These four foundations,—theQurán, theSunnat,Ijmá'andQíás—form in orthodox Muslim opinion and belief a perfect basis of a perfect religion and polity. They secure the permanence of the system, but they repress an intelligent growth. The bearing of all this on modern politics is very plain. Take again the case of Turkey. The constitution of the Government is theocratic. The germs of freedom are wanting there as they have never been wanting in any other country in Europe. The ruling power desires no change; originality of thought, independence of judgment is repressed. Nothing good has the Turk ever done for the world.[33]This rule has been one continued display of bruteforce unrelieved by any of the reflected glory which shone for a while in Cordova and in Baghdád. No nation can possibly progress, the foundations of whose legal and theocratic system are what has been described in this chapter. When brought into diplomatic and commercial intercourse with States possessing the energy and vigour of a national life and liberal constitution, Muslim kingdoms must, in the long run, fail and pass away. It has been well said that "Spain is the only instance of a country once thoroughly infused with Roman civilisation which has been actually severed from the empire; and even then the severance, though of long duration, was but partial and temporary. After a struggle of nearly eight centuries, the higher form of social organisation triumphed over the lower and the usurping power of Islám was expelled." So it ought to be, and so indeed it must ever be, for despotism must give way to freedom; the life latent in the subject Christian communities must sooner or later cast off the yoke of a barbarian rule, which even at its best is petrified and so is incapable of progress. However low a Christian community may have fallen, there is always the possibility of its rising again. A lofty ideal is placed before it. All its most cherished beliefs point forward and upward. In Islám there is no regenerative power. Its golden age was in the past. When the work of conquest is done, when a Muhammadan nation has to live by industry, intelligence and thrift, it always miserably fails.
In this chapter which must now draw to a close, I have tried to prove from authentic and authoritative sources thatthe Qurán alone is to no Muslim the sole guide of life. The fetters of a dogmatic system fasten alike around the individual and the community. Islám is sterile, it gives no new birth to the spirit of a man, leads him not in search of new forms of truth, and so it can give no real life, no lasting vitality to a nation.[34]
NOTE TO CHAPTER I.IJTIHÁD.Questions connected with Ijtihád are so important in Islám, that I think it well to give in the form of a note a fuller and more technical account of it, than I could do in the Chapter just concluded. This account which I shall now give is that of a learned Musalmán, and is, therefore, of the highest value. It consists of extracts from an article in the Journal Asiatique, Quatrième Série, tome, 15, on "Le Marche et les Progres de la Jurisprudence parmi les Sectes orthodoxes Musalmanes" by Mirza Kázim Beg, Professor in the University of St. Petersburg. It entirely supports all that has been said of the rigid character of Muhammadan Law, and of the immobility of systems founded thereon."Orthodox Musalmáns admit the following propositions as axioms.1. God the only legislator has shown the way of felicity to the people whom He has chosen, and in order to enable them to walk in that way He has shown to them the precepts which are found, partly in the eternal Qurán, and partly in the sayings of the Prophet transmitted to posterity by the Companions and preserved in the Sunnat. That way is called the "Sharí'at." The rules thereof are called Ahkám.2. The Qurán and the Sunnat, which since their manifestation are the primitive sources of the orders of the Law, form two branches of study,viz., Ilm-i-Tafsír, or the interpretation of the Qurán and Ilm-i-Hadís, or the study of Tradition.3. All the orders of the Law have regard either to the actions (Dín), or to the belief (Imán) of the Mukallifs.[35]4. As the Qurán and the Sunnat are the principal sources from whence the precepts of the Sharí'at have been drawn, so the rules recognized as the principal elements of actual jurisprudence are the subject of Ilm-í-Fiqh, or the science of Law.Fiqh in its root signifies conception, comprehension. Thus Muhammad prayed for Ibn Mas'úd: "May God make himcomprehend (Faqqihahu), and make him know the interpretation of the Qurán." Muhammad in his quality of Judge and chief of the Believers decided, without appeal or contradiction, all the affairs of the people. His sayings served as a guide to the Companions. After the death of the Prophet the first Khalífs acted on the authority of the Traditions. Meanwhile the Qurán and the Sunnat, the principal elements of religion and legislation, became little by little the subject of controversy. It was then that men applied themselves vigorously to the task of learning by heart the Qurán and the Traditions, and then that jurisprudence became a separate science. No science had as yet been systematically taught, and the early Musalmáns did not possess books which would serve for such teaching. A change soon, however, took place. In the year in which the great jurisconsult of Syria died (A.H.80) N'imán bin Sabit, surnamed Abu Hanífa was born. He is the most celebrated of the founders of the schools of jurisprudence, a science which ranks first in all Muslim seats of learning. Until that time and for thirty years later the Mufassirs,[36]the Muhaddis,[37]and the Fuqihá,[38]had all their knowledge by heart, and those who possessed good memories were highly esteemed. Many of them knew by heart the whole Qurán with the comments made on it by the Prophet and by the Companions; they also knew the Traditions and their explanations, and all the commands (Ahkám) which proceed from the Qurán, and the Sunnat. Such men enjoyed the right of Mujtahidín. They transmitted their knowledge to their scholars orally. It was not till towards the middle of the second centuryA.H.that treatises on the different branches of the Law were written, after which six schools (Mazhabs) of jurisprudence were formed. The founders, all Imáms of the first class, were Abu Hanífa, theImám-i-A'zamor great Imám (A.H.150),[39]Safian As-Sáurí (A.H.161), Málik (A.H.179), As-Sháfa'í (A.H.204), Hanbal (A.H.241) and Imám Dáúd Az-Zaharí (A.H.270). The two sects founded by Sáurí and Zaharí became extinct in the eighth century of the Hijra. The other four still remain. These men venerated one another. The younger ones speak with great respect of the elder. Thus Sháfa'í said:—"No one in the world was so well versed in jurisprudence as Abu Hanífa was, and he who has read neither his works, nor those of his disciples knows nothing of jurisprudence." Hanbal when sick wore a shirt which had belonged to Sháfa'í, in order that he might be cured of his malady; but all thisdid not prevent them starting schools of their own, for the right of Ijtihád is granted to those who are real Mujtahidín. There are three degrees of Ijtihád.1. Al-Ijtihád fi'l Shari': absolute independence in legislation2. Al-Ijtihád fi'l Mazhab: authority in the judicial systems founded by the Mujtahidín of the first class.3. Al-Ijtihád fi'l Masáil: authority in cases which have not been decided by the authors of the four systems of jurisprudence.The first is called a complete and absolute authority, the second relative, the third special.THE FIRST DEGREE OF IJTIHÁD.Absolute independence in legislation is the gift of God. He to whom it is given when seeking to discover the meaning of the Divine Law is not bound to follow any other teacher. He can use his own judgment. This gift was bestowed on the jurisconsults of the first, and to some in the second and third centuries. The Companions, however, who were closely connected with the Prophet, having transmitted immediately to their posterity the treasures of legislation, are looked upon as Mujtahidín of much higher authority than those of the second and third centuries. Thus Abu Hanífa says:—"That which comes to us from the Companions is on our head and eyes (i.e., to be received with respect): as to that which comes from the Tábi'ín, they are men and we are men."Since the time of the Tábi'ín this degree of Ijtihád has only been conferred on the six great Imáms. Theoretically any Muslim can attain to this degree, but it is one of the principles of jurisprudence that the confirmation of this rank is dependent on many conditions, and so no one now gains the honour. These conditions are:—1. The knowledge of the Qurán and all that is related to it; that is to say, a complete knowledge of Arabic literature, a profound acquaintance with the orders of the Qurán and all their sub-divisions, their relationship to each other and their connection with the orders of the Sunnat. The candidate should know when, and why each verse of the Qurán was written, he should have a perfect acquaintance with the literal meaning of the words, the speciality or generality of each clause, the abrogating and abrogated sentences. He should be able to make clear the meaning of the 'obscure' passages (Mutashábih), to discriminate between the literal and the allegorical, the universal and the particular.2. He must know the Qurán by heart with all the Traditions and explanations.3. He must have a perfect knowledge of the Traditions, or at least of three thousand of them.He must know their source, history, object and their connection with the laws of the Qurán. He should know by heart the most important Traditions.4. A pious and austere life.5. A profound knowledge of all the sciences of the Law.Should any onenowaspire to such a degree another condition would be added,viz:—6. A complete knowledge of the four schools of jurisprudence.The obstacles, then, are almost insurmountable. On the one hand, there is the severity of the 'Ulamá, which requires from the candidate things almost impossible; on the other, there is the attachment of the 'Ulamá to their own Imáms, for should such a man arise no one is bound now to listen to him. Imám Hanbal said:—"Draw your knowledge from whence the Imáms drew theirs, and do not content yourself with following others for that is certainly blindness of sight". Thus the schools of the four Imáms remain intact after a thousand years have passed, and so the 'Ulamá recognise since the time of these Imáms no Mujtahíd of the first degree. Ibn Hanbal was the last.The rights of the man who attained to this degree were very important. He was not bound to be a disciple of another, he was a mediator between the Law and his followers, for whom he established a system of legislation, without any one having the right to make any objection. He had the right to explain the Qurán, the Sunnat and the Ijmá' according as he understood them. He used the Prophet's words, whilst his disciples only used his. Should a disciple find some discrepancy between a decision of his own Imám and the Qurán or Traditions, he must abide by the decision of the Imám. The Law does not permit him to interpret after his own fashion. When once the disciple has entered the sect of one Imám he cannot leave it and join another. He loses the right of private judgment, for only a Mujtahid of the first class can dispute the decision of one of the Imáms. Theoretically such Mujtahidín may still arise; but, as we have already shown, practically they do not.THE SECOND DEGREE OF IJTIHÁD.This degree has been granted to the immediate disciples of the great Imáms who have elaborated the systems of their masters. They enjoyed the special consideration of the contemporary 'Ulamá, and of their respective Imáms who in some cases have allowed themto retain their own opinion.' The most famous of these men are the two disciples of Abu Hanífa, Abu Yúsuf and Muhammad bin al Hasan. In a secondary matter their opinion carries great weight. It is laid down as a rule that a Muftí may follow the unanimous opinion of these two even when it goes against that of Abu Hanífa.THE THIRD DEGREE OF IJTIHÁD.This is the degree of special independence. The candidates for it should have a perfect knowledge of all the branches of jurisprudence according to the four schools of the Arabic language and literature. They can solve cases which come before them, giving reasons for their judgment, or decide on cases which have not been settled by previous Mujtahidín; but in either case their decisions must always be in absolute accordance with the opinions of the Mujtahidín of the first and second classes, and with the principles which guided them. Many of these men attained great celebrity during their lifetime, but to most of them this rank is not accorded till after their death. Since Imám Qází Khán died (A.H.592), no one has been recognised by the Sunnís as a Mujtahid even of the third class.There are three other inferior classes of jurists, called Muqallidín, or followers of the Mujtahidín; but all that the highest in rank amongst them can do is to explain obscure passages in the writings of the older jurisconsults. By some of the 'Ulamá they are considered to be equal to the Mujtahidín of the third class. If there are several conflicting legal opinions on any point, they can select one opinion on which to base their decision. This a mere Qází cannot do. In such a case he would have to refer to those men, or to their writings for guidance. They seem to have written commentaries on the legal systems without originating anything new. The author of the Hidáyah, who lived at the end of the sixth century, was a Muqallid.Such is Mirza Kázim Beg's account. The whole article, of which I have only given the main points, is worthy of the closest study. It shows how "the system, as a whole, rejects experience as a guide to deeper insight or wider knowledge; tramples upon the teaching of the past; pays no heed to differences of climate, character, or history; but regards itself as a body of absolute truth, one jot or tittle of which cannot be rejected without incurring the everlasting wrath of God."[40]
IJTIHÁD.
Questions connected with Ijtihád are so important in Islám, that I think it well to give in the form of a note a fuller and more technical account of it, than I could do in the Chapter just concluded. This account which I shall now give is that of a learned Musalmán, and is, therefore, of the highest value. It consists of extracts from an article in the Journal Asiatique, Quatrième Série, tome, 15, on "Le Marche et les Progres de la Jurisprudence parmi les Sectes orthodoxes Musalmanes" by Mirza Kázim Beg, Professor in the University of St. Petersburg. It entirely supports all that has been said of the rigid character of Muhammadan Law, and of the immobility of systems founded thereon.
"Orthodox Musalmáns admit the following propositions as axioms.
1. God the only legislator has shown the way of felicity to the people whom He has chosen, and in order to enable them to walk in that way He has shown to them the precepts which are found, partly in the eternal Qurán, and partly in the sayings of the Prophet transmitted to posterity by the Companions and preserved in the Sunnat. That way is called the "Sharí'at." The rules thereof are called Ahkám.
2. The Qurán and the Sunnat, which since their manifestation are the primitive sources of the orders of the Law, form two branches of study,viz., Ilm-i-Tafsír, or the interpretation of the Qurán and Ilm-i-Hadís, or the study of Tradition.
3. All the orders of the Law have regard either to the actions (Dín), or to the belief (Imán) of the Mukallifs.[35]
4. As the Qurán and the Sunnat are the principal sources from whence the precepts of the Sharí'at have been drawn, so the rules recognized as the principal elements of actual jurisprudence are the subject of Ilm-í-Fiqh, or the science of Law.
Fiqh in its root signifies conception, comprehension. Thus Muhammad prayed for Ibn Mas'úd: "May God make himcomprehend (Faqqihahu), and make him know the interpretation of the Qurán." Muhammad in his quality of Judge and chief of the Believers decided, without appeal or contradiction, all the affairs of the people. His sayings served as a guide to the Companions. After the death of the Prophet the first Khalífs acted on the authority of the Traditions. Meanwhile the Qurán and the Sunnat, the principal elements of religion and legislation, became little by little the subject of controversy. It was then that men applied themselves vigorously to the task of learning by heart the Qurán and the Traditions, and then that jurisprudence became a separate science. No science had as yet been systematically taught, and the early Musalmáns did not possess books which would serve for such teaching. A change soon, however, took place. In the year in which the great jurisconsult of Syria died (A.H.80) N'imán bin Sabit, surnamed Abu Hanífa was born. He is the most celebrated of the founders of the schools of jurisprudence, a science which ranks first in all Muslim seats of learning. Until that time and for thirty years later the Mufassirs,[36]the Muhaddis,[37]and the Fuqihá,[38]had all their knowledge by heart, and those who possessed good memories were highly esteemed. Many of them knew by heart the whole Qurán with the comments made on it by the Prophet and by the Companions; they also knew the Traditions and their explanations, and all the commands (Ahkám) which proceed from the Qurán, and the Sunnat. Such men enjoyed the right of Mujtahidín. They transmitted their knowledge to their scholars orally. It was not till towards the middle of the second centuryA.H.that treatises on the different branches of the Law were written, after which six schools (Mazhabs) of jurisprudence were formed. The founders, all Imáms of the first class, were Abu Hanífa, theImám-i-A'zamor great Imám (A.H.150),[39]Safian As-Sáurí (A.H.161), Málik (A.H.179), As-Sháfa'í (A.H.204), Hanbal (A.H.241) and Imám Dáúd Az-Zaharí (A.H.270). The two sects founded by Sáurí and Zaharí became extinct in the eighth century of the Hijra. The other four still remain. These men venerated one another. The younger ones speak with great respect of the elder. Thus Sháfa'í said:—"No one in the world was so well versed in jurisprudence as Abu Hanífa was, and he who has read neither his works, nor those of his disciples knows nothing of jurisprudence." Hanbal when sick wore a shirt which had belonged to Sháfa'í, in order that he might be cured of his malady; but all thisdid not prevent them starting schools of their own, for the right of Ijtihád is granted to those who are real Mujtahidín. There are three degrees of Ijtihád.
1. Al-Ijtihád fi'l Shari': absolute independence in legislation
2. Al-Ijtihád fi'l Mazhab: authority in the judicial systems founded by the Mujtahidín of the first class.
3. Al-Ijtihád fi'l Masáil: authority in cases which have not been decided by the authors of the four systems of jurisprudence.
The first is called a complete and absolute authority, the second relative, the third special.
THE FIRST DEGREE OF IJTIHÁD.
Absolute independence in legislation is the gift of God. He to whom it is given when seeking to discover the meaning of the Divine Law is not bound to follow any other teacher. He can use his own judgment. This gift was bestowed on the jurisconsults of the first, and to some in the second and third centuries. The Companions, however, who were closely connected with the Prophet, having transmitted immediately to their posterity the treasures of legislation, are looked upon as Mujtahidín of much higher authority than those of the second and third centuries. Thus Abu Hanífa says:—"That which comes to us from the Companions is on our head and eyes (i.e., to be received with respect): as to that which comes from the Tábi'ín, they are men and we are men."
Since the time of the Tábi'ín this degree of Ijtihád has only been conferred on the six great Imáms. Theoretically any Muslim can attain to this degree, but it is one of the principles of jurisprudence that the confirmation of this rank is dependent on many conditions, and so no one now gains the honour. These conditions are:—
1. The knowledge of the Qurán and all that is related to it; that is to say, a complete knowledge of Arabic literature, a profound acquaintance with the orders of the Qurán and all their sub-divisions, their relationship to each other and their connection with the orders of the Sunnat. The candidate should know when, and why each verse of the Qurán was written, he should have a perfect acquaintance with the literal meaning of the words, the speciality or generality of each clause, the abrogating and abrogated sentences. He should be able to make clear the meaning of the 'obscure' passages (Mutashábih), to discriminate between the literal and the allegorical, the universal and the particular.
2. He must know the Qurán by heart with all the Traditions and explanations.
3. He must have a perfect knowledge of the Traditions, or at least of three thousand of them.
He must know their source, history, object and their connection with the laws of the Qurán. He should know by heart the most important Traditions.
4. A pious and austere life.
5. A profound knowledge of all the sciences of the Law.
Should any onenowaspire to such a degree another condition would be added,viz:—
6. A complete knowledge of the four schools of jurisprudence.
The obstacles, then, are almost insurmountable. On the one hand, there is the severity of the 'Ulamá, which requires from the candidate things almost impossible; on the other, there is the attachment of the 'Ulamá to their own Imáms, for should such a man arise no one is bound now to listen to him. Imám Hanbal said:—"Draw your knowledge from whence the Imáms drew theirs, and do not content yourself with following others for that is certainly blindness of sight". Thus the schools of the four Imáms remain intact after a thousand years have passed, and so the 'Ulamá recognise since the time of these Imáms no Mujtahíd of the first degree. Ibn Hanbal was the last.
The rights of the man who attained to this degree were very important. He was not bound to be a disciple of another, he was a mediator between the Law and his followers, for whom he established a system of legislation, without any one having the right to make any objection. He had the right to explain the Qurán, the Sunnat and the Ijmá' according as he understood them. He used the Prophet's words, whilst his disciples only used his. Should a disciple find some discrepancy between a decision of his own Imám and the Qurán or Traditions, he must abide by the decision of the Imám. The Law does not permit him to interpret after his own fashion. When once the disciple has entered the sect of one Imám he cannot leave it and join another. He loses the right of private judgment, for only a Mujtahid of the first class can dispute the decision of one of the Imáms. Theoretically such Mujtahidín may still arise; but, as we have already shown, practically they do not.
THE SECOND DEGREE OF IJTIHÁD.
This degree has been granted to the immediate disciples of the great Imáms who have elaborated the systems of their masters. They enjoyed the special consideration of the contemporary 'Ulamá, and of their respective Imáms who in some cases have allowed themto retain their own opinion.' The most famous of these men are the two disciples of Abu Hanífa, Abu Yúsuf and Muhammad bin al Hasan. In a secondary matter their opinion carries great weight. It is laid down as a rule that a Muftí may follow the unanimous opinion of these two even when it goes against that of Abu Hanífa.
THE THIRD DEGREE OF IJTIHÁD.
This is the degree of special independence. The candidates for it should have a perfect knowledge of all the branches of jurisprudence according to the four schools of the Arabic language and literature. They can solve cases which come before them, giving reasons for their judgment, or decide on cases which have not been settled by previous Mujtahidín; but in either case their decisions must always be in absolute accordance with the opinions of the Mujtahidín of the first and second classes, and with the principles which guided them. Many of these men attained great celebrity during their lifetime, but to most of them this rank is not accorded till after their death. Since Imám Qází Khán died (A.H.592), no one has been recognised by the Sunnís as a Mujtahid even of the third class.
There are three other inferior classes of jurists, called Muqallidín, or followers of the Mujtahidín; but all that the highest in rank amongst them can do is to explain obscure passages in the writings of the older jurisconsults. By some of the 'Ulamá they are considered to be equal to the Mujtahidín of the third class. If there are several conflicting legal opinions on any point, they can select one opinion on which to base their decision. This a mere Qází cannot do. In such a case he would have to refer to those men, or to their writings for guidance. They seem to have written commentaries on the legal systems without originating anything new. The author of the Hidáyah, who lived at the end of the sixth century, was a Muqallid.
Such is Mirza Kázim Beg's account. The whole article, of which I have only given the main points, is worthy of the closest study. It shows how "the system, as a whole, rejects experience as a guide to deeper insight or wider knowledge; tramples upon the teaching of the past; pays no heed to differences of climate, character, or history; but regards itself as a body of absolute truth, one jot or tittle of which cannot be rejected without incurring the everlasting wrath of God."[40]
The following account of this branch of Muslim theology, technically called 'Ilm-i-Usúl, may be introduced by a few remarks on the nature of inspiration according to Islám, though that is not strictly speaking a portion of this study.
There are two terms used to express different degrees of inspiration, Wahí and Ilhám. Wahí is the term applied to the inspiration of the Qurán, and implies that the very words are the words of God. It is divided into Wahí Záhir (external inspiration), and Wahí Bátin (internal inspiration). The whole book was prepared in heaven. Muhammad, instructed by Gabriel, is simply the medium through which the revelation of Wahí Záhir reaches man. The Wahí Qurán,i.e., the highest form of inspiration, always came to the ear of the Prophet through the instrumentality of Gabriel. In Muhammadan theology, this is the special work of Gabriel. Thus in the Traditions it is related that he appeared to Adam twelve times, to Enoch four, to Noah fifty, to Abraham forty-two, to Moses four hundred, to Jesus ten times, to Muhammad twenty-four thousand times.
Ilhám means the inspiration given to a saint or to a prophet when he, though rightly guided, delivers the subject matter out of his own mind, and is not a mere machine to reproduce the messages of Gabriel. There is a lower form of Wahí Záhir, which is called Ishárat-ul-Malak (literally, "sign of the Angel.") This expresses what Muhammad meant when he said: "The Holy Ghost has entered into my heart." In other words, he received the inspiration throughGabriel, but not by word of mouth. This form of inspiration is higher than that possessed by saints, and is usually applied to the inspiration of the Traditions. This is denied by some, who say that except when delivering the Qurán Muhammad spoke by Ilhám and not by Wahí. The practical belief is, however, that the Traditions were Wahí inspiration, and thus they come to be as authoritative as the Qurán. Sharastani speaks of "the signs (sayings) of the Prophet which have the marks of Wahí."[41]This opinion is said by some Muslim theologians to be supported by the first verse of the fifty-third Súra, entitled the Star. "By the Star when it setteth; your companion Muhammaderreth not, nor is heled astray, neither doth hespeak of his own will. It is none other than a revelation which hath been revealed to him." In any case the inspiration of Muhammad is something quite different from the Christian idea of inspiration, which is to Musalmáns a very imperfect mode of transmitting a revelation of God's will.
That there should be a human as well as a divine side to inspiration is an idea not only foreign, but absolutely repugnant to Muhammadans. The Qurán is not a book of principles. It is a book of directions. The Qurán describes the revelation given to Moses thus:—"We wrote for him upon the tables a monition concerning every matter and said: 'Receive them thyself with steadfastness, and command thy people to receive them for the observance of its most goodly precepts.'" (Súra vii. 142). It is such an inspiration as this the Qurán claims for itself. Muhammad's idea was that it should be a complete and final code of directions in every matter for all mankind. It is not the word of a prophet enlightened by God. It proceeds immediately from God, and the word 'say' or 'speak' precedes, or is understood to precede, every sentence. This to a Muslim is the highest form of inspiration; this alone stamps a book asdivine. It is acknowledged that the Injíl—the Gospel—was given by Jesus; but as that, too, according to Muslim belief, was brought down from heaven by the angel Gabriel during the month of Ramazán, it is now asserted that it has been lost, and that the four Gospels of the New Testament are simply Traditions collected by the writers whose names they bear. Their value is, therefore, that of the second foundation of the Islámic system.
The question next arises as to the exact way in which Gabriel made known his message to Muhammad. The Mudárij-un-Nabuwat, a standard theological work, gives some details on this point.[42]Though the Qurán is all of God, both as to matter and form, yet it was not all made known to the Prophet in one and the same manner. The following are some of the modes:—
1. It is recorded on the authority of 'Áyesha, one of Muhammad's wives, that a brightness like the brightness of the morning came upon the Prophet. According to some commentators this brightness remained six months. In some mysterious way Gabriel, through this brightness or vision, made known the will of God.
2. Gabriel appeared in the form of Dahiah, one of the Companions of the Prophet, renowned for his beauty and gracefulness. A learned dispute has arisen with regard to the abode of the soul of Gabriel when he assumed the bodily form of Dahiah. At times, the angelic nature of Gabriel overcame Muhammad, who was then translated to the world of angels. This always happened when the revelation was one of bad news, such as denunciations or predictions of woe. At other times, when the message brought by Gabriel was one of consolation and comfort, the human nature of the Prophet overcame the angelic nature of the angel, who, in such case, having assumed a human form, proceeded to deliver the message.
3. The Prophet heard at times the noise of the tinkling of a bell. To him alone was known the meaning of the sound. He alone could distinguish in, and through it, the words which Gabriel wished him to understand. The effect of this mode of Wahí was more marvellous than that of any of the other ways. When his ear caught the sound his whole frame became agitated. On the coldest day, the perspiration, like beads of silver, would roll down his face. The glorious brightness of his countenance gave place to a ghastly hue, whilst the way in which he bent down his head showed the intensity of the emotion through which he was passing. If riding, the camel on which he sat would fall to the ground. The Prophet one day, when reclining with his head in the lap of Zeid, heard the well known sound: Zeid, too, knew that something unusual was happening, for so heavy became the head of Muhammad that it was with the greatest difficulty he could support the weight.
4. At the time of the Mi'ráj, or night ascent into heaven, God spoke to the Prophet without the intervention of an angel. It is a disputed point whether the face of the Lord was veiled or not.
5. God sometimes appeared in a dream, and placing his hands on the Prophet's shoulders made known his will.
6. Twice, angels having each six hundred wings, appeared and brought the message from God.
7. Gabriel, though not appearing in bodily form, so inspired the heart of the Prophet that the words he uttered under its influence were the words of God. This is technically calledIlká, and is by some supposed to be the degree of inspiration to which the Traditions belong.
Above all, the Prophet was not allowed to remain in any error; if, by any chance, he had made a wrong deduction from any previous revelation, another was always sent to rectify it. This idea has been worked up to a science of abrogation, according to which some verses of the Qurán abrogate others. Muhammad found it necessary to shifthis stand-point more than once, and thus it became necessary to annul earlier portions of his revelation.
Thus in various ways was the revelation made known to Muhammad. At first there seems to have been a season of doubt (Ante p.3), the dread lest after all it might be a mockery. But as years rolled on confidence in himself and in his mission came. At times, too, there is a joyousness in his utterances as he swears by heaven and earth, by God and man; but more often the visions were weird and terrible. Tradition says:—"He roared like a camel, the sound as of bells well-nigh rent his heart in pieces." Some strange power moved him, his fear was uncontrollable. For twenty years or more the revelations came, a direction on things of heaven and of earth, to the Prophet as the spiritual guide of all men,[43]to the Warrior-Chief, as the founder of political unity among the Arab tribes.
A Muhammadan student, after passing through a course of instruction in grammar, rhetoric, logic, law, and dogmatics, at length reaches the stage when he is permitted to enter upon the study of "'Ilm-i-usúl," or the exegesis of the Qurán, and the inspired sayings of the Prophet. This done, he can henceforth read the approved commentaries in order to learn what the Fathers of Islám have to say. This science in one way fits him to be a commentator, for the work of a Muslim divine now is, not to bring things "new and old" out of the sacred book, but to hand down to others the things old. There is no indwelling spirit in the Church of Islám which can reveal to the devout mind new views of truth, or lead the pious scholar on to deeper and more profound knowledge.
The greatest proficient in theology is the man who can repeat the Qurán by heart, who knows also and can reproduce at will what the early commentators have said, who can remember, and quote in the most apposite manner, theProphet's sayings preserved in the Traditions handed down by the Companions, their followers, and their followers' followers, who can point out a flaw in the Isnád (i.e.chain of narrators) of a Tradition quoted by an opponent, or maintain, by repeating the long list of names, the authority of the Isnád of the Tradition he quotes himself. A good memory, not critical acumen, is the great desideratum in a Muslim theologian. The chief qualification of a Háfiz, a man who can repeat the whole Qurán by heart, is not that he shall understand its meaning, but that he shall be able to pronounce each word correctly. By men who are not Arabs by birth, this is only to be attained after years of practice from childhood. The Sunnís say that no Shía'h can ever become a Háfiz, from which fact they draw the conclusion that the Shía'hs are heretics. In the early days of Islám, the great authorities on the question of the correct pronunciation of the Qurán were the Khalífs Abu Bakr, Omar, Osmán, and 'Alí, and ten of the Companions, who learned from the Prophet himself the exact way in which Gabriel had spoken. The Arabic of heaven was the Arabic of Islám. The effort, however, to preserve one uniform method of repeating the Qurán failed. Men of other lands could not acquire the pure intonation of Mecca, and so no less than seven different ways of reading the sacred book became current. Here was a great difficulty, but it proved surmountable. Abu Ibn Káb, one of the Companions, had become so famous as a reader that the Prophet himself said: "read the Qurán under Abu Ibn Káb." These men remembered that Abu Ibn Káb had stated, that one day when scandalized at man after man who entered the mosque repeating the Qurán in different ways, he spoke to Muhammad about it. His Highness said: "O Abu Ibn Káb! intelligence was sent to me to read the Qurán in one dialect, and I was attentive to the Court of God, and said: 'make easy the reading of the Qurán to my sects.' These instructions were sent to me a second time saying: 'read theQurán in two dialects.' Then I turned myself to the Court of God saying: 'make easy the reading of the Qurán to my sects.' Then a voice was sent to me the third time saying: 'read the Qurán in seven dialects.'"
This removed all difficulty, and the foresight displayed by the Prophet in thus obtaining a divine sanction for the various ways of reading was looked upon as a proof of his inspiration. Thus arose the "haft qirá,at," or seven readings of the Qurán, now recognised.
In the Qurán compiled by the order of the Khalíf Osmán there were no vowel-points, but when men of other countries embraced Islám they found great difficulty in mastering Arabic. Khalid bin Ahmad, a great grammarian, then invented the short vowels and other diacritical marks. The seven famous "Readers" whose names have been given to the various modes of reading, are Imám Nafi of Madína, Imám Ibn-i-Kasir of Mecca, Imám Abu 'Umr of Basra, Imám Hamza of Kufa, Imám Ibn 'Amir of Syria, Imám 'Ásim of Kufa, Imám Kisáe of Kufa.[44]These learned men affixed different vowel-points in many places in the Qurán, and thus slight differences of meaning arose. In India the "qirá,at—reading,—of Imám 'Ásim is followed by both Sunnís and Shía'hs. There are three readings of lesser note allowable when reading the Qurán privately, but not when reading any part in a liturgical service. During the month of Ramazán the Qurán is repeated every night in the mosque, it being so arranged that one-thirtieth part shall be recited each night. The Imám of the mosque, or public Reader, (Qárí) who commences according to one of the seven recognised readings (qirá,at), must keep to the same all the month. As he has to recite without a book this involves a great exercise of the memory. A good Háfiz will know the whole seven varieties. The various readings thus introduced, thoughunimportant in their nature,[45]amount to about five hundred in number. The following are a few illustrations. In the second Súra Abu 'Umr reads: "Nor shall ye be questioned concerning that whichtheyhave done;" but 'Ásim reads: "That whichyehave done." This is caused by putting two dots above the line instead of below it. Again 'Ásim reads: "Enter yethe gates of hell" (Súra xxxix. 73), but Nafi reads: "Ye will be made to enterhell,"—that is, by a slight change the passive is substituted for the active voice. These are fair samples of the rest. No doctrine, so far as I know, is touched, but the way in which Tradition records the Prophet's anticipation of the difficulty is instructive to the student of Islám. At times, too, fierce disputes have arisen between the followers of the seven famous Readers whose names I have given above. In the year 935A.H., Ibn Shanabud, a resident of Baghdád, ventured to introduce some different readings in his recital of the Qurán. The people of Baghdád, not knowing these, were furious, and the Khalíf was compelled to cast the offender into prison. A Council of divines was called together, before whom the unhappy Ibn Shanabud was produced. For a while he maintained the correctness of his "readings," but after being whipped seven times he said: "I renounce my manner of reading, and in future I shall follow no other than that of the manuscript drawn up by the Khalíf Osmán, and that which is generally received."[46]
Closely connected with this subject is the history of the rise of the science of grammar. As Islám spread, it became necessary to expound the Qurán to persons unacquainted with Arabic. The science of grammar then became an important branch of study, and the collection of Traditions a necessary duty. The Faithful were for a long time indoubt as to the lawfulness of applying the laws of grammar to so sacred a book. There was no command in the book itself to do so, nor had the Prophet given any directions on this point. It was then neither "farz" nor "sunnat," that is, neither a command based on the Qurán nor one based on any saying or act of the Prophet. The Traditions, however, solve the difficulty.
Al Mamun, the distinguished though heretical Khalíf of Baghdád, was a patron of Al Farra, the chief of grammarians. A distinguished pupil of his, Abu'l 'Abbás Thalub, on his death-bed expressed his belief in the fact that the Quránists, the Traditionists, and others, had gained their heavenly reward, but he had been only a grammarian, and grammar after all was, in connection with the Qurán, a science of doubtful legality. The friend to whom he told his doubts and fears went home and saw a vision. It is recorded that he had a vision in his sleep that very night, in which he saw the blessed Prophet, who said to him: "Give my greeting to Abu'l 'Abbás Thalub, and say, 'thou art master of the superior science.'" The Prophet had now spoken, and henceforth grammar became a lawful study in Islám. Muslims now quote the Qurán as a perfect model of style; it may be well to remember that the rules have been made for it, and that, therefore, it is but natural that it should be perfect according to the present canons of Arabic grammar.[47]
The question of the interpretation of the text speedily became a very important branch of the "'Ilm-i-usúl." It is said that the Qurán was brought from Paradise by Gabriel to Muhammad as occasion required. The Prophet was reproached for not having a complete revelation, andanswered the reproach by the following verse, sent for the purpose. "The infidels say, 'unless the Qurán be sent down to him all at once'—but in this way we establish thy heart in it,in parcels have we parcelled it out to thee" (Súra xxv. 34). The revelation thus given is entirely objective; it came to the ear of the Prophet through the teaching of Gabriel. "Yet it is a glorious Qurán,written on the preserved Table." (Súra lxxxv. 22). Gabriel addresses the Prophet thus: "When we haverecitedit then follow thou therecital." (Súra lxxv. 18). The external mode in which it came is referred to in the verse: "We havesent downto thee an Arabic Qurán." (Súra xx. 112). The fragmentary way in which the Qurán was given[48]was not without its difficulties. Some passages contradicted others, some were difficult to understand. To the Prophet alone was the solution known. The knowledge he communicated to his immediate followers, the Companions, as they are called, thus: "To thee have we sent down this book of monitions, thatthou mayest make clear to menwhat hath been sent down to them." (Súra xvi. 46).
Ibn Khaldoun says: "The Prophet unfolded the meaning, distinguished between abrogated and abrogating verses,and communicated this knowledge to his Companions. It was from his mouth that they knew the meaning of the verses and the circumstances which led to each distinct revelation being made."[49]The Companions thus instructed became perfectly familiar with the whole revelation. This knowledge they handed down by word of mouth to their followers, the Tába'ín, who in their turn passed it on to their followers the Taba-i-Tába'ín. The art of writing then became common, and the business of the commentator henceforth was to collect together the sayings of the Companions thus handed down. Criticism of a passage in the Qurán was not his duty, criticism of a comment made on it by a Companion was beyond his province: the first was too sacred to be touched, the second must be accepted if only the chain of narrators of the statement were perfect. Thus early in the history of Islám were the principles of exegesis fixed and settled. Every word, every sentence, has now its place and class. The commentator has now only to reproduce what was written before,[50]though he may in elucidation of the point, bring forth some Tradition hitherto unnoticed, which would, however, be a difficult thing to do. It will thus be seen that anything like the work of a Christian commentator, with all its fresh life and new ideas, is not to be had in Islám. The perfection of its exegesis is its dogmatic and antique nature—
"While as the world rolls on from age to age,And realms of thought expand,The letter stands without expanse or range,Stiff as a dead man's hand."
"While as the world rolls on from age to age,And realms of thought expand,The letter stands without expanse or range,Stiff as a dead man's hand."
"While as the world rolls on from age to age,
And realms of thought expand,
The letter stands without expanse or range,
Stiff as a dead man's hand."
The technical terms which the student must know, andthe definitions of which he must understand, are those which relate to the nature of the words, the sentences, the use of the words of the Qurán, and the deduction of arguments from passages in the book.
I. The words of the Qurán are divided into four classes.
1.Kháss, or special words. These are sub-divided into three classes. First, words which relate to genus,e.g.mankind. Secondly, words which relate to species,e.g.a man, which refers to men as distinguished from women. Thirdly, words which relate to special individuality,e.g.Zeid, which is the name of a special individual.
2.'Amm, or common or collective names, such as "people."
3.Mushtarik, or words which have several significations, as the Arabic word "'ain," which may mean an eye, a fountain, or the sun. Again, the word "Sulát," if connected with God, may mean mercy, as "Sulát Ulláh," the mercy of God; if with man, it may mean either "namáz," a stated liturgical service, or "du'a," prayer in its ordinary sense,e.g.Sulát-ul-Istisqá (prayer in time of drought) is du'a, not namáz.
4.Muawwal, words which have several significations, all of which are possible, and so a special explanation is required. For example, Súra cviii. 2, reads thus in Sale's translation. "Wherefore pray unto the Lord andslay(the victims)." The word translated "slay" is in Arabic "nahr," which has many meanings. The followers of the great Legist Abu Hanífa render it, "sacrifice," and add the words (the "victims"). The followers of Ibn Sháfa'í say it means "placing the hands on the breast in prayer."
This illustrates the difference between Mushtarik and Muawwal. In the former, only one meaning is allowable, and that meaning the context settles; in the latter both meanings are allowable and both right.
These divisions of words having been well mastered and the power of defining any word in the Qurán gained, thestudent passes on to consider the nature of the sentences. These are divided into two great classes,—the "Obvious," and the "Hidden."
This division is referred to in the following passage of the Qurán. "He it is who hath sent down to thee the book. Some of its signs are of themselvesperspicuous; these are the basis (literally "mother") of the book, and others arefigurative. But they whose hearts are given to err follow its figures, craving discord, craving an interpretation; yet none know its interpretation, but God.[51]And the stable in knowledge say: 'We believe in it, it is all from God.'" (Súra iii. 3).
This has given rise to the division of the whole book into literal and allegorical statements. In order to explain these correctly the commentator must know (1) the reason why, (2) the place where, (3) the time when, the particular passage he is expounding was revealed; he must know whether it abrogates or is abrogated, whether it is in its proper order and place or not; whether it contains its meaning within itself or needs the light which the context throws upon it; he must know all the Traditions which bear upon it, and the authority for each such Tradition. This effectually confines the order of commentators in the strict sense of the word to the Companions, and supplies the reason why commentators since then simply reproduce their opinions.[52]But to return from this digression. Sentences are Záhir—"Obvious," or Khafí—"Hidden." Obvious sentences are divided into four classes.
I. (1).Záhir, or obvious, the meaning of which is so clear that he who hears it at once understands its meaningwithout seeking for any explanation. This kind of sentence may be abrogated. Unless abrogated, action in accordance with it is to be considered as the express command of God. All penal laws and the rules regulating the substitution of one religious act for another,e.g.almsgiving instead of fasting, must be based on this, the clearest of the obvious sentences.
(2).Nass, a word commonly used for a text of the Qurán, but in its technical meaning here expressing what is meant by a sentence, the meaning of which is made clear by some word which occurs in it. The following sentence illustrates both Záhir and Nass: "Take in marriage of such other women as please you, two, three, four." This sentence is Záhir, because marriage is here declared lawful; it is Nass, because the words "one, two, three, four," which occur in the sentence, show the unlawfulness of having more than four wives.
(3).Mufassir, or explained. This is a sentence which needs some word in it to explain it and make it clear. Thus: "And the angels prostrated themselves, all of them with one accord, save Iblis (Satan)." Here the words "save Iblis," show that he did not prostrate himself. This kind of sentence may be abrogated.
(4).Mukham, or perspicuous. This is a sentence as to the meaning of which there can be no doubt, and which cannot be controverted, thus: "God knoweth all things." This kind of sentence cannot be abrogated. To act on such sentences without departing from the literal sense is the highest degree of obedience to God's command.
The difference between these sentences is seen when there is a real or apparent contradiction between them. If such should occur, the first must give place to the second, and so on. Thus Mukham cannot be abrogated or changed by any of the preceding, or Mufassir by Nass, &c.
The other great division of sentences is that of
II. (1).Khafíor hidden. Such are those sentences inwhich other persons or things are hidden beneath the plain meaning of a word or expression contained therein, as: "as for a thief, whether male or female, cut ye off their hands in recompense for their doings." (Súra v. 42). The word for thief is "Sáriq," and in this passage it is understood to include highwaymen, pickpockets, plunderers of the dead, &c. These meanings are Khafí or hidden under it.
(2).Muskhil, or ambiguous, The following is given as an illustration: "And (their attendants) shall go round about them with vessels of silver and goblets. The bottles shall be bottles of silver." The difficulty here is that bottles are not made of silver, but of glass. The commentators say, however, that glass is dull in colour, though it has some lustre, whilst silver is white, and not so bright as glass. Now it may be, that the bottles of Paradise will be like glass bottles as regards their lustre, and like silver as regards their colour. But anyhow, it is very difficult to ascertain the meaning.
(3.)Mujmal.These are, first, sentences which may have a variety of interpretations, owing to the words in them being capable of several meanings; in that case the meaning which is given to the sentence in the Traditions relating to it should be acted on and accepted. Secondly, the sentence may contain some very rare word, and thus its meaning may be doubtful, as: "Man truly is by creation hasty." (Súra lxx. 19.) In this verse the word "halú'"—hasty—occurs. It is very rarely used, and had it not been for the following words, "when evil toucheth him, he is full of complaint; but when good befalleth him, he becometh niggardly," its meaning would not have been at all easy to understand.
The following is an illustration of the first kind ofMujmalsentences: "Stand for prayer (salát) and give alms," (zakát.) Both salát and zakát are 'Mushtarik' words. The people, therefore, did not understand this verse, so they applied to Muhammad for an explanation. He explained to them that "salát" might mean the ritual of public prayer,standing to say the words "God is great," or standing to repeat a few verses of the Qurán; or it might mean private prayer. The primitive meaning of "zakát" is growing. The Prophet, however, fixed the meaning here to that of "almsgiving," and said, "Give of your substance one-fortieth part."
(4.)Mutashábih.These are sentences so difficult that men cannot understand them, a fact referred to in Súra iii. 3. (Ante. p.49), nor will they do so until the day of resurrection. The Prophet, however, knew their meaning. Such portions are the letters A, L, M; A, L, R; Y, A at the commencement of some of the Súras.[53]Such expressions also as "God's hand," "The face of God," "God sitteth," &c., come under this category.
The next point to be considered is theuseof words in the Qurán, and here again the same symmetrical division into four classes is found,viz:—
(1.)Haqíqat, that is, words which are used in their literal meaning, as "rukú'," a prostration, and "salát" in the sense of prayer.
(2.)Majáz, or words which are used in a figurative sense, as "salát" in the sense of "námáz" a liturgical service.
(3.)Saríh, or words the meaning of which is quite evident, as, "Thou artdivorced," "Thou artfree."
(4.)Kinayáh, or words which, being used in a metaphorical sense, require the aid of the context to make their meaning clear, as: "Thou art separated," which may, as itstands alone, mean "Thou art divorced." This class also includes all pronouns the meaning of which is only to be known from the context,e.g.one day the Prophet not knowing who knocked at his door said, "Who art thou?" The man replied, "It is I." Muhammad answered, "Why dost thou say I, I? Say thy name that I may know who thou art." The pronoun "I" is here 'kinayáh.'
The most important and most difficult branch of exegesis is "istidlál," or the science of deducing arguments from the Qurán. This too is divided into four sections, as follows:—
(1.)Ibárat, or the plain sentence. "Mothers, after they are divorced, shall give suck unto their children two full years, and the father shall be obliged to maintain them and clothe them according to that which is reasonable." (Súra ii. 233.) From this verse two deductions are made. First, from the fact that the word "them" is in the feminine plural, it must refer to the mothers and not to the children; secondly, as the duty of supporting the mother is incumbent on the father, it shows that the relationship of the child is closer with the father than with the mother. Penal laws may be based on a deduction of this kind.
(2.)Ishárat, that is, a sign or hint which may be given from the order in which the words are placed.
(3.)Dalálat, or the argument which may be deduced from the use of some special word in the verse, as: "say not to your parents, "Fie" (Arabic "uff") (Súra xvii. 23). From the use of the word "uff," it is argued that children may not beat or abuse their parents. Penal laws may be based on "dalálat," thus: "Their aim will be to abet disorder on the earth; but God loveth not the abettors of disorder." (Súra v. 69.) The word translated "aim" is in Arabic literally yasa'úna, "they run." From this the argument is deduced that as highwaymen wander about, they are included amongst those whom "God loveth not," and that, therefore, the severest punishment may be given tothem, for any deduction that comes under the head of "dalálat" is a sufficient basis for the formation of the severest penal laws.
(4.)Iqtizá.This is a deduction which demands certain conditions: "whosoever killeth a believer by mischance, shall be bound to free a believer from slavery." (Súra iv. 94). As a man has no authority to free his neighbour's slave, the condition here required, though not expressed, is that the slave should be his own property.
The Qurán is divided into:—
(1).Harf(pluralHurúf), letters. The numbers given by different authorities vary. In one standard book it is said that there are 338,606 letters.
(2).Kalima(pluralKalimát), words, stated by some to amount to 79,087; by others to 77,934.
(3).Áyat(pluralÁyát), verses. Áyat really means a sign, and was the name given by Muhammad to short sections or verses of the Qurán. The end of a verse is determined by the position of a small circlecircle with dot. The early Qurán Readers did not agree as to the position of these circles, and so five different ways of arranging them have arisen. This accounts for a variation in the number of verses in various editions. The varieties are:—
(1).Kúfaverses. The Readers in the city of Kúfa say that they followed the custom of 'Alí. Their way of reckoning is generally adopted in India. They reckon 6,239 verses.
(2).Basraverses. The Readers of Basra follow 'Asim bin Hajjáj, a Companion. They reckon 6,204.
(3).Shámiverses. The Readers in Syria (Shám) followed Abd-ulláh bin 'Umr, a Companion. They reckon 6,225 verses.
(4).Meccaverses. According to this arrangement there are 6,219 verses.
(5).Madínaverses. This way of reading contains 6,211 verses.
In each of the above varieties the verse "Bismilláh" (in the name of God) is not reckoned. It occurs 113 times in the Qurán.
This diversity of punctuation does not generally affect the meaning of any important passage. The third verse of the third Súra is an important exception. The position of the circlecircle with dot, the symbol denoting a full stop, in that verse is of the highest importance in connection with the rise of scholasticism ('Ilm-i-kalám) in Islám.
Most of the cases, however, are like the following:—
In Súra xxvii. an account is given of the Queen of Sheba's receiving a letter from King Solomon. Addressing her nobles she said: "Verily, Kings, when they enter a city (by force) waste the same, and abase the most powerful of the inhabitants hereof: and so will (these) do (with us)." Many Readers put the full stop after the word "hereof," and say that God is the speaker of the words "and so will they do."
(4).Súra, or chapter. The word Súra means a row or series, such as a line of bricks arranged in a wall, but it is now exclusively used for chapters in the Qurán. These are one hundred and fourteen in number. The Súras are not numbered in the original Arabic, but each one has some approximate name, (as Baqr—the cow, Nisá—women, &c.,) generally taken from some expression which occurs in it. They are not arranged in chronological order, but according to their length. As a general rule, the shorter Súras which contain the theology of Islám, belong to the Meccan period of the Prophet's career,[54]and the longer ones relating chiefly to social duties and relationships, to the organisation of Islám as a civil polity, to the time when he was consolidating his power at Madína. The best way, therefore, toread the Qurán, is to begin at the end. The attempt to arrange the Súras in due order, is a very difficult one, and, after all, can only be approximately correct.[55]Carlyle referring to the confused mass of "endless iterations, long windedness, entanglement, most crude, incondite" says: "nothing but a sense of duty could carry any European through the Qurán." When re-arranged the book becomes more intelligible. The chief tests for such re-arrangement are the style and the matter. There is a very distinct difference in both of these respects between the earlier and later Súras. The references to historical events sometimes give a clue. Individual Súras are often very composite in their character, but, such as they are, they have been from the beginning. The recension made by Zeid, in the reign of the Khalíf Osmán, has been handed down unaltered in its form. The only variations (qirá'at) now to be found in the text have been already noticed. They in no way affect the arrangements of the Súras.
5.Sípáraa thirtieth portion. This is a Persian word derived fromsí, thirty, andpára, a portion. The Arabs call each of these divisions aJuz. Owing to this division, a pious man can recite the whole Qurán in a month, taking one Sípára each day. Musalmáns never quote the Qurán as we do by Súra and Áyat, but by the Sípára and Rukú', a term I now proceed to explain.
6.Rukú'(pluralRukúát). This word literally means a prostration made by a worshipper in the act of saying the prayers. The collection of verses recited from the Qurán, ascriptions of praise offered to God, and various ritual acts connected with these, constitute one act of worship called a "rak'at." After reciting some verses in this form of prayer, the worshipper makes aRukú', or prostration, theportion then recited takes the name ofRukú'. Tradition states that the Khalíf Osmán, when reciting the Qurán during the month of Ramazán, used to make twenty rak'ats each evening. In each rak'at he introduced different verses of the Qurán, beginning with the first chapter and going steadily on. In this way he recited about two hundred verses each evening; that is, about ten verses in each rak'at. Since then, it has been the custom to recite the Qurán in this way in Ramazán, and also to quote it by the rukú',e.g., "such a passage is in such a Sípára and in such a rukú'."
The following account of a rak'at will make the matter plain. When the Faithful are assembled in the mosque, the Imám, or leader, being in front facing the Qibla, the service commences thus:—Each worshipper stands and says the Niyyat (literally "intention"), a form of words declaring his intention to say his prayers. He then says: "God is great." After this, looking downwards, he says: "Holiness to Thee, O God! and praise be to Thee, Great is Thy name, Great is Thy greatness, there is no deity but Thee." Then follows: "I seek from God refuge from cursed Satan." Then the Tasmiyah is repeated: "In the name of God, the Compassionate and Merciful." Then follows the Fátiha, that is, the short chapter at the commencement of the Qurán. After this has been recited, the Imám proceeds, on the first night of the month Ramazán, with the first verse of the second chapter.[56]After saying a few verses, he makes a rukú'; that is, he bends his head and body down, and places his hands on his knees. In this position he says: "God is great." Then he repeats three times the words: "I extol the holiness of my Lord, the Great." He then stands up and says: "God hears him who praises Him." To this the people respond: "O Lord, thou art praised." Again, falling on his knees, the worshipper says: "God is great." Then he puts first his nose, and then his forehead on theground and says three times: "I extol the holiness of my Lord, the Most High." Then sitting on his heels, he says: "God is great;" and again repeats as before: "I extol, etc." He then rises and says: "God is great." This is one rak'at. On each night in the month of Ramazán this is gone through twenty times, the only variation being that after the Fátiha and before the first prostration, fresh verses of the Qurán are introduced. The whole is, of course, done in Arabic, in whatever country the worshippers may be. The name of the prostration (rukú') has been transferred to the portion of the Qurán recited just before it is made. There are altogether 557 Rukúát.
(7). The other divisions are not important. They are, aSumn,Ruba',Nisf,Suls, that is one-eighth, one-fourth, one-half, one-third of a Sípára respectively.
In reciting the Qurán the worshipper must be careful to say the "Takbír,"i.e."God is great," after the several appointed places. Such a place is after the recital of the 93rd Súra. The custom arose in this way. The hypocrites came to the Prophet and asked him to relate the story of the "Seven Sleepers." He said: "I will tell you to-morrow;" but he forgot to add the words "if God will." By way of warning, God allowed no inspiration to descend upon him for some days. Then the hypocrites began to laugh and say: "God has left him." As it was not God's purpose to put his messenger to ridicule, the Súra entitled "The brightness" (xciii) was immediately brought by the ever-ready Gabriel. It begins: "By the brightness of the morning, and by the night when it groweth dark,thy Lord hath not forsaken thee, neither doth He hate thee." In remembrance of this signal interposition of Providence on his behalf, the Prophet always concluded the recital of this Súra with the words: "God is great." The practice thus became a "Sunnat" obligation; that is, it should be done because the Prophet did it.
The doctrine of abrogation is a very important one inconnection with the study of the Qurán. It is referred to in the verses: "Whatever verses we cancel or cause thee to forget, we give thee better in their stead, or the like thereof." (Súra ii. 100). This is a Madína Súra. "What He pleaseth will God abrogate or confirm; for with Him is the source of revelation." (Súra xiii. 39). Some verses which were cancelled in the Prophet's life-time are not now extant. Abdullah Ibn Masúd states that the Prophet one day recited a verse, which he immediately wrote down. The next morning he found it had vanished from the material on which it had been written. Astonished at this, he acquainted Muhammad with the fact, and was informed that the verse in question had been revoked. There are, however, many verses still in the Qurán, which have been abrogated. It was an exceedingly convenient doctrine, and one needed to explain the change of front which Muhammad made at different periods of his career. Certain rules have been laid down to regulate the practice. The verse which abrogates is calledNúsikh, and the abrogated verseMansúkh.Mansúkhverses are of three kinds:—first, where the words and the sense have both been abrogated; secondly, where the letter only is abrogated and the sense remains; thirdly, where the sense is abrogated though the letter remains. Imám Málik gives as an instance of the first kind the verse: "If a son of Adam had two rivers of gold, he would covet yet a third; and if he had three he would covet yet a fourth. Neither shall the belly of a son of Adam be filled, but with dust. God will turn unto him who shall repent." The Imám states that originally this verse was in the Súra (ix.) called Repentance. The verse, called the "verse of stoning" is an illustration of the second kind. It reads: "Abhor not your parents for this would be ingratitude in you. If a man and woman of reputation commit adultery, ye shall stone them both; it is a punishment ordained by God; for God is mighty and wise." The Khalíf Omar says this verse was extant in Muhammad's life-time but that itis now lost. But it is the third class which practically comes into 'Ilm-i-usúl. Authorities differ as to the number of verses abrogated. Sale states that they have been estimated at two hundred and twenty-five. The principal ones are not many in number, and are very generally agreed upon. I give a few examples. It is a fact worthy of notice that they occur chiefly, if not almost entirely, in Súras delivered at Madína. There, where Muhammad had to confront Jews and Christians, he was at first politic in his aim to win them over to his side, and then, when he found them obstinate, the doctrine of abrogation came in conveniently. This is seen plainly in the following case. At Mecca Muhammad and his followers did not stand facing any particular direction when at prayer, a fact to which the following passage refers:—"To God belongeth the east and west; therefore, whithersoever ye turn yourselves to pray there is the face of God." (Súra ii. 109). When Muhammad arrived at Madína, he entered into friendship with the Jews and tried to win them to his side. The Qibla (sanctuary) towards which the worshippers now invariably turned at prayer was Jerusalem. This went on for a while, but when Muhammad claimed to be not merely a Prophet for the Arabs, but the last and the greatest of all the Prophets, when he asserted that Moses had foretold his advent, and that his revelations were the same as those contained in their own Scriptures, they utterly refused allegiance to him. In the first half of the second year of the Hijra the breach between them was complete. It was now time to reconcile the leaders of the Quraish tribe at Mecca. So the verse quoted above was abrogated by: "We have seen thee turning thy face towards heaven, but we will have thee turn to a Qibla, which shall please thee. Turn then thy face toward the Holy Temple (of Mecca), and wherever ye be, turn your faces toward that part." (Súra ii. 139.) The Faithful were consoled by the assurance that though they had not done so hitherto, yet God would not let theirfaith be fruitless, "for unto man is God merciful, gracious." (v. 138.) The doctrine of abrogation is brought in for a more personal matter in the following case: "It is not permitted to thee to take other wives hereafter, nor to change thy present wives for other women, though their beauty charm thee, except slaves, whom thy right hand shall possess." (Súra xxxiii. 52.) This is said by Beidawi, and other eminent Muslim divines, to have been abrogated by a verse which though placed before it in the arrangement of verses, was really delivered after it. The verse is: "O Prophet, we allow thee thy wives whom thou hast dowered, and the slaves which thy right hand possesseth out of the booty which God hath granted thee; and the daughters of thy uncle, and the daughters of thy aunts, both on thy father's side, and on thy mother's side, who have fled with thee (to Madína), and any other believing woman, who hath given herself up to the Prophet; if the Prophet desireth to wed her, it is a peculiar privilege for thee, above the rest of the Faithful." (Súra xxxiii. 49.)
The Moghul Emperor Akbar, wishing to discredit the 'Ulamá, in one of the meetings so frequently held for discussion during his long reign, propounded the question as to how many free born women a man might marry. The lawyers answered that four was the number fixed by the Prophet. "Of other women who seem good in your eyes marry two and two, and three and three, and four and four." (Súra iv. 3.) The Emperor said that he had not restricted himself to that number, and that Shaikh 'Abd-un-Nabi had told him that a certain Mujtahid had had nine wives. The Mujtahid in question, Ibn Abi Lailah reckoned the number allowed thus 2+3+4=9. Other learned men counted in this way 2+2, 3+3, 4+4=18. The Emperor wished the meeting to decide the point.
Again, the second verse of Súra lxxiii reads: "Stand up all night, except a small portion of it, for prayer." According to a Tradition handed down by 'Áyesha the last verseof this Súra was revealed a year later. It makes the matter much easier. "God measureth the night and the day; he knoweth that ye cannot count its hours aright, and therefore turneth to you mercifully. Recitethen so much of the Qurán as may be easy to you." (v. 20.)
The following is an illustration of a verse abrogated, though there is no verse to prove its abrogation. However, according to the Ijmá' it has been abrogated. "But alms are only to be given to the poor and the needy and to those who collect them, and to those whose hearts are won to Islám." (Súra ix. 60.) The clause—"to those whose hearts are won to Islám"—is now cancelled.[57]Muhammad, to gain the hearts of those, who lately enemies, had now become friends, and to confirm them in the faith, gave them large presents from the spoils he took in war; but when Islám spread and became strong, the 'Ulamá agreed that such a procedure was not required and said that the order was "mansukh."
The other verses abrogated relate to the Ramazán fast, to Jihád, the law of retaliation, and other matters of social interest.
The doctrine of abrogation is now almost invariably applied by Musalmán controversialists to the Old and New Testaments, which they say are abrogated by the Qurán. "His (Muhammad's) law is the abrogator of every other law."[58]This is not, however, a legitimate use of the doctrine. According to the best and most ancient Muslim divines, abrogation refers entirely to the Qurán and the Traditions, and even then is confined to commands and prohibitions. "Those who imagine it to be part of the Muhammadan creed that one law has totally repealed another, are utterly mistaken—we hold no such doctrine."[59]In the Tafsír-i-Itifáq it is written: "Abrogation affects thosematters which God has confined to the followers of Muhammad, and one of the chief advantages of it is that the way is made easy." In the Tafsír-i-Mazhirí we find: "Abrogation refers only to commands and prohibitions, not to facts or historical statements."[60]Again, no verse of the Qurán, or a Tradition can be abrogated unless the abrogating verse is distinctly opposed to it in meaning. If it is a verse of the Qurán, we must have the authority of Muhammad himself for the abrogation; if a Tradition, that of a Companion. Thus "the word of a commentator or a Mujtahid is not sufficient unless there is a 'genuine Tradition' (Hadís-i-Sahíh), to show the matter clearly. The question of the abrogation of any previous command depends on historical facts with regard to the abrogation, not on the mere opinion of a commentator." It cannot be shown that either Muhammad or a Companion ever said that the Bible was abrogated. This rule, whilst it shows that the assertion of modern controversialists on this point is void of foundation, also illustrates another point to which I have often called attention,viz.; that in Islám all interpretation must be regulated by traditionalism.
Additions were occasionally made. Thus when it was revealed that those who stay at home were not before God as those who go forth to war, Abdullah and Ibn Um-Maktum said: 'and what if they were blind.' The Prophet asked for the shoulder-blade on which the verse was written. He then had a spasmodic convulsion. After his recovery he made Zeid add the words, "free from trouble." So now the whole verse reads thus: "Those believers who sit at homefree from trouble(i.e., bodily infirmity), and those who do valiantly in the cause of God, with their substance and their persons, shall not be treated alike." (Súra iv. 97). Years after, Zeid said: "I fancy I see the words now on the shoulder-blade near a crack."
The question of the eternal nature of the Qurán does not properly come under the head of 'Ilm-i-usúl, but it is a dogma fondly cherished by many Muslims. In the days of the Khalíf Al-Mamun this question was fiercely debated. The Freethinkers, whilst believing in the Mission of Muhammad, asserted that the Qurán was created, by which statement they meant that the revelation came to him in a subjective mode, and that the language was his own. The book was thus brought within the reach of criticism. In the year 212,A.H.the Khalíf issued a decree to the effect that all who held the Qurán to be uncreated were to be declared guilty of heresy. But the Khalíf himself was a notorious rationalist, and so the orthodox, though they remained quiet, remained unconvinced. The arguments used on the orthodox side are, that both the words and their pronunciation are eternal, that the attempt to draw a distinction between the word as it exists in the Divine Mind and as it appears in the Qurán is highly dangerous. In vain do their opponents argue that, if the Qurán is uncreated, two Eternal Beings are in existence. To this it is answered: "This is the honourable Qurán, written in the preserved Tablet." (Súra lvi. 76). A Tradition is also adduced which states: "God wrote the Thora (Law) with His own hand, and with His own hand He created Adam; and also in the Qurán it is written, 'and We wrote for him upon the tables a monition concerning every matter,' in reference to the tables of the Law given to Moses." If God did this for former prophets and their works, how much more, it is argued, should he not have done it for the last and greatest of the prophets, and the noble Qurán? It is not easy to get a correct definition of the term "the uncreated Qurán," but it has been put thus: "The Word as it exists in the mind of God is 'Kalám-i-Nafsí' (spiritual word), something unwritten and eternal. It is acknowledged by the Ijmá'-i-Ummat (consent of the Faithful), the Traditions, and by other prophets that Godspeaks. The Kalám-i-Nafsí then is eternal, but the actual words, style, and eloquence are created by God; so also is the arrangement and the miraculous nature of the book." This seems to be a reasonable account of the doctrine, though there are theologians who hold that the very words are eternal. The doctrine of abrogation clashes with this idea, but they meet the objection by their theory of absolute predestination. This accounts for the circumstances which necessitated the abrogation, for the circumstances, as well as the abrogated verses, were determined on from all eternity.