlyhe saidwith the permission of the ruler, andasinIndiathat ruler is the British Government, the prayersshould be said for theKing. Evidently the lawnevercontemplatedlarge bodies ofMusalmans re-siding anywhere but where the influence of theKbalifaextended.Inthuscasting doubtonthelegality of theclaimmadeby TurkishSultanstotheKhalifateof Is1 THE FAITH OF ISI.A:\t15iheart full of thelove of this world.' 'The workofthe holyman doth not consist in this, that hecatsgrain and clotheshimself inwool, but in theknowledge of Goel and submission to His will.''Thou desen'est not thename of a learned man,until thy heart isemptiedoftheloveofthisworld.', Hidethy good deedsa, closely as thou wouldsthidethvsins.'.-\ fa;"ous mysticwas brought into the presenceoftheKhalifa. Harunu'r-Rashid, who saidto him., How g;eat is thy abnegation?' He replied,'Thine isgreater.' 'Howso ?' saidthe Khalifa.'Because I make abne/:ation of this world. andthoumakest ahnegation of the next.' The samemanalsosaid, 'The displayofdevotional works topleasemen ishypocrisy, and actsof devotion donetopleasemenareactsofpolytheism.'E"eninabook liketheMalhnaviof Jabilu'd-DinRumi. inwhich SUfi ismpure and simple, with allits disregardthe outward restraints of'anobjective revelation, is inculcated, the author nowand again teaches sounder principles. Thus, inRedhouse'stranslation, weread :-To trust inGod, andyet Dut forthourutmostskill,The methodistowork His' holywill :Thefriendof Godmust work.Exert thyself. 0 manI put shouldertothewheel,Theprophets andthesaintstoimitateinzeal.E'enion's not a strugl(le againstPr l\"idence:'TwasProvidenceenjomedit-madeit our defen:e.Buttowardsthecloseofthesecondcentury of theHijrathisearliermysticismdevelopedinto$ufiism.Alittle lateron, Mansuru'I-J:Iallaj taught in Bagh-dad thus: . I amGod (al-J:Iaqq). There isnoughtin Paradisebut God. I am HewhomI love. andHe whomIloveis I ; wearetwosoulsdwelling inonebody. Whenthou seest me, thou seest Him;and when thou seest Him, thou seestme.' Thisrousedthe opposition of the orthodox divines, bywhomal-J:Iallaj was condemned to be worthy ofdeath. He was then, by order of the Khalifa,flogged, tortured. andfinally beheaded (A.D. 922),'Thusdiedoneof the earlymartyrsof SUfi ism; butitgrewinspite ofbitterpersecution. Inthe Math-navi (Bookii) it is said: . The assertion, "I amGod"on the lipsofwasthe light(of truth).'TheSUfi interpretation is that attributesandessencebecamesomergedinthose ofGod thathis separate existence wasannihilatedandthat helivedeternallybyand as God. Theadmitclaim. but considerthat hewas unwisetoannounceit so openl y.In orderto understand the esoteric teaching of$ufiisticpoetry, it is necessary to thattheperceptive senseisthe traveller, the knowledgeof Godthe goal; thedoctrinesof thisascentorup-ward progress is the lariqat, or the road. Theof self isnecessary beforeany progresscanbemadeonthat road. ASufi poet writes '-Plantone fOOl upon theneck ofself,TheotherinthyFriend'sdomain;IneverythingHispresencesee,ForotherviSIonis invain.I For interestiog accouot orMeHrowue. ALllef'df'YHido,., oj P,nin, i. 158THE FAITH Qt. ISL.hl 15'1Sa'di inthe Bus/ansays: 'Art thoua friend ofGod? Speak notof self. for tospeak of God andofself is infIdelity.' Shaikh Abu'I-Fai IistheTruth (I}aqiqat I. ThetruenatureofGodis revealed to thetraveller, whonow learns the reality of that for which he hasso long heen seeking. This admitshimto the higheststageinhislong journey. (7) That stage isunionwithGod(was\).Therewas inthewounds. Isawthemdraggedbychains. pre-cededbyamilitaryband, inwhomthese wickshadburnedsodeepthatthefat flickered convulsivelyinthewoundasanewly-extingui,hedlamp.' 'Renanspeaks oftbe massacre tbus : 'The davof thegreat slaughter ofthe Babisin Tihranwa'sperhaps a day unparalleled inthe history of theworld" He 'luotes fromM. Ie Comte de Gobineau'swork, Les Religionset lesPhilosophies dans [,AsieCefltrale. to the following efiect: 'Children andwomen withlighted candlesstuck intothe woundsweredrivenalongbywhips, andas theywent alongtheysang, .. WecamefromGod, toHim wereturn."Whenthe chi Idrenexpi red, asmany did, the exe-cutionersthrewthecorpsesbeneaththefeet oftheirfathers. Life was offered if they would recant.Anexecutionertold one father that if he did notrecant. histwosons. the elderof whomwasfourteenyearsold, should be slain on his breast. Thefather.lyingdown, saidthat hewas ready, and the elderboyclaimedhyrightofbirthtobe theftrst to have'I LrsApotn:'s. p. 318his throat cut. At last night fell on a mass ofshapelessBesh, andthedogsofthesuburbscameintroopstoplace.' Soended oneimportantperiodinthehistory oftheBabis.Therehasbeensince thenno formal outbreakofBabi revenge, nor has there been any persecutionlikeit. Eventhis altogether failedof its purpose,for it gaveto themovement a vigour and vitalitywhich otherwise it might have lacked, and nowBabis. aretobe foundinevery walkof life, fromtheministersand noblesof the court to the scavengerorthe groom. not theleast arenaof their activitvbeingtheMusalmanpriesthooditself. Itwillbeen noticed thatthe movement was initiated bySyeds, !:Iajis, andMullas.' Whilst it is true thattherehasbeen no persecutionso terribleas theonein1852. yet now and again the hostility of the'Ulama shows itself. In 1878, 1888, and in1889Ba bis were put to death. The heroism and thedevotionoftheBabisis somethingvery wonderful.Afterthedeath oftheBab, thechief interest inthe movement circlesround MirzaYahya and hishalf-brotherBah. Therefore is He theguardian of this book and its expounder. He istherefore its maker and originator.' The Khalifagoes on to accuse all who differ fromhimofspiritual pride, and calls them'vesselsofignoranceand beacons of falsehood. men whose testimonybe rejected.' HesaystoIsl."'qbinIbrahim:Assemble the Qa'S EARLIER AXD LATER .AUI.T 303promise of God; and seek pardon for thy ,jn'(xl. 57).Bail,hiwi says that this refers to his remissness inpropagating Islam. According to the Tafsir-i-il'"'Abbas, it is 'thedeficiency in giving thank> forthe blessings Godbestowed on theeand thy COIll-panions '; according to the Tafsir-i-l:lusaini, it is'that the Prophet as an act of worship soughtpardon, andso rosetoahighrank, or that hedidit to set an example. according to the Tradition."Iseekpardon seventytimesdaily;'" or it meanssimply, "Seekpardonforthesinsofthypeople." .In reply toall theseingenious attempts to get rid-ofaverytroublesomefact. it maybenoted that thewordusedfor theProphet'ssin(Qhanb) is alsou'edin describing the sin of ordinary people. TllU>,'Others have owned their sins (dhanb), (ix. In.;)., But the wicked shall not be asked of their ,ins(dhunub)' (xxviii. 78). IntheTafsir-i-l:lusailli thecomment on this verse is that the wicked (gunah-garan) hereareidolaters; theirsins(dhunub) there-fore includeidolatry whichcannot belooked uponasa mere fault. The crime of Potiphar's wife iscalled Qhanb (xii. 29). The unbelievers whenthrown into hell, a hell boiling and thirsting forfury, shall say: 'Hadwebut hearkenedorunder-stood, we had not been amongthedwellers in theflames; andtheirsin(Qhanb)' shall they acknow-I Another TrOldition qooted by ljjja.clli is . Iaskthe Almighty forpardon aDd repent uotoHim seventy timc!\ daily: FOrthe original. !'oCtKlein. RcUgio.. oj/odd".. p. 7J..8&il,liwi kufr(inlidelity) &'5 themeaoinKof \lhanb here.it IS uobelief sho....'n in Dot hearkeninlf to tbe Prophet's m09SAt(e.Thi. seems rusonable. but it shows that Ubanb has a wider meaningthanthll.l ofII mere fault, whichis declaredtobeits meaoioBwhenusedof anact oftheProphe!.ledge' (Ixvii. 10-11). See also Suras Iv. 39; xli.14; xci. 14 for the same use of this word. Allthesepassages showthefutility of theattempt madetorestrict themeaningof dhanb inorder to main-tainthedogmaof thesinlessness ofMul:iammad., Askpardon fortliy sin, and forbelievers, bothmen and women' (xlvii. 21). Mu'alimsays thattheProphet was told toask pardon for his sins.not because he had any sin, or really personallyneededany pardon. but because, if heso asked, itwould become a Sunna practice for the people.Thu, eachone cannowsay, 'Pardonmy sin.' Inthe book known as Tibyan it is said that 'seekpardon forthy sin' means 'askfor purity, whichwill keepawaysin." Ibn'Abbasquotestheverse,'Have We nol opened thine heart for thee andtaken off fromthee thy burden?(xciv. 1-2), andsays 'thyburden' means' thysin.' A more com-moninterpretation isto refer thi, to anxiety or totrouble ofmind. Thescandal causedby the Pro-phet'sconduct withthe wife of Zaidand with theEgyptianslave Mary necessitatedapretended reve-lation of God'swill in reference to these events.'The circumstances will be foundfully detailed inSuraxxxiii. 36-49, andinSuraIxvi. 1-5.One of the most important verses is: 'Verily.We have won for thee an undoubted victory, intoken that Godforgiveth thyearlier andlater fault .(xlviii. 1-2). Itis not quite clear what victory i,herereferredto.' l:Iusainand Baic,lawi say thatitI Tbese quotation. aretakenfromtbeTaj.i,.-i-Uu_'>i,in/. ii. }41t..See Sell. TlseL(fe 0/ MuJ:lammad. pp_132-.5; 200-2.S Taj.d,-i-J:luaai"', ii. 331:ii. 266.THE .'AITH Oi" ISLAM J t;SUS CHRIST THt:: SINLESS O)d will revive themso that the}' may endure (reshThi", will last (or ever.312 THE (H' ISl.AM'IHK Kl-.:SUlUIECTION 31.lThe followingadditional remarks are based on theSharlJ,t-l'qa'id-i-Jam. ted. A. H. 1271. pp. 179-'93!.Theyfall underfourheads :-II) The sounding of thetrumpets. The Prophetsaid: 'The lasthourwill notbe till no one is foundwho calls on God.' Then.' There shall be a blast onthe trumpet, andall who areintheheavensand allwhoareinthe earthshall expire, savethose whomGodshall vouchsafe to live. Thereshall beanotherblast onit, and10 !arisingthey shall gaze aroundthem (xxxix. 68>' Abu Huraira relates that theProphet, speaking of the trumpet, said: 'After thecreation of theheavensand the earth, God createdthe trumpet and gave it to Israfil, who, with hismouthplacedtoit, is ever looking up and waitingforthe ordertoblowit. He will blow threetimes.'Thefirsttime, theblast ofconsternation,to terri fy;thesecond, theblast of examination, toslay; thethird, theblast ofresurrection. toquicken thedead.'Mostpersonsbelieve that everythin':, save GodandHisattributes, will perish.The resurrection of the body is thus proved: They say," Who will bringus back?" Say:.. Hewho createdyouatfirst", (xvii. 53!. '" Whoshall give life to boneswhen they are rotten?'"Say: "He shall givelifeto themwho gave thembeing at first, for in all creation is He skilled".I Some conuuentaton mae DO distIRctiOll between the 6rst aadMCOndblut. as 0111, two are distinctlymentiooedio the Qur'anThe place of a'\Sembl,. ..ill be OD earth. some Io&y at JeruQJem,othen&barrenplaia which alford' DO hidiOI( olace, butnothio( ..Ieiiniteialloo-.u beycmdthe words 01 tbe Qur'!a: 00 tbe day _bon lbo em'hII1aall,be ch&aMed into aaOlber earth. aod tbe buYeD' allO, men aballcome forthu"to Co..!. the Only, theVictorious"(lliv. 49).(xxxvi. 79). Man saith: "What I after I amdead, shall I in the end be brougUfihalive? ..Doth notmanbear in mindthat We mada himatlirst. when he was (xix. 68). Theinlidelswill say: "Shallweindeed be restored asat first? What'! when we have become rottenbones?" ., This then,"say they, " will be areturnto loss." Verily, it will be but a single blast.and lo! they are on the surface of the earth'(Ixxix. 10-14). 'Is He not powerful.enough toquickenthe dead?"(Ixxv. 40). This willbeto judgment. 'Never,' saythe unbelieverswill thehour come uponus.' Say: 'Yea, by my'Lord whoknoweththe unseen, it will surely"comeuponyou, ...to the intent thatGod may rewardthose who' have helieved, .' .. but, as for. .. thosewho aimtoinvalidate Our signs, a chastisement ofpainfultorment awaiteth them' Ixxxiv. 3, 4\. 'Aterrible chastisement doth await themon thewhen faces shall turn white and faces shall turnblack. What I after yourbelief, have ye becomeinlidels? Taste, then, thechastisement for that yehavebeenunbelievers. Andastothose whose facesshall have become white, theyshall be within themercy of God ' liii. 102.The Prophe.t didnot knowthetime whenall thiswould take place. 'They will ask thee of theHour, when will be its fixed time? But whaknowledgehast thou of it? Its period is knownonly to thy Lord; and thou artchargedwith thethosewhofear it' 'ixxix. 41-51. Accord-iQllto theIjma' of the Faithful. he who has anydllUhts on this article of the Faith is an infidel.:;14 THE t'AITH Qt. ISLAMThe Mu'tazitis showfrom reason that a resurrec-tionof thebody isnecessary in order that rewardsand punishment may be bestowed. The orlhodoxagreewiththeconclusion, bUI hesitate tobase it onreason.The learnedarenotagreedasto the state of thesoul during the time whenthe body is dead, andthereforedisagreewithregardtoits revival. Someassertthat it iswrongto speakof aresurrection ofthesoul, for it exists in the body as firein coal;henceits revival is includedin theresurrectionofthe body: others maintain that, asit isa distinctentity, it is not annihilated with the body. Thescholastics favour the first idea. Practically theresult seemsthesameinboth cases. The resurrec-tionbodyhada soul. Wise andfoolish, devilsandbeasts, insectsand birds-all will arise at the lastday. will come first in order, and bethefirst to enter Paradise.(21 The descentoftheBooks. After Ihe resurrec-tion, menwill wander ,aboutfor fortyyears, duringwhichtimethebookswhichcontain therecord keptby therecordingangels, will be givenup. Menwillriseupnakedandconfused; samewill walkabout,some standfor forty years, lookinguptowards theheavens shall not gOdowo uotoit. then will We delal/erwhothefearufGod.' (ui.72. 73)referto thepassiogoveriD safety,but the general opiniull c'hat believers will eoter hell and thatthat thlt'.Hell has seven divisions. 'Verily hell Uahan-nam)isthe promise for themone andall ; it hathsevenportals, andat everydoor thereis aseparateparty of them' Ixv. 441, The Qur'an. though itmentionsthenames ofthesedivisions,doesnot stateIii ..JJ9what classes of persons will be sent toeach; butMuslimcommentatorshave suppliedthe neededin-formation.' They classify themthus :-{1) J ahan-nam, forsinnerswhodiewithout repentance. Thisincludes Muslims; for' There is not one of youwho will not go down to it hell)' (xix. 72).' 121La?a, fortheinfidels(i.e. Christiansl. 'For La?a,dragging himby the scalp, shall claim him,' etc.(lxx. 15-171. (3) l:Iutamah, afirefortheJews, andaccording tosome, forChristianslciv. 41. (4) Sa'ir,for devils, the descendanis of lblis, for 'Thosewho devour the propertyof orphans unjustly, onlydevourinto theirbelliesfire,and they broilin Sa'ir'(iv. II). lSI Saqar, for the Magians; also forthose who neglect prayer. 'Taste ye the touch ofSaqar' iliv. 49; lxxiv. 441. 161 Ja!)im, aboilingcaldron for idolaters and alsofor Gog andMagog., Thou shaltnotbe questionedasto thefollowersofal-Ja!)im' Iii. 113). 17, Hawiya, a bottomless pitforhypocrites that is, all those who outwardly pro-fessed Islamand inwardly, were infidels. Theywerecalled Munafiqun. 'As for him whose balanceis light, hisdwelling shall be Hawiya' Ici. 71. Itissaidthat heavenhasone division more thanhell,toshowthat God'smercy exceeds Hisjustice. Atthe last day, hell will be brought tothe seat ofjudgment. 'And hell on that day shall be movedup' 'xxxix. 24).IThereis nOlhiagin tbeQur'ia10 jUlItify this c1u."i6cationorthosewho go (0bell- The Qur'nasimplysay. tbat aleparateparty_ill beat eachdoor.to AccordiaRtl) the Traditions. hell will becool and pleuutfor thoseMU!llirn..who havenot committedtbe' Rreater sin.: Hvp;hea, DtdiOtl4ryo/1I1d".. p. 17J.32M THt; YAITH lit ISL.\MI'Kii:OISTIN" 329The Mu'tazilis say that heaven and hell arenotin existencenow,' butwill be created after the day ofjudgment; for they maintainthat, ifboth are now inexistence, theymust be destroyedwith the heavensandthe earthat thelast day. The orthodoxdeclarethat both do exist now, and quote this verse: 'Thereshall be ablast on the trumpet, and all whoareintheheavens andonthe earth shallexpire, save thosewhomGod shall vouchsafe to live' (xxxix. 68).The'those whom' are said to bein heavenandinhell, andtherefore heaven and hell mustexistnow, as well as then. Again, we read: 'Near theSidra treewhich markstheboundary, near which i.heGardenofRepose' ay for . jannal 'wP. should read jana!) '-a wing-which by melonomy slands forGabriel, and Ihere is no refelence 10 heaven atall. The orlhodox reply thaI no Qlirl has ever Ihe readingJ ana!) for J annal. Theusualbelief isIhat the statements in the Qur'an andtheTraditions regardingthepleasures of Paradise, aretobe takenIi terall y."\ Thia seemll to be the viewof Sir Syed Al)madKhan He con.klerltbewbole dbCriplionof heaVeD andhell to be figarative. (See Ta,d,tI/-jA?Jma4lntl. Part I, iv.The orthodoll replyto tbi. il in Il re'COrdedby BDkllitf; 'ThePropbet said: "When a man diesbe il inparadiseor inbell: if bewas a1DaD0f paradise l'hlu'l-Janr at),he will beinparadi,e; if a mao of 6re labla'n,Nir), ia hell. ,', Thet eTro,' man of pardise', 'man of 6re; aree.plaiDedto menthat tbe,. arefated10 to be. Buk,buI also Rivesmany Traditions to ,how what i. ('lOWpOR 00io paradise, allof whichare .aid 10prove that the yiew of theMu'luiU, i' wrong. See, Fak#,.'I-B4rl, Part ..,ii20-9.t A place fortheGod-fearing, or forthe lOal. of martyrs' (Bai4iwi.ii. 2)). lb.' AbhbIlayll II ill tbeplace where Gabrieldwell,.,, S)'eeIAmlr 'All in Tlu S/Jiril 0/ hldm.p. 394, sar-: 'Tbe descrip-tioos arerealistic, io acmeplacet aJmost sealaoal: bat to ..y that fbey6. THEPREDESTINATIONOFGOODAND EVIL.-Ihave inIhe section in which the attribute' will ' isdescribedgivensomeaccount ofthe dogmatic state-ments concerning the doctrine of predestination;but asit always formsadistinct cbapterin Musal-manbooks, Itreat it separatelybere.AI-Barkavi, concerning predestination, says:-It isnecessary to cODfess tbatgoodand evil take placebythepredestinationaDd predetermination of God; that all thathas been and aU tbat will be was decreed in eternityandwritten00 the pr","rved table; I tbat thefaitb of tbe believ.r,thepiety of the pious and goodactions are foreseen, willed.predestinated, decreed by thewritiog 00 tbepreserved tabl.,produced and approved by God; that tbe uDbelief of tb.uobeliever,theimp.ety of theimpious-arid bad actions cometo pas... with the fore knowledge, will, predestination andof God, but not with His satisfaction and ap-proval. Sbould aoy ask why God willeth aDd producetbevil, wecan onlyreply that Hemayhavewi!'e endsin viewwhichwe cannot comprehend,are 1e0lUII, or Ibat Mo!>aroDlad, or any of hi. followen, eveo the ultra-literali... accepted themu locbi. a calumay_' Such an .xpanationcommends itMlf toMuslim. of bi8bmoral tone. especially wbere". iaJadia, tbey bave been iafloeaced by Western cullan! and Cbri&tlanthouKht. but it is difficult to believe that Mul}ammad 50 "intendedbitwordl to betaken, or that bta bearm10 uoderstood tbem Mul}am'mad's miDd.."" iatwlely practical andnot in the lea.t ltiveD to my.tleiam.Theof bell are material.- No orthndot commeotatnoo. "" laras J .oow, attemptl to them: why -ibnshouldthematerialjoYlof paradisebeset IAide, ADIltlfoment for "tbe' alleRorical view i.huedODIhe factthatthe descriptioWi of avoluPtaOM paradix are a:ivenat atimewheaMul}ammll.dwasliviDR a chaste andtemperate lile with..illile wile. Fordiscuuion of Ibi, poinl, Me my Hi.,oneol DnJcJ",",,,, of Ihe Our'd. prd ), pp. 27-321 This, tbeLaol]a'l-Mal)f'h, ia referredto ia Sura Inn. 22, ..lbatOIl whichtbe Qur'4n ilwfitteD. 10 Sura uui. 11,IheactiODSof menare said to be written in' the clear book of our decfta,' Tbi.calleottthe ImmuIM'abln,'the clear prototype.'330 TilE FAITH 0>' iSJ..hrTHE 331Therearethree well-defined schools ofthought onthissubject ofpredestination :-First, The Jabarians, so called fromthe wordiabr. compulsion. denyall freeagencyinman,' andsaythat man isnecessarilyconstrainedbytheforceofGod's eternal and immutabledecree toact ashedoes.' Theyholdthat asGodistheabsoluteLordHecan, ifHe sowills, admit allmeninto paradise,or cast all into hell. This sect is one of thebranches of the Ash'arians, with whom on mostpoints theyagree. There are several subdivisionsof the Jabarian sect; those who say man hasabsolutely nopower at all over his actions; thosewho sayhe has the power, but cannot exercise it,andthosewho. like theAsh'arians. holdthe dogmaofkasb.Second, The Qadarians, who deny al-qadar, orGod's absolute decree, say that evil and injusticeoughtnot toheattributedto God, but toman, whois altogether a free agent. This sect is generallyconsidered tohe a branch of the Mu'tazila body,I Thehonour of man lies inbeingunder compulsion, notinhavlOJ(a5barein free wilL' (;uls"dn-iRda, led_ 1880) p. "6.v The Prophet of God udchat Adam and MMes (in the world ofspirits) malotained adebate before God. aDd AdamliDt tbe better ofMOSoe!l, who uid: .. Thou utlhat Adamwhom God created andbreathedintotheeHIli own "pint. and made the anlCcls bo'" down hefore thee,andplaced thee in arter which tholl threwest man upon theearth. rromtbe fault whichthou didst commil." AdamrepliedThouart thatwhomGod Aelected for Hi,-p"?phet,, and toconversewith. andHe gave thee twelvetablM, inw'licb are explAinede..erphlOl.andHe made thee His con6dant and the bearer or Hi' secrets. thenhowlongwastbe Bihle written before 1 was created?"said.. FortyyearA." ThensaidA""m. ,. D,d.1 thousee in the nibil!! IhalAdamdi..aheyedGOlt?.. ..Ye," " OO!lt thou reproachme 00 a matterwbich(;0e it goodor bAd. but tbat which Godwills .... Good and evil happeo &Ccordinll: to destiny (qa4a) anddecree(q:\dllr)of Godfor goodor evil.' AlAsh'n.rC. quotedhy Macdo- nnhl.Th.olog,', p. 1t)}.J.l2 THE l":\ITH (n' ISLA:\Iappointment, though He has no pleasure therein;byHis creation, thoughnotof His grace. He knewof them. Allthree kinds arewrittenonthe' pre-servedtable.The following abstract of some lengthy discussion"will present thepoints of di fference.The Ash'adans, whoin this matter represent intbemain orthodoxviews, formulatetheir objection>to theMu'tazila system thus :-(I) If man is the causer of an action by theforceofhis ownwill,then heshouldalsohave thepower of controlling theresult of thataction.12) If it be granted that man has the power tooriginate anact, it isnecessarythathe shouldknowall acts, becausea creator shouldbe independent inact and choice. Intention must be conditioned byknowledge. To this the Mu'tazilis reply that amanneed notknowthe length of aroad before hewalks, or thestructure of thethroatbefore hetalks, (3) Suppose a man wills to move hisbody, andGodat the same timewillsit tobe steady, then, ifhoth intentions come topass, therewillbe a collec-of 1f neither, a removal of op.(losltes; If theexaltationof thefirst. anunreaso-nablepreference.(4)If man l'an create an act, some of hiswork,.will bebetter thansome of theworksof God; e.g..a man determines tohave faith: now faith is abetter thing than reptiles, which are created byGod.es\ If man is free to act, why Can he not makeatonce ahuman body? why doesheneedto thankGodforgrace andfaith?THY. QUR'AN OS PItEIlY.STlSATlO:\ 333(6) But betterfarthanall argument, theorthodo:lsay, isthe testimonyof theBook. 'Nomischancechanceth either on earth orinyour ownpersons,butereWe created themitwasintheBook', (Ivii. 22l.'Thou trulycanst not guide whomthou desirest,hut God guideth whomHe will /xxviii. 56l. Thisverseissaid tohavebeenrevealedonthe followingoccasion, When Abu Talibwas about to die, theProphet said:'0uncle! saythekalima, "Thereis no god but God," and I will testi fy to Godconcerning it on thy behalf; , but Abu Jahl and'Abdu'llahbinAbi saidto thedyingman, 'What Idost thou turn fromthe sect of Abu'I.Mu\talib? 'TheProphet ceasednot to urgehimto confess thefaithof Islam, but theold man said: 'I amof thesect of Abu'I-Mu\talib, and I refuse to say thekalima.' ThenrepliedtheProphet, ByGod, untilprohibited,' Iwill seek pardonforthee.' Thenthisverse was revealed, showing that God alone couldwill the change the Prophet desired.' We nowreturn to the quotations from the Qu'ran. 'Allthings haveWe createdunder a fixed decree' lliv.49). 'When God created youand that ye make'(xxxvii. 941. 'Some of themthere were whomGodguided, and there were others decreed toerr'(xvi. 381. AsGod decrees faithand obedience, Hemustbe thecauser ofit, for 'on thehearts of thesehath God graventheFaith' (lviii. 22). 'It is He1 That iI, the Book of eternalthis saidtbat the verse (Suratu'lTauba (ix) 114] forbiddinl( prayerfor thOH wbo died as idolaten. was DOW liven.sted. Leyden), ii. 30'. commentar1onSunlo'lQifif- See allOBai4dwi, ii, 8' and Sell. 0/ pp. 6S-.,.3J4 TilE FAITH IH"THEVIEWOt' PREm;STII'ATION335who causeth you to laugh and weep. to die andmake alive(liii. 44). 'If God pleased, He wouldsurelybring them, one and all, to the guidance'(vi. 36). 'Had God pleased, He had guided youall aright' lvi. 150'- 'HadtheLord pleased, Hewould have made mankind of one religion' xi.120l. 'God will mislead whomHe pleaseth, andwhomHe pleasethHewill place upon the straightpath' (vi. 39). Tradition records that theProphetsaid: 'Godisthemaker ofallmakersand of theiractions.' ITheMu'tazilis tookup the opposite side of thisgreatquestionandsaid :-q) If man hasno power to wi1l or to do thenwhat is the di fference between praising God andsinningagainst Him; betweenfaithandinfidelity:goodand evil; what is the use of commands andprohibitions; rewards andpunishments; promisesandthreats ; what is the use of prophetsand books.'(21 Someacts of men are bad, such as tyra,myandpolytheism. If the3e are created by God, itfollowsthattotyrannizeand toascribeplurality toI IboKih, commenting ontheverse, . When thy Lordbrought forththeir descenda!.Jts homtherein!\ of the !OM of Adamand took themtowitness against... Am1 not," saidHe...your Lord?" theysaid...Yes,It" (vii. 171), Roe!!on tosay..Godformed aJlthe prophets and s.tinls into one class. aDd the martyrs into anotherThe pious men, al!>o. were separated into one, and the wic\led 101' 'Say: The truthis fromthe Lord' lethimthenwhowill, believe; and let himwhobe an infidel' xviii. 28,.' 'Those who addtoGodwill say: "If Godhadpleased, neither wefathershadgivenHim companions." Say;\ enlyye follow onlya conceit, ye utter lies'"(vi. 149). 'Whatever good betideth thee is fromC:od; whatever evil betideththee is fromthyse,r'(IV. 81). The Tradition is ahovery plain. 'Allgood is in Thy hands. and evil is not to Thee.'The Mu'tazilis alsoheldthat it wasincumbent onGod to guide all men and make them good; towhich statement their opponents replied bysayingthat no one can predicate of God that anythingisincumbent toHim.TheAsh'artanshave one famoustext whichtheybringto bear against all this reasoning and evi-dence. Itis: 'Thistrulyisawarning; andwhosowilleth, taketh theway of hisLord; but will it yrshall not, unlessGod will it, for God is knowing,wise' 'lxxvi. 29, 301. Tothe Tradition theyreply;(1) That there isa differencebetween acquiescencein evilanddecreeing it. Thusthe expression' GodI ImAm l.thid laYs that thisveneis (or tbepurpose ofawarningaDdnot imply permiSiion. The ortbodox commeatator .Abbb aay.:This.-ene reten to tbe decrtlC. "He wbomGod wills 10 believe-certainl, will do 10, and whomHowills to be aain6del will be Doe..nndnot atall to mao'" (ree wilL' Td/.,,--i-H,,.ai,,,, ij. 9. See &1'10Rai"', I. '71.willethnottyrannyfor His servants,'doesnot meanthat Godhathnot decreedit, but thattyrannyis not,one of His attributes; so 'evil is not to Thee'means it is not an attribute of God; and (2) theJ:ladith or Traditionmust be explainedin accord-ancewith the teaching of the Qur'an.' Theyalsoproduce theTradition, ' Certainly Godis the makerofall makersandof theiractions.' The Muslimphilosopherstriedto findaway outof the difficulty. Averhoes says; 'We are freetoact in thisway or that, but ourwill isalways deter-minedby some exterior cause. For example, we seesomething which pleases us, we aredrawn toit inspiteof ourselves. Our will is thus bound byex-terior causes. These causes exist according to acertain order of things which is founded on thegeneral laws of nature. God alone knows before-hand the necessary connexion which to us is amystery. The connexion of our will with exteriorcauses is determined by the laws of nature. Intheologywe call thisdecreesandpredestination.' lSheJI'!Ij'Aqa'/tIiJd".', p. 94 For.soudRecount oftheAsh'U'1aDpoIitioD, seepp. 90-4of tbis sameboo...., , blAmbal OOl _ttled the pat cooRier. IDtbeolOSYas io taw.was an opportuoi,t. 00 tbe Ooe band bi' Allib is tbeablolute Semitic despot ..-flo luides aright andlead, altra)' ....00the otber band, men are exhorted to repentance and punishmeot isthreatened them if tbey remainbard8JMKS iouobelief. All theeepbucs of a wandering and lubjective mind whieh lived ooly in theperceptinnof the moment A.ppear iothe Qur'l..n,' M&cdoDAld, M".,.",rheUoer. H'$tory of Philosophy iuls/fim, p. 1.').l' There ne\'t:ranyArabian science, strictly speak inK- Inthe tirstallphiJo-;ophyandscience of tbe Mul]ammadans was (ireek,OlndPersiAn , II reall)'de"ignl\te5 a reaction which aro>c in the distant parts of the empire. in Samarcaod,Morocco, and CordOVa.. The Arabian lanKuage haYinR !>ttome thelang\lage of the empire, thl5philosophy waswritteo in that laoRuage; buttbe ideu are not Arabian: thespirit i5nOl Arabian' (Lewell, Historyof Phm,sop"Y, ii. ]4). 'The Caliphs had tbewiStiomto Rive full KOpel totbetalents of tbe conquered. wheo once tbeyacceptedhlamism;andtb\ls, while the Arabs 50 little tbemselves, they raised a reatcivilization, that WM brilliant for atime, thougb it was lIO barreo10 itsaIter results' (Cunningham. Wtst,NI Cidliaation, p. 116.) . Isljmowes muchtothe clientsor convertsUDder Arab protection)siDCethe greater number of l;{uR"a,;, orpersonswho koew the Quraobyheart.commeotators, le:l.,ic:ographers, poets andsellmanwere oftheir number,forthe Arab5werefromluchput!luits b1politics andpoliticalrivalries' (Zaydan, Umayyads ami 'Ab.dsids, p, 53), 'Take fromwhatill eneraJly calledArabian s.cience-lrom ellegesis tradition, theo-logy, philosoph)'. medicine, lellicograpby, history, biography, even ArabicKrammar-the workcontributed byPet'!liaosandthe beat part is Rone.Browne, Ar.iteraryHi-dory 0/ P.r.ia, i. 204were,' a-.; ',a lule; of biuer persecution. I Inhisinaugural ,lecture onthechair of theHebre\\'.Ch.akla.ic, "and Syria(', inthe College .of France,the lateM, Ernest RP.D.11l AA,id: Arabianscience andArabianphilosoph}'areoftenalluded to, and, infact, duringone or twocenturie!"in, theMiddle Agesthe Arabs were our tca'cber:o>;but it wa"only nntil we acquainted with the Greekoriginals. Thi!".\rahian and philosophy was onlyitpuerile ofGreek science and philosophy, \Vhencloselye,alllined, tnoreo,er, this Arabiansciencehasnothing,\rabian in it.foundation is purely Greek: amon-'!stitsoriginators there, isnot asingle trueShemite ; the)' wereall Spaniard5 and Persians whowroteinArabic: Tbeologyandphilosophyhecaml' blended inthe hands of thebut the(ireekscientific astotheorigin of things wasinterwo\ enwiththe Hehrewfaith in aCreator, andso'spec...lationhl'callletheistic, lonl{beforethetimeoftheArabphilo-sophy. Thesematters alldiscussedinAlexandria threeheforc of"(ubamlltad, So the Questionstill remains---pirll ...$a{l/ !lu'I-BSfibdrj.po 289., The Shan'is!lay that oDly one rolly'he said, aDdtheir ... ie",bythe Tra'htion. . Amao nid 10the Propbel."0Prophet of CodIhow is tbetahajjudnamaztobe saId l" Hereplied... Say1WO ru'al!'.or if you (ear Ihal morningis ncar, 'Oay one.... itrTAlcat." ."",dd/Ill'!'B"!ilJdri. p, 22"" ' .I ..-.-! I' IlhfO"1111\... al.ull I-gc I ha.. n"t'lli 'l"hr1'1- , I 11,\ 1,\011I 11pul,dki !8 1j I nm : nub:'. ('I\01.. t .. ., It:] : 1,\hern1l'llH..:h: S;\I,i\'j"\' Xam:iz-i T"ll;ljj'hl -J'i 1 .. . TahajjucPT;dl:'ijjlld. l.i N"m:i/. I-- ._-_.THE FAITH 0.' ISLAMA KHUTIIA 379anoHisApostle to all mankind. f\laythemercyand peace of Godbe on him. his decendants, ann on hisCompanions. 0 men! 0ofGod! I you andmyown soul'Obe) God! Knuw, 0 servants of God!when Fridaythe angels in thefourthheaven. and Gabnel (on whomhepeace) IS f\lu'adbliliin,Mika'a the Kba\ib, IsrMii the Imam, and IznfH theMnkabbir,' andall theangels joinintheNamaz.'\Vhenit is over Gabrielsays: I gi\'e there\',,'ardduetoOleas Mu'adhdbin 10 the Mu'adhdbins of the sect of lsl:t.rn .''I ci\"e mine to the Khatib!';' Is-rafil:' I givemineto theImams;' "17.ni'i!: I give mine tothe Mukahbirs" The angeis say; '\Vegive ours tothe companyofthe Muslims,' The Prophet said: 'The night andday ufFriday last twenty-four hours, andeachhourGodreleases athousand soulsfrom hell. \\'hosoever makestheg.bu!-l onFriday, Godwill givehim for every hairon hlsbody tht:re\\o'ard of ten deeds. \Vhosoe1'er dies ona Fridaymeetswiththerewardofamartyr.'Certainly thehest andmost eloquent speech is the Holy1 of Ihe!lc (111...1itll:s. AmonRst which- arewisdom.Hoodcaun!!e!. !ItrenKthinactionnoJmAnvother'"207).THE RAMADAN t'AST .!'TJ394 THE FAITH OF ISLAMTHE RAMADAN FAST 395cases a qa4afast mustbekept inlieu of the onethusbroken. In the case where the fast is deli-berately broken, he must fast every day for twomonths; if that cannotbedone, hemust givesixtypersons twofulI meals each, orgiveone mansuchmeals dailyfor sixty days. Thefast isnot brokenby merely tasting anything, byapplying antimonyto the eyes andoil to the beard, by cleansing theteeth or bykissing aperson; , but it is consideredbetternottodothesethingsduring the daytime.If a person through the infirmity of old age isnotabletokeep thefast, hemust perform that is, he must feeda poorperson. Thisopinionis based on a sentence in the Qur'an which hascauseda great deal of dispute: 'Asfor those whoareable (tokeepit and yetbreakit), the expiationof this shalI be the maintenance ofa poor man'iii. 180). This seems to make fastinga matter ofpersonal option, andsomeCommentatorsadmit thatat first it wasso, but they saythat thewords havebeen abrogated' by the following sentence, whichoccursin thenext verse: 'As soon as anyone ofyouobserveththemoon, let himset about thefast.'Otherssay thatthenegativeparticle 'not' must beunderstood before 'able,' inwhich case the wordswithin brackets must be omitted. Others explainI Serious havebeen raised 1\510 whether during i\ periodof fasting amanmay kin hi' wife. Ayisha statn that it wa.!I thecustom of theProphet soto do and thusit is comirlered lawful. provided it raisc'00 amorou, Pai(!u"-B4,.i. v., ...i says it i, abrogated0. IOl}. Thereare olhers who main-taiatbat il isa mu1)kam statement, and cannot thereforebeabrogated.Theyhold th"l it must be rntricted to the aged and per!OOn' whohave chroaic diseases. Ta!sir.il;I,uain/, p. 30: TafslriPaiflu'l-Karim, p. 120.the expression thosewho are able' as equi valentto 'thosewho havegreatdifficulty therein,' suchasagedandinfirmpersons. Thisseemstobe thebestinterpretation, andit isusuallyactedon.Inthecase of womenwithchild, mothers givingsucktotheir children, sickpersons whomfastingatthis particular time might injure, it is sufficient ifthey keep it at another time. In these cases theijadaqa is not required. The Qur'an says: 'Hewho is sick orupon a journey shall fast a likenumber of other days' li i. 181). There are fivedays in the year in whichit is unlawful to fast.These are 'Idu'l-Filr, Baqr'id, and the three fol-lowing days, namely, the 11th, 12th, and 13th ofUhu'l-Hijja. Ifduring the monthof Rama4an apersonarrives at maturity, oraninfidel becomesaMuslim, eachmust keepthefast duringtheremain-ing days of the month.To takethesal:Jari, ormealtakenjust before sun-rise in the month of Rama4an is a sunna act.Bukhari, Muslim, andTirmidhi, all agree that theProphet said, 'Eat sal:Jari because thereis ablessinginit. Thedifference between our fast andthat ofthemen of theBook (Christians) is the partakingof sal.lar!.' Themeal eaten immediately aftersun-set iscallediflar, orthebreaking ofthefast.AMu1.lammadan fast is a fast during the dayonly. Therichclasses, whennot strictlyreligious,byturningclayintonight avoidmuch of itsrigour,but popularopinion all over the Muslimworldisstrongly against aman who does not, outwardlyatleast, observethefast ofRama4an. Inthismatterit maybe said, 'Pecher ensecret, n'est paspechcr,396 THE FAITH OF ISL,\}rALMS-GIVING 397ce n'est quel'eclat 'lui fait Ie crime.' Thosewhohavetoworkfortheirlivingfmd theobservance ofthis fast very difficult, yet, as a rule, the lowerclasses observe it strictly.'Fastingisonly oncereferredto ina MeccanSura(xix. 27). It is simplya historical reference andis not recommended for imitation. As yet fastingwas not anobligation. In Madina, the desire towin thegood opinion of theJews, led Mul:iammadtoimitate their customand toofficially pronouncefastingtobea sacredrite.4. ZAK,h.-There aretwoterms in use to expres,alms-giving. Thefirst iszakat, or the legaldue, with certainexceptions, fromevery Muslim.The secondissadaqa, orofferings onthefeast-dayknownas'Idu'!-Filr, or almsin general.' It isthefirst of thesethathasnow tobe considered.Itisa farddUly for every Muslimof full age,to gi vethe zakat on accountofhis property, pro-videdthat hehassufficient forhis subsistence. TheQur'ansays: 'Observeprayer(salat) andthelegalimpost (zakat)' (iL 40, 77, 104).' The Khalifa'Umar ibn 'Abdu'l-'Aziz used to say: Prayercarriesushalf-waytoGod, fastingbrings ustothel Burton says thai when, inthe disguise of adoctor,was in Cairomaking preparations (or the l.Jajj, he hadbut OtIe palientwho ....ouldbrt',U; his fa!! tosave hi' life. Pilgrimag. toal.\fadinah"nd I. 701.t 'Tbeformerarc calledzakit. either becau58they increase a man'.storeby dr.l..... d"wn abllbsmg OIl him. andprodoce insoul virtue of liberality, or purdy therernainioJ(part of one',frompollulion. andthe soul fromthe filtb of avarice; thelatter are canedthey are aproof of a man'" sincerityintheworship ofGoJ.' Sale, P,e/irninar, Duoou'se, Ket. IV.) See Also Sura, iv. 79; i . 5. 11 ..ii. 42. 78; uiv. 55; tnli. ... : alllateMeccan Suns.door of His pa.lace, and alms procure usadmission.'IThe three conditions without which zakat wouldnot be compulsory are: Islam, l:iurriyat (freedom),andnisab(stock). Thereason for thisisthat zakatisaiundamental part of'ihadat(worship). I:Iurri-yat, Or freedom, is necessary, for slaves hold noproperty. Whenthenisab, income, or stock, isre-quiredfordailyuse, thezakat isnottakenfromit;suchas, grainfor food, tools, books, household fur-niture, wearing apparel and horsesforriding. Ifaperson owes a debt, the amount necessary for itsliquidation mustbe deductedfromhispropertyandthezakat given onthebalance. If it isa debtduetoGod, suchasanoffering due onavow, orto begiveninatonement fortheneglect of some religiousduty, it mustnot be deducted fromthe property onwhichzakat is due.When the nisab in goldor in silver to thevalue of about 5, then one-fortieth part is due.Onali rikazor buried treasure and on metals ex-tractedfrommines, one-fifthofthe value must bepaid; forsheep, buffaloes and goats nothingis givenwhen thenumberisunderforty.For merchandise and articles .offood, the rate..vanes.The zakat is given tothe following classes ofpersons. Almsareto be givento thepoor andtheneedy, and to those who collect them, andto thosewhose hearts are wonto Islam, and for ransoms,andfor debtors, and forthecause of God. andfor1 The eltation of alma'Riving ita cbaracteristicof later Judaism.Alms dodeliver (romdeath andsoff'eretb nol 10 comeinto darllness'Tobit. iv. 10. For (mbor detail., 1M Klein, RdiriOff pp. 1.57-9..198 THE FAITH OF THE HAJJ 399thewayfarer' (ix. 60). The words I have italicised,accordingtoJ:Iusain, Bair,lawi, and otherauthorities,arenowcancelled, orrathertheyareallowedtofallinto disuse, forthe termsaqit, which istheoneused,isnot sostrong asthe wordmansukh (abrogated).'ThereferenceistotheArabchiefswhowerebeatenby the Prophet at the hattIe of Hunain (A.II. 8).', Godhas helpedyou inmanyhattie-fields, andonthedayof Hunain. Hesent downthe hostswhichye sawnot, and Hepunished theinfidels' (ix. 25,26). AbuBakr abolished thisgiving of zakat toconverts, and theKhalifa 'Umar said to these orsimilar persons; 'Thiszakatwasgiven to inclineyourhearts towards Islam. Now God hasprosperedIslam. Ifyou be converted it is well; if not, aswo; d is betweenus.' No Companion has deniedthisstatement, andsotheauthority forthepracticalsuspension of this order is that of the Ijma'u'l-Ummat. It is well that an appeal to unworthymotives should beabolished, but no commentator,sofar as I know, makes that a reason forthe can-cellingof this order. It is always placed on theground of the triumphantnature of Islam, whichnowneedsnosuchsupport.ZaHt maybe givento aslave to enable himtopurchasehisfreedom, ortoenable apoorpersontoperformthe J:Iajj. Credit must be given for thecarewhichMuslimstake oftheir poor. Itmust notI Tafslr,J:lusaini. I. 260. Khaldtatu"TaJsir, ii. 271. l3IJ4iwf,i.390. The terma)Mu'a1Jaf&Qulububum.. whose bearts are WOD,'wu tbe name by whichthe chiefs recoDdledtbe battle of Huoa.lawere kDown.t See Sell. T1I4Life p. 198.begiven to a llliirnmi. Itis anobligatory act ofworshipandmaybeenforced byth; State.']izya, or poll-tax,is levied onnon-Muslims. It isofthenature of aransom, orpermitsa non-Muslimtoresideina Muslim country.'5. THE J:IAJJ .-The J:Iajj, or pilgrimage toMecca, isa farr,l duty. 'Proclaimto the people apilgrimage ...Letthem pay their vows and circuitthe ancient House. This do. And he that re-specteth thesacred ordinancesofGod, thiswill bebest for him with the Lord' (xxii. 28, 3D, 31).'The pilgrimage tothe temple isa service duetoGod fromthose whoare able to journey thither;and as to himwho believethnot, verily God canafford to dispense withall creatures' (iii. 91, 92).Bair,lawi (i. 117) says that the words' arc able' inthisverse, wereinterpretedby theProphet to meanthepossessionof foodtoeat andananimal toride,from whichstatement, Imam ash-Shafi'iarguedthataman who could notgo in person might send asubstitute. Imam Malik says anyone who canwalkandkeephimself onthe way, must go. ImamAbu I:Ianifa considered that it refers both to themeansand thestrengthof the individual. Ontheauthority of Ibn 'Abbas the following Traditionhasbeenhandeddown: 'TheProphet said, "Godhasmadethe I:Iajj farr,l." Then 'Aqrabin Habis,standing up, said:"0Prophet, is it to be madeeveryyear? "His Excellencysaid: " IfIsayyes, itt Nowitis lelttothe relicious sense of each Muslim, eyeD in self-co... eroing MUQ&mmadan countries. wbether to pay ukat or not: p. 387.S Ibid. p. 387.400 f1-H. :f'AITIl OF 1$1.:\:\1 THE 'tnf.RA

will a wajibduty todoit annually; but that yeare notableto bear, sothe l:lajj is necessary onlyonce; whatever pilgrimage may bemade to Meccainadditionisnaft orvoluntary." , ,Ifaslaye ora childshouldmake the l:Iajj, theformer on attaining freeuom, and the latter oncoming of age, must again goon pilgrimage. If awoman, whose residence is at a distance of morethan three days' journeyfrom!vIecca, goes onpil-grimage, shemustbe accompaniedby her husbandor by anearrelative. . A certain man cameto theProphet andsaid: wi feisabout tomake thel;lajj,but I am called to go on a warlike expedition."TheProphetsaid: "Turnaway fromthewar andaccompanythywifeinthe l;lajj.'"Connectedwiththe J:Iajj there arethreefardandrivewajibactions; all therest are sunnaorhabb. The farQones are: (I) to wearno othergarment except theiJ:!ram,' two seamless wrappers,one of which is worn round the loins, the otherthrown over the shoulders, the head being uncovered;(2) to stand on 'Arafat; (3) to make the tawH.that is, togo roundtheKa 'ba. seven times. Thewajibduties are: (I) tostay inMuzdalifah; (2, torun between Mount Safa and Marwa (ii.153); (3) toperformtheramyu'r-rijam, orthe cast-ing ofthepebbles: (4) tomakean extra tawH; (ifIMaulavi Hafi:u'd-Dinwrites thns in the NitUlCCn,hCentury,October1891 : Tbecleanses tbeheartlJ of menand ma.keathemlOnclCellt like newborDbabeft.t Thi, ceremony called al-il}ram (making unlawful) because DOWVarlOO!> actioos Mdpunuits mllSt be ab5tained from. The ceremonyofdoffing the piJ"-lm'! garb i. called al-ll}li1 (malr.inillaw(ul) for DOWthe pilsrimreturns to the ordlDecypurauUa and joy. of life in theworld.theHajisare notMeccans); andalso (5\ to shavetheheadafterthepilgrimage is over.Thel;lajj mustbemade atthe appointed season.,Let thepilgrimage be madeinthemonths alreadyknown' (ii. 193).' Theactual l;lajjmust beinthemonthof Dhu'I-Hijja.The'Umra, or ordinarypilgrimage, canbe doneat anytimeofthe yearexcept onthenintharldfour:succeedingdaysof Dhu'I-Hijja. The authorityforthe' Umra is found inthe text: 'Accomplis" thepilgrimaged:lajj) and the visitation ('l'mra) Iii.192).' On each of theroads leading toMecca, there areat a distance ofabout Ii veor "Xmiles fromthecity. stages called Mlqat.Thel;lajisfromall partsofthe Muslimworld ;ul)a, ofwhich anaccount will be given inthenext chapter. Thisact, strictlyspeaking, con-cludes the l:Iajj. The l:Iaji can nowshave hishead, pare hisnails, andremovetheihram. Womencut off abit of hair.The remaining three days are called the Ayyamu't-tashriq, 'days of drying Besh,' because nowthepilgrims prepare provisions for the return journeyby cutting slicesfrom thevictims offeredinsacrificeand drying themin the sun. Hethen return,; toMecca and makes the lawafu'l-wida' (circuit offarewell) and drinks some water fromthe well ofzamzam. Finally, the l:Iaji kisses the threshold,and then, withbands uplifted, laying holdof thecovering of theKa'ba andweeping bitterly, he praysmosthumbly, andexpressesregretthatbe will soonhaveto depart fromaplace sodearas the sacredKa'ba. Retiringbackwards, hemakeshis exitandtheJ:Iajj is complete.Most of the ceremonies connected withthe l:Iajj,the ihram, the shaving of the head, the going toSafaand Marwa. the throwing of the stones, thecircuitof theKa 'ba, thekissingof theblack stone,and the sacrifice were all pagan ceremonies per-formed by the idolatrous Arabs. MUhammad intrying to gain the Meccans to hi. side, confirmedan idolatrous practice which otherwise wouldpro-bably havebeen extinct longago.The 'Umrais usuallymade before the pilgrimsstart homewards.' Its ceremoniesdifferbut slight-lyfromthe J:Iajj. Noanimal sacrifice is needed.The ihram must beput on, andthe obligations ofabstinencewhich it entails must beobserved. Theusual courseisthen tomakethe ziyarat, or visit tothe tomb of the Prophet at Madina. Henceforththe pilgrimassumesthe honourabletitle of l:Iaji.andsois, everafter, apersonof some consequenceamongthe communityinwhichhe dwells..\mong the Sunnl Musalrna ns thel:Iajj cannot beperformed byproxy, though it is esteemeda 'goodwork' if some one who canafforcl ir sends apilgrim, I Tut' ;\lu'tuiln writet' saYI tbat Ibe lihaUr. 'Umar forbadtbe of the'lImra with the l;IajJ. Shahrastinl, olMil.' 1&/"'".Hilla',r 40.410 THE FAITH OF lSLA1>fRESULT OF THE H.\]]IIwho otherwise could notgo. The Shi'ahs, however,seem toallowit tobe donebyproxy.'It iscertainly very curiousto find theoldpagan superstitious and silly, of the l:Iajj in-corporated into a religion which professes to bemonotheistic in principle andiconoclastic in practice.The explanation probablyis that Mu\lammad wasanardent Arab patriot, andinhis great anxiety tounite theArab tribesinto a nation, strongtoresisttheir surrounding foes, he couldnot afford to doaway with a centre and a customso dear to allArabsas theKa'baand thel:Iajj.' It was theonethingthe scattered tribeshad incommon, and theonethingwhichappealedtothenational sentiment.It was acompromise, well adapted at the time tosecure the allegiance' of the Arabs to Islam, by1 Thefint Europeantomake theI;iajj was I.udovicoHattema101,503About twenty moreha\'e since enteredMecca. Not all weDt voluntarily.(or .omewere captive slaves accompanying their muters. To eater thecityasMuslims required&competeDt knowledge of Arabic anda perfedac:qU&intance \\jth Muslim ritual aDd custom, for meantcertaio death. The most distinguishedonesare Ludwl, Burckhardt(ISH). Sir Richard BUnaD(I853) and C. Soouck Hurgronje For agood&l:counl of all. ICC Ram. Ch,.istfall:$ at !tIt'cca. Loadon. 19(. Kueoen ..... ellcalls them' afragmentofincomprehensible heatheoi'mtaken up undigestedintoIsU.m.' Hibb.rl1882. p, 33'IntheRaIlJatw.,,Sa!d (Part 11, ii. 696), wereadthat MulJamma.d.durioghis'Ol'\CendedMount . Ar.Ut and then. standing erect00 hi, camel, delivered this verse: . This day bave I perfected yourrelil{ion untoyou and ful611edmymercy uponyouand appointedIs:a.-:ntobeyour religion' (v, S). thus claimiog divine approval for thelb.)}.as the culminatinKact ofthenewreligion.,of theinelasticna.ture of lsl:im. Palmer say:s: . The In51'.tu-tionnf the l;Iajj pilgrimage. for example. was an admirable one forcOG-lOHdating the Arahtribes. but it i, burdensomeanduseless to theMaslim communities nowth;1t they extendover nearlyhalf tbe civilizedworld.'Sacred Boob 0/ 'lieHlu,. v,)l, vi. p. Ixxvi.giving anational character toit; but it has beenasource of weaknesssince, for its continuedobser-vance emphasizes the great Islamic principle thataws, regulations, andcustoms suitedforthe Arabsof the seventh century are binding on Muslimseverywhereinthetwentieth. Christianity tookjustthe opposite course. It quickly freed itself fromthenarrowlimitations of Judaism. It left Jewishceremonies and circumcision behind in Palestine.It neveraimed atbeinga national religion, andsobecame naturally a universal one. Thus it canflourish underall formsof civil government, foritis dependent onnone. It exists independently ofthe State, andsurvives all forms of political organi-zation.The constant reference tothe Prophet's ;uyingsandpractice, asan authorityformany ofthedetailsof the arUnu'd-din, shows how largely Islamisbased onthe Sunna.' Withregard tothedifferences Dy so doi!li. heuoavoidablyforged another linkin the chain whlcbconnecuthe relicion with luperstition, nuring the l:IaH 1slim b.. nopretentionl tobe cosmopolitaa bat becomes entirely Arabian. and .lotesnot theLordof tbe worlds. but old Meccau Odysseus. TiliNe,i,.p. 184.1 A remarkable coo6rmation ofall I have said011 the 6xedllnd formalnatorll of Islim. andof tbe authorityofthe Snona, i' afforded io aMo,lim newspaper published in Cairo, Dexriblog tbe opening of aDeWmOlQue in London. tbe editor relers to !lOmetpeeches made b,. someMusalman gentlemeo onthe occaaioa. and says: Both sMm tohave,pokea at the openiag proceedil1Rl in favour of adapting Itll.m toEuropean ideu. I do not know what meaoing they attAch to thephrase. but I do howthat no adaptatiooor alteration of islAmwill be&lXeptedby anyMuslimpeople. !slimu areligion... aKuide toI1\&DiD life. inhis to God andman, i, divineandperfect. To anytbatit Deeds adaptation is to say tbal it La neither divinll oor perfect. andno MUllim can or will admit either assumption. bUmISisis andas wonderfullyEldapted toneeds ofmanio EDland412 THE FAITH OF ISLA:'lofopinion which thegreat Imams hold on some ofthe details, it ismost difficult to decide which sideholdsthe correct view. Such opinions are alwaysbased on some Tradition. the value of which, ifdisputed, it isalmostimpossible todetermine. Itissometimes said inpraise of Musalmans that the.yarenotpriest-ridden; but no peoplein theworldareso Tradition-ridden, if one may use such an ex-pression. Until thischainof superstitionisbrokenprogressand enlightenmentseem to bevery difficult;for this foundation of the Faith and the edificeerectedonit are sowelded together that the under-mining oftheonemaybcthefall oftheother.or inthe Arcticasit is 10 the Bedowios of theAt'lbi"n desert.and the fact that it is so is oae of thestrikingproofs of its divine origin,It is written, .. There is no changeInthe words of God," andthereforetheQur'io and the Suanaare for ever andfor all men El4ntiauHerald. February22, 11'96. p..This atatement ahowl; (l) the unalterable nature of the law anddo&tnU of IIIa,m. (2) the inspiration of the Sunna called 'Theworda ofGod,' (3) theco-ordinate authority of the Suona withthe Qur'an I\.S abasis of bUm. NothinRthat I have saidinthis and chaptetsonthese poinu is an)'strongerthan thispublished opinion.. P&n. rsu'mism almost necessarily anattempt to regener.ate'bl1mon Islamic IInes-inother words. to revivify and stereotype' inthe twentiotb century theprinciples laid down, more thana thousandyeanago. for the luidaoce of a primili\'c Society. Tbe.e principleinvolve arecognition of slavery, laws regulating the relations of the1Ie:te5 which clash withmodern ideas, and, whichis perhapsmoreimportant thanaJl. that crystallization ofthe civil. criminal and canonicalla\., into one immutablewhole, which bas so lariely contributed to.rtelt the progress or tbose'countries ... ho!le populations haveembracedtheMoslemfaitb.' Lord Cromer's, Annual R-:Por's onI1at Financu.Aflminisl,.alion alltl Condition oj Eg,I>' and the S,iddtl ill 19OG.Section 00 the EgyptianNl\tionali!lt publi'lhedinthe1.mulcmWedtJ' Ti ..u, April 1907.NOTETOCHAPTER VTHE following Fatwa was publicly given in theGreat Mosque, Triplicane, Madras, February 13,11\80:-Innatnt"ofGod, the Compassionate, theMerciful..,THE QUESTIONo'Ulamli. of the religion and Muftis of theenlightenedLaw, what isyour opinioninthis matter? .\ person havingtranslateda juz (one-thirtiethpart) ofthenoble Qur'aoiotothe Hindustani language, hasprintedit. The translationisdefecti\'e; moreover. tbeArabic text is not given. Inordertu give the translation the same authority.as the original.he has retained the usual signs and marks of the Arabicedilions; such as, tOl, qaf, jim, la, mimI and 0.1At the ofthe juzhehas addedatranslation 1)( thetashshahud,qanud. thana, ta'awwudh, tasmi", tashibat, ruku\ andsujud,and has said that all these must be read in Hindustani.Hefurther statesthat inthetranslation hehas retained therhythmof the original, and that in eloquence and style itis equal tothe Arabic. Hehasal!->O addedrubrical directionsas to the ritual of thenamaz, and has Matedthat towho do not knowArabic it is a wajib dl1d a fard duty torecite the translation. Further, in support of his views hea.dducesaaccordingto which the Prophetsaid to a CompanioD, Salman-i-Garsi; . Read a translalionuftheQur'Aninthenamaz.' Heclaims, asonhisside, tbefourgreat Imams. Hehimself understands .\rabic. yet hesays his nama? in Hindustani, and others to dolikewise.Now, what isthe order oftbe noble Lawwith regard tosuch aperson, and what isthe decreein the case of thosewho follow him? alearned men, state the Law inmatterandmeritagoodreward.I For an ezplanatioo of these sigel socSell, '1lINu"TajwtdIC. L.S.).414 1'1110 t'AITIl Ot' JSL.blFAT\'A 0:"415THE Al'\SWEH.\her praising God, and after imploring His mercy andpeace on MUQammad, beit knownthat the person referredto is aninfidel, an atheist. and a wanderer[romthe truth.His assertionthathis opinions are in accordance withthoseof the four Imams isutterlyfalse. 1.>ecause accordingtoImamShafi'" ImamMalik, andImamit is illegal to useatranslationof the Qur'an whensaying thenamaz, whetherthe worshipper is ignorant of ,\rahic or not. Thus ImamNavari. a disciple of ShMi"j says: It is unlawful in anycaseto use PersianI inthel1lllnliz: Faqi' Ali, adiscipleofMalik, says: I Persianisunlawful.' Tothese Kari,a discipleof l:lanbal, adds histestimony: Torecite in thenama.z froma translation of the Qur'an is unlawfuL' ThetermQur'lin, meansanArabic Qur'an, for Godof itasa revelationinArabiamorepleasing toGodthan spilling blood; for verilythe animal sacrificed willcomeon the day of re-surrection, and will make the scale of his goodactions very heavy, Verily its blood reached theacceptance of God before it falleth upon theground, thereforebe joyfulinit.' ,Musalma.nssay that the PatriarchAbrahamwasordered to sacritice Ishmael, and that he madeseveral ineffectual attempts tocut thethroat of hisson. Ishmaelthensaidtohisfather: 'Itisthroughpityandcompassionfor methat youallowthe knifetomiss: blindfold yourself and then sacrifice me.'.-\braham acted upon this advice, blindfolded himself,drew'his knife, repeatedthe Bismillah, and, as hethought, cut the throat ofhis son; but, behold, inthe meantime Gahriel had substituted a sheep forthelad, This event is commemorated inthisfeast.Onthedaybeforethefeast, the'arafa or vigil iskept. Food of various kinds is prepared, overwhich afa.tiJ.!a is offered, first, in the name of theProphet; second, in the names of deceased rela.-tives, andof othersfor whomablessingis desired,orfromwhomsomefavour is expected. The foodisthensent asapre.enttofriends.On the morning of the feast-day. the devoutMuslims proceed to the '1d-gih, or, ifthere is no'1d-gah, to the principal mosque, repeatingon theway the takbir, 'Godisgreat!' and' There is no436 THE I/AITH OF ISLAM KHUTBA AS THE 'IDU'D-DUHA 437 Godsave the one true God: God IS great.pra;o: be toGod.' At the time of making wadu'.theVlorshipper shouldsay: '0 God, make this (thesacrificeI shaH offer to-day) anatonement for mysin, and purify my religion and take evil awayfromme.'The serviceat the 'ld-gahorin themosque con-sists of two fard rak'ats, asin the after thekhu\ba is delivered. Itwill, however, beseen fromthe followingsermon on the '1du'q.-I;>uhathatit ismustahabbto say four morerak'ats.INTHENAMA" GOD, THECOMYASSIO?-OAIE. THEMERCIFULAUlhu Akbar! God IS great! There is no Kud but God_Godis great! God t!' great and worthr of all praise. Heisholy. Day andnight weshouldpraise Him. iswithoutpartner, without equal. HoLyis He, whotherichgenerous, who provides the sacrifice for the wise. He I!'great, wlthout anequal. All praise be to Him. ListenI Itestify that there isno godbut God. He is alone withoutpartner. This testimony is asbright as the earlydawn, aJobrilliant astheglorious feast-day. Mubammadis His sen-antwho delivered His message. On Muhammad, and on family, and on his Companions may thepeace ofGod rest.On you whoarepresent, 0 congregation of Muslimin, maythe mercy of God for everrest_ 0 servants of God! ourfirst dutyis 10Fear God and to bekind. Godha.'said: Iwillbewiththosewhofear Me and are kind:Know, 0 servants of God ! that torejoice ontbefeast-dayis tbe signandmarkof thepure and good. Exaltedwill betbe rank of such in Paradise (Daru'IQar"r), especially onlb. day of resurrectionwill they obtaindignityand honour.Donot on this day foolishacts. It is DOtime for amuse-ments and negligence. Thisisthedayonwhichto utterthepraises (tasb!!) of God. Read the kalima, the takblr, andthetamh!d. This IS a high Festival seasonandthe feast ofsacrifice. Read DOW the takbfru'ttashriq. God is great!Godis Kreat! There is no godbutGod! God i. Kreat! GodisAll praise be to Him! Fromthe morningof tbe'arafa. arter e\'ery fardrak'at it isgood (musta!;labb) for Rperson to repeat the takbiru't.tashriq. It!lO.houldbesaidateach namelZ until the of the feastday (10th).Know, 0 bdie\'ers, that everyfreemanwhoisaS'l)ihu'n.:'-:i!;'ab should offer Qcrifice onthis day, provided that thi!'SUIHisexclusive o( hi" horse. his clothes, his tools, and hishousehold goods and sla\'es. It isw'jib forone toqfTc.:r AAcrifice for himsdf, but it i!' not awajib order tbatbe...houlddoit iorhischildren. .\goat, aram, or acow shouldbel)fft'red insacrifice' for e\'ery seven persons. Thevictimmust not be one-eyed, blind, lame, or very thin. If you'M\criftce a fat animal, it will serveyou well. and carry youacross the() believers. thus said the Prophet, onwhombethemercyandpeace of God: Sacrificethevictimwith your own hands: thie. wa.."the sunoa of IbrAhim, onwhombepeace_'Intbebook Ztidi'u"T"qwd, it is said thatonthe 'idu'J.Fi\r and the !duQ.l)u!);\, Four naRrak'ats should be saidafter the fan,1of the feast. Inthefirst rak1at afterthe S(lratll'l Falil)a recite the S6ratu'IM'ursaI4t ()"xvii): inthe second the Suratu'sh-Shams (xci); in the tbird, theSuratu,).u!)" (xciii): in the fourth, the Suratu'l.lkhlbkxiil. 0 believers. if ye do so, God will pardontheof lityyears which arepa.c;t, aDdof fiftyyelUsto Come.\1ayGod includeus amongst those whoare accepted byHim, who acttothe Law. whose desire will be;{rllntcd at the last day. To all such tbere will be no fearin the day ofresurrection; no sorrow in theexaminationatthe day of judgment. The best of all books is the Qur."a.obelievers! may God Ri\'e tousand toyou ablessing forever hythe grace ofthe nobJe Qur'an. Mayits verses beour andmayit... wise mentioD of Goddirect usaright.Idesirethat Godmaypardon all believers, male anti female,the ).(uslirnllOand the Muslimat. 0 heliever!', alsoseekfor438 THE t'AITH ot' ISLAM THE 'lOAn, 439pardon. TrulyGodis theForgiver, theMt=rciful, theEter-nal King, theCompassionate, theClement. 0 believers, thekhutbaisover. Letall de!'-ire that on"'1ul)ammad MU!5'la(athemercy andpeace ofGodmayrest.The worshippers then return to their respecti\'ehomes and offerup the sacrifice, for it is a wajiborder thatevery Muslimshouldkeep this feast andsacrifice an animal for himself. Heneed not fearthoughhehas toincurdeht forthe purchase of ananimal, for it is saidthat God will in some wayhelp himto pay the debt. The animal sacrificedmust be without a blemishordefect of any kind.If the head of the house from any cause cannotslay, he maycall inabutcher; but in thatcase hemustplacehishanduponthat ofthe butcher whenthe operation is performed. When the victim i,placed facingMecca, andwhen its front legs aresecurelyboundtogether, thesacrificer stands onit,rightsideandplungestheknife intoitsthroat "'ithsuch forcethat the animal mayfall at once. Anyother mode of slayingit is unlawful. Just beforeslaying thevictimthefollowingverseoftheQur',inshouldberepeated: 'Say! myprayersandmywor-ship.' andmy life andmy deatharcunto God, theLord of the worlds. Hehath no associate. ThisamIcommanded, andI am the first ofthe Muslims'(vi. 163). The operator alsoadds: 0 God, fromTheeandtoThee IIdothis). inthename of God.God is great!' Then havingslain the victim hesays: '0 God, accept this forme.' Thetirst mealtaken should be prepared from the flesh of the1 Uai/;tiwi interprets thisllS.All mr\\l1rshir, ormv.. serINe-e. or m'"pil,rimq:e' (I. J11)animal justslaughtere9, afterwhichthe members ofthefamily, the neighbours, and the poor shouldreceivesomeportions.It is highly meritorious to sacrifice one animalforeachmember of thefamily; but tosave expenseit is allowabletosacrifice onevictimfor the house-hold. Inextreme cases. menmaycombine togetherand make one sacrificedo for the whole, but thenumber of persons so combining must not exceedseventy. Someauthorities limit thenumber to seven.This feast is strictly observed by all Muslimswherevertheymaybe.TheBaqar-'tdand the 'tdu'I-Filr constitute 'tdain-the t\VOgreat feasts of Islam. Acountryin which Musalmans could not observe thembothwould at once become Daru'I-l:Iarb.' or HouseofEnmity, in which it would be the duty of everyMuslimtojoinin ajihad againstthe Infidel rulersof theland.This completestheaccountofthe principal feastsof theMuslimyear. Properly speaking, the Sunnishave only two festivals-the Baqar-'id, and the'tdu'l-Filr-butmanyothersare nowobserved.Among other practices borrowed fromtheHindus,must be placed the pilgrimage made by IndianMusalmanstotheshrines of saints.' theceremoniesISeeB There ii, howe\'cr. acme authorily for this practice. Ibn MU'lidrelates the words oflbet Propbet tholl: 'Lhad forbiddenyouto visit theKra\'es; bot aow}'emay \'isil Ihem, (ordelach,our miad fromIbisworld and remiad you o( Ihe world to come,' The TradJtioo.ial. "Ultim,slatestbu.tbe Propbel wept at tbe (rave of his mother. aadsaid: [beggedleavefrommyLord10ask forgiveness for bet, bat it wuaotrnaleel me: tbenI beggodleave to visit her gra", ud it WI\5 aranted:me: visit therefDn! the Rtavew, (or they remiad you of death', forall practical purposes, a DaruIIshlm. and!>u a place whereMuslims canliveinpeace. Speaking generally, acountryisregarded asDaruIIshlm whenthe publicprayer!', the namaz,aresaidwithoutlet or hindrance, and the two great feasts,the'Idu'i-Filr and the areo[>Onlycelebrated,There areversesintheQue'anwhichspeakkindlyof JewsandChristians, but thesehavebeenabrogated byJater ones"Thus, theverse: Theywho followthe Jewish religion andthe Chri!'tianandtheSabeites, whoever of thembelieveth in1A TraditiOD recorded Ayisha sara: . I 500ght permiS8lon fromtbeProphet tojoin injihAd he said .. Your jihAd is the J;l.jj." AU wive- made the ame request. The reply was, .. The jihad forwomen i. tbeJ:laji" (Fai4u'I8drl ii. 1S4). Apparentlythey coold go toabattle with the;r hosbands, hilt wereDot 10 6ght, for Mu1)ammad's\nveawere present at thebattle of l;funain. Sell, TINLilt' 01ma4. p, 196. OnthispoiDt. see TM I/I:;torlcal IMwlop....u 01 ,,,. 0....4" (ed.Jrod), pp. 215-jl.Godandthe last da)' and doethwhat i. right, shall havetbeirrewardwiththeir Lord; (ear shall Dot comeupon them, norshali the)' be grieved' (ii. 59), is said tohavebeen abrDl{atedby 'Whoso desireth any other religion than Isl&m, thatreligionshall not beacceptedfromhim, andinthenext worldheshall be amongtbelost' (iii. 79). So also. ' Dispute Dot,unlessinkindlysort, with thepeople of thebook (i.e. JewsandChristians) savewith such as-have dealt wrongfullywith'IOU' 45), is abrogated by the famous verse of the'-'\Vheathe sacredmonths arepassed, kiIJ thOlewhojoin godswithGod, whereveryefindthem, andbesiegethemand laywaitfor tbemwith e\'ery kind of ambush; but. iftbeyrepent and observeprayer andpay tbe obligatory alms.then let themgo tbeir way' (ix. 5j. Other verses whichinculcatethe dutynrjibld are: 'Figbt fortbe cause or God .(i,. 245), and '0nelievers 1 what possessed you tbat, wbenit was saidtoyou"Marchforthon thewayof God,"ye sankhea"ilydownward;? What! prereryetbelireortbisworldtothe next? ' (ix. 38).The duty, beingbasedonclear textsof the Quc'an,