Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1good names}, under which God is invoked by the Muslims; they are ninety-nine in number, and are as follows.:— 1. . ar-Ra‘him, the Compassion- LS) ar-Ra‘hm4n, the Merciful. ate. . al-M4lik, the Ruler. . al-Qaddfis, the Holy. . as-Saldm, Peace. al-M(’min, the Faithful. . al-Muhdimun, the Protector. . al-’Haztz, the Mighty. . al-Gabbar, the Repairer. . al-Mutakabbir, the Great. . al-Khaliq, the Creator, . al-Bari’, the Creator. . al-Muzawwir, the Fashioner. . al-Ghaffar, the Forgiver. . al-Qahh4r, the Dominant. . al-Wahh4b, the Bestower. . ar-Razz4q, the Provider. . al-Fattah, the Opener. . al-‘Alim, the Knowing. . al-Qabis, the Restrainer. . al-Basi/, the Spreader. . al-‘HAfiz, the Guardian. . ar-R4fi‘, the Exalter. . al-Muhizz, the Honourer. . al-Muzil, the Destroyer. . as-Sami’h, the Hearer. . al-Bazir, the Seer. . al-“Hakim, the Judge. . al-’Hadl, Justice. 30. 31. 32. 33- 34- 35: 36. 37- 38. 39- 40. 41. 42. 43- 44. 45: 46. 47: 48. 49- 50. 51. 52. 53- 54- 55- 56. 57 al-Lafff, the Subtle. al-‘Habfr, the Aware. al-‘Halim, the Clement. al-’Hashim, the Grand. al-Gaffir, the Forgiving. as-Sakfr, the Grateful. al-’Halt, the Exalted. al-Kabfr, the Great. — al-‘Hafiz, the Guardian. al-Mudit, the Strengthener. al-Hasib, the Reckoner. al-Galil, the Majestic. al-Karim, the Generous. ar-Raqib, the Watcher. al-Mugtb, the Answerer of Prayer. al-Wasi’h, the Comprehensive. al-‘Hakim, the Wise. al-Wadfid, the Loving. al-Magid, the Glorious. al-Ba’hitn, the Raiser. as-Sahid, the Witness, al-Haqq, Truth. al-Wakil, the Guardian. al-Qawwi, the Strong. al-Matin, the Firm. al-Wall, the Patron. al-Hamid, the Laudable. al-Mu‘hsi, the Counter. 1 See Chapter VII, ver. 179. e2 Ixviii THE QUR'AN. 58. al-Mubdi, the Beginner. 80. al-Muntaqim, the Avenger. 59. al-Murhid, the Restorer. 81. al-’Haff, the Pardoner. 60. al-Mo‘hyf, the Quickener. 82. ar-Ra’fif, the Kind. 61. al-Mumit, the Killer. 83. M4lik al Mulk, the Ruler of 62. al-"Haiy, the Living. the Kingdom. 63. al-Qaiyfim, the Subsisting. 84. Dxu’lgalal wa’l ikram, Lord 64. al-Wagid, the Existing. of Majesty and Liberality. 65. al-Magid, the Glorious. 85. al-Muqsi/, the Equitable. 66. al-W4hid, the One. 86. al-Gami’h, the Collector. 67. as-Zamad, the Eternal. 87. al-Ghant, the Independent. 68. al-Qadir, the Powerful. 88. al-Mugéni, the Enricher. 69. al-Muqtadir, the Prevailing. 89. al-Mu’h#, the Giver. 70. al-Muwa'‘/‘Air, the Deferrer. go. al-M4ni’h, the Withholder. 71. al-Muqaddim, the Bringer- 91. az-Z4rr, the Distresser. forward. g2. an-Nafi’h, the Profiter. 72. al-Awwal, the First. 93. an-Nfr, Light. 73. al-A‘Air, the Last. 94. al-Hadi, the Guide. 44. ath-Thahir, the Apparent. 95- al-Badi’h, the Incomparable. 75. al-Baén, the Innermost. 96. al-Baqt, the Enduring. 76. al-Wali, the Governor. 97. al-Wariru, the Inheritor. 77. al-Muta’hal, the Exalted. 98. ar-Rastd, the Rightly-direct- 78. al-Barr, Righteousness. ing. 79. at-Tawwab, the Relenting. 99. as-Zabfir, the Patient.
275. al-Baén, the Innermost. 96. al-Baqt, the Enduring. 76. al-Wali, the Governor. 97. al-Wariru, the Inheritor. 77. al-Muta’hal, the Exalted. 98. ar-Rastd, the Rightly-direct- 78. al-Barr, Righteousness. ing. 79. at-Tawwab, the Relenting. 99. as-Zabfir, the Patient. These names are used by Muslims in their devotions, the rosary (masba‘hah) being employed to check their repetition. Such an exercise is called a DHikr or ‘remembrance,’ a word that is also applied to a recitation of the whole or portions of the Qur’4n and to the devotional exercises of the dervishes. The formula ‘In the name of the merciful and compassionate God,’ with which every chapter but one of the Qur’4n begins, appears to have been adopted from the Persian Zoroastrian phrase, Benam i Yezd4n i ba‘/sAyisgar dadar, ‘In the name of God the merciful, the just ;’ the later Parsee form Benam i ‘Zudawandi ba‘hsdyenda ba‘Asdyisgar is the exact equivalent of the Mohammedan phrase. Besides a belief in God, the Qur’4n requires belief in the existence of angels; they are pure, without distinction of sex, created of fire, and neither eat nor drink nor propagate their species. INTRODUCTION. lxix The archangels are, Gibra’il, ‘Gabriel’ (also called er Ro‘h el Amin, ‘the faithful spirit,’ or er RO‘h el Qudus, ‘the holy spirit’), God’s messenger by whom the Qur’4n was revealed to Mohammed; Mika’il, the guardian angel of the Jews'; Israfil, the archangel who will sound the last trumpet at the resurrection ; Azra’il, the angel of death. Two angels are appointed to each human being, who stand one on his right and one on his left hand, to record his every action. One angel, called Razgw4n, ‘goodwill,’ presides over heaven; and one, named Malik, ‘ the ruler,’ over hell 2. Munkir and Nakir are the two angels who preside at ‘the examination of the tomb.’ They visit a man in his grave directly after he has been buried, and examine him concerning his faith. If he acknowledge that there is but one God and that Mohammed is his prophet, they suffer him to rest in peace, otherwise they beat him with iron maces till he roars so loud that he is heard by all from east to west except by men.and ginns. They then press the earth down on the corpse, and leave it to be torn by dragons and serpents till the day of resurrection. The angelology of Islam is apparently traceable to Jewish sources, though the ancient Arab cult had no doubt borrowed some portion of it from the Persians, whence too it was introduced into Judaism. The notions of the bridge over hell, Es Sir4¢, and of the partition wall, El Aaraf, between paradise and hell, are also common to the Jewish and Magian traditions, Iblis or Saitan, ‘the devil’ or ‘Satan, was originally an angel who fell from paradise on account of his proudly refusing to adore Adam ‘. Besides the angels there are the ginn (collectively gann), of whom I have before spoken. They are created out of ' See Part I, p. 13, note 2.
3Besides the angels there are the ginn (collectively gann), of whom I have before spoken. They are created out of ' See Part I, p. 13, note 2. 2 Malik is evidently identical with Moloch, as Gehennum, hell, is the same as the Gehenna of the Bible. 3 See Part I, p. 138, note 1. — * See Chapter II, ver. 32. Ixx THE QuR’AN. fire and are both good and evil, the latter being generally called: ‘Ifrit.’ Their abode is Mount Qéaf, the mountain chain which encircles’ the world. These are the creatures over whom Solomon held control, and a tribe of whom were converted to Islam by Mohammed’s preaching on his return from .7@'if}. The two classes of beings, human and superhuman, by which the world is inhabited are called ETH-THaqalan, ‘the two weighty matters,’ or el Halaman, ‘the worlds,’ as in the-expression in the Opening Chapter, ‘Lord of the worlds,’ ‘Heaven, according to the Qur’4n and the traditions, consists of seven divisions : Gannat al ‘Huld (Chapter XXV, 16), the Garden of Eternity. Dar as Salam (Chapter VI, 127), the Abode of Peace. Dar al Qarar (Chapter XL, 42), the Abode of Rest. Gannat ’Hadn (Chapter IX, 72), the Garden of Eden. Gannat al Ma’wé (Chapter XXXII, 19), the Garden of Resort. Gannat an Na’him (Chapter VI, 70), the Garden of Pleasure. Gannat al ’Hilliyan (Chapter LXXXIII, 18), the Garden of the “Most High. Gannat al’Firdaus (Chapter XVIII, 107), the Garden of Paradise. Of the presumed sensual character of the Muslim paradise much has been written. It appears, however, from the Quran, to be little more than an intense realisation of all that a dweller in a hot, parched, and barren land could desire, namely, shade, water, fruit, rest, and pleasant companionship and service. Hell contains also seven divisions ?: Gehennum (Chapter. XIX, 44), Gehenna. ‘Latha (Chapter LXX, 15), the Flaming Fire. Hu/amah (Chapter CIV, 4), the Raging Fire that splits everything to pieces. Sa’hir (Chapter IV, 11), the Blaze. Sagar (Chapter LIV, 58), the Scorching Fire. Gahim (Chapter II, 113), the Fierce Fire. ‘Hawiyeh (Chapter CL, 8), the Abyss. 1 See abave, p. xxx. * Cf. Chapter XV, ver. 44. INTRODUCTION. xxi As to the condition ‘of the soul between death and the resurrection, Islam has no authoritative teaching; the general opinion is that there is a limbo somewhere or other in which the spirits of the good repose, while those of the wicked are imprisoned elsewhere in a foul dungeon to await their doom. A great many wonderful signs are to precede the judgment day, of which we need only notice the coming of Mehdi or ‘guide,’ who shall have the same name as Mo~ hammed himself, and whose father’s name shall be the same as his father’s name, and who shall govern the Arabians, and fill the earth with righteousness; the appearance of Ed-dagg4l, ‘the antichrist;’ the release of Gog and Magog’; and the convulsions in heaven and earth described in the Qur’4n itself.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1good names}, under which God is invoked by the Muslims; they are ninety-nine in number, and are as follows.:— 1. . ar-Ra‘him, the Compassion- LS) ar-Ra‘hm4n, the Merciful. ate. . al-M4lik, the Ruler. . al-Qaddfis, the Holy. . as-Saldm, Peace. al-M(’min, the Faithful. . al-Muhdimun, the Protector. . al-’Haztz, the Mighty. . al-Gabbar, the Repairer. . al-Mutakabbir, the Great. . al-Khaliq, the Creator, . al-Bari’, the Creator. . al-Muzawwir, the Fashioner. . al-Ghaffar, the Forgiver. . al-Qahh4r, the Dominant. . al-Wahh4b, the Bestower. . ar-Razz4q, the Provider. . al-Fattah, the Opener. . al-‘Alim, the Knowing. . al-Qabis, the Restrainer. . al-Basi/, the Spreader. . al-‘HAfiz, the Guardian. . ar-R4fi‘, the Exalter. . al-Muhizz, the Honourer. . al-Muzil, the Destroyer. . as-Sami’h, the Hearer. . al-Bazir, the Seer. . al-“Hakim, the Judge. . al-’Hadl, Justice. 30. 31. 32. 33- 34- 35: 36. 37- 38. 39- 40. 41. 42. 43- 44. 45: 46. 47: 48. 49- 50. 51. 52. 53- 54- 55- 56. 57 al-Lafff, the Subtle. al-‘Habfr, the Aware. al-‘Halim, the Clement. al-’Hashim, the Grand. al-Gaffir, the Forgiving. as-Sakfr, the Grateful. al-’Halt, the Exalted. al-Kabfr, the Great. — al-‘Hafiz, the Guardian. al-Mudit, the Strengthener. al-Hasib, the Reckoner. al-Galil, the Majestic. al-Karim, the Generous. ar-Raqib, the Watcher. al-Mugtb, the Answerer of Prayer. al-Wasi’h, the Comprehensive. al-‘Hakim, the Wise. al-Wadfid, the Loving. al-Magid, the Glorious. al-Ba’hitn, the Raiser. as-Sahid, the Witness, al-Haqq, Truth. al-Wakil, the Guardian. al-Qawwi, the Strong. al-Matin, the Firm. al-Wall, the Patron. al-Hamid, the Laudable. al-Mu‘hsi, the Counter. 1 See Chapter VII, ver. 179. e2 Ixviii THE QUR'AN. 58. al-Mubdi, the Beginner. 80. al-Muntaqim, the Avenger. 59. al-Murhid, the Restorer. 81. al-’Haff, the Pardoner. 60. al-Mo‘hyf, the Quickener. 82. ar-Ra’fif, the Kind. 61. al-Mumit, the Killer. 83. M4lik al Mulk, the Ruler of 62. al-"Haiy, the Living. the Kingdom. 63. al-Qaiyfim, the Subsisting. 84. Dxu’lgalal wa’l ikram, Lord 64. al-Wagid, the Existing. of Majesty and Liberality. 65. al-Magid, the Glorious. 85. al-Muqsi/, the Equitable. 66. al-W4hid, the One. 86. al-Gami’h, the Collector. 67. as-Zamad, the Eternal. 87. al-Ghant, the Independent. 68. al-Qadir, the Powerful. 88. al-Mugéni, the Enricher. 69. al-Muqtadir, the Prevailing. 89. al-Mu’h#, the Giver. 70. al-Muwa'‘/‘Air, the Deferrer. go. al-M4ni’h, the Withholder. 71. al-Muqaddim, the Bringer- 91. az-Z4rr, the Distresser. forward. g2. an-Nafi’h, the Profiter. 72. al-Awwal, the First. 93. an-Nfr, Light. 73. al-A‘Air, the Last. 94. al-Hadi, the Guide. 44. ath-Thahir, the Apparent. 95- al-Badi’h, the Incomparable. 75. al-Baén, the Innermost. 96. al-Baqt, the Enduring. 76. al-Wali, the Governor. 97. al-Wariru, the Inheritor. 77. al-Muta’hal, the Exalted. 98. ar-Rastd, the Rightly-direct- 78. al-Barr, Righteousness. ing. 79. at-Tawwab, the Relenting. 99. as-Zabfir, the Patient.
275. al-Baén, the Innermost. 96. al-Baqt, the Enduring. 76. al-Wali, the Governor. 97. al-Wariru, the Inheritor. 77. al-Muta’hal, the Exalted. 98. ar-Rastd, the Rightly-direct- 78. al-Barr, Righteousness. ing. 79. at-Tawwab, the Relenting. 99. as-Zabfir, the Patient. These names are used by Muslims in their devotions, the rosary (masba‘hah) being employed to check their repetition. Such an exercise is called a DHikr or ‘remembrance,’ a word that is also applied to a recitation of the whole or portions of the Qur’4n and to the devotional exercises of the dervishes. The formula ‘In the name of the merciful and compassionate God,’ with which every chapter but one of the Qur’4n begins, appears to have been adopted from the Persian Zoroastrian phrase, Benam i Yezd4n i ba‘/sAyisgar dadar, ‘In the name of God the merciful, the just ;’ the later Parsee form Benam i ‘Zudawandi ba‘hsdyenda ba‘Asdyisgar is the exact equivalent of the Mohammedan phrase. Besides a belief in God, the Qur’4n requires belief in the existence of angels; they are pure, without distinction of sex, created of fire, and neither eat nor drink nor propagate their species. INTRODUCTION. lxix The archangels are, Gibra’il, ‘Gabriel’ (also called er Ro‘h el Amin, ‘the faithful spirit,’ or er RO‘h el Qudus, ‘the holy spirit’), God’s messenger by whom the Qur’4n was revealed to Mohammed; Mika’il, the guardian angel of the Jews'; Israfil, the archangel who will sound the last trumpet at the resurrection ; Azra’il, the angel of death. Two angels are appointed to each human being, who stand one on his right and one on his left hand, to record his every action. One angel, called Razgw4n, ‘goodwill,’ presides over heaven; and one, named Malik, ‘ the ruler,’ over hell 2. Munkir and Nakir are the two angels who preside at ‘the examination of the tomb.’ They visit a man in his grave directly after he has been buried, and examine him concerning his faith. If he acknowledge that there is but one God and that Mohammed is his prophet, they suffer him to rest in peace, otherwise they beat him with iron maces till he roars so loud that he is heard by all from east to west except by men.and ginns. They then press the earth down on the corpse, and leave it to be torn by dragons and serpents till the day of resurrection. The angelology of Islam is apparently traceable to Jewish sources, though the ancient Arab cult had no doubt borrowed some portion of it from the Persians, whence too it was introduced into Judaism. The notions of the bridge over hell, Es Sir4¢, and of the partition wall, El Aaraf, between paradise and hell, are also common to the Jewish and Magian traditions, Iblis or Saitan, ‘the devil’ or ‘Satan, was originally an angel who fell from paradise on account of his proudly refusing to adore Adam ‘. Besides the angels there are the ginn (collectively gann), of whom I have before spoken. They are created out of ' See Part I, p. 13, note 2.
3Besides the angels there are the ginn (collectively gann), of whom I have before spoken. They are created out of ' See Part I, p. 13, note 2. 2 Malik is evidently identical with Moloch, as Gehennum, hell, is the same as the Gehenna of the Bible. 3 See Part I, p. 138, note 1. — * See Chapter II, ver. 32. Ixx THE QuR’AN. fire and are both good and evil, the latter being generally called: ‘Ifrit.’ Their abode is Mount Qéaf, the mountain chain which encircles’ the world. These are the creatures over whom Solomon held control, and a tribe of whom were converted to Islam by Mohammed’s preaching on his return from .7@'if}. The two classes of beings, human and superhuman, by which the world is inhabited are called ETH-THaqalan, ‘the two weighty matters,’ or el Halaman, ‘the worlds,’ as in the-expression in the Opening Chapter, ‘Lord of the worlds,’ ‘Heaven, according to the Qur’4n and the traditions, consists of seven divisions : Gannat al ‘Huld (Chapter XXV, 16), the Garden of Eternity. Dar as Salam (Chapter VI, 127), the Abode of Peace. Dar al Qarar (Chapter XL, 42), the Abode of Rest. Gannat ’Hadn (Chapter IX, 72), the Garden of Eden. Gannat al Ma’wé (Chapter XXXII, 19), the Garden of Resort. Gannat an Na’him (Chapter VI, 70), the Garden of Pleasure. Gannat al ’Hilliyan (Chapter LXXXIII, 18), the Garden of the “Most High. Gannat al’Firdaus (Chapter XVIII, 107), the Garden of Paradise. Of the presumed sensual character of the Muslim paradise much has been written. It appears, however, from the Quran, to be little more than an intense realisation of all that a dweller in a hot, parched, and barren land could desire, namely, shade, water, fruit, rest, and pleasant companionship and service. Hell contains also seven divisions ?: Gehennum (Chapter. XIX, 44), Gehenna. ‘Latha (Chapter LXX, 15), the Flaming Fire. Hu/amah (Chapter CIV, 4), the Raging Fire that splits everything to pieces. Sa’hir (Chapter IV, 11), the Blaze. Sagar (Chapter LIV, 58), the Scorching Fire. Gahim (Chapter II, 113), the Fierce Fire. ‘Hawiyeh (Chapter CL, 8), the Abyss. 1 See abave, p. xxx. * Cf. Chapter XV, ver. 44. INTRODUCTION. xxi As to the condition ‘of the soul between death and the resurrection, Islam has no authoritative teaching; the general opinion is that there is a limbo somewhere or other in which the spirits of the good repose, while those of the wicked are imprisoned elsewhere in a foul dungeon to await their doom. A great many wonderful signs are to precede the judgment day, of which we need only notice the coming of Mehdi or ‘guide,’ who shall have the same name as Mo~ hammed himself, and whose father’s name shall be the same as his father’s name, and who shall govern the Arabians, and fill the earth with righteousness; the appearance of Ed-dagg4l, ‘the antichrist;’ the release of Gog and Magog’; and the convulsions in heaven and earth described in the Qur’4n itself.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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