CORNELL 
 
 UNIVERSITY 
 
 LIBRARY 
 
Cornell University Library 
 BP75 .M949 1850 
 
 Life and religion of Mohammed : as conta 
 
 olin 
 
 3 1924 029 157 761 
 
Cornell University 
 Library 
 
 The original of this book is in 
 the Cornell University Library. 
 
 There are no known copyright restrictions in 
 the United States on the use of the text. 
 
 http://www.archive.org/details/cu31924029157761 
 
THE 
 
 LIFE AND RELIGION 
 
 MOHAMMED, 
 
 AS CONTAINED IN THE SHEEAH TRADITIONS OF 
 
 THE HYAT-UL-KULOOB 
 
 TRANSLATED FROM THE PERSIAN. 
 
 BY KEV. JAMES I. MERRICK, 
 
 Eleven years Missionary to the Persians. Member of the American Oriental Society. 
 
 BOSTON: 
 
 PHILLIPS, SAMPSON, AND COMPANY. 
 
 1850. 
 
-erp 
 
 M<?¥9 
 
 Entered according to Act of Congress, in the year 1850, 
 
 By James L. Merrick, 
 
 In the Clerk's office of the District Court of the District of Massachusetts. 
 
 bostow: 
 
 Damrell & Moore, Printers, 
 
 16 Devonshire Street 
 
PREFACE. 
 
 A long residence in different parts of Persia, with many and various 
 opportunities to become acquainted with the religious opinions and feel- 
 ings of its inhabitants, and considerable knowledge of the Turks, has 
 convinced me that Christian nations entertain very imperfect views 
 of the Mohammedan system, especially as embraced by the Sheeahs or 
 Persians. My inquiries on the subject of their faith, with long study of 
 their religious books, have led to the conclusion that a work exhibiting 
 their doctrines would not be unacceptable, particularly to those who 
 cherish a sincere interest in the temporal and eternal welfare of their fel- 
 low men. 
 
 The Hyat-ul-Kuxoob, perhaps the most popular standard of the kind 
 among the Persians, supplies this desideratum. The first volume of the 
 work relates to the prophets and times preceding Mohammed ; the third 
 volume, which is incomplete, is a treatise on the Imamate, or the estab- 
 lishment of religious guides after him; while in the second volume — the 
 subject of the following translation — we have in Sheeah lights a full 
 view of his life and religion, with sketches of his ancestors, companions 
 and times, blended with maxims and legends illustrative of oriental 
 manners. This volume contains 894 printed quarto pages filled with 
 traditions, which, in the following abridgment, must be left to speak for 
 themselves, as a controversy of such magnitude as that between Chris- 
 tians and Mohammedans, would be misplaced in this translation. 
 
 My obj ect has been to give a fair and concise view of the original work, 
 without extenuating or condemning its sentiments and assertions. This 
 rule has required me to insert some things in my translation which, 
 though offensive to a refined taste, not to say a Christian sentiment, are 
 part and parcel of the work, and therefore the entire omission of them 
 would have been the concealment of a feature that is left unveiled by 
 those who have arrayed the character. Due allowance should certainly 
 be made for oriental license of custom and description, and matters of 
 this kind, where fidelity as a translator would permit it, have been omit- 
 ted, or studiously set in the deeper shades of a western sky. 
 
IV PREFACE. 
 
 Some portions of the work are rendered literally, but in general, the 
 translation has been freely made ad sensum, while in many instances the 
 substance of the original is given in few words. Numerous traditions, 
 unimportant to the main story, or repeating with diverse variations the 
 same matter, have been passed over entirely, as a literal version of the 
 whole book would be too heavy a mass for any but patient controversial 
 readers. 
 
 The labor of investigating such a mass of materials in a foreign lan- 
 guage, consulting kindred works, and extracting a connected account of 
 the whole, can be appreciated only by those whose experience in these 
 matters is a pledge for candor in criticism and clemency towards imper- 
 fections. 
 
 In the orthography of proper names, I have been guided by the power 
 of the native letters and goodusage in Persian pronunciation. These princi- 
 ples have obliged me to vary the orthography of some names which 
 perhaps among western nations may be considered as established. For 
 example : Mekkah in Europe and America is almost uniformly written 
 Mecca. But the final Arabic letter in this name is X ha, as in the word 
 Allah, and is equivalent to h in Micah, and this letter should doubtless 
 terminate Mekkah when written in Roman characters. The substitution 
 of k for c is in accordance with the power of the original letter. C is 
 properly the representative of no character in the Persian alphabet, 
 which contains thirty-two letters. 
 
 Of the consonants requiring notice, j" tha is generally articulated like 
 j by the Persians, although its proper Arabic sound is commonly like 
 th, as in Othm&n, which is usually pronounced Osman in Persia. 
 
 The four letters j z&l, j za, <-/<> z&d, and U, za, however they may be 
 variously pronounced by different Arab tribes, are generally sounded by 
 good speakers in Persia simply like =. Some persons to exhibit their 
 acquaintance with the Arabic, will occasionally lay a stress on <-i& zad, 
 unutterable to most western organs, but good usage throughout Persia 
 gives a plain, definite z sound to these four characters. For example, the 
 name of the Mohammedan month for fasting, and which frequently oc- 
 curs in writing and conversation, is uniformly pronounced Pamazan, and 
 not Ramadhan, which orthography, though adopted by very respectable 
 authors, to an English reader must look nearly as unnatural and indefi- 
 nite as the Arabic character which dh is intended to denote. As an ini- 
 tial form, dh seems still more objectionable, as in Dheelhejah, the name of 
 the Mohammedan month of pilgrimage rites, which the Persians pro- 
 nounce in a straightforward way, Zeelhejah. 
 
 With due respect for those learned orientalists who use this form of or- 
 thography for Arabic names, I must be permitted to say, that in a Persian 
 work, Persian usage should be the guide, especially when recommend- 
 ed by a natural and easy simplicity. Why u-o z&d as in <•-"<> 15 
 
PREFACE. V 
 
 {judge, commonly written Cadi) should be represented by d, as is done 
 by some learned authors, seems unaccountable to one who has learned 
 the word familiarly from Persians who uniformly pronounce it Kazy. 
 
 Some writers on oriental subjects represent (T jeem by dg, as Dgem&di, 
 the name of another month, which by a Persian and easy standard should 
 be written and pronounced Jemady. No useful object can be gained by 
 making the orthography of foreign names appear more difficult than it 
 really is, especially where a simple English form will best represent the 
 native power of the original letters. 
 
 ^ ha and X ha, though the former is a difficult, and the latter an easy 
 power of the h character, are nevertheless both of them best represented 
 by that letter. 
 
 £• kha, which frequently occurs, has not a distinct k sound, but a por- 
 tion of that letter's power gutturally blended with h, whose sound in 
 common pronunciation, by good speakers in Persia, is prominently 
 heard. For example : the Persian title Khan, borne by the nobility, is 
 often pronounced in so soft and easy a way, that the ear catches little more 
 than H&n, though the classical pronunciation of the letter involves a 
 somewhat difficult guttural sound. 
 
 £ ghayn is a difficult letter of the g class, which perhaps cannot be 
 better represented than by the usual form of gh. 
 
 3 Mf and ^ kif, though the former often partakes strongly of the g 
 sound, may in general both be represented by k, while ^ gaf is denoted 
 
 by?- 
 
 The proper sound of a number of letters of the Perso- Arabic alpha- 
 bet, can be correctly learned only from an educated native, or from one 
 who has accurately mastered the language in which those forms occur. 
 
 Of the vowel letters, | alif has generally the sound of broad d, but it 
 is sometimes articulated like short e as in emeer, short i as in Ibr&heem, 
 and short u as in the article al in various connections. 
 
 £ ayn is generally pronounced like a guttural a. Some learned authors 
 endeavor to represent the power of this difficult vowel letter by a mark 
 of elision, as K'abah ; but the comma in this case does not express to the 
 English reader the guttural force of the character, and serves rather to 
 perplex the pronunciation. The peculiarity of this letter might perhaps 
 be denoted more simply by a circumflex over the corresponding a. Some- 
 times £ ayn has a simple o sound, as in Omar. 
 
 J vAv, as a vowel letter, has several sounds according to its connection, 
 vowel points, and good usage in Persia. Generally it has the full sound 
 of «, as in Abut&lib, and sometimes the particular power of oo, as in Noo- 
 rooz. As a consonant, ) vdv sometimes has the distinct sound of v , and in 
 other cases the express power of to. 
 
 The vowel power of cS V a is generally expressed by orientalists by ei, 
 which in their prefaces they state to be sounded like that diphthong in 
 vein. An English reader is apt to forget this notice, and to articulate the 
 
71 PREFACE. 
 
 common title of an Arab ohief, Shike, instead of Shayhh, the true pronun- 
 ciation. This letter is sometimes pronounced like broad A, as in Moosa, 
 like y, or ee, as in Alt/, Medeenah, and like ay as in Shayhh and Husayn. 
 This latter name, (that of Mohammed's grandson,) is commonly writ- 
 ten Hussein, whose elder brother's name is spelled Eassan, but in neither 
 of these cases is the s (which belongs to the first syllable,) doubled in 
 the original Arabic. Mussulman also is improperly written for Musul- 
 man, there being but a single s in the word, which belongs to the first 
 syllable of this title. As a consonant, cS ya has the power of y. 
 
 In the Appendix to Dr. Robinson's learned work on Palestine, (vol. III., 
 p. 109,) it is stated that in the orthography of Arabic names "the general 
 system is that of Mr. Pickering," from which it may be inferred that his 
 scheme was only a general guide, and not invariably followed. The 
 learned writer of that Appendix, (on page 112,) says : "In giving the 
 Arabic names in Roman letters, it was not always easy to know with what 
 vowels the Arabic letters are pronounced. In the vowels, therefore, of 
 such names as we did. not ourselves hear pronounced, there may be fre- 
 quently mistakes." That is to say, good usage in pronunciation, by 
 competent persons to whom the language was vernacular, was needed 
 in addition to a correct knowledge of the native letters themselves. 
 
 In the late interesting work on " Nineveh and its Remains," the talent- 
 ed and indefatigable author, in his Preface, (page 5,) says : "In spelling 
 Eastern names I have followed no uniform system — having endeavored 
 to write them in the best way I could, to convey the mode of their pro- 
 nunciation by the people of the country." Good usage, simply, was 
 taken as the guide in this instance, while the author, to whom the pub- 
 lic is so much indebted, was doubtless aware that to write oriental 
 names accurately it is necessary to know the power of the letters origi- 
 nally representing those names, especially where various tribes are 
 likely to confound the pronunciation by their own dialectic peculiari- 
 ties. 
 
 It is very desirable that western scholars should have a uniform sys- 
 tem of writing oriental names ; but till the two principles above stated 
 are fully established, namely, the form of the native letters, and good 
 and general usage of pronunciation by the educated to whom these 
 sounds are vernacular, some diversity of orthography must be expected. 
 The main difficulty is to establish a correct vowel system, which shall 
 be uniformly adopted by the authors and nations of Christendom ; and 
 this, by suggestions and improvements following increased attention to 
 oriental literature, may ultimately be effected. 
 
 Turning now to the theme of the following work, it is pertinent to 
 remark, that the rise, progress, and permanence of Mohammedism is one 
 of the most remarkable facts which has occurred in the history of our 
 
PHEFACE. VU 
 
 race. Next to the miraculous establishment and wonderful growth of 
 Christianity, the Arabian system of religion is suited to arrest the atten- 
 tion of the historian, the philospher, and of the purely benevolent man. 
 Combining some of the most sublime truths of divine revelation, with 
 a mass of oriental legends gathered from the earliest forms of Gentile 
 superstition, from the exuberance of rabbinical imagination, and the 
 fruitful romances of monkish fancy, all consolidated into an unique sys- 
 tem of faith armed with the flaming sword - of conquest, and casting itB 
 ominous shadow for ages on the arena of Christendom, the life and reli- 
 gion of Mohammed has ever challenged the attention of the world, as 
 one of those great events designed by the all- wise, omnipotent Ruler of 
 nations deeply to affect the welfare of the race. Considering the relation 
 which Mohammedism has sustained to the Christian world, it is certainly 
 surprising that so little information on this subject has been diffused 
 among the mass of readers in Europe and America, and that multitudes of 
 considerable intelligence have the impression that " the followers of the 
 false prophet" are gross idolaters, hardly " half civilized," and denying 
 females the possession of immortal souls. 
 
 The doctrines, literature, and sects of the Moslims have been but 
 rarely presented to the reading public, and the few works published on 
 these subjects are curiosities even in the libraries of the learned. Sale, 
 Prideaux, Morgan and Forster are the principal English authorities 
 on Mohammedism, although other authors, particularly Gibbon, have 
 incidentally treated on Islam and its founder. The only American 
 memoir of Mohammed, with which I am acquainted, is that of Professor 
 Bush, published nearly twenty years ago ; and never to my knowledge 
 has the life and religion of this remarkable man been presented to the 
 Christian world in a simple translation from the voluminous works of 
 his followers. It is certainly a matter of wonder, as well as of regret, 
 that so little should be known about a sect who have been thundering 
 for centuries at the very altars of Christendom, converting the churches 
 of whole nations into mesjids, and giving as little quarter to Catholic 
 pictures and images as to Hindoo representations of demon divinities. 
 
 The Mohammedan authorities from whieh Western writers have 
 drawn their accounts of the Moslim system, have been nearly or quite 
 all of the Sunnee sect, to which Arabs, Turks and Tatars belong, while 
 the rival sect of Sheeahs, limited chiefly to the Persians, has scarce been 
 consulted respecting Islam, of which they claim to be the true and only 
 orthodox followers. It is but fair that those who have shown the most 
 consistent devotion to the founder of their faith and his family, (which 
 was singularly persecuted by the dominant Sunnees,) should have at 
 least one opportunity of exhibiting their own view of their great reli- 
 gious leader, to the Christian world* with the demand why they should 
 be stigmatized as heretics from the primitive creed of Islam, any more- 
 
VIU PREFACE. 
 
 than Protestants should be thus regarded by Catholics, -who hare often 
 treated the former as Siinnees have done the Sheeah followers of Mo- 
 hammed. 
 
 The best way to learn the religious opinions of a sect is to study their 
 acknowledged faith in their own writings ; and therefore fair and accu- 
 rate translations from Mohammedan authorities are indispensable to 
 those who would critically understand what Islam truly is. All who 
 will ever find occasion practically to engage in controversy with Moham- 
 medans, should certainly gain as extensive an acquaintance as possible 
 with Moslim authorities on Islam, for without this knowledge the most 
 talented reasoner must enter the arena of argumentation under great 
 disadvantages, and with very small prospect of success. 
 
 Persons who may sneer at the cosmogony, astronomy, and astrology, 
 recognized in the Moslim system, would do well to inquire how long it 
 is since their own ancestors were freed from the same erroneous notions, 
 while those conversant with the history of Fairies, Genii, and the various 
 orders of spirits imagined by our not very remote forefathers, to hover 
 and dwell about the earth, will find in oriental Parees, Jins, and other 
 species of supposed existencies, the prototypes whose representatives 
 Teutonic emigrants brought from the cradle of the East. 
 
 The present attitude of the Christian and Mohammedan world, and 
 the issue to which, after many essays in arms, they must ultimately 
 come in religious argument, should surely lead the philanthropic and 
 benevolent to prepare for the contest where mind meets mind, and faith 
 encounters faith, till truth shall finally prevail. Evangelical enterprise 
 has traversed almost all regions, and gone to work with devoted perse- 
 verance in every clime, but it is singular how little has been done or 
 attempted for the welfare and salvation of Mohammedans. As the 
 literary world has turned on them only an occasional glance, so the re- 
 ligious world has passed them by with a look of hopelessness, as if the 
 broad commission to " disciple all nations " were devoid of authority in 
 the empire of the Koran. 
 
 But the apathy and despair of ages begin to diminish, the Holy 
 Scriptures are printed and circulated in Arabic, Turkish, and Persian, 
 the three great dialects of Islam ; inquiries are multiplying in relation 
 to Mohammed and his doctrines, and within a year past three different 
 works have been announced in our own country, respecting the life and 
 religion of him whom Napoleon styled the greatest of earthly con- 
 querors. 
 
 It may be hoped that increased information will lead to more system- 
 atic and persevering effort to diffuse through the Moslim world the 
 freedom, peace, and righteousness of the Gospel, and thus repay with good, 
 the evil which Islam has done to the followers of Jesus. Why should a 
 whole nation, so accessible and important a3 the Persians, where Provi- 
 
PREFACE. IX 
 
 denoe has long been preparing the way, receive attention from so few 
 and transient heralds of truth, and now remain without a Gospel advo- 
 cate devoted to their welfare, and wise to communicate the word of the 
 Lord as they are able to bear it ? 
 
 If this version of the Life and Religion of Mohammed shall serve to 
 entertain the curious, impart information to the inquiring, and above all 
 lead the benevolent to feel a deeper interest, and make greater efforts 
 for the welfare of the people to whom it relates, a sufficient reward will 
 be conferred on the Translator. 
 
 Amherst, Mass., March, I860. 
 
THE PROOF-READER'S PREFACE. 
 
 The corrector of the press wishes to say to the readers of this book that 
 there are several irregularities therein not at all chargeable on the translator. 
 Before the manuscript came to the hands of the printers, the proof-reader read 
 it through for his own edification and delight, and returned it to the translator, 
 that certain alterations might be made. The corrector did not see it again 
 until a portion of it came with the first revise. Then he found certain letters 
 marked with accents, graves and circumflexes to wit, which were not there at 
 first; but these were not used with entire uniformity in the text, and the 
 corrector did not see the index. So some errors are made in the case of 
 accents over the initial letter of certain words, though, it is hoped, only over 
 the initial letter : thus Sly appears uniformly with the circumflexed S, while 
 other names, as well entitled to it, appear without this distinction. But in 
 the index, which the author had marked very carefully, each word is spelled 
 as it should be. 
 
 The spelling of vady with a W instead of a V is the mistake of the proof- 
 reader, who did not see the note (No. 42, on p. 406,) until some sheets had 
 been printed, and so for the sake of uniformity he continued the error. 
 
 The Arabian and Persian paragraphs (on p. 401) have not a very comely 
 aspect to a scholarly eye, but the printers had no oriental type, and their 
 typographical brothers refusing to lend theirs, they were forced to employ an 
 engraver on wood, who has produced the phenomena referred to. The Persian 
 types used in printing the Preface have been ingeniously made with a jack- 
 knife by one of the printers. 
 
CONTENTS. 
 
 CHAPTER I. 
 
 The Ancestry and Creation of Mohammed, from whom .the Universe is 
 formed : Adam and Eve made and united in Marriage. To p. 9 — orig- 
 inal 54 1 
 
 CHAPTER II. 
 Account of Mohammed's Ancestors. To p. 33 — orig. 22 10 
 
 CHAPTER III. 
 
 Mohammed's Birth : Prodigies and other Events which attended it. To 
 p. 49— orig. 42J 34 
 
 CHAPTER IV. 
 
 Events of Mohammed's Infancy to the Eighth Year of his Age. To p. 
 66— orig. 56 50 
 
 CHAPTER V. 
 
 Account of Khadeejah : Mohammed is employed by her on a Mercantile 
 Expedition to Syria : He marries her, and has by her, Kasim, Abdul- 
 lah, Rokeeah, Zaynab, Ummkulsoom and Fatimah. To p. 84 — orig. 76J. 67 
 
 CHAPTER VI. 
 
 Mohammed's Names, Possessions, Person and Character. To p. 107 — 
 orig. 99 85 
 
 CHAPTER VII. 
 
 Miraculous Characteristics' of the Koran: Record of some of Moham- 
 med's Miracles : Aly's Controversy with a Jew. To p. 140 — orig. 117J. 108 
 
XIV CONTENTS. 
 
 CHAPTER VIII. 
 Mohammed's Miracles. To p. 181 — orig. 162J 141 
 
 CHAPTER IX. 
 
 Mohammed assumes the Prophetical Office : Is rejected and abused by 
 the Koraysh. To p. 189— orig. 171J 182 
 
 CHAPTER X. 
 Mohammed's Mar&j, or Ascension on High. To p. 207 — orig. 194 190 
 
 CHAPTER XI. 
 
 Parties of Mohammed's Followers flee to Abyssinia, whose King, Nejashy, 
 becomes a Musulman, and refuses to restore the Refugees to the Ko- 
 raysh Delegation sent after them : Numbers embrace islam at Medee- 
 nah : Mohammed leagues himself with them. To p. 222 — orig. 202J. 208 
 
 CHAPTER XII. 
 
 Mohammed's Flight to Medeenah : He is followed by Sly and others. To 
 p. 233— orig. 212J 223 
 
 CHAPTER XIII. 
 
 Mohammed's Battles and Military Expeditions : Battle of Badr. To p. 
 260— orig. 228£ 234 
 
 CHAPTER XIV. 
 
 Mohammed is defeated at Ohod: Conquest of the Benee Nazeer: Siege 
 of Khandak or the Ditch : Conquest of the Benee Kareezah. To p. 
 267— orig. 261 251 
 
 CHAPTER XV. 
 
 Conquest of the Benee Mustalak : Truce with the Koraysh : Conquest 
 of Khyber. To p. 276— orig. 2774 268 
 
 CHAPTER XVI. 
 
 Mohammed makes a Pilgrimage to Mekkah : Sends Letters to a Number 
 of Kings, summoning them to embrace Islam : Aly conquers the People 
 of Yabis. To p. 286— orig. 286J 277 
 
 CHAPTER XVII. 
 
 Conquest of Mekkah : Defeat of the Havazin at Hunayn : Expedition to 
 Tabook. Top. 304— orig. 310J 287 
 
CONTENTS. XV 
 
 CHAPTER XVIII. 
 
 Controversy about Mohammed at Nejran : Deputation to Medeenah and 
 proposed Appeal to God : the Nasara decline it, and submit to Tribute. 
 To p. 329— orig. 337 305 
 
 CHAPTER XIX. 
 
 Mohammed's last Pilgrimage : He inaugerates Sly his Successor : Re- 
 turns to Medeenah and falls sick. To p. 347— orig. 356J 330 
 
 CHAPTER XX. 
 
 Sundry Accounts relating to Mohammed's Manners, Family and Rela- 
 tives : Story of Salman the Persian : Sketch of Abuzer and Mikdad. 
 Top. 366— orig. 420J 348 
 
 CHAPTER XXI. 
 Sickness, Death and Burial of Mohammed. To p. 382— orig. 447 367 
 
 APPENDIX. 
 
 Notes. Top. 454 384 
 
 Genealogy, etc. To p. 456 455 
 
 Mohammedan Months 456 
 
 Persian Names of the days of the week 456 
 
 General Index. To p. 483 457 
 
 The numbers for pages in the original mark the rukoom, or page on each leaf ; conse- 
 quently a rukoom is equal to two pages, and the 447 rukooms make 894 pages. 
 
LIFE AND RELIGION 
 
 or 
 
 MOHAMMED. 
 
 CHAPTEK I. 
 
 The Ancestry and Creation of Mohammed, from whom the Universe is 
 formed. — Adam and Eve made and united in Marriage. 
 
 In the namef of God, the compassionate, the merciful ! 
 
 Praise be to Crod, and his blessings upon his servants, whom he 
 has chosen, Mohammed and bis family, the most excellent of created 
 beings. 
 
 This is the second volume of the Hyat-ul-Kuloob, one of the 
 works of the least of the servants of God, Mohammedf Baker, 
 the son of Mohammed Taky — may the pardon of the Most High 
 be extended to the sins of both ! In this book will be found a 
 history of the birth, miracles, religious wars, and death of the excel- 
 lent Hazret,J the seal of the prophets, the most noble of apos- 
 tles, the prince of the meek, Mohammed-bin-Abdullah, the beloved 
 of the Lord of the universe. Some account will also be given in 
 this work of the prophet's ancestors and companions, who were 
 orthodox and firm in the faith. 
 
 The illustrious genealogy of the prophet will first claim attention, 
 after which will follow a description of his creation by the divine 
 hand, and of his high exaltation. 
 
 It is well known that Mohammed was the son of Abdullah, the 
 son of Abdulmutalib, the son of Hashim, the son of Abdamin&f, the 
 son of Kasy, the son of Kalab, the son of Merrah, the son of Lovay, 
 the son of Grhalib, the son of Kaher, the son of Malik, the son of 
 Alnazar, the son of Kananah, the son of Hezeemah, the son of 
 Mudrakah, the son of Ily&s, the son of Muzer, the son of Nazar, 
 
 • Note 1. t Note 2. J Note 3. 
 
2 LITE AND RELIGION [CH. 
 
 the son of Mad, the son of Adnan, the son of Ad, the son of Ader, 
 the son of Alyesa, the son of Alhamgesa, the son of Salaman, the 
 son of Albinet, the son of Hamel, the son of Kaydar, the son of 
 Ismaeel, the son of Ibraheem-ul-Khaleel — peace be upon him ! the 
 son of Tarikh, the son of Nakhoor, the son of Sharugh, the son 
 of Arghoo, the son of Taligh, the son of Auber, the son of Sha- 
 likh, the son of Arfahshed, the son of Sam, the son of Nooh, the 
 son of Malik, the son of Matooshalakh, the son of Akhnookh, the 
 son of Albariz, the son of Mahlaeel, the son of Keenan, the son of 
 Anoosh, the son of Shays, the son of Adam — peace be upon him ! 
 
 According to Ummsalmah,* Adnan was the son of Aded, the son 
 of Zayd, the son of Alsera, the son of Aarah-Alsera. She declared 
 Zayd to be the same with Hameesa, and Sara, the same with 
 Bin v et, and Aarah-Alsera. to be Ismaeel. 
 
 By the authority of Ibn-Babuyah,f Adnan was the son of Ad, 
 the son of Aded, the son of Zayd, the son of Yakdoo, the son of 
 Yakdam, the son of Alhameesa, the son of Binet, the son of Kay- 
 dar, the son of Ismaeel. 
 
 Ibn-Abbas states that Adnan was the son of Ad, the son of Ader, 
 the son of Aleesa, the son of Alhameesa, the son of Yaksham, the 
 son of Minkher, the son of Saboogh, the son of Alhameesa, the son 
 of Bin v et, the son of Kaydar, the son of Ismaeel, the son of Ibra- 
 heem, the son of Tarikh, the son of Sharoogh, the son of Arghoo, 
 the son of Ghaber, the son of Arfashed, the son of Matooshalahk, 
 the son of Sam, the son of Nooh, the son of Malik, the son of 
 Akhnookh, the son of Mahlaeel, the son of Zabazer. 
 
 One account declares^ Ayad to have been the son of Keenan, the 
 son of Ard, the son of Anoosh, the son of Shays, the son of Adam. 
 
 It is well known that the proper name of Abdulmutalib was Shay- 
 bat-ul-Hamd, and the name of Hashim was Amer, and the name of 
 Abdaminaf was Moghyrah, and the name of Kasy was Zayd, who 
 was also called Mejma, and the name of Koraysh was Nazar. All 
 these persons, for one reason or another, came to be entitled as above 
 stated. It is said that Arghoo was identical with Hood, whose name 
 some affirm to be Ghaber. 
 
 The mother of the prophet was Aminah, the daughter of Wahab, 
 the son of Abdaminaf, the son of Zohrah, the son of Kalab. 
 
 Ibn-Babuyah states, on the authority of the imam Jgfer-e-Saduk, 
 that the commander} of the faithful declared that the most high and 
 holy God created the sacred light§ or spirit of Mohammed, the 
 asylum of prophecy, before the heavens or earth or empyrean or 
 throne or table of decrees or pen divine or paradise or hell were 
 formed, and previous to the creation of any other of the prophets, 
 by the period of four hundred and twenty-four thousand years. In 
 
 * A wife of Mohammed. f Note i. % Note 5. $ Note 6. 
 
I.] OP MOHAMMED. 3 
 
 this light God formed twelve compartments; namely, of power, 
 greatness, grace, mercy, felicity, munificence, official dignity, re- 
 ligious direction, prophecy, exaltation, majesty, and intercession. 
 God then stationed that intelligent light in the compartment of power 
 for the period of twelve thousand years, where it cried unceasingly, 
 Glory to the Lord most high ! It was then transferred to the com- 
 partment of greatness for eleven thousand years, where it shouted, 
 Glory to the Omniscient ! In the compartment of grace, it abode 
 ten thousand years, and exclaimed, Glory to Him who is firm and 
 unchangeable ! Th'en it dwelt nine thousand years in the compart- 
 ment of mercy, and rehearsed, Glory to the Most Sublime and Ex- 
 alted ! Afterwards it resided eight thousand years in the compart- 
 ment of felicity, crying, Glory to Him eternal and neverfailing ! Next 
 in the compartment of munificence it remained seven thousand years, 
 and cried, Glory to Him who is rich and not poor ! In the com- 
 partment of official dignity it continued six thousand years, exclaim- 
 ing, Glory to Him wise and merciful ! In the compartment of re- 
 ligious direction it dwelt five thousand years, crying, Glory to the 
 Lord of the great empyrean ! In the compartment of prophecy it 
 was stationed four thousand years, shouting, Glory to the Lord of 
 Grandeur for the perfections ascribed to Him ! Then in the com- 
 partment of exaltation it abode three thousand years, and cried, Glory 
 to the Lord of angels and celestial dominion ! In the compartment 
 of majesty it remained two thousand years, exclaiming, Glory and 
 thanksgiving to God ! Lastly, in the compartment of intercession it 
 continued one thousand years, crying, Glory and thanks to the 
 mighty Lord ! 
 
 The divine Being then caused the sacred name of the prophet to 
 appear on the Table of decrees, where it shone refulgent four thousand 
 years, when God inscribed that hallowed appellation on the empy- 
 rean and its pillars, where it glittered seven thousand years more. 
 Thus in a state of sublimity and glory, it passed from sphere to 
 sphere, until the Most High placed it in the loins of the father of 
 mankind. From Adam it passed to Nooh, and was invariably trans- 
 mitted through a pure medium until caused to proceed from Ab- 
 dullah the son of Abdulmutalib. 
 
 The prophet was covered by his Creator with the shirt of divine 
 contentment, and adorned with the robes of holy reverence. His 
 head was raised to the summit of exaltation by the crown of relig- 
 ious direction. He was invested with the robe of divine acquaintance, 
 bound upon his loins with the girdle of divine love, and he was 
 shod with the sandals of reverential fear, and held the staff of official 
 power in his hand. A divine voice then proclaimed, Mohammed, 
 go to mankind and direct them to say, There is no God but God ; 
 Mohammed is the apostle of God. 
 
 The shirt of contentment was made of six gems ; the body was of 
 
LIFE AND EELIGION 
 
 [CH. 
 
 ruby, its sleeves of pearl, its skirt was bordered with yellow crystal, 
 its gussets were of emerald, its neck-binding of red coral, and its 
 breast-opening edged with light from the Lord of the universe. The 
 Most High accepted the penitence of Adam on account of this 
 shirt, and Yoosuf by its blessing was brought again before the face 
 of Yakoob. Yoonas by its favor was saved from the stomach of 
 the fish, and by its virtue all the prophets found deliverance from 
 whatever calamity befel them. Such was the shirt of Mohammed — 
 the blessings* of God be upon him ! 
 
 The prophet declared that the Most High created him, and Sly, 
 and Fatimah, and Hasan, and Husayn, before the creation of Adam, 
 and when as yet there was neither heaven, nor earth, nor darkness, 
 nor light, nor sun, nor moon, nor paradise, nor hell. Abbas, the 
 uncle of Mohammed, inquired, In what mode was the commence- 
 ment of your existence, prophet of God ? He replied, When 
 God willed to create us, He uttered a word from which He formed 
 light ; then He pronounced another word from which He created 
 spirit ; He next tempered the light with the spirit, and then formed 
 me and Aly and Fatimah and Hasan and Husayn ; and we 
 ascribed praise to God when besides ourselves there was not 
 another existence to give Him glory. When God purposed to 
 create the universe, He expanded my light, and from it formed 
 the empyrean, which, being created of my light, that is, derived 
 from the light of God, I am therefore more excellent than the 
 empyrean. He next expanded the light of my brother Aly, and 
 from it formed the angels, consequently he is more excellent than 
 they. He then expanded the light of my daughter Fatimah, and 
 formed from it the heavens and the earth, which are therefore inferior 
 to her. Afterwards He expanded the light of my grandson Hasan, 
 and from it formed the sun and moon, so that he is superior to 
 them. Lastly, He expanded the light of my grandson Husayn, and 
 from it formed Paradisef and the Hoorees,t therefore he is more 
 excellent than they are. 
 
 On the respectable authority of AbuzerJ it is related that the 
 prophet said, Myself and Aly were created one light, and we ascrib- 
 ed glory to God on the right side of the empyrean two thousand 
 years before God formed Adam. And when God created Adam, 
 He placed the light in his loins, where we were when he settled in 
 paradise. We were with Nooh when he embarked in the ark, and 
 with Ibr8heem§ when he was cast into the furnace by Nimrood. 
 From generation to generation the Most High caused us to be trans- 
 mitted from pure loins to wombs undefiled, until we arrived in Ab- 
 dulmutalib, when the light was divided into two parts, I being placed 
 in the loins of Abdullah, and Aly in those of Abutalib. To me the 
 
 • Note 7. t See Note 29. + See ch. xx., I 62. $ Note 8. 
 
I.] OF MOHAMMED. 5 
 
 Most High gave prophecy and blessings, and on £.ly He conferred 
 eloquence and valor. He imparted to us two names derived from 
 His own holy appellations ; for the Jliord and Sovereign of the 
 empyrean is calhA^Mahmood* and I from Him am named Moham- 
 med : He is also Aid, and my brother is thence called Sly. To 
 me is appointed the divine legation and prophecy, and to 3.1y ex- 
 ecutive authority, the imamate and judicial power among men. 
 
 Among various other accounts of the date and manner of the 
 prophet's creation, one from the imam Mohammed Baker affirms 
 that the Most High formed Mohammed of clay, which clay was a 
 gem under the empyrean. From the excess of the clay, the com- 
 mander of the faithful was formed, and from the superabundance 
 after his creation, the college of imams was formed, and from what 
 still remained the hearts of all the sheeahs were made. 
 
 The compiler of the Hyat>ul-Kuloob states that the traditions! re- 
 specting the date of the creation of the light or spirit of those exalted 
 personages, are numerous and discordant, but that the discrepancies 
 may possibly be reconciled by referring the diverse dates to different 
 eras in the forming process of creation. 
 
 The Most High formed twenty seas of light, in each of which 
 were a number of sciences that no one understands but God Him- 
 self. He then commanded the light of Mohammed to go down 
 through the sea of glory,, of patience, of humility, of submission, of 
 contentment, of faithfulness, of mildness, of abstinence, of fear, of 
 repentance, of good works, of increase, of religious direction, of care- 
 fulness, and of modesty, till he had passed through the twenty J seas. 
 When he came forth from the last sea, the Most High thus addressed 
 him : — my beloved ! best of my prophets ! first of my oreatures ! 
 last of my apostles ! be thou advocate in the day of reward. 
 That light then fell in adoration, and when it arose, there form- 
 ed from it one hundred and twenty-four thousand§ drops, from every 
 one of which God formed a prophet, thus completing the number of 
 those sacred messengers. The spirits of the prophets now advanced 
 in religious procession around the light or spirit of Mohammed, and 
 ascribing praise to the Most High, repeated, Glory to Him who is 
 wise and not ignorant ! Glory to Him who is mild and not hasty ! 
 Glory to Him who is rich and not poor ! The Most High then ad- 
 dressed them saying, Do you acknowledge me your God ? Before 
 any other responded, the light of Mohammed answered, Thou 
 art God, there is no God besides thee ; thou art sole, thou 
 hast no associate, Lord of lords and King of kings. God replied 
 to him, saying, Thou art my chosen and my friend, the best of 
 my creatures, and thy sect is the best of religious sects. 
 
 The Most High then formed a gem of the light of Mohammed, 
 
 * Note 9. t Note 10. J Note 11. § Note 12. 
 
6 LIFE AND RELIGION [Cfl. 
 
 which He divided, and upon one half east an awful look and it was 
 changed to sweet water. On the other half He cast a benevolent 
 look and from it formed the empyrean, which He placed on the sur- 
 face of the water just created. The work of creation then proceeded 
 by forming the divine throne of the light which beamed from the 
 empyrean ; and from the light of the throne, in like manner, He 
 formed the table on which are registered the immutable decrees, and 
 from the light of the table He formed the sacred pen and addressed 
 it, saying, Write my Unity. The pen lay confounded a thousand 
 years by hearing the divine command, and when it returned to rea- 
 son, said, Lord, what shall I write? The Most High rejoined, 
 Write, *There is no God but God ; Mohammed is the Apostle of 
 God. When the pen heard the name of Mohammed, it prostrated 
 itself in adoration, and said, Glory to the Unity, the Omnipotent ! 
 Glory to the Great, the Most Mighty ! It then arose and wrote the 
 creed, and inquired, Lord, who is Mohammed that thou hast men- 
 tioned his name in conjunction with thine own ? The Most High 
 answered, pen, if he had not existed I had not formed thee. I 
 have made all my creatures on his account. He imparts hope and 
 inspires fear, holds the lamp of light and makes intercession, and he 
 is my friend. Charmed by the sweetness of his name, the pen cried, 
 Peace be upon thee, Apostle of God ; to which the prophet re- 
 sponded, And to thee be peace, the care and blessing of God. 
 From that time the practice of giving the salutation became meritori- 
 ous, and returningt the salute was made obligatory. 
 
 The Most High then commanded the pen, saying. Write my decree 
 and predestination, and whatever I shall create until the day of 
 judgment. God then created a host of angels, who pronounced ben- 
 edictions on Mohammed and his posterity, and implored pardon for 
 the generations of the sheeahs, their followers, down to the judgment 
 day. From the light of Mohammed the Most High created paradise, 
 and adorned it with four qualities or attributes, namely : majesty, 
 glory, liberality and integrity, and declared it the destined abode of 
 His friends and those who obey him. 
 
 The Creator then formed the seven heavens from the vapor which 
 arose from the water of the sundered gem, and from the foam of the 
 water He made the seven earths. When this world was formed, it 
 oscillated like a vessel tossed with unsteady motion, till the Most 
 High created mountains upon it which caused it to stand firm. He 
 created an angel whose office was to sustain the earth, and next 
 made an immense rock for the angel to stand on, and then created an 
 enormous bull on whose back the rock rested, and afterwards formed 
 a vast fish to support the bull. The fish rests upon water, the water 
 
 * Note 13 - + Note 14. 
 
I.] OB 1 MOHAMMED. 7 
 
 is based on air, and the air is supported by darkness, but what is 
 the foundation of the darkness no one knows except God Himself.* 
 
 The Most High illuminated the empyrean with two lights ; namely, 
 the light of excellence and the light of justice. From the light of 
 excellence He created reason, mildness, knowledge and munificence. 
 He formed from reason, fear and timidity, and from knowledge, satis- 
 faction and contentment ; from mildness, friendship ; and from liber- 
 ality, love. With all these qualities He leavened the substance of Mo- 
 hammed, and infused them into the members of the college of imams, 
 his successors. He next created the souls of the faithful who hold the 
 religion of Mohammed ; the sun and moon and stars, and night and 
 day, and light and darkness, and the remaining hosts of angels. 
 
 The holy light of Mohammed dwelt under the empyrean seventy- 
 three thousand years, and then resided seventy thousand years in 
 paradise. Afterwards it rested another period of seventy thousand 
 years at Sidret-ul-Muntaha,f and emigrating from heaven to heaven 
 arrived at length in the lowest of these celestial mansions, where it 
 remained until the Most High willed the creation of Adam, the 
 father of mankind. God hereupon commanded JibraeelJ to go 
 down to the earth and bring a handful of "dust whereof to form the 
 body of Adam. Iblees,§ the accursed rebel, hastened down be- 
 fore the divine messenger arrived, and said to the earth, God wishes 
 from your substance to form a creature whom he may punish in fire ; 
 when therefore the angels come for the dust, say, I take refuge in 
 God for that which you would take from me and which is doomed 
 to fire. When Jibraeel came to execute his commission the earth 
 took refuge in God, on which the angel returned and said, 
 Lord, in thee the earth has taken refuge from me, therefore hacLI 
 pity upon her. In like manner Meekaeel and Israfeel were sent 
 down on the same errand, and returned empty handed. At last the 
 Most High despatched Azraeel on this business, and when the earth 
 as before took refuge in God, Xzraeel rejoined, I also make God 
 my asylum from disobedience to His commands. He then gathered 
 the handful of dust from all parts of the earth, taking white, black, 
 and red, soft and hard earths, for which reason the dispositions and 
 complexion of the children of Adam are diverse. The Most High 
 said to the angel, Why have you not had pity on the earth, like those 
 who preceded you on your errand ? Azraeel replied, Obedience to 
 thy commands is better than compassion towards the earth. The 
 Most High then said, Of this dust I will form a creature from whom 
 shall descend prophets and good men, wretches and malefactors ; and 
 I ordain thee, Azraeel, to take away the souls of all. 
 
 God commanded Jibraeel to bring the handful of luminous dust of 
 the last prophet of time, and who was the original of all creatures. 
 
 * Note 15. t Note 16. J Gabriel. § An epithet of the Devil. 
 
8 LIFE AND KELIGION [CH. 
 
 Jibraeel descended with an escort of cherubim, and of the order of 
 angels who stand in ranks, and of those who ascribe glory, and came 
 to the sacred place decreed to be the tomb of Mohammed, whence 
 he took the dust and kneaded it in the water of reverence, and in the 
 water of honor, and in the water of production, and in the water of 
 mercy, and in the water of contentment, and in the water of pardon. 
 God then formed the head of Mohammed of religious guidance, his 
 breast of condescension, his hands of munificence, his heart of pa- 
 tience and certainty, his secrets of chastity, his feet of dignity, and his 
 breath of fragrance. The Creator mixed that substance with the clay 
 of Adam, and when the body of Adam was finished God said to the 
 angels, I create a body of clay, and when I form him and breathe 
 into him the spirit of life, then fall ye in adoration before him. 
 
 The angels took up the body of Adam and placed it in the door 
 of paradise, and stood waiting the command of God, ready to offer 
 their adorations. The Most High now ordered the spirit of Adam 
 to enter his body, but the spirit, perceiving the entrance was narrow, 
 declined to obey. Wherefore God ordained that with aversion it 
 should enter, and with aversion leave its mortal abode. When the 
 spirit had ascended to the* eyes, Adam saw his own form and heard 
 the voice of praise from the angels, and when it reached his brain he 
 sneezed, whereupon God gave him speech and he cried, Alhamdul- 
 illah*— thanks to God,— which was the first word uttered by the father 
 of men. The Most High addressed him, saying, Kahemakallah — the 
 grace of God be upon thee ! Adam, for grace I created thee, and 
 my own grace toward thee and thy posterity I have established, thai 
 they may always speak as you have done. For this reason implor- 
 ing favor for one on sneezing became meritorious, and nothing is 
 more vexatious to Shaytanf than such imploration. 
 
 Adam looked above and saw that on the empyrean was inscribed, 
 There is no God but God ; Mohammed is the apostle of God. He 
 saw also written upon the empyrean the namesi of the members of 
 the college of imams. When the spirit of Adam had descended to 
 his legs, and before it reached his feet, he wished to rise, but could 
 not ; wherefore God declared, Man is created to hasten in the execu- 
 tion of commands. The spirit of Adam dwelt a hundred years in 
 his head, then a hundred years in his heart, a hundred years in 
 his loins, a hundred years in his thighs, a hundred years in his legs, 
 and lastly, after another hundred years, it pervaded his feet. When 
 Adam arose and stood upright, God commanded the angels to adore§ 
 him by religious prostration. This occurred after mid-day on Friday, 
 and the angels continued in adoration till evening. Adam hearing a 
 voice behind him like the song of melodious birds, ascribing glory 
 and holiness divine to the Most High, inquired, Lord, what voice 
 
 » Note 17. t Satan. + See ch. x., If 34. § See ch. xvii., f 39. 
 
I.] OF MOHAMMED. 9 
 
 is this? The Almighty answered, Adam, this is the ascription 
 of Mohammed the Arabian, the best of the first and last ; felicity is 
 for those that follow and obey him, and misery for those that disobey 
 him. Accept, then, my covenant, and transmit him only through a 
 medium chaste and pure. Adam replied, Lord, by reason of this 
 son thou hast increased my exaltation and comeliness and dignity. 
 
 The Most High then took the rib from Adam and formed Hava,* 
 meanwhile causing a deep sleep to come upon him. When Adam 
 awoke he saw Hava beside him, and accosted her, saying, Who art 
 thou 1 She replied, I am Hava, ; God has created me for you. 
 Adam exclaimed, How beautiful thou art ! The Most High then 
 addressed him, saying, This is my handmaid, and thou art my serv- 
 ant. I have created you for a dwelling whose name is paradise ; 
 make, therefore, hallowed mention of my name, and speak my praise 
 and thanks. Adam, marry Hava, and give her dower ; to which 
 he replied, Lord, what is her dower ? God answered, Her dower is 
 that you pronounce benedictions ten times on Mohammed and his 
 posterity. Adam rejoined, Lord, thy return for this favor be that 
 I render thee thanks so long as I live. He was then married to 
 Hava. by the Lord of the universe Himself, Jibraeel acting as grooms- 
 man, and the ceremony being witnessed by the angels who are privi- 
 leged to approach near the Most High,, 
 
 The angels continuing to stand in rear of Adam, he inquired, Lord, 
 why do the angels stand behind me ? The Most High answered, 
 That they may behold the light of Mohammed which is in your 
 loins ; whereupon he said, Lord, bring that light before my face, 
 that the angels may stand in the same rank with me. This being 
 done, the angels "formed in a line with Adam when he asked that 
 the light should be placed in a position conspicuous to all, that him- 
 self also might behold it. The Most High then caused the light of 
 Mohammed to appear on the signal finger of Adam, the light of Sly 
 on his middle finger, the light of Fatimah on his ring finger, the 
 light of Hasan on his little finger, and the light of Husayn on his 
 thumb. The beaming radiance of these lights was like the sun, so 
 that the heavens and earth, and empyrean and throne, and the curtains 
 of the tabernacle of greatness and glory were by it illuminated. 
 
 *Eve. 
 
CHAPTER II. 
 
 Account of Mohammed's Ancestors. 
 
 Adam always directed Hava to perform ablutions, purify and per- 
 fume herself before approaching her, assuring her that God would 
 make the light of the future prophet her fortune. 
 
 The light continued with Adam till the conception of Shays, when 
 it was transferred to the forehead of Hava, upon which the angels 
 came to congratulate her for this high favor. When Shays was bom 
 the light shone in his forehead, and Jibraeel hung a curtain before 
 Hava and her son to conceal him from the eyes of spectators. After 
 Shays arrived at maturity, Adam called him saying, Come here, my 
 son, the time approaches that I must be separated from thee. Let 
 me take from thee a compact and covenant such as the Most High 
 took from me. 
 
 Adam then raised his head toward heaven, and God, perceiving 
 his desire, commanded the angels to cease from their ascriptions of 
 glory and holiness, to close their sounding wings and give strict at- 
 tention. The Hoorees of paradise gazed in silence from their cham- 
 bers ; the sound of the doors of paradise, the noise of its flowing 
 steams, and the rustling of its foliage — all was hushed. All crea- 
 tures stood with outstretched necks to hear what Adam would say. 
 The Most High addressed him saying, Speak, Adam, what is in your 
 mind : to which the father of mankind responded, Lord of every 
 spirit, thou givest light to the sun and moon, thou didst create me 
 in the form thou pleasedst, and didst intrust to me that sacred light 
 from which I saw honorable and noble ones proceed; thou hast caus- 
 ed that light to pass to my son Shays, of whom I now wish to receive 
 a covenant such as thou didst take from me, and to have thee wit- 
 ness the transaction. A voice from the Most High then command- 
 ed, Take the covenant of thy son, and let it be witnessed by Jibraeel, 
 Meekaeel, and all the angels. 
 
 God ordered Jibraeel to go down to the earth with seventy 
 thousand angels, each bearing a banner of praise in his hand. Jib- 
 raeel himself took a roll of satin and a pen which was created by 
 divine power. On arriving he thus accosted Adam : Thy Lord sends 
 thee the salutation of peace, and commands that thou write for thy 
 son the instrument of the compact, the covenant of the khalafat and 
 
CH. II.] LIFE AND RELIGION, ETC. 11 
 
 prophecy, and take as witnesses Jibraeel, Meekaeel, and all the 
 angels. He then wrote the bond which Jibraeel sealed and commit- 
 ted to Shays, having first enveloped it in two red covers more brilliant 
 than the sun, and of more charming hue than the firmament. These 
 covers had not been made by cutting and sewing, but the Lord of 
 glory had commanded them to be, and they were. 
 
 The Mohammedan light continued to shine from the forehead of 
 Shays till he married the beautiful Mohavelah ;* Jibraeel brought 
 that Hooree to him, and when she conceived Anoosh, a voice ad- 
 dressed her saying, Be thy conception a witness and a blessing to 
 thee, fairest one, inasmuch as the Most High has intrusted to thee 
 the light of the sayjjidf and best of first and last. When Anoosh 
 was born and had arrived at maturity, Shays took from him a com- 
 pact and covenant, and the Mohammedan light passed from him to 
 his son Keenan, and from him to Mahlaeel, and from him to Aded, 
 and from him to Akhnookh.J the same is Idrees — peace be upon 
 him ! From Idrees the sacred light passed to Matooshalakh, from 
 whom Idrees took a covenant ; it was then transmitted to Malik, 
 and then to hazret Nooh — upon whom be peace ! From Nooh it 
 was delivered to Sam, from Sam to his son Arfashed, from him to 
 Auber, from him to Kala, from him to Arghoo, from him to Sharoogh, 
 from him to Nakhoor, from him to Tarikh, and from him to Ibra- 
 heem — peace be upon him ! From Ibraheem it was transmitted 
 to Ismaeel, from him to Kaydar, from him to Hameesa, from him 
 to Binet, from him to Yestaheb, from him to Aded, from him to 
 Adnan, from him to Mad, from him to Nazal-, from him to Magheer, 
 from him to Ilyas, from him to Mudrakah, from him to Khezeemah, 
 from him to Kananah, from him to Kasy, from him to Lovay, from 
 him to Ghalib, from him to Kaher, from him to Abdaminaf,§ from 
 him to Hashim, who was first named Amer-ul-Ala. 
 
 The lig^ht of the future illustrious prophet shone so resplendent 
 from the forehead of Hashim, that when he entered the sacred courts 
 of the Kabah the place was illuminated by his radiance which con- 
 tinually beamed to heaven. When brought forth by his mother 
 Aukah, he had two curling tresses, like the locks of Ismaeel's, whose 
 lustre glowed to the firmament. The people of Mekkah were as- 
 tonished at these prodigies, which the Arab tribes came to witness 
 from every quarter. The soothsayers were agitated, and even idols 
 uttered the exaltation and praise of the chosen prophet ere long to 
 appear. Every stone and clod which Hashim passed, moved with 
 divine power, addressed him saying, Joy to thee, Hashim, that 
 so soon from thy offspring a son shall be revealed who shall be dear- 
 
 * Note 18. t Note 19. J Note 20. 
 
 § Servant of Minaf, an idol. Why he had so suspicious a title, does not 
 appear. 
 
12 LIFE AND EELIGION [CH- 
 
 est of creatures to God, and the most excellent of all, even Moham- 
 med, the seal of the prophets. 
 
 The death of Abdaminaf at length approached, when he took a 
 compact and covenant from Hashim, that he would intrust the light 
 of the asylum* of prophesy to none but women of purity, piety and 
 noble blood, which engagement Hashim ratified. AU kings desired 
 to bestow on him one of their own daughters in marriage, and sent 
 him immense presents to induce him to form such an alliance with 
 them. 
 
 Hashim continued to visit the Kabaht daily, performing seven cir- 
 cuits around it, and then closing its curtains. Whoever approached 
 him was treated with esteem. He clothed the naked, fed the hun- 
 gry, and carried his beneficence so far as to impoverish himself that 
 he might minister more to the comfort of the distressed. He 
 cancelled the obligations of poor debtors, and those who by misfortune 
 had fallen under the sentence of the law were acquitted through his 
 favor. Never was his door closed against any, and his entertain- 
 ments were so profuse, that after his feasts, quantities of provisions 
 were carried out into the desert to be devoured by birds and beasts. 
 The fame of his benevolence spread to the utmost horizon of the 
 world. 
 
 To Hashim was committed the government of the sacred city, 
 Mekkah ; the keys of the Kabah ; the office of distributing the water 
 of Zemzem| to the pilgrims, as well as that of entertaining them, 
 with all other important affairs. He inherited the office of guardian 
 of the banner of Nazar, the bow of Ismaeel, the shirt of Ibraheem, 
 the sandals of Shays, and the finger-ring of Nooh. He honored 
 and assisted pilgrims. When the new moon, mistress of the pilgrim 
 month, appeared, he summoned the citizens of Mekkah to the Ka- 
 bah, and addressed them saying, inhabitants of the sacred city, 
 the Most High has made this honor peculiar to you of being neigh- 
 bors of His house, and enjoying His special protection. The season 
 has arrived when pilgrims come to the house of God and become 
 guests of the Most High, and guests are more worthy of honor than 
 others, and the distinction of entertaining them the Lord has made 
 peculiarly yours. Crowds of pilgrims, with dishevelled hair, and 
 covered with dust, will soon appear from every region. Entertain 
 them hospitably, protect and honor them, that God may honor you. 
 Agreeably to Hashim's direction the Koraysh chiefs brought out a 
 great quantity of furniture for the use of the pilgrims, while Ha- 
 shim himself filled immense water-sacks from the well of Zemzem 
 and placed them conveniently for the thirsty pilgrims. On the 
 seventh of the month he commenced his hospitable entertainment of 
 
 • Note 21. t Note 22. + Note 23. 
 
II.] OF MOHAMMED. 13 
 
 the pilgrims, and sent out provisions for them to the mountains, 
 Mina and Arafat. * 
 
 One year a famine occurred at Mekkah, and the citizens had not 
 the means of entertaining pilgrims. In this emergency Hashim, 
 who owned a number of camels, sent them all to Shamf and sold 
 them, and so completely devoted the avails to supply the wants of 
 the pilgrims, that one night he had not a particle of food left for 
 himself. This act of noble generosity caused the fame of his liber- 
 ality to be spread to the extremities of the earth, and the renown of 
 his beneficence ran through the world. When his fame reached 
 Nejashy, king of Habashah,J and Kaysar,§ king of Koom, they 
 wrote to him, accompanying their epistles with presents, and desiring 
 that he would take one of their daughters in marriage, in the hope 
 that the Mohammedan light might be transferred to their family. 
 For the soothsayers, devotees and ulemas of those countries had an- 
 nounced that this light in the forehead of Hashim was the light of 
 the expected prophet. Hashim, however, did not accept their propo- 
 sals, for he desired a daughter of noble blood of his own tribe, which 
 lady of his choice he married. By • her he had four sons, whose 
 names were Asad, Muzr, Amer and Sayfy, and four daughters- 
 who were called Sasah, Rokeeah, Khaladah, and Shasa. But the 
 light of the future prophet remained still in his forehead, which cir- 
 cumstance occasioned him much grief. 
 
 One night Hashim made incessant circuits around the Kabah, and 
 importunately entreated God soon to grant him a son to whom the 
 light of the prophet might be transferred. Sleep overcame him in 
 his devotions, and a voice proclaimed to him, Salmay, the daughter 
 of Amer,'must be thine; she is unblemished, chaste, and pure. 
 Scruple not to give a great dower to obtain her in marriage, for you 
 will not find her equal among women. By her it shall be your high 
 fortune to have a son from whom the prince of prophets shall spring. 
 Hashim awoke from trepidation, and assembling his cousins || and 
 brother Mutalib, related to them the dream. Mutalib replied, The 
 lady you have named belongs to the tribe of Nejar, and is celebrated 
 for her noble disposition, her chastity, her mental accomplishments, 
 elegant form, freshness and beauty. Her tribe is noble, hospitable 
 and virtuous ; yet your ascestral line is in every respect superior to 
 theirs ; besides, every king is desirous to form a matrimonial alliance 
 with you. However, if you are resolved on marrying this lady, we 
 will, if you please, make the proposals in your name. Hashim re- 
 joined, This consummation, so essential to me, will not be realized 
 except by the efforts of the party himself most interested. I wish 
 
 * See Note 143. t Syria. It is also a common title of Damascus. 
 
 J Abyssinia. § Caesar, king of Rome— emperor of the Greek empire. 
 
 H A relationship of great respect and strength among the Arabs. 
 
14 LIFE AND RELIGION [CH. 
 
 to make a mercantile trip to Sham, and on my way thither I will 
 solicit the hand of that lady. Preparations having been'made for the 
 journey, Hashim, Mutalib, and their cousins, started for Medeenah, 
 where the tribe of Nejar dwelt. 
 
 When the party entered that sacred city, the Mohammedan light, 
 which beamed from the forehead of Hashim, illuminated the whole 
 town, casting its rays into all the houses. The people ran out and 
 saluted the travellers with the inquiry, Who are you ? for we have 
 never seen your equals in beauty and elegance ; and especially, who 
 is this, radiant with light which decorates his matchless countenance 
 as the beams of the sun adorn the king of day ? Mutalib replied, 
 We are people of the house of God, inhabitants of the sacred place 
 of the Most High, the descendants of Lovay, the son of Gbalib ; and 
 this illustrious person is my brother, Hashim, the son of Abdaminaf. 
 We have come to solicit of you, for our brother, a lady in marriage ; 
 and it is not unknown to you that many kings have sought to con- 
 nect him with their families by a matrimonial union, but he has re- 
 jected their princely offers, in order to receive from you Salmay as 
 his bride. 
 
 The father of this young lady, being present in the assembled 
 crowd, quickly replied, Illustrious strangers, to whom greatness, 
 excellence, liberality, and munificence belong, know ye, that the 
 object of your suit is my daughter. She is mistress of her own 
 choice. She went yesterday with the principal ladies of our tribe to 
 attend the fair, held by the tribe of Kineekau. If you wait here 
 for her return, you will enjoy our highest regards, or, should you 
 prefer it, you can proceed directly to the fair. But which of you is 
 Salmay's suitor? They replied, The possessor of this brilliant 
 light, the lamp of the temple of God, the torch irradiating dark- 
 ness, this man eminent for every good quality, Hashim, the son of 
 Abdaminaf. Welcome ! welcome ! exclaimed the father of Salmay ; 
 by this connection I shall be elevated to the highest rank of dignity. 
 I desire the happy consummation even more than Hashim himself. 
 But, as she is mistress of her own choice, I will accompany you to 
 her ; but now alight, ye best of visitants, and ornament of the tribe 
 of Nazar. He then with the greatest politeness and respect assisted 
 them to dismount, and honored them with the choicest rites of hospi- 
 tality, slaughtering several camels and preparing a liberal feast for 
 their entertainment. 
 
 The people of Medeenah, and the tribes of 3ms and Khazrej, came 
 to witness the luminous beauty of Hashim. But whom the Ye- 
 hoodee* ulemas of the place beheld that light, the world became dark 
 in their eyes, for they had read in the Toratf that such a light would 
 be a symbol of the last prophet of time. This prodigy therefore 
 
 * Jewish - t Old Testament. 
 
II.] OF MOHAMMED. 15 
 
 caused them to weep and lament, ' and when their people inquired 
 for the reason of this grief, they replied, The wonderful light of this 
 man is a sign that a prophet will soon be revealed who will cause 
 much blood to be shed. Angels will aid him in battle. In your 
 books he is called the Obliterator. On hearing this announcement 
 the Yehoodees wept, and all conceived the bitterest enmity towards 
 Hashim, and resolved to extinguish the light of the coming prophet. 
 
 Very early the next day, H&shiin ordered his suite to adorn them- 
 selves in their best apparel, and arrayed with helmets and coats of 
 mail, to bear aloft the standard of Nazar. Hashim shone conspicu- 
 ously among them, like the moon in the constellations of heaven, 
 and in orderly array the cavalcade started for the fair of Kineekau. 
 Salmay's father, with the chiefs of his tribe and a company of Ye- 
 hoodees, followed in the train. When the party arrived at the fair, 
 all the people, collected from town and country far and near, left 
 their business in astonishment at the beauty of Hashim, and crowded 
 around him on all sides. Salmay was enraptured with the beauty 
 of the illustrious stranger. Presently her father approached her 
 saying, I congratulate you on the event which will endow you with 
 a royal inheritence, perpetual joy, honor, and excellence. Salmay 
 replied by asking for the particulars of this good news. My daugh- 
 ter, said he, this sun of the zenith of grandeur, this moon of the 
 tower of generosity and nobility, has come to solicit your hand in 
 marriage. He is celebrated throughout the earth for kindness, liber- 
 ality, virtue, and every ability. Salmay, overcome with modesty 
 and virgin bashfulness, turned aside to hide her blushes, but her 
 father understood from her reply that she was far from being averse 
 to the suit. Meanwhile Hashim pitched his gorgeous tent of scarlet 
 silk, arranged its curtains, and when he was quietly settled, the peo- 
 ple at the fair crowded from all sides to inquire who this splendid 
 party were, and wherefore they had come. On learning the fact, 
 envy inflamed their hearts, for Salmay, in elegance of form, beauty 
 of person, chastity of mind, politeness of manners, agreeable disposi- 
 tion, and every grace, was the rarity of the age and unique in the 
 world. 
 
 Shaytan, in the form of an old man, now approached Salmay 
 saying, I am one of H&shim's attendants, and in pure benevolence 
 of purpose have come to give you advice. This man, though in ex- 
 ternal show he is what you see, has very little regard for women. 
 She who engages the highest love of which he is capable cannot re- 
 tain his affection more than two months. He has had many wives, 
 and divorced them. And then, in battle, so far from being a brave 
 man, he is the veriest poltroon. Salmay replied, If what you say 
 is true, though he were to fill the walls of Khyber with gold and 
 
16 LIFE AND RELIGION [CH. 
 
 silver for my dower, I would not yield him the least regard. Ac- 
 cursed Iblees,* hoping to gain his end, now presented himself in 
 the likeness of another of H&shim's companions, and related the 
 same falsehood to Salmay, and even appeared in a third person to 
 confirm the slander. Her father on returning to her found her in 
 angry grief, and in surprise said, Why are you sorrowful ? this is a 
 day of gladness and joy, when grandeur and perpetual honor are 
 proffered you. Salmay replied, My father, do you wish to bestow 
 me on a person who has no affection for women, divorces many, and 
 is a great coward ? Amer laughed on hearing this, and said, In- 
 deed, Salmay, this man is the reverse of the portrait you have drawn. 
 He is so proverbial for liberality, that from the vast provision he 
 makes for his guests he has been surnamed Hashim. f He never 
 divorced a woman in his life, and for bravery and valor he is cele- 
 brated to the horizon's bound. For kindness of disposition and 
 courteous address he is unrivalled ; so of course he who told you 
 these slanders was no other than Shaytan himself. 
 
 The next day Salmay saw Hashim again, and was so smitten with 
 love for the light beaming in his forehead, that she sent him a message 
 saying, To-morrow ask me in marriage and do not decline whatever 
 terms may be demanded in dower, for I will aid you with my own 
 property. According to this arrangement, Hashim and his illustri- 
 ous companions visited Salmay's father, who seated Hashim, Mutalib 
 and their cousins, in the most honorable place in his tent, and so 
 astonished were all at the majesty of Hashim that they gazed on him 
 incessantly. Mutalib introduced the business by the following ad- 
 dress. Illustrious men, distinguished by many excellencies of rank, 
 wealth and generosity, we are people of the holy temple of God, 
 possess the sacred place, and to us it is the tribes hasten in pilgrim- 
 age. Yourselves know our rank and dignity, and before your eyes 
 is now manifest the glorious Mohammedan light which the Most 
 High has intrusted to us. We are descendants of Lovay, the son of 
 Grhalib. This light has been transmitted from Aslam through suc- 
 cessive generations to our father Abdaminaf, from whom my brother 
 Hashim inherits it. The Most High sends you the favor of matri- 
 monial connection with us, and we come in Hashim's behalf to solicit 
 for him an illustrious daughter of yours in marriage. 
 
 Amer, the father of Salmay, replied, Courtesy, kindness, and 
 nobleness are yours ; we accept your proposals, and agree to your 
 demand ; yet before concluding the contract, according to ancient 
 usage among us, a very large dower should be offered by the suitor. 
 Were not this old custom so established, I had not even mentioned 
 the subject of dower. Mutalib : We will send you, in dower one 
 hundred black-eyed, red-haired she camels.* Shaytan, who' was 
 
 * Satan. f Note 24. J The kind most valued. 
 
n.] OF MOHAMMED. 17 
 
 in the crowd, wept on hearing the noble offer, and approaching 
 the father of Salmay said, Demand more. Amer : great man, 
 dost thou prize my daughter at this ? Mutalib : I will add one 
 thousand miskals* of gold. Shaytan made a signal to Amer to 
 ask more. Amer : young man, you are quite mistaken in 
 your estimation of us. Mutalib : I will give in addition to the 
 former offers a load of amber, ten white robes of Egypt, and ten of 
 Ir'ak. Again Shaytan signified that the dower should be augment- 
 ed. Amer : You are coming towards the point, and manifest some 
 courtesy. Now be generous in your proposals. Mutalib : I will 
 give her five waiting maids. Shaytan gave another wink. Amer : 
 You know, brave man, that whatever you give in dower, will be 
 returned with the bride. Mutalib : I will add ten aukeeahsf of 
 musk, and five large bowls filled with camphor ; are you now satis- 
 fied ? Once more Shaytan wished to tempt the cupidity of Amer, 
 who cried to him, Ah, bad-hearted old man, be off! You have put 
 me to the blush in this presence. Mutalib threw in his reproaches, 
 and they drove the old fellow out of the tent. 
 
 The Yehoodees, feeling vexed and degraded by Hashim's success, 
 retired. But their chief came to Amer, saying, This old gen- 
 tleman is the wisest of the wise in Sham and Ir'ak, why do you 
 reject his advice? We are not content that you should give a 
 daughter of our region to a stranger who can feel no interest in our 
 country. Four hundred Yehoodees now drew their swords, and set 
 themselves in array against the nobles of the sacred city, Mekkah, 
 who were in all forty men. These were not slow in drawing their 
 swords, and Mutalib assaulted the chief of the Yehoodees, and 
 Hashim fell furiously on Iblees the accursed, who endeavored to 
 escape by flight, but was overtaken and seized by Hashim, who 
 raised him up, and then dashed him violently on the ground. When 
 the luminous symbol of the future apostle shone on the wretch, he 
 shrieked, and like wind escaped from Hashim's hands, who on turn- 
 ing round saw that Mutalib had cloven the Yehoodee chief in twain. 
 Seventy of the Yehoodees fell under the swords of Hashim and his 
 companions, and the rest only saved themselves by flight. News of 
 the battle brought out numbers from Medeenah. This bloody 
 affray confirmed the enmity of the Yehoodees against the expected 
 prophet. 
 
 Salmay's father besought Hashim and Mutalib to put up their 
 swords and not substitute trouble for gladness. On returning to 
 his tent, Hashim made preparations for a great feast, and he gave 
 entertainment to all who were at the fair. When Amer came back 
 
 * Miskal — ' a dram and a half weight.' — Richardson's Dictionary. Shekel, 
 Heb. See Note 61. 
 t Aukeeah — ' an ounce.' — Ibid. The Latin uncia. 
 
18 LIFE AND RELIGION [CH. 
 
 to his daughter, he said, Did you witness the bravery of Hashim ? 
 If I had not entreated him to desist, not a Yehoodee had escaped 
 alive. Salmay replied, Do whatever you think best for me in 
 this matter, and fear not the reproach of slanderers who may pre- 
 tend that you have yielded your daughter with too much readi- 
 ness. Amer returned to the Koraysh and said, Banish from your 
 breasts vexation and strife ; my daughter is a present to you, I ask 
 nothing in dower. Mutalib replied, What we have offered, and 
 more, we will give ; and turning to Hashim inquired, Do you agree, 
 my brother, to the proposals I made in your name '? Hashim answer- 
 ed, Yes; whereupon, the contracting parties joined* hands by way 
 of ratifying the engagement. Amer then showered with a liberal 
 hand, gold, musk, amber, and camphor over Hashim and his com- 
 panions. 
 
 The parties now prepared to return to Medeenah, in which city was 
 held the nuptial night of Hashim, the new moon of Abdaminaf, and of 
 Salmay, that pearl of nobleness and chastity. Further acquaintance 
 with Hashim exalted him so much in the estimation of his bride that 
 she returned him double he had promised in dower. The nuptial 
 night transferred the luminous symbol from Hashim to the accom- 
 plished Salmay, upon whom congratulations were showered. The 
 women of Medeenah flocked to see the perfection which now graced 
 her, and were filled with astonishment at her splendid appearance. 
 Every tree, and rock, and clod she passed, complimented and 
 honored her. From her right side she constantly heard a voice, 
 saying, Peace to thee, best of mortals ! She related, these prodigies 
 to Hashim, but concealed them from others. 
 
 At length one night Salmay heard a voice saying to her, Perpet- 
 ual joy to thee ! God has bestowed on thee a son, the best of all 
 people in town or country. After this she declined Hashim's inti- 
 macy, who in a few days took an affectionate leave of her to proceed 
 to Sham. In the parting interview he thus addressed her : 
 Salmay, I have intrusted to you a treasure which the Most High 
 committed to Adam, and he to Shays. This manifest light was trans- 
 mitted from generation to generation through illustrious persons of 
 the true faith, till it arrived in me and doubled my dignity. By 
 divine direction I have imparted it to you, and from you I take a 
 solemn covenant that you will duly preserve it. If the child is re- 
 vealed during my absence, let him be dearer to you than your eyes ; 
 yea, more precious than your very life and soul. If possible, manage 
 so that no one shall be apprised of his birth at the time, for envious 
 enemies are numerous, in particular the Yehoodees, whose hostility 
 you know was so bitterly shown in endeavoring to prevent our mar- 
 riage. Should I never return from this journey, beware that you be 
 
 * Note 25. 
 
II.] OF MOHAMMED. 19 
 
 not remiss in your care and estimation of the child, and when he 
 arrives at the period of youth, send him to the sacred city and keep 
 him not from his uncles. Salmy replied, I have heard your injunc- 
 tions and from my soul agree to observe them ; but you pain my 
 heart by this separation from me. I entreat the Lord soon to return 
 you. 
 
 As H&shim was leaving Medeenah he turned to his companions 
 and said, Brethren and friends, death is a road all must take ; I am 
 now necessitated to leave you, and whether I every return to you 
 again is to me unknown. I bequeath you this injunction, to live in 
 union with each other ; for division will cause weakness and degrada- 
 tion, and your enemies will diminish your dignity and wealth. Let 
 my brother Mutalib be my khaleefah* among you, for I consider 
 him the most excellent of men, and if you regard my will and testa- 
 ment you must acknowledge him your chief. Commit to him the 
 keys of the Kabah, the distribution of the water of Zemzem, the 
 standard of our ancestor Nazar, and all the previous relics of the 
 prophets which have come down to us : regard my bequests, and be 
 prosperous and happy. I likewise make bequest in behalf of the 
 son that will be born in due time of Salmay, and who will possess 
 illustrious excellence. In nothing contravene my directions. They 
 replied, We have heard and will obey you, but you have broken 
 our hearts by giving us injunctions which lead us to apprehend we 
 shall see you no more. 
 
 H&shim proceeded to Shim, and when he had succeeded to his- 
 wishes in disposing of his merchandise, and in making suitable pur- 
 chases, among which was a select store of rarities for Salmay, he pre- 
 pared to return home by Medeenah. But disease now came upon 
 him, and although some of his friends departed, he was compelled 
 to remain. The next day his sickness became more severe, and he 
 said to his friends and servants, I perceive the approach of death in 
 me, and probably there is no remedy for this extreme pain. Keturn 
 to Mekkah, and when you arrive at Medeenah give my farewell sal- 
 utation to Salmay and console her for my loss. In respect to my 
 child, do for him according to my will. I have no grief nor con- 
 cern except for that precious son. 
 
 Two days afterwards, when the signs of death appeared in him, and 
 the pains of dissolution came thronging upon him, he directed his 
 friends to raise him up, and calling for paper and ink he inscribed 
 the holy name of the divine Majesty, and then proceeded thus : This 
 letter is written by the humblest of servants, at the time when the 
 mandate of his Master came, ordering him to prepare for departure 
 from this perishable earth and pass to the eternal world. I write 
 while my soul is strugging with death from which none can escape. 
 
 * Vicegerent. 
 
20 LIFE 'AND RELIGION [CH. 
 
 I send my goods to my friends to be divided among them. Forget 
 not my precious one, distant from you, even Salmay, with whom 
 is one destined to be your light and praise. I enjoin you by the 
 solemnity of my" last will and testament to render due honor to the 
 child. Give my blessing to my children, and my tidings and saluta- 
 tion to Salmay, and say for me, Alas! alas ! that I have not enjoy- 
 ed more of thy society, and that I shall not have the happiness of be- 
 holding the child that binds to him my heart in chords of love. The 
 peace and mercy of God be with you all till the judgment day. He 
 then folded the letter, impressed it with his seal, and delivering it 
 to his friends, said, Now lay me down ; after which he looked toward 
 heaven and said, Be gentle, Messenger of my Lord, for the sake 
 of the light of the chosen prophet, which I once bore. Saying this, 
 he gently departed to the eternal world, as the flame of a candle dies 
 away. 
 
 The melancholy rites of bathing and robing the dead, were then 
 performed, and in Araha, a town of Sham, they interred that mine of 
 excellence and generosity. His companions now started for Mekkah. 
 When they arrived at Medeenah they lifted up the voice of lamen- 
 tation, crying, Oh, Hashim ! This mournful sound struck terror 
 into the citizens, and men and women ran forth from their houses 
 to learn the melancholy truth. Salmay and her father and relatives 
 rent their garments, and the disconsolate widow cried, Alas ! Has- 
 him ! generosity and nobility will now expire. Who will succeed 
 you in the care of the son yet unborn, and whom you will not see 
 nor enjoy ! In the frenzy of her grief she drew Hashim's sword 
 and hamstrung* his camels and horses, and afterwards paid the price 
 of the animals. To Hashim's executor she said, Salute Mutalib 
 in my name, and assure him that I shall fulfil my covenant with his 
 brother, and will forever refrain from all men. 
 
 When the servants and goods of Hashim reached Mekkah, the 
 women dishevelled their hair and rent their garments, and with them 
 wept the heavens and earth. When his testamentary epistle was 
 opened and read, the fountains of grief were broken up afresh. Mu- 
 talib was constituted chief, according to Hashim's will, and to him 
 was delivered the honored banner of Nazar, the keys of the revered 
 Kabah, the office of distributing the waters of Zemzem and furniture 
 to the pilgrims, and the trust of keeping the bow of Ismaeel, the 
 sandals of Shays, the shirt of Ibraheem, the ring of Nooh, and the 
 rest of the precious relics of the prophets, possessed by the Ko- 
 raysh. 
 
 When the time for Salmay's delivery arrived, she was exempt 
 from the pains incident to such an event. Suddenly a voice 
 addressed her saying, ornament of the women of Najar, spread a 
 
 * Note 26. 
 
II.] OF MOHAMMED. 21 
 
 curtain over the child and conceal him from the eyes of spectators, 
 for people everywhere through him shall enjoy felicity. On hearing 
 this voice she closed the doors and drew the curtains, but informed 
 none of the family of what was transpiring. Presently she saw a 
 curtain of light suspended from heaven to earth intercepting the ap- 
 proach of demons to the scene. Then was born Shaybat-ul-Hamd, 
 from whom shone the Mohammedan light. Suddenly he smiled 
 and laughed, and when she took him in her arms she beheld on his 
 head lustrous hair, for which reason he was named Shaybat-ul-Hamd 
 — the Brilliance of Praise. Salmay concealed the fact of his birth, 
 and for a whole month no gne knew she had been delivered. When 
 the truth was divulged, and her female relatives and friends came to 
 congratulate her on this happy event, they were astonished at the 
 wonderful appearance of the child. At the age of two months he 
 began to walk. The Yehoodees at first sight of him -were over- 
 powered with grief and enmity, for they knew the light which shone 
 in him was the luminous symbol of that prophet appointed to slay 
 them and cast aside their religion. 
 
 At the early age of seven years Shaybah had become a youth of 
 great strength, energy and courage. He raised heavy weights, and 
 easily took up other children and cast them upon the ground. 
 
 About this time a man of the tribe of Benee Haris came to Me- 
 deenah to transact some important business. Suddenly his eye 
 fell upon Shaybah, from whom light gleamed as from a fragment of 
 the moon, and who was playing with a company of boys. The man 
 stood near them, and attentively contemplating the beauty of this 
 child, his elegant form, and noble disposition and extraordinary ap- 
 pearance altogether, said in amazement. How happy must every one 
 be in the region favored with your presence ! The child continuing 
 his sport said, I am the offspring of Zemzem and mount Sefi,, the 
 son of Hashim, which honors are sufficient to distinguish me. The 
 man approached and said, youth, what is your name ? He re- 
 plied, I am Shaybah, the son of H&shim, the son of Abdamin&f. My 
 father is dead, and my uncles do me injustice in leaving me in this 
 strange place with my mother and her brothers. But where did you 
 come from, uncle ? inquired Shaybah, familiarly addressing the man, 
 who replied that he came from Mekkah. When you have safely re- 
 turned, said Shaybah, and meet the sons of Abdamin&f, give them 
 my salutation and say, I have news for you from an orphan child 
 whose father is dead and whose uncles do him injustice. Sons of 
 Abdamin&f, you have quickly forgotten the will and testament of 
 Hashim, and abandoned his offspring to powerlessness. In every 
 zephyr that breathes from Mekkah I perceive your fragrance, and I 
 pass whole nights in passionate desires to be with you. 
 
 The stranger wept at this recital, and with the greatest expedition 
 returned to Mekkah. Finding the sons of Abdamin&f assembled 
 
22 LIFE AND RELIGION [CH. 
 
 together, he introduced himself, and after the usual compliments and 
 salutations, said to them, Illustrious men, sons of Abdaminaf, you 
 are careless of your own dignity. You have lighted in the house 
 of others the lamp which should guide your own way. He then gave 
 them the salutation with which he was charged. They replied that 
 they were ignorant of the fact that their nephew had made such 
 attainments. The messenger rejoined, I make oath by the Almighty 
 that the most eloquent orators are dumb in comparison to this child, 
 and the wisest sages powerless. He is the beaming sun of the 
 zenith of beauty and elegance, and the light of the people of excel- 
 lence and perfection. 
 
 Mutalib, who was present and heard this eulogium, immediately 
 ordered his camel, mounted, and started alone with eager speed for 
 Medeenah. On entering that city he saw Shaybah playing with a 
 party of boys, and instantly recognized him by the Mohammedan light. 
 The child had just taken up a heavy stone, saying, I am the son of 
 Hashim who is celebrated for great things. On hearing these words 
 Mutalib caused his camel to lie down, and said, Come to me, thou 
 memento of my departed brother. Shaybah ran to him and said, 
 Who are you thus attracting my heart to yourself? I think you 
 must be one of my uncles. He replied, I am your unele Mutalib. 
 Tenderly embracing the child, he kissed him, wept and said, Dear 
 son of my brother, shall I carry you to the city of your father and 
 uncles? which is the house of thy greatness? Shaybah gave a hearty 
 affirmative, upon which Mutalib mounted him on his camel and im- 
 mediately started for Mekkah. Shaybah urged him to hasten by 
 saying, I fear my mother's relatives will get notice of this matter, and 
 being joined by the warriors of Sus and Khazrej, will prevent your 
 taking me away. Mutalib replied, Do not fear, my nephew, for the 
 Most High will not permit them to injure us. 
 
 No sooner were the Yehoodees apprised that Shaybah, with his 
 uncle Mutalib, were on their way alone to Mekkah, than they con- 
 spired to slay them both, one motive to which was the following. 
 A certain Yehoodee chief, called Dahyah, had a son named Lateeah. 
 One day Lateeah came out to play with the children, upon which 
 Shaybah, seizing a camel's bone, struck him such a blow on the head 
 as to fracture his skull, saying, Ah, son of a Yehoodee woman, your 
 death is near, and your house will soon be destroyed. When the 
 news of this affray came to Lateeah's father he was transported with 
 rage, and this source of hatred served to increase the old enmity the 
 Yehoodees bore toward Shaybah. 
 
 When Dahyah heard under what circumstances Shaybah had de- 
 parted for Mekkah, he proclaimed in his tribe, ye Yehoodees that 
 boy from whom ye feared so much has gone alone with his uncle 
 Pursue and slay him, and secure yourselves from the dano-er which 
 by him threatens you. On the instant, seventy Yehoodees armed 
 
II.] OP MOHAMMED. 23 
 
 and pursued. When in the darkness of the night Mutalib heard the 
 approaching sound of their horses' feet, he said, Dear nephew, those 
 whom we wished to avoid are coming upon us. Shaybah proposed 
 that they should take another road, to which his uncle rejoined : The 
 light of your forehead will betray our course to our pursuers, and 
 wherever we go they will surely overtake us. Then cover my face, 
 said Shaybah, perhaps this light may be concealed. Mutalib took 
 a garment, and trebly folding it spread it over Shaybah's head, but 
 the light continued to shine with undiminished brightness, and he 
 said, Dear nephew, this light of the sun of your perfection is divine 
 and cannot be concealed. The Most High has conferred on you ex- 
 alted rank and dignity, and having crowned you with this luminous 
 symbol, will shield you from every danger. 
 
 When the Yehoodees overtook them, Shaybah said to his uncle, 
 Let me alight that I may obtain for you divine power. The child 
 immediately fell on the ground in adoration, and with his face in the 
 dust said, Lord of light and darkness, who causes the seven 
 heavens to revolve, the supreme Arbiter of all events, I implore 
 thee in the name of the intercession to be made at the day of judg- 
 ment, and by the venerated light though hast intrusted to me, that 
 thou wouldst repel from us the stratagem of our enemies. The 
 prayer was not ended when the Yehoodee troop came up in battle 
 array ; but through divine influence they were overwhelmed with 
 terror in the presence of Shaybah and his uncle, and approaching 
 them with flattery and politeness, called them illustrious persons, and 
 said, We have not come with any intention of injuring you, we only 
 wish to take back Shaybah to his mother, for he is the lamp of our 
 city, and the capital on which the increase of our blessings and favors 
 depends. Shaybah replied, I see nothing in you but guile and 
 enmity, and you use smooth words only because you are overawed 
 by divine power. 
 
 The Yehoodees, confounded by this rebuke, commenced their 
 retreat, but after retrograding some distance, L&teeah addressed the 
 party, saying, Know ye not that these .persons are mines of sorcery, 
 and doubtless have induced us to return by their satanic arts ? Let 
 us attack them on foot and slay them at once. Drawing their 
 swords they returned to the attack, but at their approach Mutalib 
 shouted, Your design is now evident, and to fight you is obligatory. 
 He then rapidly discharged a number of arrows at his assailants, 
 sending as many of their heroes to perdition. The Yehoodees now 
 charged impetuously, and Mutalib, uttering the name of God, heroi- 
 cally withstood their onset, while Shaybah wept and supplicated at 
 the door of divine power and glory. Suddenly a cloud of dust 
 appeared, and the neighing of horses and clangor of arms was heard, 
 and directly Salmay and her father were recognized at the head of 
 four hundred warriors of the tribes of &us and Khazrej, who had 
 
24 LIFE AND RELIGION [CH. 
 
 come to recover Shaybah. Salmay, perceiving the Yehoodees at 
 close quarters with Mutalib, shouted, Woe to you ! what deed is this ! 
 Lateeah now turned to flee, but Mutalib cut him in two, saying, 
 Where art thou going, thou enemy of God ! The warriors of 
 Aus and Khazrej charged the Yehoodees, not a man of whom escap- 
 ed, and then turned the front of war on Mutalib, who, sword in 
 hand, maintained his ground. 
 
 Salmay interposed, through fear for her son, and commencing a 
 parley, said to Mutalib, Who art thou, that wouldst separate the 
 nursing child from his mother V He replied, I am one wishing his 
 exaltation and glory to increase, and cherishing for him kinder senti- 
 ments than yourself, and hope the Most High will make him master 
 of the sacred temple, and chief of the Arab tribes ; in short, I am his 
 uncle Mutalib. Hail ! cried Salmay, you are welcome ; but why 
 did you carry away my son without my permission ? I covenanted 
 with his father that this son should not be separated from me. Then 
 addressing the child she said, my precious son, choose yourself if 
 you will go with your uncle, or return with me. In this dilemma 
 Shaybah reclined his head and shed a flood of tears, saying, my 
 kind mother, I fear to act contrary to your wishes, but I desire to 
 dwell by the house of God. If you permit, I will go with my 
 uncle ; if not, I will return with you. Salmay then burst into tears 
 and said, To your choice I have sacrificed my own desires, and from 
 necessity submit to the pain of separation from you. But do not 
 forget your mother, and conceal not from me what befals you among 
 the strangers to whom you go. She then pressed him to her bosom 
 and bade him farewell. To Mutalib she said, Thou son of Abdami- 
 naf, the pledge your brother intrusted to me I now commit to you. 
 Take care of him, and when he arrives at maturity, let a wife be 
 sought for him endowed like himself with greatness of soul, noble 
 extraction, and eminent rank. Mutalib replied, Most noble woman, - 
 the generosity and kindness you have shown me shall never be for- 
 gotten so long as I live. He then mounted Shaybah behind him- 
 self on a camel, and proceeded on his way to Mekkah. 
 
 When the sun of Shaybah's beauty shone at the gates of the 
 sacred city, its rays gilded the surrounding mountains and illumin- 
 ated the Kabah. The people of Mekkah, amazed at the radiance, 
 ran out of their houses to discover the cause, and meeting Mutalib, 
 inquired, Who is this that you have brought with you ? For certain 
 reasons, he replied, The boy is my slave ; and hence the people called 
 him Abdulmutalib* ! For some time Mutalib concealed the true 
 story of Shaybah. People were astonished at the wonderful light 
 radiating from him, ignorant that he would be the grandfather of the 
 prophet. Shaybah's rank among the Koraysh soon attained the 
 
 * Servant of Mutalib. 
 
II. J OF MOHAMMED. 25 
 
 highest degree, and in all respects they were blessed on his account, 
 finding in him a refuge from every calamity and misfortune, from 
 famine and scarcity, through the protecting virtue of that light sym- 
 bolic of and peculiar to the coming prophet, and by which the Most 
 High manifested miracles of mercy. 
 
 All the sheeah ulenias firmly agree in the doctrine that the pater- 
 nal and maternal ancestry of Mohammed was thoroughly musulman* 
 in each individual of his lineal progenitors up to Adam, the father of 
 mankind. The light which symbolized his presence was never tar- 
 nished by contact with an idolatrous man or woman. Nor did a 
 doubt respecting the true faith ever shade the minds of his ancestors, 
 who were all of illustrious birth and rank, being prophets and worthy 
 supporters of the religion communicated from God. His forefathers, 
 the descendants of Ismaeel, the son of Ibraheem, had always borne 
 royal rule at Mekkah, and enjoyed the honor of keeping and repair- 
 ing the Kabah. They were the asylum of the people, and sustained 
 the sect of hazret Ibraheem. The law he had imparted to this 
 branch of his posterity was not cancelled by hazretf Moosa or hazret 
 Eesa — on whom be peace. This royal line of ancestors not only 
 transmitted the Ibraheemic law inviolate from generation to genera- 
 tion, but also handed down various relics of the ancient prophets, 
 till all came at length to be intrusted to Abdulmutalib, who be- 
 queathed these books and relics of the prophets to his son Abu- 
 talib, the uncle of Mohammed, from whom that personage received 
 them. 
 
 It is declared in many authentic traditions, that Abdulmutalib 
 will have the honor of rising, at the day of judgment, as a sect by 
 himself, on account of his singly opposing the corruption of the 
 times in which he lived, and nobly vindicating the true worship of 
 the Most High in an idolatrous age. It may further be observed to 
 his credit, that Mohammed one day declared to-Aly that Abdulmuta- 
 lib had performed five meritorious arts which God had constituted 
 parts of the faith of islam, namely : first, prohibiting a man from 
 marrying a woman who had been his father's wife ; secondly, giving 
 a tithe of treasure found to charitable purposes, on which was found- 
 ed the precept of giving a tithe of one's income to religious objects ; 
 third, that he dug anew the well of Zemzem for the benefit of the 
 Hajees;J fourth, that he made the fine for slaying a man one hun- 
 dred camels ; fifth, that he established seven as the number of cir- 
 cuits to be performed around the Kabah, whereas that service was 
 not previously limited by any rule. 
 
 From the imam Saduk, it is related that when Abrahah-bin-Alsa- 
 bah, king of Habeshah,§ formed the design of destroying the Kabah, 
 
 * Note 27. t By the prophet Moses, or by the Lord Jesus. 
 
 % Pilgrims. § Abyssinia. 
 
26 LIFE AND KELIGION [OH. 
 
 and had reached the environs of Mekkah, he plundered among 
 others the camels of Abdulmutalib, who repaired to the royal 
 pavilion and demanded an audience of the invader. On being 
 introduced he found the hostile king sitting on a throne in a tent 
 of brocade. He returned the salutation of Abdulmutalib, being 
 struck with amazement at the beauty and brilliance of his person, 
 and the dignity and majesty of his appearance, and inquired if these 
 illustrious characteristics had belonged to his ancestors. Abdulmu- 
 talib answered in the affirmative, upon which the king rejoined, Your 
 natural superiority over others makes it fitting you should be their 
 prince and ruler, and immediately gave the Arab hero a seat on his 
 own throne. 
 
 This monarch had a white elephant of immense size, whose tusks 
 were adorned with various jewels, and the king prided himself above 
 other princes in possessing such an animal. Ordering the elephant 
 to be brought, he was introduced, arrayed in splendid ornaments and 
 attire. But no sooner did he come opposite Abdulmutalib, than, 
 struck with mysterious awe, he prostrated himself before the chieftain, 
 a thing he had never done to his own king ; and such was the mirac- 
 ulous influence on him of the Mohammedan light which radiated from 
 Abdulmutalib, that he saluted him in elegant Arabic, saying, Peace 
 to thee, light of the best of creatures, lord of the Kabah and Zemzem, 
 and grandfather of the best of the prophets. O Abdulmutalib, thine 
 is nobility and excellence, and never wilt thou be abased or conquer- 
 ed. On witnessing these marvels the king was seized with fear, and 
 thinking these wonders were the effect of sorcery, ordered the ele- 
 phant to be taken away. 
 
 Abrahah demanded of Abdulmutalib on what business he had 
 come, saying, I have heard the fame of your generosity and illustri- 
 ous rank, and have seen the beauty and majesty of your person, and 
 now ask me what you will, and it shall be granted ; thinking the Arab 
 chief would request him to relinquish his design of destroying the 
 Kabah. But Abdulmutalib replied, Your troops have carried off 
 my camels ; order them to be restored. The king in anger rejoined, 
 I have come to destroy the Kabah, which is the boast and glory of 
 your people, and to which pilgrims resort from all parts of the world, 
 and you do not say a word respecting this, but simply ask for your 
 camels. The chief answered, The house you propose to demolish is 
 not mine, and therefore I only spoke to you about my own property ; 
 but you should know that house has a Master almighty to protect it. 
 Abrahah ordered the camels to be restored, and Abdulmutalib re- 
 turned to the city, against which the invader soon marched with his 
 great elephant and numerous army. 
 
 On arriving at the gates the elephant would not enter, but lay 
 down, and all their violent efforts to get him in were unavailing. At 
 this critical juncture Abdulmutalib shouted to his servants, Call my 
 
H.] OF MOHAMMED. 27 
 
 son ! When Abbas appeared he said, I want not this one, call my 
 son ! and thus he continued to reject and order till they brought 
 Abdullah, the father of the prophet. Abdulmutalib said to him, 
 Go, my son, to the top of Mount Abukubays, look towards the sea 
 and tell me whatever you see coming from that quarter. On ascend- 
 ing the mountain Abdullah saw an immense flight of birds darken- 
 ing the sky like a storm or the shade of night, and after alighting on 
 Abukubays they flew and performed seven circuits round the Kabah, 
 and seven times passed and repassed between the hills Sefa and Mer- 
 vah. Abdullah communicated this to his father, who ordered him to 
 observe their next motions. Presently he reported the birds to have 
 flown toward the army of Habeshah, upon which Abdulmutalib com- 
 manded the people of Mekkah to repair to the hostile camp and 
 gather the spoils. On arriving there the invaders were found like 
 logs of decayed wood scattered over the plain, and it appeared that 
 the birds had each borne three stones, one in his bill and two in his 
 talons, and that every one of these missiles had been fatal to an indi- 
 vidual of the army. After the slaughter the birds retired, nor were 
 their like ever seen before or since. In celebration of this miracu- 
 lous victory Abdulmutalib repaired to the Kabah, and, taking hold of 
 its curtains, chanted an ode of praise to God on the deliverance which 
 had been granted them. 
 
 Among the important events in the life Abdulmutalib was that of 
 his re-digging the well of Zemzem. It is related that anciently there 
 were in the Kabah two gold gazelles, and five swords ; or, as some say, 
 thirteen, one for Mohammed and each of the imams ; but when the 
 tribe of Khazauh conquered the tribe of Jerhem, the latter threw 
 these gazelles and swords into Zemzem, and filled it so completely with 
 stones and earth, that every trace of it was obliterated. Although 
 Kasy, the ancestor of Abdulmutalib, subsequently conquered the 
 Khazauh, and took Mekkah from them, yet the site of Zemzem re- 
 mained unknown till the era of Abdulmutalib, whose authority was 
 absolute in that city, and for whom alone a carpet was spread before 
 the Kabah, that privilege being enjoyed by no other person. One 
 night as he was sleeping by that sacred edifice he dreamed that a 
 person came and said to him, Dig up the Bekah ; but on awaking, 
 did not know the signification of the word. The next night sleeping 
 in the same place, the person returned and said, Dig up the precious 
 things. The third night the order to dig was repeated, and the 
 fourth night the whole mystery was cleared up by his being ordered 
 to dig Zemzem, that its water might never fail, but furnish a supply 
 for the Hajees. , The situation was furthermore indicated as the 
 favorite resort of a white-winged raven that came there to pick up 
 ants which burrowed in that place. 
 
 Abdulmutalib now assembled the Koraysh and related his dreams 
 enjoining the excavation of Zemzem, and exhorted them to assist 
 
28 LIFE AND RELIGION [cfl. 
 
 him in the enterprise, as it would be a source of great honor to them. 
 But as they all refused to engage in the undertaking, he commenced 
 it himself, assisted by Haris, his then only son. As the work was 
 dimcult and laborious, Abdulmutalib repaired to the Kabah, and 
 raising his hands towards heaven, prayed and vowed that if God 
 would give him ten sons he would sacrifice the best beloved to the 
 Most High. At length after great toil he reached the foundations 
 laid by Ismaeel, and when water appeared he shouted, Allah akbar !* 
 to which the Koraysh responded, Allah akbar ! and directly claim- 
 ed a share in the successful enterprise. Abdulmutalib said to them, 
 You did not assist me in the work ; the well, therefore, belongs to me 
 and my sons down to the judgment day. 
 
 A person once asked the imam Keza the meaning of the prophet's 
 declaration that he was the son of two sacrifices, that is, of two in- 
 dividuals marked as sacrifices to the Most High. The imam ex- 
 plained by referring first to the case of Ismaeel, the darling son, 
 respecting whom God had communicated glad tidings to Ibraheem. 
 On a certain occasion when this illustrious father and son were per- 
 forming the rites of pilgrimage at Mekkah, Ibraheem said to his be- 
 loved child, I dreamed that I sacrificed you ; now therefore consider 
 what is to be done in reference to such an admonition. Ismaeel 
 replied, Do as you shall be commanded of God ; forbearing to say, 
 Verify your dream ; and added, You will find me endure patiently. 
 When Ibraheem was about to sacrifice Ismaeel, the Most High made 
 a black and white sheep his substitute, which had been pasturing 
 forty years in paradise, and was created not in the course of nature, 
 but by the direct power of God, to be offered instead of him on whose 
 life such important events depended. Now every sheep sacrificed 
 at Mina, till the judgment day, is a substitute, or commemorative 
 of the substitute for Ismaeel. 
 
 In regard to the other sacrifice, that of Abdulmutalib, that chief 
 had vowed at the Kabah, that if the Most High would bestow on 
 him ten sons he would immolate the favorite one of the number. 
 After realizing the blessing he had implored, he said, God has per- 
 formed his part, I must therefore fulfil my vow. In pursuance of 
 this object he assembled all his sons in the Kabah, and three times 
 successively cast lots for the victim, and at each trial was drawn the 
 arrow marked with the name of Abdullah, the father of the prophet, 
 and dearest of Abdulmutalib's sons. The chieftain bound, laid 
 down his beloved child, and addressed himself to the awful task of 
 performing his vow, at which the angels of all the heavens cried out 
 and expanded their wings to fly to the rescue. Meanwhile the 
 Koraysh chiefs assembled, and with his wives, who lamented most 
 bitterly the bloody rite, endeavored to prevent the execution of his 
 
 * God is great. 
 
n.] OP MOHAMMED. 29 
 
 purpose. At this crisis, Autekah, one of the daughters of Abdul- 
 mutalib, besought her father to cast lots between her brother and a 
 given number of camels, and increase the number till the Most High 
 should accept the substitution. The chief then collected his camels, 
 and separating ten from the rest, cast lots between them and his son, 
 but the fatal arrow still pointed out him as the victim. Abdulmuta- 
 lib increased the devoted camels ten by ten, but Abdullah continued 
 to be taken, till one hundred camels were set apart as his substitute, 
 when, at last, the animals were taken and the darling son set free 
 after the same result had three times been realized, so rigorously 
 did Abdulmutalib appeal to the will of Heaven. Great rejoicing 
 followed. All the Koraysh shouted, Allah akbar ! at this happy 
 deliverance, so that the mountains of Mekkah trembled. Abdullah 
 was passed from hand to hand, and kissed in rapture amid thanks- 
 givings and praise to the Most High. Abdulmutalib ordered the 
 camels to be slaughtered at Kharurah, between the mountains Sefa 
 and Mervah, and made their flesh free to all who wished to partake 
 of it. From this event God made it a law in islam that the blood 
 ransom of a musulman should be one hundred camels. 
 
 The compiler of this book adds, that from this act of Abdulmu- 
 talib, it appears that under the Ibraheemic dispensation the sacri- 
 fice of a son was meritorious, though it is probable that the aforesaid 
 chief was the only person that in this trying respect followed the ex- 
 ample of Ibraheem. 
 
 Abdulmutalib's sons were Abdullah, Abutalib, Zobayr, Hamzah, 
 Haris, Ghaydak, Mukvim, Hajel, Abdulazy the same as Abulaheb, 
 Zarar and Abb§£. Haris was the eldest, and some affirm that 
 Mukvim and Hajel were names of the same individual. Abdulmu- 
 talib had ten names by which he was known to contemporary kings, 
 and which were descriptive of acts or events of his life, namely : 
 Auma, Sbaybat-ul-Hamd, Sayyid-ul-Zah&, Saky-ul-Hijaj, Saky-ul- 
 Ghays, Ghays-ul-Vary-fee-ul-Aum-ul-Jadeb, Aboolsadat-ul-Asharat, 
 Abdulmutalib, Hafer, and Zemzem. He had six most accomplished 
 wives, namely : Minah, the daughter of Haris of Kalab ; Semraee, 
 daughter of Ghaydak of Taleek ; Hajerah of Khazau ; Sada, daugh- 
 ter of Habeeb of Kalab ; H&lah, daughter of Wahab ; and Fatimah, 
 daughter of Amer of Khazroom. F&timah was the mother of Ab- 
 dullah, the father of the prophet and of Abutalib, to whom some like- 
 wise add Zobayr. Before the symbolic light was translated from 
 the forehead of Abdulmutalib, while hunting one day, he became 
 extremely thirsty, and to his surprise discovered some water colder 
 than snow and sweeter than honey, which, on tasting, he was satisfied 
 could be no other than water from paradise. This event was soon 
 followed by the conception and birth of Abdullah, whose luminous 
 forehead on his entrance into the world irradiated the heavens to the 
 utmost horizon. 
 
30 LIFE AND RELIGION [CH. 
 
 The glorious emblem which adorned the infancy of Abdullah, 
 rendered him so desirable in subsequent years, that on his reaching 
 maturity, all the neighboring cheifs wished to give him one of their 
 daughters in marriage, in the hope that the symbolic light might be 
 transferred to their family. But Abdullah declined all their pro- 
 posals. Meanwhile he continued to shed around him the perfume 
 of musk and amber, and a radiance which procured him the title of 
 Lamp of the Sacred City, till, in accordance with the divine decree, 
 he was united in marriage to Aminah, that pearl-shell of the jewel 
 of prophecy. The circumstances which led to that blessed union 
 were as follows : The Yehoodee priests of Sham, being apprised of 
 the extraordinary characteristics which distinguished Abdullah, 
 began to talk of the advent of the last prophet, which, by their 
 books, they concluded to be near. After consulting with a celebra- 
 ted wise man of theirs, who, however, discouraged their enterprise, 
 a plot was formed for cutting off Abdullah, and thus preventing the 
 ruin of their own faith by the religion soon to be promulgated. A 
 party with poisoned swords were despatched to Mekkah for the 
 ostensible purpose of trade, who were to watch an opportunity for 
 assassinating the young and distinguished chief. On arriving at 
 Mekkah they demanded such an extravagant price for their goods 
 that no one would purchase, and thus a pretext was furnished for 
 their continuing in the city. During this time Abdullah dreamed 
 that some apes attacked him sword in hand, but he was raised up in 
 the air, and fire came down from heaven and consumed them. On 
 relating this dream to Abdulmutalib, he said, God will protect you, 
 my son, from all calamities, but you should be aware that many are 
 envious of the light which distinguishes you, and may attempt your 
 destruction. 
 
 Abdullah generally hunted in company with his father, who so 
 overawed the murderous infidels that no attempt was made on the 
 life of the young chief. At length he went alone on a hunting ex- 
 cursion, and the party from Sham, thinking it a very favorable op- 
 portunity for their purpose, stationed some of their number to take 
 care of their goods, and concealing their swords under their garments, 
 started in pursuit and overtook the young hero just as he was enter- 
 ing a narrow defile of the mountains and intent on despatching some 
 game. They immediately inclosed him in the defile, and Abdullah, 
 perceiving their design to kill him, raised his head and implored 
 help from the Omniscient; then turning to his assailants, demanded 
 why they were attempting his life, as he had never injured one of 
 them, or any one belonging to them, in property or in person. With- 
 out stopping to answer, they rushed upon him, while he, pronoun- 
 cing the sacred name of God, discharged four arrows, which sent as 
 many of the party to perdition. The infidels, now recurring to 
 stratagem, cried out, Why are you killing us at such a rate ? we 
 
II.] OP MOHAMMED. 31 
 
 have no design on you. One of our slaves has run away, and seeing 
 you at a distance, we thought you were the man. Abdullah, laugh- 
 ing at this barefaced lie, mounted his horse, and bow in hand, at- 
 tempted to quit their company, upon which they renewed the attack 
 with stones and swords ; but he charged upon them like a lion, and 
 dashed a number of them to destruction. Being closely beset, he 
 dismounted, and putting his back to a cliff, was worried by the stones 
 hurled at him, his assailants not venturing to come hand to hand. 
 
 In these desperate circumstances, Wahab, the son of Abdaminaf, 
 happened to enter the defile, but not venturing to engage so many 
 ho set off for the Kabah and shouted among the Benee Hashim, Res- 
 cue Abdullah ! enemies have beset him in such a ravine. Instantly 
 the Benee Hashim seized their swords and vaulted upon their un- 
 saddled horses, and flew to the defile. As soon as Abdulmutalib 
 and his party approached, he shouted to his son, saying, This is the 
 interpretation of your dream. At this unexpected attack the Yehoo- 
 dees were in utter despair ; some however fled to a fissure in the 
 mountain, where by divine power a rock rolled down and crushed 
 them to death. A few of the party, who entreated that sufficient 
 truce might be granted to allow them to settle their accounts at 
 Mekkah, were spared immediate death, and having their hands tied 
 were taken back to the city, where, on their entrance, the people cast 
 stones at them and cursed them. Abdulmutalib sent them to be 
 imprisoned in the house of Wahab, who had given notice of their at- 
 tack on Abdullah. 
 
 Wahab on returning home, said to his wife, Berah, I have wit- 
 nessed a number of things to-day respecting Abdullah which I never 
 saw before in reference to any Arab hero. God has endowed him 
 with beauty, elegance and light in a peculiar manner, so that his 
 equal has never been seen or heard of. When the Yehoodees at- 
 tacked him, I saw hosts of angels descend from heaven to give him 
 the victory. Go now, my Berah, to Abdulmutalib, and petition him 
 to accept our daughter Aminah, as a wife for Abdullah, and enno- 
 ble us by the alliance. She replied, You know, my husband, that 
 all the chiefs of Mekkah, and kings of the surrounding regions, have 
 aspired to such an alliance and been refused ; how then will he incline 
 to our daughter? Wahab rejoined, I have to-day imposed a great 
 obligation on them by informing of the danger which beset Abdullah. 
 Possibly in consideration of that, they may accept our daughter. 
 When Berah entered the house of Abdulmutalib he greeted her with 
 a cordial welcome, adding, Your husband has done us a great favor 
 to-day, and whatever you ask in return shall be granted. She re- 
 plied, My husband has sent me to make a very great request of you, 
 no less than to ask your acceptance l of our daughter Aminah as a 
 wife for Abdullah. We desire no dower, but present her as an offer- 
 ing to you. Abdulmutalib looked at his illustrious son and said, 
 
32 LIFE AND RELIGION [CH. 
 
 Although you have not accepted the daughters of kings, yet it is to 
 he considered that this maiden is of your own kindred, and there is 
 no virgin in Mekkah her equal in every accomplishment of mind and 
 person. Abdullah modestly continued silent, but manifested no 
 dislike to the proposed union, upon which his father said to Berah, 
 Your suit is granted. 
 
 In the evening Abdulmutalib, accompanied by his son, visited 
 "Wahab, and while they were all in conference together discussing the 
 marriage, the captured Yehoodees succeeded in freeing themselves 
 from their bonds, and arming themselves with stones, furiously as- 
 saulted the deliberating chiefs ; but through divine power and the mi- 
 raculous influence of the symbolic light of prophecy, the stone hurled 
 by each man recoiled on his head and breast, and instantly the fierce 
 lions of heroism drew their swords and finished the business by send- 
 ing all those infidels to perdition. Abdulmutalib and Wahab then 
 agreed to assemble their respective kindred early the next morning, 
 and conclude the alliance so auspiciously begun. 
 
 According to arrangement, Abdulmutalib, with his illustrious 
 cousins, in elegant attire, met Wahab and his relatives, and when all 
 were assembled, Abdulmutalib introduced the business by rising 
 and chanting an ode of the greatest elegance and beauty, saying, I 
 praise God with thanksgiving and praises which He inspires by the 
 favors which He has bestowed upon us. He has made us the neigh- 
 bors of His own house, inhabitants of the sacred city, and inspired' 
 love for us in the hearts of His servants. He has exalted us over 
 other sects, and protected us from calamity and misfortune. I ren- 
 der thanks to the Lord who has made marriage lawful to us and for- 
 bidden illicit intercourse. Now, be it known, that our son Abdul- 
 lah solicits in marriage your daughter Aminah, and offers such a 
 marriage settlement: do you accept his proposals, or do you not? 
 Wahab replied, We accept them ; to which Abdulmutahib rejoined, 
 Be ye all witnesses of the solemn engagement. He then gave in 
 behalf of his son a nuptial feast which lasted four days, to which all 
 the people of Mekkah and its territories were invited. 
 
 After Abdullah had been long in the married state and the time 
 approached for the sun of prophecy to rise and illumine the world, 
 the Most High commanded Jibraeel to proclaim throughout the man- 
 sions of paradise that the arrangements divinely decreed were finished 
 for the appearance of the threatening prophet, the illuminating sun 
 commanding what is right, and forbidding what is wrong, and sum- 
 moning mankind to the way of truth. He shall possess and impart 
 my faithfulness, protection and mercy to my servants, for his light 
 shall appear in the regions of earth. Whoever loves him shall find 
 joy, exaltation and every blessing, and whoever is his enemy must 
 suffer the severest of punishments. His name in heaven is Ahmed, 
 on earth Mohammed, and in paradise AbooMsim. At this announce^ 
 
II. J OF MOHAMMED. ' 33 
 
 ment the angels raised their voices in ascriptions of praise, unity, 
 holiness, and sovereignty to the Most High. The gates of paradise* 
 were opened, and the doors of hell closed. The fioorees* in their 
 chambers in the gardens of paradise, were in rapturous expectation. 
 The birds inhabiting the trees of that celestial abode tuned their 
 melodious notes in praise to the Creator of all for His infinite bless- 
 ings. 
 
 When Jibraeel had proclaimed the glad tidings to the heavenly 
 hosts, he descended to earth attended by a thousand angels, and to 
 the bounds of the world sounded the glad intelligence of the near 
 conception of the chosen one of the Lord of mercy. The inhabi- 
 tants of mount Kaf,f the angels of the clouds and mountains, and 
 all creatures down to the seventh earth, were gladdened by the en- 
 rapturing announcement. Every one who chose to love the expected 
 prophet received a place in the mercy of God, and every one who 
 proffered enmity to him was debarred the divine favor. The attend- 
 ing angels bound the demons that heretofore had been permitted to 
 listen at the doors of the lower heavens and steal intelligence from 
 those blissful abodes, but who were henceforth to be driven entirely 
 away by meteoric arrows. 
 
 The following Friday afternoon, being the feast of Arafat, Ab- 
 dullah and his father went into the wilderness near Mount Arafat, 
 whore at that time no water was known to exist. Suddenly they 
 were surprised by a stream pure as crystal, and while they were 
 lost in amazement at the sight, a voice cried, Abdullah, drink of 
 this river. On doing so he found it colder than snow, sweeter than 
 honey, and more fragrant than musk. As soon as he was satisfied 
 the river vanished and left not a trace behind. Hereupon Abdullah 
 knew the celestial stream was sent to prepare him to become the 
 father of the chosen prophet. He quickly returned home and directed 
 Aminah to bathe and array herself in clean attire, as she was soon to 
 become the repository of the prophetical light, which was translated 
 to her forehead and beamed like the reflection of the sun in a mirror. 
 
 * Note 28. t Note 29. 
 
CHAPTEE III. 
 
 Mohammed's Birth : Prodigies and other Events which attended it. 
 
 The ulemas of the iraaraate, or sheeaks, agree that the birth of 
 the prophet occurred on the seventeenth day of the month of Ka- 
 beea-ul-evvel. Most of those who dissent from this point maintain 
 that it took place on the twelfth, but some insist on the eighth, and 
 others on the tenth of that month, while a few declare it happened in 
 the month of Kamazan. Mohammed-bin- Yakoob-Kulanee says that 
 the birth of the prophet was in the year the elephant was brought to 
 destroy the Kabah, and forty years before his assumption of the 
 prophetical office. It is said that seven years of the reign of An- 
 oosheeravan, who had already reigned forty-two years, remained at 
 the birth of Mohammed, who declared himself that he was born 
 during the administration of that just king. Abumasher says that 
 the star of the prophet was in the twentieth degree of the sign 
 Capricorn ; Saturn and Jupiter were in the Scorpion ; Mars in his 
 own proper place in Aries ; the Sun in the right ascension of Aries ; 
 Venus in Pisces in right ascension ; Mercury also in Pisces ; the 
 Moon in the first part of Libra ; the head of the Dragon in Gemini, 
 and the tail in Sagittarius. 
 
 Aminah, the mother of the prophet, told Abbas that when the 
 pains of parturition came upon her she heard many voices having no 
 human semblance, and saw displayed a banner of the silk of para- 
 dise, mounted on a staff of ruby and filling all the space between 
 heaven and earth. Light beamed from the head of the child, illu- 
 minating the heavens, by which, said Aminah, I saw the palaces of 
 Sham* gleaming like flames of fire. I saw many birds around me, 
 •and a youth appeared, taller, fairer, and more elegantly dressed 
 than I had ever seen before, who took my son and dropped into his 
 mouth some saliva from his own. He opened the breast of the in- 
 fant and took out his heart, which he likewise laid open, and extract- 
 ed from it a black drop. He then produced a purse of green silk 
 containing a peculiar herb, with which he filled the holy heart, and 
 replacing it in the breast of the child, drew his hand over it, speak- 
 
 * Sham may here mean Damascus, or the reference may be to all the cities 
 of Syria. 
 
CH. III.] LIFE AND RELIGION, ETC. 35 
 
 ing at the same time to my son, who replied to him ; but I understood 
 nothing of the conversation, except the beautiful stranger said to the 
 infant prophet, Remain in the safe keeping and guardianship of God. 
 Verily, I have filled thy heart with faith, knowledge, mildness, cer- 
 tainty, understanding and heroism. Thou art the best of mankind ; 
 happy is he that obeys thee, and woe to him that opposes thee. 
 This mysterious personage then produced a white silk purse, and 
 taking from it a signet ring, impressed a seal between the shoulders 
 of the child, and said, My Lord has commanded me to breathe into 
 thee of the Buh-ul-Budus.* He then put upon the babe a shirt, say- 
 ing, This is thy protection from the calamities of the world. Such, 
 Abbas, concluded Aminah, were the prodigies I saw with my own 
 eyes ; and in relating the account he added, I uncovered the proph- 
 et's shoulders and saw the seal myself. 
 
 Another tradition says three angels visited Aminah, one bearing 
 a silver ewer and a bag of musk, another a large square basin of 
 emerald, having a pearl set in each corner; the principal personage 
 washed Mohammed seven times. 
 
 It is related on the authority of the imam Jafer-e-Saduk, that 
 Iblees was at first allowed to go up even to the seventh heaven and 
 listen to the reports of those blessed abodes, but when hazret Eesa, 
 was born, Iblees was inhibited the three superior heavens, and on 
 the birth of Mohammed the demons were debarred them all, and 
 driven by arrows of meteoric fire from the gates of those celestial 
 regions. At the birth of the prophet every idol fell on its face, and 
 the palaces of Kesry, emperor of Ajem.f trembled, and fourteen of 
 the towers fell. Lake Savah, which was worshipped, disappeared ; 
 its site is the salt plain near Kasham. The wady of Samavah, where 
 for a number of years no water had been seen, now flowed with that 
 element. The sacred fires of Ears, which had not been extinguish- 
 ed for a thousand years, were quenched that night, on which, likewise, 
 the wisest of the MajooseeJ ulemas dreamed that a number of strong 
 camels led the horses of Arabia across theDujlah or Tigris into their 
 territory. The dome of Resry's palace was cleft in two ; the palace 
 itself was inundated by an extraordinary overflow of the Dujlah. On 
 that night a light appeared in Hijaj,§ filling the whole world and 
 moving eastward. On the august morning following, the thrones- 
 of all kings were found reversed, while through the day they them- 
 selves were dumb. The skill of the soothsayers departed, the magic 
 of sorcerers ended, and between each soothsayer and his familiar 
 spirit separation ensued. When the new-born prophet was brought 
 to Abdulmutalib, he laid him in his lap, saying, I render thanks- 
 giving and praise to the Lord, who has given me this dear son, 
 
 * Holy Spirit. t Persia. % Magian. 
 
 \ A district of Arabia, including Mekkah. 
 
36 LIFE AND RELIGION [CH. 
 
 endowed with preeminence over all other infants. He then implor- 
 ed protection for him in the name of the founders of the Kabah, and 
 chanted several odes relating to the exalted rank of the prophet. 
 
 At Mohammed's birth, Shaytan shrieked among his infernal 
 children,* who drew near to inquire what new curse had befallen 
 him. Woe to you ! he cried ; throughout this night I have observed 
 momentous changes in the heavens and earth. Some great event 
 must have transpired on earth, unparalleled since the ascension of 
 Eesa to heaven ; fly to discover what it is. The subordinate fiends 
 flew in all directions, on their infernal errand, but returned with- 
 out making any discovery to satisfy the doubts of Shaytan, who then 
 undertook the matter himself, glided down to earth, and sought far 
 and wide around, till at last, coming to Mekkah, he found the sacred 
 place encircled by a host of angels, who repelled him with a shout. 
 He then assumed the form of a sparrow and entered the city, but 
 Jibriieel detected him in this disguise, and sternly said, Begone, 
 accursed ! He replied, Allow me only to ask what has occurred on 
 earth the past night. Jibraeel answered, Mohammed, the best of 
 the prophets, is born. Have I any portion in him ? inquired the 
 fiend. No, said Jibriieel. But have I no portion in his sect? add- 
 ed the evil spirit. Yes, replied the archangel, upon which Iblees 
 professed himself satisfied, and departed. 
 
 It is related that Lays-bin-Sad asked Kab-ul-Akbar, in the pres- 
 ence of Maveeah, what he knew respecting the birth of the asylum 
 of prophecy. He declared that he had read seventy-two books that 
 had been sent down from heaven, in which number was the book of 
 Danyal,t and that all of them mentioned the birth of Mohammed and 
 his family, and that the angels had never been sent down to attend 
 the birth of a prophet, except at the advent of Eesa and Mohammed. 
 Moreover the pavilions of paradise were never pitched for a wo- 
 man, save MaryamJ and Aminah; nor was an angel ever sent to 
 guard a woman during her pregnancy, except the mother of Christ 
 and the mother of Mohammed. 
 
 On the night of Aminah 'a conception a voice proclaimed through- 
 out the seven heavens, the glad tidings, which were reechoed 
 through all the earths and seas, and communicated to all creatures. 
 And on the night of his birth, seventy thousand palaces of ruby, and 
 seventy thousand palaces of pearl, were built, all of which were nam- 
 ed Palaces of the Birth. The paradises were all adorned on the occa- 
 sion, a voice proclaiming through them, Rejoice, for the prophet, thy 
 friend, is born. At this announcement paradise laughed, and will 
 continue to laugh till the judgment day. ' And I have heard, said 
 Kab, that the monstrous fish called Tamoosa, chief of all that swim 
 the sea, having seven hundred thousand tails, and on whose back 
 
 * Note 30. t Note 31. % The Virgin Mary. 
 
III.] Or MOHAMMED. 37 
 
 the same number of bullocks walk up and down, each larger than ' 
 this world and having seventy thousand horns of emerald, of which 
 cattle, Tamoosa, on account of his immensity, is unconscious — this 
 imperial fish at the birth of Mohammed was so agitated with joy, that 
 had not the Most High quieted him, he would surely have overturned 
 the earth. 
 
 Every mountain on that joyful morn echoed the glad tidings to ' 
 other mountains, all joining in the chorus, There is no God but 
 God ! and humbling themselves before Mount Abukubays, in honor j 
 of Mohammed. The trees testified their joy, and ascribed glory to s 
 God. Seventy columns of light were erected in heaven and earth, 
 each of a ray totally different from the others. When the joyful 
 tidings were reported to the soul of Adam, his beauty augmented 
 seventy fold, and the bitterness of death passed utterly from his 
 taste. The fountain of Koser, in paradise, was agitated and threw • 
 out from its bosom seventy thousand palaces of pearl and ruby, as an S 
 offering at the birth of Mohammed. Shaytan was chained and close- 
 ly imprisoned forty days in a tower, and his seat was submerged the 
 same period in water. All idols on earth were inverted, and great 
 were their wailings and lamentations. A voice from the Kabah pro- 
 claimed, ye Koraysh, to you the giver of glad tidings is come, 
 he who inspires fear of punishment : his is everlasting honor and 
 great advantage, and he is the seal of the prophets. 
 
 I have learned likewise from the books, continued Kab, that his 
 family, next to him, are the best of mankind, and divine punish- 
 ment will not overwhelm our race, while one of them remains on 
 earth. But who are his family? demanded Maveeah. The learned 
 man replied, They are the sons of Falimah. At this declaration 
 Maveeah frowned, bit his lip, and thrust his hand in his beard, while 
 Kab added, I know the excellencies of those two sons of the prophet 
 who are destined to be martyred by the worst of God's creatures. 
 But who will do the deed ? said Maveeah. A man of the Koraysh, 
 replied Kab : on which the tyrant immediately broke up the assem- 
 
 bly. 
 
 It is related from the imams, Mohammed Baker and Jafer-e- 
 Saduk, that on the night of the birth, Abdulmutalib was sleeping 
 near the Kabah, which suddenly he saw elevated in the air, upon 
 which he made a religious prostration. The Kabah returning to its 
 position sounded out, Allah akbar ! the Lord of Mohammed the 
 chosen, and my Lord, now sanctifies me from the defilement of idola- 
 ters ; at which the idols trembled and fell on their faces. Presently, 
 continued Abdulmutalib, I saw all the flowls of the air collected at the 
 Kabah, and the mountains near it elevated. I saw a white cloud 
 overshadowing the house of Aminah, and ran thither and inquired of 
 her if I was dreaming or awake : she assured me of the latter, upon 
 which I asked what had become of the light which previously graced 
 
38 IWE AND RELIGION • [CH. 
 
 her forehead. She replied, It rests on the son I have brought forth, 
 and whom some birds have taken away, and on account of whose birth 
 this cloud is spread over me. I ordered her to produce her son 
 that I might see him. She replied, Those that have taken him away . 
 will not let you see him for three days. I drew my sword and 
 threatened to kill her unless she produced him, when she said, 
 He is in the chamber ; but when I attempted to enter, a man came 
 out and ordered me to return, saying, Not one of the children of 
 Adam shall see him till all the angels have paid him reverence. It 
 is moreover declared that the prophet was born circumcised. 
 
 From Sly, the commander of the faithful, it is related that the idols 
 which were in the Kabah fell on their faces when the prophet was 
 born, and a voice proclaimed from heaven, Truth is revealed _ and 
 error is annihilated. The whole world was illuminated on that night, 
 and every stone and clod and tree laughed for joy, and all things 
 in heaven and earth uttered praise to God. Shaytan fled, crying, 
 The best and dearest of creatures is Mohammed. 
 
 Prom the imam Moosa, it is related that when the prophet was 
 born he placed his left hand on the ground, and raising his right 
 hand toward heaven, declared the doctrine of the divine unity. Such 
 light shone from his mouth that the people of Mekkah saw the houses 
 of Busray, the red dwellings of Yemen, and the white palaces of 
 of Istakhar, with their environs. The whole earth was so excessive- 
 ly illuminated that Jins and human beings and demons feared, all 
 believing some marvellous event had transpired on earth. Host 
 after host of the angels was seen descending and ascending with 
 ascriptions of praise and glory to God, while the stars were thrown 
 into commotion and precipitated from their spheres. 
 
 Sharan-bin-Jibraeel, in the book entitled Fazaeel, or Excellencies, 
 relates that when a month had elapsed from the conception of the 
 prophet, mountains and trees, heavens and earths, echoed the glad 
 tidings to each other. At this time Abdulmutalib and Abdullah 
 left for Medeenah, and fifteen days afterwards the father of the proph- 
 et departed this life in the mercy of God. After two months from 
 the conception had passed, the Most High commanded an angel, 
 who proclaimed through heaven and earth the order to pronounce bene- 
 dictions on Mohammed and his posterity, and implore pardon for his 
 sect. When three months had expired, a person named Abukaha- 
 fah happened to be returning from Sham, and on approaching 
 Mekkah his camel placed her head on the ground and made a reli- 
 gious prostration. The man, not understanding the act, struck the 
 animal with a stick, saying, I never saw such a camel before. Di- 
 rectly a voice, calling him by name, said, Smite her not ; do you not 
 perceive that every creature except mankind is prostrate in adora- 
 tion, and rendering praise to God that three months ihave passed 
 from the conception of the untaught prophet ? You will soon behold 
 
in.]" OF MOHAMMED. 39 
 
 him ; woe, then, to the worshippers of idols on account of his Word 
 and, the swords of his companions. 
 
 And thus each successive month was marked by some prodigy, 
 till the ninth month was expiring, when the Most High commanded 
 angels from all the heavens to descend to earth. Ten thousand of 
 the angelic hosts accordingly came down, each bearing a lamp of 
 light" unfed by oil. On every lamp was written the kalemah* or 
 creed, There is no God but God ; Mohammed is the apostle of God. 
 In this bright array the angels encircled the sacred city. When 
 Aminah's full period had expired, she said to her mother Berah, I 
 wish to enter my chamber, and weep for the death of my husband, 
 and pour the waters of sorrow on the fires of grief consuming my 
 heart. Let no one come to interrupt me. Her mother replied that 
 it was most proper to weep for such a husband, and to forbid griev- 
 ing over such a calamity would be the crudest tyranny. 
 
 Aminah then repaired to her chamber, lighted her candle, and 
 while she was indulging in sighs fervid enough to have kindled the 
 house itself into a blaze, suddenly she was seized with the pangs 
 of parturition. She rose to open her door, but unable to accomplish 
 that object, sat down in great fear at being alone in such circum- . 
 stances. Presently the roof of the house opened, and four Hoorees 
 descended into her chamber, which became brightly illuminated by 
 their radiant countenances. These tender virgins of paradise soothed 
 the fears of Aminah, and declared they had come to attend her. 
 They seated themselves one before, another behind, and the remain- 
 ing two on each side of Aminah, who presently swooned, and on her 
 recovery found the infant prophet in the attitude of religious pros- 
 tration, with his luminous forehead on the floor, and with his sig- 
 nal finger pointing to heaven, while he pronounced, There is no 
 God but God. This illustrious birth occurred near dawn, on 
 Friday morning, on the seventeenth day of Rabeea-ul-evvel, 
 seven thousand nine hundred years, four months and seven days 
 from the death of Adam ; or, according to another statement, it was 
 nine thousand nine hundred years, four months, and seven days from 
 the decease of the father of mankind. Aminah, on surveying the 
 young prophet, found him pure and clean, his eyelids stained with 
 surmah.f and light beaming from his face. 
 
 Iblees, after learning what had transpired, assembled his offspring 
 and cast dust on his head, crying, Since my creation no calamity 
 like this has befallen me ; a son is born whom they call Mohammed- 
 bin- Abdullah. He will destroy idolatry, and require men to wor- 
 ship God in the unity of His being. Hereupon the whole infernal 
 crew cast the dust of degradation on their heads, and fled to the 
 fourth sea, where they wept forty days. 
 
 * Note 32. t Note 33. 
 
40 LIFE AND RELIGION [ CH - 
 
 Meanwhile the Hoorees, having wrapped the infant apostle in gar- 
 ments of paradise, returned to heaven announcing the joyful event, 
 upon which Jibraeel and Meek&eel descended in the form of two 
 youths to the chamber of Aminah, to bathe the child, observing to 
 his mother that they did not perform this ceremony to cleanse him 
 from defilement, for he was already clean and pure, but only to 
 increase his lustre. They then perfumed him with the atr of para- 
 dise, when suddenly at the door of that sacred retreat the sound of 
 mingled voices arose, and Jibraeel said, The angels of the seven 
 heavens have come to salute the last prophet of time. By divine 
 power the chamber became enlarged, and host after host of an- 
 gels entered, saying — as-salam* alayka! ya Mohammed: as- 
 salam alayka ! ya Mahmood : as-salam alayka ! ya Ahmed : as-salam 
 alayka ! ya, Hamid. 
 
 When a third of the night had passed, God commanded Jibraeel 
 to plant four banners on Mount Kaf, Abukubays, the Kabah, and 
 at Bayt-ul-Mukaddes.f These banners were adorned with inscrip- 
 tions relating to the unity of God, and the apostleship of Mohammed. 
 From Mount Abukubays an angel called on the people of Mekkah 
 to believe in God and His prophet. A cloud overshadowed the 
 Kabah, showering down saffron, musk and amber. _ On that night, 
 under the name of the prophet, in every Torat, Injeel and ZaboorJ 
 in the world, a drop of blood appeared, signifying that he would be 
 a prophet armed with the sword. And on the altar of every monas- 
 tery and hermit's cell was written, Know that the untaught prophet is 
 born. Aminah left her chamber and told her father and mother the 
 event she had experienced, and the wonders she had witnessed. 
 
 The Most High sent a tent of the white brocade of paradise for 
 the accommodation of the child, and on it was written, In the name 
 of God the compassionate, the merciful ! prophet, you are sent 
 as a witness and a giver of glad tidings, an apostle of God, to call 
 men to Him through His power, being a radiant lamp enlightening the 
 way. The tent remained forty days, when a person taking hold of 
 it with a greasy hand, it ascended on high. If the accident had not 
 occurred it would have remained till the judgment day. 
 
 When the Koraysh chiefs and the Benee Hashim saw the prodi- 
 gies attending the birth of Mohammed, they went to Habeeb, a monk, 
 and told him what had occurred. He remarked, You know that my 
 religion is different from yours ; yet I will tell you the truth, whether 
 you receive it or not. These signs denote that the prophet will soon 
 arise whose description I have read in the divine books. He will 
 destroy idolatry and call mankind to the worship of one God. All 
 kings and tyrants shall serve him. Woe to the infidel, rebellious 
 people on account of his sword, spear, and arrow. Whoever believes 
 
 * Note 34. t Jerusalem. + Pentateuch, Gospel, and Psalter. 
 
III.] OF MOHAMMED. 41 
 
 in him shall find salvation ; whoever disbelieves in him ensures his 
 own destruction. 
 
 Abdulmutalib, who had visited the prophet soon after his birth 
 and found him eloquently ascribing praise and glory to the Most 
 High, on the second day carried him to the Kabah, where the babe 
 pronounced these words, In the name of God and by God ! to which 
 through divine power the Kabah responded, Peace be upon thee, 
 Mohammed, the mercy and blessing of God be upon thee ! and. a 
 voice proclaimed, Truth has come and error is annihilated. 
 
 On the third day the venerable grandfather bought a cradle for 
 the illustrious infant, made of black reeds inlaid with ivory, chased 
 with ruddy gold and adorned with costly jewels, having a covering 
 of white silk brocade woven with gold. A string of pearls and va- 
 rious jewels were suspended from the top of the cradle, in the custo- 
 mary manner of amusing infants. And whenever Mohammed awoke, 
 on that string of jewels, as a rosary, he repeated the praises of the 
 Most High. 
 
 Four days after the birth, Sawad-bin-Karib, a man celebrated 
 among the Arabs for his knowledge, came to congratulate Abdul- 
 mutalib and see the child of whom he had heard many marvellous 
 accounts. On going to the house of Aminah they were informed 
 that he was asleep. When the cover of the cradle was removed to 
 gratify them with a sight of the wonderful babe, such lightning 
 gleamed from his blessed countenance that the roof of the house was 
 cloven by it, and the visitors drew their sleeves over their dazzled 
 eyes. Sawad fell powerless at the feet of the intercessor at the 
 judgment, and called Abdulmutalib to witness that he believed in 
 the child, and in whatever he should afterwards proclaim from the 
 Creator of mankind. He then kissed the blessed face of the 
 prophet, and departed. 
 
 In a month after his birth, every one who saw Mohammed sup- 
 posed him to be a year old. The voice of praise and adoration 
 of the Most High was continually heard from his cradle. When he 
 had completed his second month the father of Aminah died. 
 
 The author of the book of Anvar relates that at the epoch of the 
 prophet's birth, there were living in the country of Yemamah two 
 celebrated soothsayers, Eabea-bin-Mazan, surnamed Satah;* and 
 Vashek-bin-B&helah, of Yemen. Satah was a wonderful creature, 
 for the Most High had made him a body of flesh, destitute of bones 
 except the skull. He was rolled up like a garment, and then un- 
 rolled and laid on a mat. He surveyed the heavens almost inces- 
 santly, taking very little sleep. 
 
 He was transported in a basket to the presence of kings who wish- 
 ed to consult him, and he disclosed to them secrets and revealed fu- 
 
 * Note 35. 
 
42 ' LIFE AND RELIGION [CH. 
 
 ■ture events. He was accustomed to be laid in a recumbent posture 
 on his back, and was motionless in all his members except his tongue 
 and eyes. One night he was as usual studying the heavens, when 
 suddenly he beheld lightnings gleaming around the whole horizon. 
 The stars were in a blaze, and, sending up columns of smoke, rushed 
 from their spheres, dashing against each other and falling to the earth. 
 Satah quaked with fear at the awful spectacle. The next night he 
 ordered his servants to carry him to the summit of a high mountain, 
 where he gazed all round the heavens. Soon a great light shone 
 forth which encompassed the heavens and filled the whole horizon, 
 upon which he ordered his servants to carry him down from the 
 mountain, saying that his mind was overwhelmed by the prodigies 
 he had witnessed, expressing his belief that his death was near, and 
 that the advent of the prophet of the Benee Hashim would soon 
 take place. The next morning he assembled his relatives and friends 
 and announced to them that some wonderful event was about to 
 transpire. He then wrote to astrologers in different quarters to 
 make inquiries about the prodigies that had appeared, and among 
 the rest sent a letter to Vashek, who returned answer that his obser- 
 vations corresponded with those of Satah. 
 
 Among other distinguished persons, Satah wrote to Zarka, queen 
 of Yemen, wisest of the astrologers in that country, and who excelled 
 all her people in magic. Her eyes were so penetrating and far 
 sighted, that she could see to the distance of three days' journey* as 
 distinctly as other people view objects close at hand. If an enemy 
 laid any hostile plot against her, she had already several days pre- 
 viously forewarned her people of it, saying, Such a foe will plan an 
 attack on you ; so that her subjects easily frustrated any design upon 
 them. Satah despatched his servant to the wonderful queen, and 
 when the messenger was yet three days distant, Zarka. said to her 
 friends, I see a horseman coming, who has a letterf in his turban. 
 When the messenger arrived and delivered the letter to Zarki,, she 
 said, You are the bearer of ugly news : Satah inquires about the 
 gleaming lights ; by the Lord of the Kabah, I declare these portend 
 death, and children left orphans, for among the sons of Abdamin&f 
 will undoubtedly arise the prophet Mohammed. She then wrote 
 Satah that the signs attending the prophet of the Benee Hashim 
 were such as he had described, and directed him on receiving her 
 letter to jouse himself from his sloth, and go with all speed to Mek- 
 kah, whither she also would repair, that they might discover the 
 truth of the portentous signs, and, if possible, extinguish the pro- 
 phetical light before it would burst forth on the world. 
 
 On receiving the queen's letter, Satah wept aloud, and started 
 immediately for the sacred city, saying to his friends, I go to the 
 
 * About 60 miles. + Note g6 
 
m.] OF MOHAMMED. 43 
 
 lighted fire ; if I am able to extinguish it, I will return to you ; if 
 not, this is our last farewell, for I shall go to Sham to die. 
 
 On approaching Mekkah he was met by Abujahl, Shaybah, Atabah, 
 and a crowd of the Koraysh, who came out to welcome him to the city, 
 and who addressed him, saying, You have not come except on im- 
 portant business; and whatever you want shall be granted. Satah 
 replied, May God bestow a blessing on you all. I have no favor £o 
 ask of you, but have come to tell you the past and future, by divine 
 revelation. Where are the illustrious chiefs, the sons of Abdami- 
 n&f ? I have come to announce to them the glad tidings of the prophet, 
 the radiant moon that will soon shine forth. Where are Abdulmu- 
 talib and his lion-like sons ? On hearing this address, the Koraysh 
 were displeased, and left the great magician. 
 
 Abutalib, and the other sons of Abdulmutalib, visited Satah while 
 he was sitting by the Kabah, and in order to prove his knowledge 
 agreed not to tell him their family. Abutalib delivered his 
 sword and spear to Satah's servant, and before the man had time 
 to tell his master the fact, the young chiefs presented themselves be- 
 fore the old magician, who inquired of what Arab tribe they were. 
 Abutalib, dissembling, said, We are of the Benee Jamah. Put 
 your hand on my face, noble chief, said Satah. On his doing so, 
 the magician declared by the Lord of mysteries, that Abutalib was 
 the man who had given his sword and spear to his servant, and that 
 from him and his brother the most excellent offspring would proceed ; 
 that they were descendants of the illustrious Hashim • that Abutalib 
 was the uncle of the plenipotentiary prophet, and bade them not 
 conceal their lineage, for he knew it well. 
 
 Abutalib in astonishment replied, Shaykh,* you have disclosed 
 the truth. Now tell us what will occur in our own time affecting 
 ourselves. Satah said, I declare by the everlasting Lord, Him who 
 sustains the heavens without pillars, by the Unity of the supreme 
 eternal One, that a son will soon be born to Abdullah, who will im- 
 part religious guidance to men, lead them in the way of truth, 
 righteousness and goodness, and who will destroy idols and their 
 worshippers. In these achievements he will have an illustrious 
 coadjutor in the person of his cousin, whose father you, Abutalib, 
 will doubtless be. The Benee Hashim then desired Satah to des- 
 cribe the prophet he was predicting. The magician continued, Listen 
 to a word of truth. An illustrious person, an apostle from the Lord 
 of glory, will soon arise, whom the tongue of Satah is unable ade- 
 quately to describe. He is of a medium and agreeable stature, with 
 a round head, and a mark between his shoulders. He will wear a 
 burden, and his prophetical office will continue till the judgment 
 day. He will be chief of the people of Tahamah. In the dark, light 
 
 * Note 37. 
 
44 LIFE AND RELIGION [CH. 
 
 will beam from his forehead, and when he smiles the lustre of his 
 teeth will illumine the world. A person of such perfection has never 
 yet walked the earth. His discourse is charming, and in devotion 
 and abstinence from evil he is unequalled. He is not proud and im- 
 perious. He will always speak the truth, and give a correct answer 
 to those that interrogate him. His birth will be legitimate and pure, 
 free from every ancestral taint. He will be the mercy of the uni- 
 verse, and by his light the world will be illuminated. To believers 
 he will be benevolent, and to his companions, kind. His name is 
 conspicious in the Torat and Injeel. He is the succorer of all in 
 affliction, and renowned for his generosity. His name in heaven is 
 Ahmed, and on earth Mohammed. Abutalib then asked Satah to 
 describe the person he had mentioned as coadjutor of the prophet. 
 The magician continued, He will be an illustrious chief, a lion hunt- 
 ing lions, and the leader of those that do well. He will take ven- 
 geance on infidels, and make those who associate creatures with the 
 Creator, taste the cup of death. His attack will turn a lion's gall to 
 water. He will shout the name of the Lord in battle. He will be 
 the Vizeer* of Mohammed, after whom he will be emeerf of the 
 sect. His name in the Torat is Birya, and in the Injeel, Ilya,} 
 and among his own people, Sly. 
 
 After a moment's deep reflection, Satah told Abutalib to put his 
 hand again on his face, on which he groaned and said, Take the 
 hand of your brother Abdullah and rejoice in the high destiny allotted 
 you, for Mohammed is your nephew, and Sly your son. Abdutalib 
 was delighted at these predictions, which soon circulated through 
 Mekkah. Abujahl said, This is the first calamity which the Benee 
 Hashim have occasioned us. Abutalib addressed the Koraysh in 
 behalf of himself and Abdullah, exhorting them to banish folly from 
 their hearts, and regard the words of Satah. He then took the 
 magician home and entertained him with the greatest respect and 
 hospitality. Meanwhile the fire of envy kindled to a blaze in the 
 bosom of Abujahl, who soon collected around himself a company of 
 like sentiments, whom Abutalib declared he would disperse, and 
 approached them for that purpose. One of the party addressed him 
 in a friendly manner, saying there was no doubt of his advance in 
 rank and honor, that the fame of his many excellencies had already 
 filled the world, but that it was very wonderful a man of his wisdom 
 should listen to a soothsayer who was a very fountain of satanic lies. 
 Bring him out to us again, that we may put him to some proof, and 
 ascertain the truth or falsehood of his declarations. 
 
 Abutalib ordered Satah to be brought to the assembly ; when laid 
 on the ground he severely rebuked the Koraysh for giving the lie to 
 his predictions respecting the speedy advent of a prophet, and added, 
 
 * Note 38. + Note 39. j Note 40. 
 
III.] OP MOHAMMED. 45 
 
 Verily, I am far from being gratified at his coming, for his birth 
 will be followed by the abolition of astrology, when life will be weary 
 to Satab. If you wish to see my predictions verified, bring hither 
 your mothers and wives, and I will show wonders among you. They 
 said to him, Perhaps you understand mysteries: no, he replied, but 
 I have familiarity with Jins that hear the news from the angels and 
 relate it to me. 
 
 The women of Mekkah were then assembled in the mesjid, with 
 the exception of Aminah and Fatimah, who were prohibited from at- 
 tending by their husbands, Abdullah and Abut&lib. Satah then 
 directed the men and women to be separated, and the latter to come 
 near him, when, after looking upon them, he continued some time 
 silent, and on being urged to speak, looked toward heaven and said, 
 I make oath that two of your women are not here, one of whom is 
 now pregnant with a son who will lead men in the way of salvation 
 and be named Mohammed, and the other will in due time conceive 
 the king of the faithful , and sayyid* of all the successors of the proph- 
 ets and of their wisdom. Aminah and Fatimah were now called, 
 upon which, Satah signed to the former and cried, Verily, this is 
 the one pregnant with the chosen prophet, and he appealed to her 
 if she was not in that condition, to which she replied in the affirma- 
 tive. Satah rejoined, Now my certainty is made more sure. You 
 are the best of Arab or Ajemeef women, and destined to be the 
 mother of the best of creatures who will destroy every idol. Woe 
 to the idolatrous Arab ! Already I see his opposers slain and fallen 
 in the dust. Happy he who acknowledges him and believes in his 
 apostleship, for his kingdom and sovereignty will extend through the 
 length and breadth of the earth. The magician then turned toward 
 F8.timah,.shreiked and swooned. On recovering he wept profusely 
 and said, Verily, Fatimah, the daughter of Asad, is the future 
 mother of an imS.m who will break idols in pieces, of an emeer 
 who will dash heroes in the dust of destruction, whose under- 
 standing is in nothing superficial, and before whom no cham- 
 pion will be able to stand. He is the unique horseman, the 
 lion of God, surnamed the commander of the faithful, Aly, the 
 cousin of the seal of the prophets. Alas ! alas ! what heroes fall 
 before him in the dust ! 
 
 At this crisis the Koraysh in a rage of envy drew their swords 
 and rushed upon Satah, in defence of whom the Benee Hashim 
 bared their blades. Abujahl cried, Give way, and let me kill this 
 soreeror and quench in his blood the fires of my bosom. Abut&lib 
 opposed the rash Arab, and wounded him in his head, when with 
 blood streaming down his face he appealed to the chiefs to avenge 
 the disgrace and to slay Satah, Aminah and Fatimah, and thus de- 
 
 * Note 41.' t Persian. 
 
46 LITE AND KELIGION [CH. 
 
 liver themselves from the events predicted. The Koraysh made a 
 furious onset on Satah, which the Benee Hashim could not easily 
 repel. Furious rage ensued, and the women sought refuge at the 
 Kabah, amid the commingled roar of shrieks and shouts. The 
 Koraysh were at last repulsed, and Satah remained under the pro- 
 tection of Abutalib, but not, as it appears, without miraculous inter- 
 position. In giving an account of the contest, Aminah said that at 
 first she feared excessively, but her unborn son moved, and noises 
 were heard in the air at which men and women swooned and fell. 
 She then looked and saw the gates of heaven open, and a horse- 
 man rushing down with a javelin of fire in his hand, shouting, You 
 cannot injure the apostle of God, for I am his brother Jibraeel. 
 Her fear now subsided into confidence, and all returned home. 
 
 After the affray, a person came to Abutalib on the part of the 
 Koraysh, and complimenting him on the valor he had just shown, 
 requested him to remove Satah in order to allay the jealousy of the 
 offended tribe. Abutalib complied, and going to the magician, de- 
 sired him to excuse the necessity for sending him away. Satah 
 replied, I shall depart, leaving with you the request that when the 
 prophet appears you give him many salutations in my name, and 
 say that Satah declared the glad news of his advent, and that his 
 people belied Satah and drove him away. In parting let me say 
 that a woman will soon come to you and confirm the truth of my 
 predictions by declaring more than I have done. 
 
 They then bound Satah on a camel, and as he was leaving the 
 city attended by the Benee Hashim, a woman appeared riding full 
 speed, upon which Satah observed, chiefs, a sad calamity is com- 
 ing upon you in the person of Zarka of Yemen. While they were 
 conversing on the subject, the queen came up and saluted the 
 Koraysh in a loud vojce, saying, May the world be peopled by you ; 
 verily, I have forsaken my native land to inform you of some great 
 events which are near their accomplishment in your country. She 
 then chanted an ode the purport of which went to confirm the pre- 
 dictions of Satah ; and added, I have come to congratulate and 
 admonish you concerning a phenomenon which is to me a calamity. 
 Atabah replied, What fearful tidings are these? do you devote your- 
 self and us to destruction ? Said Zarka, I swear by the truth of 
 Him who spies the way of His creatures, that from this wady* a 
 prophet will arise who will incite men to what is right, and prohibit 
 what is wrong. Light will continually beam from his countenance, 
 and his name will be Mohammed. After him I behold a son born, 
 who will be the_ coadjutor and near kinsman of the prophet, and 
 who will slay his own relatives, and overthrow heroes like a lion ; 
 his name is commander of the faithful, Sly. Alas ! alas ! for the 
 
 * Note 42. 
 
III. J OE MOHAMMED. 47 
 
 day when I shall see him. She then chanted an ode relating to the 
 calamity she dreaded, closing with the remark, What good does 
 sighing do for a thing inevitable ! She then swore by the Creator 
 of the sun and moon that what Satah had predicted was true. 
 
 Zarka next turned a piercing look on Abutalib and Abdullah, the 
 latter of whom she recognized, for before his marriage and ere the 
 symbolic light was separated from his forehead, she had seen him in 
 Yemen, and been so enamored of his radiant beauty that she had 
 tempted him by the offer of a purse filled with gold, and a hundred 
 camels laden with dates and oil. But the virtuous youth replied, 
 Perhaps you do not know that I am of the number who meddle not 
 with sin ; and drawing his sword, drove her precipitately and over- 
 whelmed with shame from bis presence. On meeting him now at 
 Mekkah, she perceived that his miraculous light had been translated 
 to another, and after asking him if she had not seen him in Yemen, 
 inquired what had become of the radiance which then adorned his 
 forehead. He replied that it was with his immaculate wife, Aminah. 
 Doubtless, said Zarka, she must have that character to become the 
 repository of such a blessing. She then cried aloud, The accom- 
 plishment of what I have predicted is near, and what is inevitable 
 cannot be averted. The day is closing, come to me to-morrow, 
 when I will explain to you more fully what is to transpire. 
 
 At midnight the queen visited Satah and consulted with him on 
 the present crisis of affairs. Said Satah, I am going to Sham to 
 die, for I know that every effort to destroy the prophetical light will 
 surely be in vain, and my advice to you is to attempt nothing 
 against Aminah, for she is under the protection of the Lord of the uni- 
 verse. Know that I will not be party to any of your designs. The 
 queen, however, was not dissuaded. 
 
 The next morning Zarka again congratulated the Benee Hashim 
 on the glory about to be theirs, when Abutalib in generous gratitude 
 bade her demand of them what she pleased, for her wishes should 
 be realized. She declared that she wanted nothing but the favor of 
 seeing Aminah, which being readily granted, the queen exhibited 
 all the external marks of unbounded joy, meanwhile plotting the 
 death of the noble and unsuspecting woman. In furtherance of this 
 design she formed a close intimacy with a woman called Tekna, of 
 the tribe of Hazrej, and who was hair-dresser to Aminah and the 
 other women of the Benee Hashim. The queen kept this woman 
 with her night and day, till at length, one night, Tekna awoke and 
 saw a person sitting by Zarka in conversation with her. She re- 
 proached the unknown person for not having visited her for a long 
 time, when the latter said that they did not have the same access to 
 heaven they formerly enjoyed, but that a voice had been heard in 
 heaven proclaiming that the Most High had decreed that the breaker 
 of idols should be revealed, he who. should preach the worship of 
 
48 LIFE AND KELIGION [CH. 
 
 the Merciful. Upon which, continued the mysterious person, the 
 angels hurled at us meteoric darts, and barred our path to the heav- 
 ens ; and I have now come to bid you beware of your design. 
 Begone, said Zarka, for I will leave no means untried to destroy 
 this" expected son. The person then chanted an ode, the purport of 
 which was that the best advice had been given to Zarka, whose pres- 
 ent designs would prove vain, and that she would receive no other 
 reward but woe, both here and hereafter, for the MostHigb would 
 protect His own prophet from all enchantment. Adding much in 
 the same strain, the person then disappeared. 
 
 The next morning Tekna asked the queen why she looked so sad. 
 Zarka replied, Oh, my sister, such is my confidence that I conceal 
 nothing from you. I have exiled myself from my country on account 
 of a woman now pregnant of a son who will destroy idols and abase 
 sorcerers and astrologers. You know it is easier to endure the ap- 
 plication of fire to one's flesh, than bear humiliation from enemies. 
 If I could find a person that would be my accomplice in the death 
 of Aminah, verily, I would give any reward that might be asked. 
 Saying this she took out a purse of gold, and laid it before Tekna, 
 whose heart was lost by the bribe. You have named a most difficult 
 business, said she to the queen, but as I am hair-dresser to the wo- 
 men of Benee Hashim, perhaps I may be able to do something in 
 the affair. Zarka replied, The plot must be this : when you are 
 employed to dress Aminahs hair, stab her with this poisoned dag- 
 ger, and the beauty of her life will soon fade away. I will be re- 
 sponsible for the blood-ransom,* which I will give tenfold, and will 
 spare no effort to secure you from harm. Tekna rejoined, I accept 
 the terms, and only ask in addition, that by your powers of enchant- 
 ment you will incline the hearts of the men of Benee Hashim and 
 others of Mekkah towards me, which the queen agreed to do. 
 
 The next day Zarka made a grand entertainment, and invited all 
 the chiefs of Mekkah. She had provided a great quantity of wine, 
 and slaughtered many camels for the feast. While her guests were 
 busy with the entertainment, she called Tekna aside, told her the 
 present was a favorable opportunity for their design, gave her the 
 poisoned dagger, and sent her to visit the intended victim. When 
 the treacherous guest entered, Aminah welcomed her, and asked 
 why she had not been to see her for so long a time, especially as she 
 had not formerly shown such coldness. Tekna excused herself by 
 saying that her circumstances were very narrow and trying, though she 
 was indeed under the greatest obligations to Aminah for her many 
 favors. Come now, my precious daughter, said the murderous 
 wretch, let me dress your hair. While seated behind Aminah, 
 combing her locks, she drew the poisoned dagger with the design of 
 
 * Note 43. 
 
III.] OF MOHAMMED. 49 
 
 killing the unsuspecting lady, but by the Mohammedan, miraculous 
 power the murderess felt as if a person had seized her heart, and 
 a curtain had blinded her eyes, and an unseen hand had stayed her 
 own. On this she let the dagger fall on the floor, smote her hands 
 together, and cried with bitter lamentation. Aminah on looking 
 round saw the naked dagger, and shrieked so loud that the women 
 from all quarters ran in. They seized Teknfi, and said, Oh, you 
 wretch, for what fault do you attempt the life of Aminah ? The poor 
 woman replied, I did indeed design to kill her, but thanks be to 
 God for preventing the deed. Aminah now prostrated herself in 
 adoration and thanksgiving to the Most High. On being question- 
 ed by the women respecting her wicked intention TekniL disclosed 
 the whole plot of Zarka\, adding, Apprehend her before she is able 
 to escape. Saying this, wretched Tekna yielded up her spirit to her 
 almighty Judge. 
 
 The women now raised such a cry as soon drew to the spot all 
 the noble and ignoble of Benee H&shim, who, hearing what had hap- 
 pened, ran to apprehend Zark&, Abutalib urging them on ; but the 
 guilty queen had fled, and although pursuedby the people from every 
 quarter she made her escape. On being informed of Zark&'s un- 
 successful plot, Satah ordered his servants to take him up and start 
 immediately for Sh&m. 
 
 During her pregnancy Aminah was continually hearing benedic- 
 tions pronounced on herself from air, earth, and heaven. She told 
 her husband, Abdullah, these prodigies, and he enjoined her to 
 keep the matter a secret. In that period of interest and anxiety 
 she suffered no trouble whatever from her peculiar condition. At 
 the beginning of the seventh month, Abdulmutalib called Abdul- 
 lah, and said, An important event in reference to your wife is near, 
 and we have not on hand what is necessary for a suitable birth-feast. 
 You must go to Medeenah and purchase what is wanted for the occa- 
 sion. - After his arrival at Medeenah, Abdullah,* in the mercy of 
 God, departed this life. When the news of the melancholy event 
 reached Mekkah all the people bewailed the calamity. 
 
 * Note 44. 
 
CHAPTER IV. 
 
 Events of Mohammed's Infancy to the eighth Year of his Age. 
 
 It is related on the authority of the imam Saduk that for several 
 days after the birth of the prophet, his mother furnished no milk for 
 his sustenance. Abutalib applied the child to his own breast, in 
 which the Most High, for that special purpose, caused milk to ap- 
 pear abundantly. He then procured Haleemah, of the tribe of 
 Benee Sad-bin-Bekr, to be the nurse of Mohammed. 
 
 In the book entitled Nahj-ul-Balaghah, it is stated on the author- 
 ity of Sly, the commander of the faithful, that the Most High 
 sent the principal one of His angels, to attend Mohammed night and 
 day, and who preserved him in the most laudable manners and 
 agreeable temper. And I, said Sly, was always with him, follow- 
 ing him as a child does its mother, and he daily augmented my 
 knowledge. 
 
 Ibn-Shahrashoob relates from Haleemah, the nurse of Mohammed, 
 that the year of his birth was one of drought and famine in her re- 
 gion, for which reason, she, in company with a number of women of 
 the Benee Sad, came to Mekkah to be employed as wet nurses. 
 They had she-camels with them, which, however, furnished not a 
 drop of milk ; and my child, said Haleemah, received so little nour- 
 ishment from me, that from hunger he did not sleep a wink at night. 
 On our arrival at Mekkah not one of the women in our company 
 would engage to nurse Mohammed, because he was an orphan, and 
 the hope of a liberal remuneration depends on the father of a child. 
 But as I did not find another child, I went and took the orphan from 
 Abdulmutalib, and when I laid him in my lap, he looked in my face 
 with light beaming in his eyes. He took my right breast, and nurs- 
 ed a whole hour, but refused the other breast, which he left for my 
 own son, and by the blessing which attended the infant prophet, I 
 was able to supply both the children. On carrying him home to 
 my husband, milk began to drop from the distended udders of our 
 camels that now yielded a sufficient supply for us and our children. 
 My husband observed, You have taken a child that has brought a 
 blessing along with him. 
 
 The next morning, when with the child I mounted the ass, she 
 turned towards the Kabah, through the miraculous influence of the 
 
CH. IT.] LIFE AND RELIGION, ETC. 51 
 
 prophet, and made three religious prostrations, and spoke, saying, 
 I have recovered from sickness and lameness, and obtained sound- 
 ness and health, through the blessing of the sayyid of the apostles, 
 the seal of the prophets, and best of all past or to come. The ass 
 now became so fleet that not an animal in the party could keep pace 
 with her. All were astonished at the improvement in our condi- 
 tion and that of our cattle. Daily our abundance increased, and 
 while the sheep and camels of the tribe returned hungry from their 
 pasture ground, ours returned full and with distended udders. Ong 
 our journey home we passed a cave, out of which came a man the 
 light of whose forehead shone to heaven. He saluted the prophet, 
 and said he had been appointed by the Most High to attend and 
 protect him. A flock of gazelles likewise approached and said, 
 Haleemah, do you know on whom you wait? he is the purest of the 
 pure. Every mountain and plain we passed saluted the child, by 
 whose blessing our property rapidly increased till we became rich. 
 The infant prophet never soiled his clothes, and would never al- 
 low himself to be exposed. I saw a youth, continued Haleemah, 
 continually with him, who kept his clothes properly arranged, dur- 
 ing the five years and two days he was under my care. 
 
 One day the prophet said to me, Where do my brothers go every 
 day ? I replied, They go to pasture the sheep. Said he, I will go 
 with them to-day. Accordingly he went out with my sons, when a 
 company of angels took and carried him to the top of a mountain, 
 where they washed and purified him. His foster-brothers in great 
 alarm ran to me, saying that some persons had taken away Moham- 
 med ; I hastened to find him, and on approaching beheld light beam- 
 ing from him up to heaven. I pressed him to my bossom, kissed 
 him, and said, What has happened to you ? He replied, Fear not, 
 dear mother, God is with me : meanwhile perfume more fragrant 
 than musk breathed around him. 
 
 When Mohammed was three months old, he was able to sit up- 
 right ; when nine months old, he walked ; at ten months he went 
 out with his foster-brothers to pasture the sheep ; at fifteen months 
 he practised archery with the youths of the tribe, for whom at thirty 
 months he was more than a match in wrestling. At this time Ha- 
 leemah returned,him to his grandfather. 
 
 Ibn- Abbas relates that one day Abdulmutalib was sitting by the 
 Kabah, when suddenly a voice cried, Haleemah cannot find Mo- 
 hammed. At these tidings the venerable chief summoned the 
 Benee Hashim to mount instantly for a search, and vowed he 
 would not dismount till he had found Mohammed, or slain a thousand 
 Arabs and a hundred of the Koraysh. He circuited the Kabah and 
 chanted an ode to this purport : Lord, return me my hero, Mo- 
 hammed, and grant me thy favor once more. Lord, if Moham- 
 med is not found, I will scatter the Koraysh. At this, a voice was 
 
52 LIFE AND EELIGION [CH. 
 
 heard from the air, saying, The Most High will not suffer Moham- 
 med to be destroyed. Where is he ? eagerly inquired the chief. 
 The voice replied, He is in such a wady ; where on arriving they 
 saw that by his miraculous power he was gathering and eating fresh 
 dates from a thorn-tree, in company with two youths, who left him 
 on the approach of the party. The youths were no other than Jib- 
 r&eel and Meekaeel.* Abdulmutalib bore him back in triumph, 
 and carried him seven circuits around the Kabah. Many women 
 kwere with Aminah, who had come to console her on her son's being 
 lost, when he was brought back ; but he went to his mother without 
 paying any attention to them. 
 
 One day Abdulmutalib sent the child after his camels, and as it 
 grew late and he did not return, he sent parties out to all the denies 
 and roads to find him, while himself went and caught hold of the 
 door-ring of the Kabah, and supplicated, saying, Wilt thou, Lord, 
 destroy thy chosen one 1 wilt thou change what thou hast communi- 
 cated respecting his prophetical office ? When Mohammed was 
 brought back, the chief embraced and kissed him, and said, May my 
 father be your sacrifice ! I will never send you again on any business, 
 lest enemies destroy you. 
 
 Abbas relates from Abutalib, that the latter, when in charge of 
 Mohammed, kept him constantly with him, not allowing any sepa- 
 ration day or night. Said the chief, I directed him one night to take 
 off his clothes and come as usual to my bed, but before undressing, 
 he said, Dear father, turn your face from me, for it is not proper 
 that any one should see my body. On his entering the bed I found 
 a covering between us, which I had not put there, and which I 
 never saw. It was extremely soft, and seemed as if it had been 
 immersed in musk. Often at night I heard him uttering prayers 
 and marvellous things. One day a wolf came and smelt of him and 
 walked around him in an abject manner, trailing his tail on the ground. 
 Frequently I saw a very beautiful man come and stroke Moham- 
 med's head with his hand, pray for him, and disappear. Abutalib, 
 on giving his children their meals, directed them to touch nothing 
 till Mohammed invoked a blessing, which was no sooner done than 
 they were all perfectly satisfied, and left the food untouched. At 
 that time it was not the custom of Arabs, on eating or drinking, 
 to say Bismillah /f which, however, Mohammed did from infancy ; 
 and when he had done eating he said, Alhamdulillah /} I often 
 found him alone with light beaming from his head up to heaven. I 
 never heard from him a lie, or a useless word, nor even a loud 
 laugh. He never united with boys in play, nor would he look at 
 their sports, preferring rather solitude. 
 
 When the prophet was seven years old, a company of Yehoodees 
 
 * Gabriel and Michael. f In the name of God. J Thanks to God. 
 
IV.] 01 MOHAMMED. 53 
 
 came to see him, saying, "We have read in our books that the Most 
 High will preserve Mohammed from everything unlawful or doubt- 
 ful. We wish to prove him in this respect. Accordingly they had 
 a fat fowl strangled, cooked and brought before the Koraysh, who ate 
 of it without scruple ; but the child would not touch it. On their 
 asking him the reason, he said it was unlawful, and that God pre- 
 served him from every such thing. They protested it was lawful, and 
 said, If you allow us we will put a morsel of it in your mouth ; which 
 he told them they might do if they could ; but with all their efforts '* 
 they were unable to effect their purpose, their hands involuntarily 
 passing to the right and left of him, and never once approaching his 
 blessed mouth. Another fowl was then prepared, which they had 
 taken from the house of an absent neighbor with the intention of 
 paying for it when the man should return. Mohammed took up a 
 morsel of this fowl, but it immediately fell from his hand, on which 
 he declared that it belonged to the class of doubtful things, from 
 which his Preserver kept him. They tried in vain to put a morsel 
 of it in his mouth. Hereupon the Yehoodees confessed that this 
 must be the prophet whose description they had read in the sacred 
 books. 
 
 From Fatimah-bint-Asad, the wife of Abutalib, it is related that 
 she declared there was an old date tree in their yard which had been 
 dead and dry for several years. One day Mohammed went and 
 stroked his blessed hand on the tree, which immediately became 
 verdant and produced fresh dates. It was my custom, said Fati- 
 mah, to collect fresh dates for him every day, which he generously 
 distributed among the children of Benee Hashim. One day I told 
 him the trees had not dropped fruit, that I could collect it for him. He 
 went out. to the trees and spoke to them, and on my oath, I declare 
 that I saw one of the trees bend its top down towards him so low 
 that he easily gathered all he wanted, and the tree returned to its 
 upright position. I then supplicated at the throne of divine mercy, 
 saying, Lord of heaven, give me a son like this. The prayer was 
 answered by my conception of the commander of the faithful the fol- 
 lowing night, and he, by the blessing of Mohammed, never per- 
 formed a religious circuit round an idol, nor worshipped any but 
 God. 
 
 Shazta relates that when the prophet had completed four months 
 of his life, his mother Aminah, in the mercy of God, departed to 
 the eternal world, leaving him an utter orphan. So great was his 
 grief at the loss of his mother that he took no nourishment for three 
 days, during which time he wept incessantly. In these circum- 
 stances Abdulmutalib was excessively distressed and troubled, and 
 calling his daughters, Autekah and Safeeah, directed them to quiet 
 the darling child by finding a nurse for him. Autekah gave him some 
 honey, and then assembled all the nursing women of Benee Hashim 
 
54 USE AND RELIGION [CS. 
 
 and of rank among the Koraysh, to the number of four hundred 
 and sixty, but he utterly refused them all and continued unappeasa- 
 ble. 
 
 Abdulmutalib, oppressed with grief and concern, resorted to the 
 Kabah, where he had not long been seated when an old man of the 
 name of A.keel passed, and perceiving the venerable chief to be de- 
 jected, inquired the cause. Abdulmutalib informed him it was on 
 account of his orphan grandson, who, since the death of his mother, 
 refused every nurse they could find and continued unappeasable, so 
 that he himself could take no enjoyment in eating or drinking and 
 knew not what to do for the child. The old man recommended, 
 for the office of nurse, Haleemah, the daughter of Abdullah-bin- 
 Haris, and who, he said, for intelligence, propriety of conduct, beauty 
 of person, and noble extraction, was unequalled. Abdulmutalib was 
 delighted with the character given the lady, and forthwith mounted 
 one of his servants on a fleet camel, and despatched him in all haste 
 to the tribe of Benee Sad-bin-Bekr, to which the woman belonged, 
 and who were within six fursakhs* of Mekkah. He ordered the 
 servant to bring without delay Haleemah's father, Abdullah-bin- 
 Haris, who arrived while Abdulmutalib was sitting in an assembly 
 of Koraysh chiefs. As the man approached, the venerable chief 
 rose to meet and embrace him, and gave him a seat beside himself 
 and said, I have called you here on account of my grandson, four 
 months of age, who, since the late death of his lamented mother, 
 weeps excessively and refuses every nurse I can find. Your daugh- 
 ter has been commended to me, whom if you will bring here and 
 the child accepts her, I will enrich both you and your relatives. 
 Abdullah was overjoyed at the proposal, and hastening back to 
 his tribe congratulated his daughter on her flattering prospects. 
 
 Haleemah bathed, perfumed, and adorned herself, and started for 
 Mekkah with her father Abdullah, and her husband Bekr-bin-Sad. 
 On their arrival, Abdulmutalib took Haleemah to the house of his 
 daughter Autekah. They laid the prophet in Haleemah's lap, who 
 presented her left breast to him. This he refused and inclined to 
 her right breast, which she declined offering because it never in the 
 case of any of her children furnished a drop of milk, and she feared 
 if he should be disappointed with it he would not afterwards take the 
 left breast. However, as he persisted in his efforts to take the right 
 breast.^ she presented it, saying, Try it, my son, till you find it is dry. 
 But his mouth was no sooner applied to it than, through the bless- 
 ing his touch imparted, milk flowed so abundantly from that wither- 
 ed breast as to run out at the corners of his mouth. Haleemah 
 exclaimed in astonishment, You perform wonders, my son, for by 
 the Lord of heaven, I have nursed twelve children on my left 
 
 * About twenty-four miles. 
 
IV.] C-F MOHAMMED. 55 
 
 breast, not one of whom ever tasted a drop of milk from the right, 
 from which, through the favor you bring, it now flows abundantly. 
 
 Abdulmutalib was delighted at his success in finding at last an 
 acceptable nurse, and offered to clear a house next his own for the 
 accommodation of Haleemah, and give her monthly a thousand 
 dirhems of silver and a suit of Koomee clothes, with a daily allow- 
 ance of ten manns* of white bread, rice and meat. But finding the 
 family unwilling to remain, Abdulmutalib said to Haleemah, I will 
 intrust my son to you on two conditions : First, that you treat him 
 with all respect and honor, always having him sleep by your side 
 with your left arm under his head and your right arm over him, and 
 never forget him. Haleemah here interrupted by vowing that at 
 first sight she was so enamored of the child that it was quite unnec- 
 essary to lay such injunctions upon her. Abdulmutalib continued : 
 Second, that you bring him to me every Friday, for I cannot endure 
 any longer separation from him : all of which Haleemah engaged to 
 do, inshallah /| The chieftain then ordered the prophet to be bathed 
 and arrayed in fine clothes, after which he took him with Haleemah 
 to the Kabah, around which he bore him seven circuits, and then, 
 calling God to witness the act, committed the important trust to 
 Haleemah, to whom he gave four thousand dirhems of silver, ten 
 costly garments from his own wardrobe, four RoomeeJ maids and a 
 rich Yemen robe. He then accompanied the party from the Kabah. 
 
 When Haleemah entered the tribe of Benee Sad and uncovered 
 the luminous face of the prophet, it beamed with such radiance as 
 to enlighten earth and heaven. The whole tribe ran to behold the 
 wonderful child, and congratulated Haleemah on her good fortune, 
 while love for him so ravished their hearts that they snatched him from 
 each other's arms with the greatest eagerness. Haleemah declared 
 that she never perceived a disagreeable smell, or saw anything 
 which might have naturally passed him, it being instantly received 
 and concealed by the earth, attended by a fragrance like musk and 
 camphor. When he was ten months old, one Thursday she went to 
 his room, intending to wash and prepare him to visit Abdulmutalib, 
 but supposing him asleep she did not enter the room till several 
 hours afterwards, when she found him washed, his hair combed, and 
 himself clothed with various brocades and satins, at which she was 
 amazed and exclaimed, Whence, my son, came these precious gar- 
 ments and numerous ornaments ! He replied, The angels brought 
 them, dear mother, from paradise and adorned me with them. The 
 faithful nurse told the fact to his illustrious grandfather, who charged 
 her to report none of the wonders she observed concerning the 
 
 * A Persian main varies in weight, being from six to ten lbs., according to 
 the nature of the article weighed. 
 
 * Note 45. t Note 46. 
 
56 life and' religion [ch. 
 
 child. At this time he gave her a thousand dirhems of silver, ten 
 suits of clothes, and a Koomee maid. When he was fifteen months 
 old all who saw Mohammed supposed him to be five years of age. 
 
 At the epoch Haleemah first took him home she had only twenty- 
 two sheep, but at the time she finally returned him to his grand- 
 father, through his blessing she possessed one thousand and thirty 
 sheep and camels. When the prophet was nearly two years old the 
 sons of Haleemah returned sad one night from pasturing their flock, 
 and reported that a wolf had carried off two of their sheep, on which 
 their mother said, May God give you an equivalent. The prophet, 
 who had listened to the story, told the young men not to be grieved 
 at their loss, for by divine aid he would recover the sheep for them 
 the next day. Zumrah, Haleemah's eldest son, replied, This is a 
 wonderful promise of yours, my brother, since the wolf has escaped 
 with the sheep and the day has gone. Mohammed answered that it 
 was very easy for the power of God to accomplish what he had just 
 promised. 
 
 The next morning Zumrah asked the prophet if he was ready to 
 redeem the pledge he had given the previous evening. He said, Yes, 
 take me to the place whence the wolf carried off the sheep, and I will 
 restore them to you. Zumrah accordingly carried the child to the 
 spot, and he prostrated himself in adoration, and prayed, my God, 
 my Lord, my Sovereign, thou knowest what claims Haleemah has 
 on me ; a wolf has carried off her sheep : command him, I entreat 
 thee, to restore them. Directly the wolf brought back the sheep. 
 The reason he had not devoured them was, that when he carried 
 them off a voice said to him, wolf, fear divine vengeance, and 
 take care of these two sheep till you return them to the best of 
 prophets, Mohammed-bin- Abdullah. On restoring them the wolf fell 
 at the feet of the child, and by divine power, being endued with the 
 faculty of speech, said, sayyid of the prophets, pardon what I 
 have done; I did not know that these were your sheep. Zumrah 
 in astonishment said, How wonderful are your works, Moham- 
 med ! 
 
 At the age of two full years the prophet said to Haleemah that he 
 very much wished to go out into the wilderness with his brothers, to 
 assist them in pasturing the flock, and derive instruction from a con- 
 templation of the works of God. Perceiving how strong his desire 
 was to go, she clad him in nice clothes, bound sandals on his feet, 
 sent along some little delicacies for his refreshment, and charged her 
 sons most strictly to take the greatest care of him. He had no 
 sooner entered the wilderness than mountain and plain were illumin- 
 ated by that sun of the firmament of prophecy, and every stone and 
 clod he passed saluted him in a loud voice by his several names, 
 Mohammed, Ahmed, Hamid, and Mahmood, adding, Happy is he 
 who believes on thee, and woe to him that rejects thee. The sons 
 
IV.] Or MOHAMMED. 57 
 
 of Haleemah were amazed more and more at the wonders that were 
 continually occurring ; when at length the heat becoming oppressive , 
 the Most High ordered an angel, called Ishyaeel, to spread a white 
 cloud over the head of the sayyid of the prophets. The cloud 
 poured down such a torrent of water that a river was presently 
 formed, but not a drop fell on Mohammed, nor was the ground in 
 the least muddy wherever he went. Such quantities of saffron and 
 musk likewise fell from the cloud that the whole region was perfumed. 
 There was an old date tree in that desert, which had been leafless 
 and dry for many years. The prophet leaned against the tree to 
 rest himself, and presently the tree was agitated and became verdant 
 and produced fresh dates of the yellow and red kinds, which were 
 showered down abundantly for his refreshment. He sat there an 
 hour talking with his foster-brothers. At length his eye fell on a 
 verdant spot adorned with a variety of flowers and fragrant herbs, 
 upon which he told his brothers he wished to go and see that pretty 
 meadow and examine the divine workmanship. They offered to 
 attend him, but he directed them to mind the flock, for he would go 
 alone. 
 
 Mohammed passed on leisurely, examining the works of God, and 
 thoughtfully observing all around him, till he came to a high inac- 
 cessible mountain, to which Ishyaeel shouted so that the mountain 
 trembled, saying, The best of the prophets in the glory of the pro- 
 phetical office wishes to ascend thee ; stoop for him. The moun- 
 tain immediately sunk so low that Mohammed easily ascended the 
 summit, whence he surveyed the other side, which was more beauti- 
 ful than the one he had viewed from the plain. That side, however, 
 was so infested with serpents and scorpions of a large size that no 
 one could pass in that direction ; but as he wished to do so, the at- 
 tendant angel, Ishyaeel, ordered the venomous reptiles to hide them- 
 selves in their holes and under rocks, till the sayyid of the prophets 
 had passed. Mohammed then descended to the plain, where he 
 found a spring of the coldest water, sweeter than honey, and softer 
 than musk, where after drinking he rested a short time. While 
 here, the angels Jibraeel, Meekaeel, Israfeel, and Dardacel came 
 to wait on him, and Jibraeel saluted him by his several names, and 
 by the titles of Farkaleet,* sun of the world, moon of futurity, 
 light of the world and eternity, sun of the judgment day, seal of 
 the prophets, and intercessor for transgressions at the judgment. 
 Jibr&eel said much by way of extolling the prophet, and added, 
 Happy is he who believes in thee, and wretched he that rejects a 
 word of thine. After some further conversation Jibraeel put his 
 own mouth on that of Mohammed and for three hours breathed into 
 him the mysteries of the Creator, of mankind, and of Jin3, after 
 
 * Paraclete, or promised Comforter. 
 
58 WEE AND RELIGION [CH. 
 
 which the angel said to him, Understand and impart what I have 
 explained ; to which he replied, Yes, inshallah. Being filled with 
 science, eloquence, wisdom, and power of argument, the Most High 
 increased the light of the prophet's face seventy-seven fold, so that 
 no one could look directly on its glorious effulgence. Jibraeel ex- 
 horted him not to fear : he replied, Should I fear any but my Pre- 
 server it would be evident I did not rightly understand His great- 
 ness and glory. Jibraeel then turned to Meekaeel and said, It is 
 proper that God should call such a devoted servant His beloved, 
 and constitute him best of the sons of Adam. 
 
 The angel now laid Mohammed down on his back, at which he 
 said, Jibraeel, what are you going to do ? Nothing that will harm 
 you, replied the seraph ; all that I do is good for you. Using his 
 wing as a sword or knife, Jibraeel laid open the breast of the 
 prophet, and extracting the black drop, washed his heart in 
 water of paradise, which Meekaeel had brought in a ewer of 
 green ruby, Jibraeel having brought a basin of red ruby for the 
 ablution they now performed. The angels then asked him from 
 what they had washed his heart. He answered, From doubt and 
 uncertainty, although unbelief had never a place in my heart ; for I 
 was a prophet before the soul of Adam entered his body. Israfeel 
 then produced a seal on which these two lines were engraved, There 
 is no God but God ; Mohammed is the prophet of God : which seal 
 he applied between the shoulders of the prophet, making a fair and 
 indelible impression. Dardaeel then laid the head of Mohammed 
 in his lap, who immediately fell asleep and dreamed that a tree* 
 grew out of his head and increased to such an immense size that its 
 top reached to heaven. Its main limbs wers prodigiously large, 
 from all of which many branches shot forth, while under the tree the 
 herbage was so abundant as to defy description. A voice then cried, 
 Mohammed, this tree is thyself, its limbs and branches thy family, 
 and the herbs it shadows are the true friends of thee and thy family : 
 rejoice then, Mohammed, in thy exalted office and empire. Dar- 
 daeel then produced a pair of scales, each scale of which was equal to 
 the space between heaven and earth, and putting the prophet in one 
 scale, placed a hundred of his future companions in the other, but 
 they proved a mere feather to their leader. The angel then put 
 against him a thousand of his most renowned and eminent followers, 
 but they weighed nothing against the prophet. Half his sect was 
 tried to as little purpose. Then all his sect, all the prophets who 
 had preceded him, and their coadjutors and successors, and all the 
 angels, with mountains, seas, deserts, trees, and the whole universe 
 God has made, were thrown into the opposing scale, but the whole 
 inconceivable amount was totally overbalanced by that single indi- 
 
 * Note VI. 
 
IV.] OP MOHAMMED. 59 
 
 vidual, who was therefore shown to be the best of creatures. All 
 this Mohammed saw in a state between sleeping and waking. Dar- 
 d&eel then said to him, Happy art thou, and happy is thy sect, but 
 woe to him that disbelieves in thee. The angels now returned to 
 heaven. 
 
 A considerable time having elapsed, and Mohammed not return- 
 ing, the sons of Haleemah became alarmed, and sought everywhere 
 in vain for him. They then returned to their mother and told her 
 Mohammed was lost in the desert. On hearing this she shrieked, 
 wept, rent her garments, dishevelled her hair, and ran barehead and 
 barefoot to the wilderness, marking her way by the blood which flow- 
 ed from her wounded feet, crying frantically, My darling son, light 
 of my eyes, fruit of my heart, where art thou ! The women of Ha- 
 leemah's tribe followed her almost as frantic as herself, dishevelling 
 their hair and scratching their faces. The whole tribe was thrown 
 into the greatest agitation, running in all directions to seek Moham- 
 med. Abdullah-bin-Haris and the other chiefs of Benee Sad mount- 
 ed, and swore if the child was not found they would not leave one 
 of the tribe on the face of the earth. Haleemah not finding her 
 foster-son in the desert, ran in her frantic plight to Mekkah, where 
 she found Abdulmutalib and the Koraysh chiefs sitting by the 
 Kabah. The venerable chief, seeing her in such a distracted state, 
 trembled to hear the news which he demanded, and which had no 
 sooner been reported than he swooned away. On recovering he said, 
 There is no power nor strength but of God the high and mighty. 
 Ordering his servants to make ready his horse and arms, he ascended 
 the Kabah and shouted to all the families and tribes around to as- 
 semble and speed to find Mohammed, whom he declared to have been 
 lost two days. The illustrious chieftain then mounted with ten 
 thousand men, while the sound of weeping and lamentation rose 
 from that tranquil region to heaven. Parties of horsemen flew in 
 all directions, while Abdulmutalib and a number of the chiefs 
 started for the tribe of Benee Sad, vowing that if he found not 
 Mohammed he would return to Mekkah and kill every Yehoodee 
 and suspected person there. 
 
 Now it happened as Abumasood Virkah-bin-Nofal, Akeel-bin- 
 Aby, and some others were coming to Mekkah, they passed the w&dy 
 where the prophet was, and seeing a tree, ViTkah observed, I have 
 crossed this place three times and never saw a tree here before. 
 Akeel assented that the appearance of a tree there was strange, and 
 proposed that they should go and find out the mystery of it. On 
 approaching the tree they saw under it a child at sight of whom the 
 sun might well be consumed with envy, and the moon only think 
 herself fit to hang as a pendant in his ear. Some of the party 
 remarked This must be a Jin ; others said, When did such a radiant 
 light ever belong to a Jin? doubtless it is an angel transformed into 
 
60 LIFE AND KELIGION [CH. 
 
 human shape. Abumasood here ventured to inquire, Who art thou, 
 boy, amazing us so by thy elegance and beauty ? art thou of the 
 Jins, or of mankind V He replied I am not of the Jins, but of the 
 children of Adam. The Arab inquired, What then is thy 
 name? He answered, My name is Mohammed-bin-Abdullah- 
 bin -Abdulmutalib- bin- Hashim- bin- Abdaminaf. Art thou the 
 grandson of Abdulmutalib ? said Abumasood, why then art thou 
 here ? He replied, By divine direction I came to this wilder- 
 ness. The man now dismounted and said, Light of my eyes, do 
 you wish me to carry you to your grandfather ? On being answered 
 in the affirmative, Abumasood took the prophet up before him and 
 proceeded towards Mekkah. As the party approached the tribe of 
 Benee Sad, Abdulmutalib and his company were coming thither at 
 the same time. On seeing the illustrious chief at a great distance 
 Mohammed said, There is my grandfather who has come for me. 
 They replied We see no person. He rejoined, You will soon. 
 
 When the parties approached each other and the sight of Abdul- 
 mutalib fell on that sun of the meridian of prophecy, he threw him- 
 self from his horse and caught the prophet to his bosom, and said, 
 Where wert thou, light of my eyes ? verily, if I had not found thee 
 I would not have left alive an infidel in Mekkah. Mohammed then 
 related to Abdulmutalib .the divine communications he had received. 
 The illustrious chief gave Abumasood fifty she-camels, and Virkah 
 and Akeel sixty, for the favor of having found and brought back 
 Mohammed. He then called and congratulated Haleemah on the 
 joyful event, and gave her father a thousand miskals* of gold, and 
 ten thousand dirhems. On the husband of the lady he bestowed 
 gold beyond calculation, and gave her two sons two hundred she 
 camels, and begged them all to excuse him for not entrusting Mo- 
 hammed longer to their care, as he could not consent to be separated 
 from him any more. 
 
 The author of the book of Anvar says it was customary at 
 Mekkah to give children seven days after their birth to wet nurses. 
 A celestial voice directed Aminah to employ Haleemah, of the 
 tribe of Benee Sad, and many applying were refused because they 
 did not bear that name. In all those regions at that time a severe 
 famine prevailed except at the sacred city, which was shielded from 
 the general calamity by the blessed presence of the prophet. The 
 women of Benee Sad were driven by the necessity of the times to 
 go to Mekkah in the hope of getting employment as nurses. 
 Haleemah relates that provisions were so scarce that a day or two 
 would pass and they have no other food than the herbage of the 
 desert, upon which they fed in common with their animals. One 
 night during this period, in a state between wakefulness and sleep, 
 
 * See Note 61. 
 
IV.] OE MOHAMMED. 61 
 
 she fancied a man came and threw her into a river whose water was 
 whiter than milk and sweeter than honey, bidding her drink and be 
 satisfied, after which he carried her back to her place and ordered 
 her to go to Mekkah, where she would be abundantly provided for 
 through the blessing of a son recently born there. At the same time 
 he gently struck her breast, saying, May God increase your milk, 
 your symmetry and beauty, which latter qualities, particularly, were 
 so improved as to astonish her tribe. After this admonition they 
 started for Mekkah where Haleemah found her dream verified. 
 
 The compiler states that some ulemas reject the account given in 
 the preceding traditions respecting opening the breast of Mohammed 
 and extracting a black drop from his heart, but, although cutting off 
 some authentic sheeah traditions might not be a serious loss, yet the 
 advantage of such a measure is not apparent. 
 
 During the infancy of the prophet a terrible drought occurred at 
 Mekkah, when a woman was warned in a dream to procure Moham- 
 med's prayers for rain. Accordingly Abdulmutalib took him on his 
 shoulder and carried him to the top of Mount Abukubays, where he 
 had no sooner supplicated for the blessing than torrents of rain de- 
 scended, flowing all about the sacred city. 
 
 Ibn-Babuyah relates from Abutalib that in the height of the hot 
 season that chief started for Sham, taking Mohammed, who was then 
 eight years old, with him. His friends remonstrated against taking 
 the child, lest his life should be endangered. But Abutalib, declar- 
 ing he could not leave him, mounted him on a camel which he kept 
 constantly before him so as not to lose sight of the child. As soon 
 as the heat of the sun became oppressive, a small cloud, white as 
 snow, came, and saluting Mohammed, cast a refreshing shade over 
 him, attending him wherever he went, and often showering down a 
 variety of fruits for his refreshment. During the journey water 
 became so scarce in the kafilah* that a leathern bottle of it sold for 
 two ashrafees.f yet by the blessing of the prophet, his guardian and 
 attendants always had that indispensable element in abundance, and 
 moreover found excellent pasturage for their camels, any of which 
 becoming exhausted on the road, were immediately restored to 
 soundness and strength by the touch of his hand. 
 
 As we approached Busray, said Abutalib, the hermitage of a 
 certain Nasaranee recluse was seen advancing towards us with the 
 speed of a race horse. On coming up it stopped before us, with its 
 astonished owner, Bahyri by name, who was always so absorbed in 
 contemplation that he never showed the least attention to those that 
 passed his cell ; and never even spoke to any person. When he 
 found his hermitage in motion, and saw the kafilah approaching, he 
 at once perceived it was the prophet ; and on coming up he said to 
 
 * Note 48. f A gold coin. 
 
62 riFE AND RELIGION [CH. 
 
 him, If what I have read and heard is true, thou art he, and none 
 else. Our kafilah halted under a great tree near the cell of Bahyr&. 
 The tree was dry and the branches fallen, yet kafilas were still in 
 the habit of stopping under it. On the prophet seating himself under 
 the tree it became agitated and threw out numerous boughs, particu- 
 larly spreading its branches over the head of its illustrious visitant, 
 and produced three kinds of fruit, two common in summer, and the 
 other peculiar to winter. The people of the kafilah on seeing this 
 were astonished, as was likewise Bahyra, who, coming down from his 
 cell and bringing some refreshment for the young personage that had 
 inspired him with such admiration, inquired for his guardian. Abu- 
 talib replied that he was the guardian and uncle of the child. The 
 old monk then said, I testify that he is the one I know, or I am not 
 Bahyra. He then asked Abutalib's permission to present the re- 
 freshment he had brought to the wonderful child, who inquired, Is it 
 for me alone, or may my fellow travellers partake of it with me ? The 
 recluse said it was little, but all he had ; however, he might do as he 
 pleased. Accordingly he said, Bismillah! and began to eat, our 
 whole party of one hundred and seventy persons following his exam- 
 ple ; and after we were all satisfied the little offering of Bahyra 
 seemed to have been untouched. 
 
 The monk in astonishment at what he witnessed, stooped down and 
 kissed the blessed head of the prophet, and said, By the truth of the 
 Lord Christ this is he ! but the people present did not comprehend 
 what he meant. A man of the kafilah then addressed him and said, 
 
 hermit, your conduct is wonderful. We have often passed your 
 cell, but you never noticed us in the least. He replied, I am indeed 
 in a wonderful state ; I see what you do not, and know certain things 
 unknown to you. There is a child under this tree whom if you knew 
 as I know him, verily you would take him on your shoulders and 
 carry him back to his native city. On my oath, I have paid you no 
 attention but for his sake. When I first saw him from my cell, light 
 was beaming before him to heaven, and I beheld men fanning him 
 with fans of ruby and emerald, while others presented him with va- 
 rious fruits, the cloud at the same time shading him. My cell ran 
 to meet him like a race horse, and this tree, which has been dry so 
 long, and was almost branchless, by his miraculous power has become 
 verdant, with numerous boughs, and has instantaneously produced 
 three kinds of fruit. Moreover, this tank, which has been dry since 
 the time of the apostles, its water having disappeared when they 
 were rejected and abused by the Yehoodees, has now become full. 
 
 1 have read in the book of the apostle Shimoon* that he cursed the 
 Benee Israeel, on which the water of this tank dried up, and he said, 
 
 * Simon Peter. 
 
IT.] OF MOHAMMED. 63 
 
 When you see water here again, know that it is by the blessing of the 
 prophet who will arise at Mekkah and flee to Medeenah. Among 
 his own people he will be called Ameen, and in heaven Ahmed. He 
 will be of the posterity of Ismaeel, the son of Ibraheem, and by the 
 Lord of heaven this is he. 
 
 BahyrS, then turned to Mohammed and said, I ask you three 
 things, and adjure you by Lat* and Uzzy to answer. At the 
 mention of these idols the prophet was angry and said, Ask nothing 
 in their name; verily they are my greatest enemies in the shape of 
 two stone idols, which my people worship from excessive stupidity. 
 
 This is one sign, said Bahyra, and added, I adjure you by God 
 
 The prophet interrupted, saying, Ask of me what you please, since 
 you do it in the name of the Lord, my God and thine, like whom 
 there is none else. Bahyra then questioned him about his state 
 while sleeping and awake, and concerning most things relating to 
 his character and condition, and found all to agree with what he had 
 read in books. Here the monk fell and kissed the feet of the proph- 
 et and said, son, how grateful is thy smell ! Thy followers are 
 more than those of all the prophets. All the lights of the world are 
 of thy light, and by thy name mesjidst will be built. As it were, I 
 see thee leading armies, mounted on an Arab steed. The Arabs 
 and the AjemeesJ will obey thee, voluntarily or involuntarily. I 
 see thee break Lat and Uzzy, and king of the Kabah, giving its key 
 to whom you please. What numbers of the Ajemee and Arab he- 
 roes thou wilt cast down in the dust of destruction ! Thine are the 
 keys of paradise and hell ; thine the mightiest sphere of usefulness ; 
 thou wilt destroy idols, and for thy sake the judgment will not 
 take place till all the kings of the earth are brought to bow to thy 
 religion. Again he kissed the hands and feet of the child, and said, 
 Were I to live in the time of your prophecy, I would draw the 
 sword in your cause and attack your enemies. Thou art the best of 
 the sons of Adam, the chief of the abstinent, the seal of the proph- 
 ets, and on my oath, in the name of the Most High, the earth laugh- 
 ed at thy illustrious birth, and will laugh till the judgment day for 
 joy at thy being. And by the same solemn oath I declare that kil- 
 eeseeas§, idols, demons, all wept on your account, and will continue 
 to weep till the judgment. Thou art he for whom Ibraheem pray- 
 ed, and whose joyful advent Eesa announced, and thou art pure 
 from the abominations of idolatry. 
 
 Bahyr& then turned to Ahutalib and said, What relation do you 
 hold to this child? The chief replied, He is my son. Bahyra re- 
 joined, It cannot be so, for his father and mother are dead. That is 
 indeed true, said Abutalib, I am his uncle. His father died before 
 
 * Note 49. f Mohammedan temples, incorrectly called mosques. 
 
 J Persians. } Churches. 
 
64 LIFE AND EELIQION [CH. 
 
 his birth, and his mother when he was six years old. Now you 
 speak the truth, said Bahyra, and in my opinion you had better 
 carry him back to your city, for there is not a Yeehoodee or Nasa- 
 ranee, or possessor of a divine book on earth, that does not know he 
 is born. All who see him will recognize him as I have done by the 
 marks he bears, and by stratagem and treachery will endeavor to 
 destroy him, in which attempt the Yehoodees will be more inveterate 
 than others. Abutalib inquired, What will cause such enmity 
 towards him ? Because he is a prophet, answered Bahyra, but Jib- 
 raeel will descend to his assistance, and cancel all other religions. 
 Abutalib expressed his hope that no evil would befall Mohammed, 
 and Bahyra with many tears took leave, forewarning the prophet of 
 the hostility he must encounter from his own Arab people. The 
 monk then turned to Abutalib and charged him to take the greatest 
 care of the child, admonishing him of the future enmity of the Ko- 
 raysh, and telling him he would have a son who would become the co- 
 adjutor of Mohammed, and who would be praised in heaven for his 
 heroism, and that this hero's two sons would attain the crown of 
 martyrdom. 
 
 As we approached Sham,* continued Abutalib, I saw the houses 
 of that country in motion, and light above the brightness of the sun 
 beaming from them. The crowd that collected to see Mohammed, 
 that Yusoof of Misreef perfection, made the bazars impassable wher- 
 ever we went, and so loud were exclamations at his beauty and ex- 
 cellence altogether, that the sound reached the frontiers of Sham. 
 Every monk and learned man came to see him. The wisest of the 
 wise, among the people of the book, who was called Hestoor, visited 
 him, and for three days was in his company without speaking a word. 
 At the close of the third day, apparently overwhelmed with emo- 
 tion, he came near and walked around the prophet, upon which I 
 said unto him, monk, what do you want of the child ? He said, I 
 wish to know his name. I told him it was Mohammed-bin- Abdullah. 
 At the mention of the name the monk's color changed, and he re- 
 quested to be allowed to see the shoulders of the prophet. No soon- 
 er did he behold the seal of prophecy than he cast himself down, 
 kissed it and wept, saying, Carry back this sun of prophecy quickly 
 to the place of his nativity. Verily, if you had known what ene- 
 mies he has here, you would not have brought him with you. The 
 learned man continued his visits to the prophet, treated him with 
 the greatest reverence, and when we left the country gave him 
 a shirty as a memento of his friendship. I carried Mohammed 
 home with the utmost expedition, and when the news of our happy 
 return reached Mekkah, great and small came out to welcome the 
 
 * Damascus may be here meant, as that city is often denoted by the name 
 of the country in which it is situated. f Egyptian. 
 
IV.] OF MOHAMMED. 65 
 
 prophet except Atrajahl, who was intoxicated and ignorant of the 
 event. 
 
 Other traditions respecting this journey into Sham, inform us 
 that many more miracles attended it. Savage animals and birds of 
 the air rendered the most obsequious homage to the prophet. And 
 when the party reached the bazars of Busray, they met a company 
 of monks, who immediately changed color as if their faces had been 
 rubbed over with saffron, while their bodies shook as in an ague. 
 They besought us to visit their chief in their great kileeseea. We 
 replied, What have you to do with us? on which they said, What 
 harm is there in your coming to our place of worship ? Accord- 
 ingly we went with them, they supposing that Mohammed was in 
 our company, and entered a very large and lofty kileeseea, where 
 we saw their great wise man sitting among his disciples with a book 
 in his hand. After looking in the book and scrutinizing us, he said 
 to his people, You have accomplished nothing ; the object of our 
 inquiry is not here. He then asked us who we were, to which we 
 replied that we were Koraysh. Of what family of that tribe? he 
 further demanded. We answered that we were of the Benee 
 Abdulshems. He then demanded if there was no other person 
 belonging to our party besides those present. We told him there 
 was a youth of the Benee Hasbim belonging to our company, who 
 was called the orphan grandson of Abdulmutalib. On hearing this 
 he shrieked, nearly swooned away, sprang up and cried, Alas ! , 
 alas ! the Nasaranee religion is ruined ! He then leaned on his 
 crosier and fell into profound thought for a long time, with eight of 
 his patriarchs and disciples standing around him. At last he said, 
 Can you show me that youth ? We answered in the affirmative. 
 
 He then accompanied us to the bazar, where we found the prophet, 
 with light beaming from the radiant moon of his face, and a great 
 crowd of people around him, who had been attracted by his extraor- 
 dinary beauty, and were buying his goods at the highest prices, 
 while they sold their own to him at the cheapest rate. With the 
 view of proving the knowlege of the wise man, we pointed out 
 another individual as the object of his inquiry, but presently he 
 recognized the prophet himself, and shouted, By the truth of the 
 Lord Meseeb * I have found him ! and overpowered with emotion 
 came and kissed his blessed head, saying, Thou art holy. He then 
 asked Mohammed many things concerning himself, all of which he 
 satisfactorily answered. The wise man affirmed that if he were to 
 live in the time of Mohammed's prophecy, he would fight for him 
 in the cause of truth, declaring that whoever obeyed him would gain 
 everlasting life, and whoever rejected him would die eternal death. 
 
 When the prophet had attained the age of eight years, Abdulmu- 
 
 * Christ, Messiah. 
 
66 LIFE AND KELIGION, ETC. [CH. IV. 
 
 talib departed this life, being eigbty-two years old, or, as another 
 tradition declares, one hundred and twenty years old^ The venera- 
 ble chief gave a special and dying charge to Abutalib respecting 
 Mohammed, and constituted him guardian of the child. It is said 
 that Hatem and Anoosheeravan died the same year, and that Hur- 
 muz, the son of the Ajemee emperor, succeeded to the throne. 
 Mohammed's journey to Sham with Abutalib is said to have taken 
 place when he was nine years old, and according to some, the open- 
 ing of his heart occurred when he was at the age of ten years. 
 Some relate that in his ninth year he went with Abutalib to Busray, 
 and in his twelfth year to Sham, and the story of Babyra should be 
 referred to this second journey. In his seventeenth year the offi- 
 cers of Hurmuz's army deposed and blinded him, and put him to 
 death in the nineteenth year of Mohammed, making his son Perveez 
 emperor. In the prophet's twenty-third year the Kabah was thrown 
 down and built anew, as some say, and in his twenty-fifth year he 
 married Khadeejah, and in his thirty-fifth year the Kabah was des- 
 troyed and rebuilt, according to the most authentic account, in 
 which year they say Fatimah was born. It is said that in his thirty- 
 eighth year indications of his prophetship, in lights and voices 
 respecting him, were more manifest, and in his fortieth year he 
 assumed the great apostleship, in which year it is said Perveez slew 
 the Arab king Naman-bin-ul-Menzer. 
 
CHAPTER V. 
 
 Account of Khadeejah : Mohammed is employed by her in a Mercantile 
 Expedition to Sham : He marries her and has by her Kasim, Abdullah, 
 Rokeeah, Zaynab, Ummkulsoom and Fdtimah. 
 
 It is related by both sheeahs and sunnees that the first man who 
 believed in the apostle of God was Aly-bin-Abutalib, and the first 
 woman that embraced the same faith was Khadeejah, the daughter 
 of Khuaylid. The prophet himself declared that the best of the 
 women of paradise were four in number, namely : Khadeejah the 
 daughter of Khuaylid, Fatimah his own daughter, Maryam the 
 daughter of Imran, and Aseeah the daughter of Mazahim and wife 
 of Faroun. * 
 
 On the authority of the imam Jafer-e-Saduk, it is related that 
 one day the prophet came in and saw Auyeshah scolding Fatimah 
 and charging her with arrogance in supposing her mother Khadeejah 
 was superior to the rest of them. At sight of her father Fatimah 
 burst into tears, and Mohammed learning the cause was angry and 
 chided Auyeshah, saying, God bestows a blessing on every woman 
 who loves her husband ardently and brings him many children. 
 Grod be gracious to Khadeejah, from whom by me pure and sacred 
 were born Abdullah, Kasim, Fatimah, Rokeeah, ' Zaynab, and 
 Ummkulsoom ; but God has made you so sterile that you have not 
 had a single child. 
 
 At the death of Khadeejah, Fatimah clung to her father and 
 asked whither her mother had gone. Jibraeel was hereupon sent 
 down with the message to Mohammed that he should inform Fa- 
 timah that her mother was in a house constructed of reeds with 
 golden joints, the posts sustaining it being of red ruby ; and it was 
 situated between the houses of Aseeah and Maryam, the daughter of 
 Imran. So highly was Khadeejah esteemed in heaven, while yet 
 in this world, that when Jibraeel transported Mohammed to the 
 celestial abodes, the prophet asked him if he had any request to 
 make of him, and the angel only desired his salutation to be con- 
 veyed to Khadeejah. Another tradition states that Jibraeel in his 
 descents to the prophet, always left a salutation for Khadeejah when 
 
 * Pharaoh. 
 
68 LIFE AND RELIGION [CH. 
 
 she was not present to receive it in person. On one occasion the 
 angel brought her the agreeable intelligence that a house in para- 
 dise had been built for her of jewels, where trouble and afflictions 
 never come. 
 
 In another tradition, as the prophet was one day sitting with his 
 wives, his thoughts being on his departed Khadeejah, he began to 
 weep. Auyeshah, after understanding the cause, said, Why do you 
 weep for an old woman? Mohammed replied, She was a believer 
 when you were all infidels ; she bore me children, but you are sterile. 
 It is related, moreover, that Auyeshah declared that whenever she 
 wished to ingratiate herself with the prophet, she took the method 
 of praising Khadeejah. After Mohammed's assumption of the 
 prophetical office, at a time when people kept aloof from him as a 
 dangerous man,' Khadeejah treated him with peculiar tenderness, 
 and sweetly soothed him amid the persecutions he suffered from his 
 fellow citizens, meanwhile supporting him with her own property. 
 
 The remote cause of Khadeejah's marriage to Mohammed was 
 this : the Koraysh women were one day celebrating a festival, and 
 while sitting together at the Kabah, a Yehoodee passed them and 
 said, A prophet will soon arise among you, try therefore to secure 
 him for a husband. The women, not liking the Yehoodee's man- 
 ner or remark, pelted him with pebbles, but his saying lodged deep 
 in the heart of Khadeejah. About this time Abutalib called his 
 nephew Mohammed, and said, I wish to secure a wife for you, but 
 have not the means of making her a proper marriage settlement. 
 Khadeejah is our relative and very rich. She sends her servants 
 annually on mercantile expeditions with large investments. If you 
 like the plan I will procure capital from her on which you may 
 trade, and the Most High may cause you to realize a profit in the 
 business. Mohammed approved of the enterprise. Abutalib then 
 visited Khadeejah and proposed that she should receive his nephew 
 into her employment, which she was delighted to do. She told her 
 servant to hold himself and the goods in his hands under the orders 
 of Mohammed, to go with him and render him strict obedience. 
 Accordingly he started for Sham, with Maysarah and a relative of 
 Khadeejah named Khazeemah, both of whom were attendants on 
 Mohammed. On the way two of the camels lay down exhausted, 
 at which unlucky event Maysarah was much perplexed, for there 
 was no means of transporting the loads. The man forthwith 
 reported the disaster to Mohammed, who came and drew his blessed 
 hand over the feet of the camels, on which they immediately sprang 
 up and took the lead of all in the kafilah. This miracle doubled 
 the regard which Khazeemah had previously entertained for Mo- 
 hammed. 
 
 On approaching Sham, they halted near the cell of a recluse. 
 Mohammed dismounted under a large old tree, which, though quite 
 
V.] OF MOHAMMED. 69 
 
 decayed, immediately became renovated, put on branches and leaves, 
 and showered down its fruit, while herbage grew up all around it. 
 The recluse, on observing this prodigy, hastened to pay his respects 
 to the stranger whose presence appeared to have wrought such a mir- 
 acle. The hermit had a book in his hand, into which he presently 
 looked, while scrutinizing Mohammed. At length he exclaimed. It 
 is he, by the truth of the Lord who sent the Injeel ! Khazeemah, 
 suspecting that the recluse intended some harm to Mohammed, jerked 
 out his sword and shouted to the people of the kafilah to come to 
 the rescue. At this, the old hermit fled to his cell, barred his door, 
 and mounting to his roof, expostulated with his pursuers, protesting 
 by Him who sustains the heavens without pillars, that they were 
 dearer to him than any who had ever encamped there before. In 
 the book I hold in my hand, said he, it is written that the young 
 man under that tree is the apostle of the Lord of the universe, and 
 will assume the prophetical office with a naked sword, and dash many 
 infidels in the dust of. destruction. He is the seal of the prophets. 
 Whoever believes in him will find salvation, and all that reject him 
 will miss the right way, The recluse, after further declaring the 
 fortunes of Mohammed, and enjoining secrecy, charged Khazeemah 
 to take the greatest care of him, and guard him against enemies, 
 most of whom would be Yehoodees. 
 
 The adventure proved a very profitable one, and when they were 
 approaching Mekkah on their return, Maysarah addressed Moham- 
 med, saying, Most noble chief, I have witnessed many miracles on 
 this journey, of which you have been the cause. Every tree and 
 stone we have passed has saluted you, saying, Peace unto thee, 
 apostle of God ! Some parts of this road also, were formerly so ex- 
 tremely difficult that it required several days to pass a distance, 
 which, by your blessing, we have traversed in a night. Moreover, 
 the profit we have made in this expedition is equal to what we used 
 to acquire in forty years ; I am therefore of opinion that you had 
 better proceed in advance of the kafilah, and congratulate Khadee- 
 jah on the success of the enterprise. Mohammed accordingly start- 
 ed in advance, and approached Mekkah at a time when Khadeejah, 
 with several of the maids, happened to be sitting in an open cham- 
 ber, overlooking the road to Sham. On a sudden she was surprised 
 by the appe'arance of a distant rider advancing under the shadow of 
 a cloud, which accompanied him in his rapid approach. Two an- 
 gels likewise attended him, one on his right, the other on his left, 
 marching through the air with naked swords in their hands. A chan- 
 delier of emerald was suspended over his head, from the cloud," 
 which was surmounted by a dome of ruby. Khadeejah was not a 
 little astonished at this wonderful spectacle, and prayed, Lord, 
 cause this wonder to come to my humble abode. On a nearer ap- 
 proach she recognized Mohammed as the horseman, and in the 
 
70 LIFE AND RELIGION [CH. 
 
 ecstasy of her feelings, ran barefoot* to meet him, kissed his blessed 
 feet, and congratulated him on his arrival. She then inquired why 
 Maysarah was not in attendance on him, and being informed that he 
 was coming with the kafilah, she desired Mohammed to return and 
 conduct them to the city. Her design in this was to have another 
 view of the prodigies which had attended his approach, nor was she 
 disappointed, for the same marvellous appearances again presented 
 themselves, so that her certainty became more sure respecting the 
 future glory of that personage. 
 
 When Maysarah presented himself before Khadeejah, he said, 
 princess, I have seen so many miracles from that mine of excel- 
 lence and perfection during the period of our journey, that it would 
 take several years to relate them all. Every little morsel I pre- 
 pared for him, after being touched by his blessed hands, satisfied a 
 great company of people, and still was undiminished . Whenever the 
 heat became oppressive, two angels spread a shade over him, and 
 every tree and rock he passed saluted him as prophet. He then 
 related the story of the recluse, and other wondeful facts. Kha- 
 deejah, to secure another assurance, called for a tray of fresh dates, 
 and invited Mohammed and a number of people to partake of them, 
 and after all were satisfied, the dates were not in the least diminished. 
 The princess then emancipated Maysarah and his children, for the 
 glad tidings he had given, and bestowed on him ten thousand dir- 
 hems. 
 
 After this fortunate enterprise, Khadeejah directed Mohammed 
 to go to Abutalib, and procure that chief to wait on her uncle Amer-. 
 bin-Asad, and solicit her in marriage for himself. She herself sent 
 to her uncle to secure his consent to their union. Some maintain 
 that the request was made by her father, Khuay lid-bin -Asad, but as 
 that chief is known to have been dead at that epoch, the demand 
 must have been made of her uncle. Mohammed was then twenty- 
 five years of age, and Khadeejah forty. There is indeed a tradition 
 that states her age to have been twenty-eight years at this time. 
 But the former account must be correct, as she departed this life at 
 the age of sixty-five years, and was buried by the blessed hand of 
 the prophet, in the graveyard at Mekkah. Her death is said to have 
 occurred nearly three years before the Hijret,f and three days after 
 the demise of Abutalib. However, Khadeejah was the mother of 
 all Mohammed's children, except Ibraheem, who was his son by 
 Mareeah, the Misree maid. 
 
 In the book entitled Kashf-ul-Ghamah, it is related that Khadee- 
 jah was first married to Ateek-bin-Auyiz, of Makhzoom, by whom she 
 had a daughter. Her second husband was Abuhalah-Hind-bin-Za- 
 
 * In the warm regions of the East, ladies of rank often sit with uncovered 
 feet. t Flight to Medeenah. 
 
V.] OP MOHAMMED. 71 
 
 rarah, of Tayim, by whom she had a son named Hind-bin-Hind. 
 Her third husband was the apostle of God, who gave her in dower 
 twelve aukeeahs of gold. 
 
 Kulaynee and others, on the authority of the imam Saduk, relate 
 that when the prophet proposed to marry Khadeejah the daughter of 
 Khuaylid, Abutalib, with a party of his near relatives, waited on 
 her uncle Virkah-bin-Nofal, and introduced the business by ascrip- 
 tions of praise to God, saying, Praise and thanksgiving to God is 
 most proper, for he is the Lord of the Kabah, and has made us, the 
 posterity of Ibraheem and offspring of Ismaeel, the inhabitants of 
 His sanctuary, exalting us above other people. We are the keepers 
 of the Kabah, to which pilgrims from the ends of the earth repair. 
 And he blesses us in the city wherein we dwell. Know ye now, 
 that the son of my brother, Mohammed-bin-Abdullah, is the most 
 worthy of the Koraysh, and has no equal among men. Grant that 
 he has little property : still wealth is a changing circumstance, 
 like the shadow incessantly varying its position and size. This no- 
 ble young man has bestowed his affections on Khadeejah, and she 
 acknowledges a reciprocity of sentiment, and we have come, with 
 her acquiescence and desire, to solicit in due form your consent to 
 their union. As to a marriage settlement, I will give from my own 
 property whatever you demand, to be advanced now, or paid here- 
 after. ' By the Lord of the Kabah, I declare that he is of the most 
 high and illustrious rank, of eminent wisdom, accomplished mind, 
 remarkable piety, and kindest tongue. Here Abutalib paused and 
 was silent. 
 
 Khadeejah's uncle, who was a ulemU, and ranked high among the 
 learned, attempted to reply, but was obviously too much agitated to 
 give a suitable answer. Khadeejah, perceiving his embarrassment, 
 through excessive love of Mohammed, opened a little the veil of mod- 
 esty, and with an eloquent tongue said, Although you, my uncle, 
 should be first to answer the demand which has been made, yet I 
 have more interest and authority in the matter than yourself. To 
 you, Mohammed, I have pledged my heart, and am content to find 
 my dower in my own property. Direct your uncle to slaughter a she- 
 camel for the nuptial feast, and do you visit me as your wife when- 
 ever you like. Abutalib then said to the company, Be ye witnesses 
 that she has pledged herself to Mohammed, and become guarantee 
 for her own dower. At this, one of the Koraysh said, How odd it 
 is for women to become sureties for men in reference to dowers ! 
 This offended Abutalib, whose wrath was always terrible to the 
 Koraysh, and he rose and said, Whenever husbands like the son of 
 my brother are to be obtained, women may and will themselves make 
 the first advances, and offer the highest dowers ; but when fellows 
 like you aspire to a marriage with them, it is to be expected that 
 they will have the prudence to demand large settlements. 
 
72 LITE AND RELIGION [CH. 
 
 Abutalib then slaughtered a camel, and the nuptials of the pearl 
 of the shell of prophecy with the casket of the jewels of women were 
 celebrated. A Koraysh named Abdullah-bin-Ghanim chanted an 
 extemporaneous ode, the burden of which was, May felicity attend 
 thee, Khadeejah, for the Homaee * of thy fortune ascends to the 
 pinnacle of the heaven of glory and exaltation. You have become 
 the wife of the best of the first and last, for throughout the world 
 where can one be found like Mohammed ? Of him Moosa and Eesa 
 announced the glad tidings, the marks of which will soon appear. For 
 years the readers and writers of the sacred books have acknowledged 
 him prophet. 
 
 Ibn-Babuyah relates that Khadeejah's first child by the prophet 
 was Abdullah. After Kasim, the second son of the prophet, departed 
 to the holy world, Mohammed one day found Khadeejah weeping, 
 and inquiring the cause, she said, Rasoolullah.f the milk flowed 
 from my breast and brought my son to mind and made me weep. 
 The prophet replied, Weep not, Khadeejah ; are you not satisfied 
 with the assurance that when you arrive at the gates of paradise he 
 will be there to take your hand and lead you to the happiest bowers 
 of that blessed abode to dwell forever ? Khadeejah inquired if such 
 a reward awaited every believer who lost a child ; to which Moham- 
 med replied that God was too merciful to take away finally such 
 darling fruit of the heart from one of his servants that is patient 
 under the bereavement and still praises divine providence. 
 
 Various traditions relate that Khadeejah was a princess in Mek- 
 kah, and possessed animals and other property to an incalculable 
 amount. Some say that she had more than eighty thousand camels, 
 and traded to Misr, Sham, HabeshahJ and other places. After the 
 death of her first two husbands she had a number of wealthy suitors, 
 among whom were Abujahl and Abusufeean, but she rejected them 
 all, having fixed her heart on Mohammed, for from devotees, learned 
 men and astrologers, she had heard much of his character and the 
 miracles wrought by him. She was further confirmed in her choice, 
 by a device upon which she was put by her uncle, Virkah-bin-Nofal, 
 who told her that he had a book containing talismans and incantations, 
 and that he would pronounce for her an incantation over water, after 
 which she should bathe in it, and write her a prayer from the Injeel 
 and Zaboor,§ which she should put under her head, when, on falling 
 asleep, she would infallibly see her future husband in a dream. 
 Khadeejah made the experiment, and in her dream saw a man come 
 to her of medium stature, delicate eyebrows, large and black eyes, 
 cherry lips, rosy cheeks, and altogether of a bright, beautiful, and love- 
 ly appearance. He had, moreover, a mark between his shoulders, a 
 
 * Note 50. f Prophet of God— a title assumed by Mohammed. 
 
 % Egypt, Syria, Abyssinia. § Gospel and Psalter. 
 
V.] OF MOHAMMED. 73 
 
 cloud overshadowed him, and he was mounted on a horse of light, 
 having a gold bridle and a saddle set with a variety of precious 
 jewels. The face of the horse resembled the human, his feet were 
 like those of an ox, and he measured as far at a single step as the 
 eye could reach. This horseman came out of the house of Abutalib, 
 and when he approached her she embraced him, and seated him in 
 her lap. Here she awoke, and could sleep no more during the night. 
 The next morning she visited her uncle and related her dream. Vir- 
 kah congratulated her, and extolled him whom she had seen in 
 vision, and ended by declaring that it was no other than Moham- 
 med-bin-Abdullah. 
 
 The fire of love for Mohammed previously kindled in her bosom, 
 now blazed with increased intensity, which she was not in a condi- 
 tion to relieve by divulging the secret to any one. In this state she 
 returned home, and sought, by retirement, weeping, and singing 
 amorous laments, to soothe her sorrows. While thus engaged, she 
 heard the voice of company entering her house, and directly her 
 maid came to announce the great Arab chiefs, the sons of Abdulmu- 
 talib. At this announcement, Khadeejah was impatient to welcome 
 them, and gave orders for Maysarah to spread the finest carpet, and 
 seat her distinguished visitors according to their rank, and bring in 
 a variety of choice fruits and dishes for their refreshment. She her- 
 self sat behind a curtain, where she could easily converse with her 
 guests. After they had refreshed themselves and began a conver- 
 sation with her, in a sweet and gentle voice from behind her screen 
 she answered them, saying, chiefs of Mekkah and the Kabah, 
 the light of your visit has caused my poor hut to become the envy of 
 the flower-garden of Irem :* whatever your demand may be, it is 
 already granted. Abutalib replied, We have come to make a re- 
 quest, the benefit of which will accrue to yourself, although it be for 
 the son of my brother, Mohammed. On hearing that heart-rejoicing 
 name, Khadeejah lost her self-control, and involuntarily exclaimed, 
 Where is he ? Let me hear his wish from his own grief-annihilating 
 lips; whatever his desire may be, from my soul it is granted. 
 
 Abbas now hastened to bring Mohammed to the conference, and 
 sought a long time in vain, till at last he found him asleep in a spot 
 called the Place of Ibraheem. He was wrapped in his cloak, and 
 a monstrous serpent was lying on his pillow with a rose-leaf in its 
 mouth, with which it was fanning the sleeping chief. At this specta- 
 cle, Abbas drew his sword and assaulted the serpent,, that in turn 
 darted on him so furiously that he cried to his nephew to defend 
 him. The sleeper opened his eyes and the serpent vanished. Mo- 
 hammed asked his uncle why he had drawn his sword, and on being 
 told the story of the serpent, smiled, saying it was no serpent, but 
 
 * Note 61. 
 
74 LIFE AND RELIGION [CH, 
 
 one of the angels sent by tbe Most High to guard him from enemies 
 night and day. Abbas extolled the prophet, and said that nothing 
 could be considered strange when it related to him. He then 
 informed Mohammed that he was waited for with impatience. 
 
 When they entered the house of Khadeejah it became so brightly 
 illuminated by his presence that she began to chide Maysarah for 
 not closing the windows and excluding the beams of the sun. He 
 declared there were no windows open, and went out to see what 
 the cause of this extraordinary illumination was. The mystery 
 was presently solved by the appearance of the prophet with Abbas, 
 both of whom the servant ran to announce, as well as to explain the 
 wonder to his mistress. When Mohammed entered, his uncles rose 
 to receive him, and seated him in the most honorable place. 
 
 After refreshments had been again served round, Khadeejah from 
 behind her curtain addressed Mohammed, saying that the light of 
 his beauty had illuminated her dark dwelling and turned savageness 
 into refinement. She then asked him if he would like to be super- 
 intendent of her property, and travel to what quarter he pleased. 
 He replied in the affirmative, and added that he wished to visit 
 Sham. She then offered him a hundred aukeeahs of gold, the same 
 weight of silver, two kharwar of loading, and two camels for the trip, 
 with which Abutalib in the name of the rest expressed much satis- 
 faction. Khadeejah then asked him in the most respectful manner 
 if he could load a camel. He answered, Yes ; and Khadeejah order- 
 ed Maysarah to bring one that she might see the feat performed, 
 Maysarah brought out a monstrous, unmanageable, mad camel, 
 with fiery eyes, foaming savagely, and bellowing in a frightful 
 manner. Abbas said to the servant, Could you not find a gentler 
 camel than this for the trial ? Let him come, said Mohammed. When 
 the animal approached, he knelt down and rubbed his face against 
 the feet of the prophet, who no sooner put his blessed hand on the 
 creature's back than he exclaimed in elegant style, Who is like me 
 on whose back the sayyid of the prophets places his hand ! At 
 this wonderful scene, the women with Khadeejah declared that it 
 was caused by nothing less than the most powerful magic. This 
 she contradicted, and pronounced it a manifest miracle. She then 
 ordered several suits of clothes to be brought, observing to Moham- 
 med that his apparel was not suitable for the journey. When the gar- 
 ments were presented she remarked, These handsome dresses are too 
 long for you, and I will shorten them. He replied Every garment 
 just fits me ; and so on trial it appeared, for long and short dresses 
 accommodated themselves exactly to his stature, which was one of the 
 miracles attending him. A considerable wardrobe of rich garments 
 were given him for the journey, to which Khadeejah added her own 
 she-camel that was celebrated at Mekkah for beauty and speed. 
 
V.] Off MOHAMMED. 75 
 
 Maysarah was sent with Mohammed, having received a strict charge 
 to obey him in all respects. 
 
 All the people of Mekkah assembled to take leave of Mohammed 
 and witness his departure, when he found that through the negligence 
 of the servants the camels had not been loaded. He dismounted, 
 tucked the skirts of his robe in his girdle,* and by divine power, in 
 the twinkling of an eye, performed the whole task himself. This 
 however was not done without an exertion, which caused perspiration, 
 like dew of the morning, to pour from his roseate countenance. At 
 this spectacle much sympathy was felt by human spectators, but the 
 inhabitants of heaven exclaimed at the sight, while the sea of divine 
 jealousy boiled, and a voice summoned Jibr&eel to hasten to Bizv&n, 
 the treasurer of paradise, and bring out the cloud created for Mo- 
 hammed two thousand years before the formation of Adam, and 
 spread it over the head of the prophet, to protect him from the beams 
 of the sun. The appearance of the cloud excited great amazement 
 in the crowd, but Abbas appearing to understand the matter, observ- 
 ed that Mohammed was dearer to the Lord than to stand in need 
 of an umbrella from himself. 
 
 Contention now arose among the parties constituting the kafilah, 
 who should be leader. The Benae Makhzoom nominated Abujahl. 
 The Benee Lovay declared for AbusufeeS,n : Maysarah nominated 
 Mohammed, to whom the Benee Hashim gave in their adhesion, 
 while Abujahl threatened to run his Bword through his own body if 
 he himself were not elected over his competitors for the office. This 
 impertinent pretension brought out the blade of Hamzah, who began 
 to abuse Abujahl in no measured terms for his absurd arrogance, 
 wishing the Most High would cut off his hands and feet and blind 
 him, adding, Does a fellow like you think to frighten us to yield to 
 your intolerable vanity by threatening to kill yourself? Mohammed 
 interposed, requested his uncle Hamzah to sheathe his sword, and not 
 let the journey commence with jealousy and strife. Let them start 
 in the morning, said the prophet, and we will follow in the evening ; 
 in every condition the Koraysh are superior to others. 
 
 After the kafilah had marched several stages in this order, they 
 came to a wady noted for tempests, and Mohammed proposed that 
 they should encamp on the skirt of a mountain, to which the whole 
 company agreed, except a rich merchant, who ridiculed the rest for 
 their timidity, as there was no sign of danger apparent. However, 
 he paid dear for his resolution, for presently a tempest arose so sud- 
 denly that he had no time to save either his goods or himself, losing 
 all and being himself swept to hell by the' storm. The tempest con- 
 tinued to increase in fury four successive days, when Maysarah, 
 alarmed at their situation, told Mohammed that the deluge would 
 
 ♦ Note 52. 
 
76 LIFE AND RELIGION [CH. 
 
 not subside for a month so as to enable them to proceed, and as it 
 was improper to continue long in their present position, it was best 
 to return to Mekkah. The prophet made no reply at the time, but 
 at night in a dream he saw an angel visit him, who exhorted him 
 not to be troubled at the difficulties which surrounded him, but to 
 order the kafilah to load and advance to the edge of the overflowed 
 wady, when a white bird would appear, cutting the surface of the 
 water with its wing, and indicate the direction he was to take. He 
 and his companions we're then to say, Bi&miUah va Billah '.* when 
 all would pass safely. The admonition was put in practice the next 
 morning, the white bird appearing to act its part as guide by draw- 
 ing a white line on the water. Some of the party remonstrated 
 against an attempt apparently so fatal. However, the water did not 
 reach mid-leg except in the case of two individuals, one of whom said 
 only Bismillah — a part of the required invocation — and with dif- 
 ficulty escaped. The other luckless individual not only neglected the 
 prescribed form, but began his advance by invoking Lat and Uzzy, 
 and was consequently drowned in the passage. 
 
 After passing the inundated wady the kafilah resumed its original 
 order of march in two divisions. Abujahl, of the advance party, 
 now became outrageous with envy against Mohammed, and arriving 
 at a certain well, ordered the company to fill their water-bottlesf and 
 then cover the mouth of the well in such a manner that it could not 
 be discovered, that the Benee Hashim might die there of thirst. 
 The cruel order was followed, and Abujahl to ascertain the success- 
 ful execution of his plot, left a slave with a bottle of water conceal- 
 ed near the place, to witness the destruction of the Beneee Hashim, 
 promising to emancipate him on his bringing that welcome news. 
 In due time the Benee Hashim arrived at the spot, and finding no 
 well of water were thrown into despair. In this emergency the 
 prophet raised his hands towards heaven in prayer, when immedi- 
 ately a delightful spring rose up under his blessed feet, and when men 
 and animals were satisfied and the bottles filled, the party proceeded 
 on their way. Abujahl's slave hurried on before them, and on 
 overtaking his master, related what had happened, and declared that 
 whoever contended with Mohammed would be overcome. The old 
 wretch was enraged at this news, and scolded the slave. 
 
 At length the kafilah reached a wady of Sham called Zayban, 
 and abounding with trees. Here a monstrous serpent, as large as 
 a date-tree, opposed their passage, opening his mouth in a frightful 
 manner, and uttering a savage hiss, while sparks of fire showered 
 from his terrific eyes. On perceiving this ugly monster, the camel 
 of Abujahl shyed and threw the curse, breaking some of his ribs. 
 The accident made him swoon, but did not improve his disposition, 
 
 * In the name of God and by God. -f Note 53. 
 
V.] OP MOHAMMED. 77 
 
 for, on recovering, he ordered a halt to be made in a place some- 
 what retired from the scene of danger, with the design that when 
 Mohammed should come up, his camel might be so frightened at the 
 monster in the way, as to cast and kill him. When the prophet 
 arrived he inquired the reason of the advance party's halting in 
 such an unsuitable place. Abujahl declared that he was ashamed 
 any longer to take precedence of the sayyid of the Arabs, and said 
 to Mohammed, Do you lead on, and I will follow, and cursed be 
 the man that attempts to precede you. Abbas, delighted at the 
 happy turn of affairs, was about to proceed, but Mohammed ordered 
 him to stop, for doubtless there was a snare in the way. The proph- 
 et then advanced in front, and on approaching the serpent, his 
 camel was near shying, but Mohammed bade her not fear while she 
 carried the seal of the prophets. He then ordered the serpent to 
 remove out of the way, and not trouble the kafilah. By divine 
 power, the monster addressed Mohammed with salutations of peace, 
 and declared himself no earthly animal, but a king of the Jins, and 
 by name Ham-bin- Alheem. He further stated that he had believed 
 at the hand of Ibraheem, and on one occasion asked that patriarch 
 to intercede for him with Grod. Ibraheem replied, Intercession is 
 the peculiar province of one of my future posterity, named Moham- 
 med ; and he bade me wait for you in this place, and long enough 
 has my patience been tried. I was with Hazret EesS, on the night 
 He was carried to heaven, when He commanded His apostles to 
 obey you, and join your sect. At last I have the happiness of wait- 
 ing on you, and now beseech you not to forget me, sayyid of the 
 prophets, in your intercessions with the Most High. So be it, re- 
 joined Mohammed, at the same time ordering Ham to disappear and 
 harm none of the kafilah, whereupon he vanished. The friends of 
 the prophet were rejoiced, and more warmly attached to him by the 
 prodigy they had witnessed, and his illustrious uncles chanted odes 
 in his praise. 
 
 The kafilah continued to advance till they came to a wady where 
 disappointment in not finding water reduced them nearly to despair. 
 The prophet thrust his arm to the elbow into the sand, and looking 
 towards heaven and praying, such a river rose from his fingers that 
 Abbots, fearing their goods would be carried away, cried out, Enough ! 
 dear nephew. Men and animals having drank, and the bottles being 
 filled, Mohammed told Maysarah to produce a few dates. While 
 eating the fruit the prophet planted the seeds in the earth, and being 
 asked the reason by Abbas, he replied that he wished to produce a 
 date-grove in that place. But when will it yield fruit? inquired 
 AbbiUs, who was told that he would soon witness a manifestation of 
 divine power. After proceeding a short distance from the place, 
 he directed Abbas to go back and look at the date-trees and gather 
 some of the fruit. On returning to the spot the astonished chief 
 
78 LIFE AND RELIGION [CH. 
 
 beheld the trees rearing their heads to heaven, and laden with 
 clusters of fresh and dry dates. He gathered a camel-load of the 
 dates and rejoined the kafilah, all partaking of the fruit, adoring 
 God, and praising the asylum of prophecy, whom, however, Abujahl 
 reproached as a sorcerer, and endeavored to persuade the party not 
 to eat of what he would denominate the fruit of enchantment. 
 
 On arriving at Aylah* they were visited by an old monk, the 
 most learned of all in a large monastery, and who had wept his eyes 
 out in anxiety to see the last prophet of time, whose description he 
 had read in the Injeel. At the approach of the sun of prophecy his 
 sight was restored, and other prodigies took place. The door of a 
 certain church into which Mohammed was introduced was very low, 
 in order that whoever entered might be compelled to pay obeisance to 
 the numerous images within, but it was not in the power of such 
 precautions to secure an idolatrous act from Mohammed, for at his 
 approach the door enlarged its dimensions so that he walked in up- 
 right. 
 
 When the kafilah arrived in Shamj and exposed their goods for 
 sale, a crowd of purchasers soon bought the whole quantity at a 
 high price, except the merchandise belonging to Khadeejah, which 
 Mohammed declined selling at that stage of the market. Abujahl, 
 who omitted no opportunity for an ill-natured remark against the 
 prophet, declared that Khadeejah never sent such a luckless agent 
 before, who kept all her goods on hand while the rest of the party 
 had quite sold out their stock. However, all this turned to the ad- 
 vantage of the wealthy widow, for fresh purchasers coming in, and 
 hers being the only goods remaining in the market, the prophet sold 
 them all at double the rate that any other of the company had done. 
 
 After every thing had been disposed of except a bale of undressed 
 skins, a chief of the Yehoodees happening to pass, recognized Mo- 
 hammed as the expected prophet by the description he had read in 
 the sacred books. The Yehoodee said to himself, This is the man 
 who will destroy our religion, and make our women widows. He 
 then accosted Mohammed and demanded for what price he would 
 sell the bale of skins. Five hundred dirhems, was the answer. I 
 will take them, rejoined the man, on condition that you bestow on 
 my house the blessing of becoming my guest. As they approached 
 the Yehoodee's dwelling, he advanced before the prophet, and said 
 to his wife, I am bringing a man here who will destroy our religion. 
 Take the millstone and go to the roof of the house, and when he is 
 going out after receiving his money, hurl the stone down on his head. 
 The woman, however, was too late in putting the stone in motion, 
 and not only missed Mohammed, but crushed her own two sons to 
 
 * Elana. t Damascus may here be meant, that city being called 
 
 Damask-esh-Sham, and by contraction, Sham. 
 
V.] OP MOHAMMED. 79 
 
 death. At this sad accident the Yehoodee ran out and s 1 ""ted 
 among his people that the stranger would destroy their religion ; 
 that he had entertained him as a guest, and on leaving he had killed 
 his two sons. At this summons the Yehoodees drew their swords, 
 mounted and pursued the prophet, whose uncles no sooner perceived 
 his danger than out came their blades, and they vaulted on their 
 Arab steeds and charged the assailants like lions. Hamzah, in par- 
 ticular, surnamed the Lion of God, assaulted the enemy with great 
 fury, and sent many of them to perdition. The Yehoodees now 
 grounded their arms for a parley, and said, The man in whose de- 
 fence you slay us so furiously, will, when he appears in his true 
 character, destroy your country, kill your people, and break in 
 pieces your idols ; allow us then to prevent his injuring either you 
 or ourselves. At this Hamzah renewed his onset, with redoubled 
 fury, declaring that Mohammed was the lamp of his people in 
 the darkness of ignorance and degradation. The Yehoodees were 
 completely routed, and the Koraysh moreover, took large spoils from 
 them. Immediately after this adventure the kafilah started for Mek- 
 kah. 
 
 On the return, Maysarah proposed that a general subscription 
 should be made for Mohammed, by whose blessing the expedition 
 had been so remarkably gainful to all. This proposition was agreed 
 to, and a large amount of goods given, which the prophet not refus- 
 ing, Maysarah took charge of them on his account. 
 
 When they approached the neighborhood of Mekkah, the princi- 
 pal men of the kafilah sent each a messenger in advance to report 
 their return and prosperous enterprise, and Maysarah, as stated in a 
 preceding account of this expedition, proposed that his master should 
 hasten on and congratulate Khadeejah. On his starting with this 
 view the Most High contracted the ground so much under his cam- 
 el's feet, that he quickly reached the mountains of Mekkah, where 
 sleep overcame him, and the Most High ordered Jibraeel to go to the 
 paradise of Aden, and bring out the canopy created two thousand 
 years before the formation of Adam, and which attended him the 
 remainder of the way, as seen by Khadeejah. The Hoorees 
 were delighted at the appearance of this gorgeous pavilion, and 
 rendered thanksgiving to God in the hope that the prophetical advent 
 of him enjoying the celestial shade, was near. The canopy was of 
 ruby, bordered with pearls, having four corners and four doors, and 
 being supported by pillars of gold, pearl, ruby and emerald of para- 
 dise. The canopy itself was perfectly transparent. Khadeejah 
 and the women with her were greatly astonished at the marvellous 
 spectacle attending Mohammed's approach, and on his arrival, after 
 mutual congratulations, Khadeejah gave him some delicacies and a 
 bottle of the water of Zemzem, and desired him to return and bring 
 on the kafilah, which he had left at Hejfah ; her object being to wit- 
 
80 LIFE AND RELIGION [CH. 
 
 ness again the amazing scene which had attended his approach, in 
 which desire she was gratified. The earth contracted for him as 
 before, and on his rejoining the kafilah, Maysarah said to him, 
 sayyid, perhaps you have relinquished the purpose of going in ad- 
 vance to Mekkah. No, said the prophet, I have been there and 
 performed the circuit of the Kabah. Well, said the man, I never 
 knew you utter a falsehood, but it is amazing that you should go 
 to Mekkah and return in two hours, when the place is some days' 
 journey distant. If you doubt, added the prophet, here are provi- 
 sions fresh from the house of Khadeejah, and a bottle of water from 
 Zemzem. The Koraysh were astonished at this feat, but Abujahl 
 said it was not wonderful for a sorcerer. The next day the kafilah 
 was welcomed into the city, amid great rejoicings, and Mohammed 
 surrendered his trust to Khadeejah, who speedily arranged matters to 
 become his bride. 
 
 After being dismissed by Khadeejah in a way which sufficiently 
 indicated her interest in him, Mohammed waited on his uncle 
 Abutalib, to whom he delivered the avails of his expedition, and 
 who received him in the most affectionate manner, and talked with 
 him on the subject of procuring him a wife of illustrious family like 
 himself. The next day Mohammed went to the bath, after which he 
 put on a rich dress, perfumed himself, and then called on Khadee- 
 jah, who was delighted to see him, promised him all he could ask, and 
 inquired how he intended to invest his share of the profits of the ex- 
 pedition. He frankly replied that his uncle wished him to expend the 
 little fortune he had acquired, by taking a wife and celebrating the 
 nuptials in a suitable manner.* At this Kadeejah smiled, and asked 
 him if he would not like her to find a woman whom she could 
 recommend to him. He replied in the affirmative, on which Kha- 
 deejah said, I will secure for you a lady of your own kindred, that 
 for wealth, beauty, respectability, generosity, purity, and every 
 other good quality, excels all the women of Mekkah. She will be 
 your supporter in every thing. She will demand very little dower 
 of you, is nearly of your own rank, and should you gain her, all 
 the Arabs, and perhaps all the kings of the earth, will envy your 
 good fortune. But she has two defects : first, she has had two hus- 
 bands, and second, she is older than yourself. Will you not disclose 
 her name? artlessly inquired the prophet. She is, rejoined the 
 lady— she is your handmaid, Khadeejah ! At this declaration, 
 excessive modesty caused the luminous forehead of the prophet to be 
 drowned with perspiration, and deprived him of the power of utter- 
 ance. my sayyid, do you not reply ? eagerly inquired the lady. 
 Ah, cousin, said the prophet, you are very rich, and I am poor. 
 I prefer a wife my equal in property and condition. Khadeejah 
 
 *Note 34. 
 
V.J Or MOHAMMED. 81 
 
 rejoined, Wallah !* Mohammed, I esteem myself only your hand- 
 maid ; whatever is mine is yours : will one who gives you her heart 
 refuse you her property ? I adjure you by the truth of the invisible 
 One, who understands all secrets and mysteries, by the truth of the 
 Kabab, that you do not reject me. Go now and send your uncles to 
 my father to ask me for yourself in marriage, and be not troubled if 
 a large dower is demanded, for I will advance it from my own prop- 
 erty ; and think well of me as I think well of thee. 
 
 Mohammed returned to the house of Abut&lib, where he found his 
 other uncles and made to them the proposal with which Khadeejah 
 had charged him. Not knowing what had passed between the ex- 
 pectant parties, they hesitated, fearing their nephew was entertain- 
 ing presumptuous hopes. Accordingly they sent Safeeah, a daugh- 
 ter of Abdulmutalib, to sound the rich lady on the subject, which 
 was no sooner introduced, in a veiled and delicate way, than Kha- 
 deejah withdrew the curtain at once, and declared herself for Mo- 
 hammed, saying that she knew he was aided by the Lord of heaven, 
 and she believed a union with him would secure honor in this world, 
 and glory in the next ; and further she demanded no dower. She 
 then gave Safeeah a rich robe, and sent her delighted to communicate 
 the pleasing intelligence to her brothers. On rejoining them she 
 said, Rise and be doing. Khadeejah rightly esteems Mohammed's 
 rank with the Most High, and is overpowered by love for him. All 
 rejoiced at the intelligence except Abulaheb, who envied the proph- 
 et's good fortune. Abutalib now arrayed him in rich robes, girded 
 on him a Hindeef sword, mounted him on a noble Arab steed, and 
 his uncles surrounding him, like stars about the moon, repaired to 
 the house of Khadeejah's father, Khuaylid, who received and treat- 
 ed the Benee Hashim with the greatest civility. When the matri- 
 monial proposals were laid before Khuaylid, he replied, Khadeejah 
 is her own mistress, and is wiser than I am : plenty of foreign kings 
 and Arab princes have solicited her in marriage, but none satisfied 
 her expectations ; however, it is for her to choose. This reply, tan- 
 tamount to a refusal, displeased the Benee Hashim, who returned 
 home. 
 
 Khadeejah was excessively perplexed at the answer her father had 
 given, and sent for her uncle Virkah, who was a monk, and a very 
 learned man, deeply read in the books of the prophets. This man 
 finding Khadeejah sad, inquired the cause, to which she replied, 
 What a condition is that in which a person has no friend or helper ! 
 The wise man was not slow to perceive her meaning, and said, If 
 you wish a husband, kings and Arab chiefs have wooed you, some of 
 whom are citizens of Mekkah. Can you think of no one better than 
 these ? said Khadeejah. Virkah replied that he had heard Moham- 
 
 * See Note 86. t Indian. 
 
 7 
 
82 LIFE AND RELIGION [CH. 
 
 med-bin-Abdullah had made her proposals of marriage. And what 
 fault has he? added the lady. After long reflection, Virkah re- 
 plied, His fault is that he is of most illustrious lineage, of unequalled 
 nobleness, knowledge and generosity. Well, dear uncle, since you 
 have stated his excellencies, now describe as fully his, faults. Vir- 
 kah added, His fault is, that he is the full moon of the world, and 
 the sun of heaven and earth ; his words are sweeter than honey, and 
 for gracefulness he is a proverb. After having further extolled 
 Mohammed, Khadeejah offered the sage whatever reward he might 
 demand speedily to bring about the desired union. Virkah replied 
 that he wanted no earthly goods, but only desired Khadeejah to in- 
 terest Mohammed in his favor in the day of judgment, declaring 
 that no one would find salvation in that day who did not believe in 
 him. Virkah now called on Khuaylid, and having satisfied him of 
 the advantages of consenting to the proposed marriage, brought him 
 to the house of Abutalib, where, in the presence of the sons of Abdul- 
 mutalib, Virkah apologized fully for his brother Khuaylid, who was 
 now happy in the prospect of such a son-in-law. It was arranged 
 that the betrothal should be celebrated the next day. 
 
 Khadeejah ordered her steward and maids to fit up her house 
 for the happy event about to be realized. Carpets, seats, and orna- 
 mental furniture were all suitably disposed. Very many animals 
 were slaughtered for the feast, and quantities of sweetmeats, fruits, 
 and dainty viands prepared. 
 
 It is related that at this propitious prospect, the empyrean and 
 throne of heaven were moved, the angels rendered thanksgivings, 
 and the Most High ordered Jibraeel to descend and plant a banner 
 of praise on the dome of the Kabah. The mountains of Mekkah 
 exalted their heads to the firmament of sublimity and uttered praise 
 to God. The earth was enraptured, and Mekkah became more ex- 
 alted than the empyrean itself. 
 
 Early in the morning, the Arab chiefs and Koraysh nobles entered 
 the house of the expected bride, like a constellation of stars. A great 
 number of seats had been arranged, among which, in the most honor- 
 able place, was a chair or throne superior to all the rest. On entering 
 the room, Abujahl, from excessive boorishness and pride, started at 
 once for the splendid seat, but Maysarah shouted to him to forbear 
 and take his own place. At this instant loud voices were heard, and 
 the guests already assembled rose to meet Abbas, Hamzah, and 
 Abutalib, who were seen approaching leisurely. Hamzah had drawn 
 his sword and was saying, Citizens of Mekkah, observe the rules of 
 courtesy, and advance to receive with due respect the sayyid of the 
 Ajemees and Arabs ; Mohammed, the chosen of the Almighty, is 
 coming. The sayyid of mankind like a radiant sun now appeared, 
 with a dark colored turban on his head, with light beaming from his 
 forehead, the shirt of Abdulmutalib visible on his breast, the mantle 
 
V.J OF MOHAMMED. 83 
 
 of the prophet Ilyas* on his shoulders, the sandals of Abdulmutalib 
 on his feet, the staff of Ibraheem-Khaleelf in his hand, and a ring 
 set with a red cornelian, on his blessed finger. He was surrounded 
 by his illustrious uncles and a crowd of admiring spectators. All 
 advanced to welcome him destined to adorn the empyrean, and usher 
 him to the superb seat provided for him. Abujahl, however, did not 
 move, which incivility so exasperated Hamzah that he rushed upon 
 the fellow like a lion, caught him by the girdle and bade him rise, 
 or he would never recover from the calamity which would overwhelm 
 him. Abujahl grasped his sword, but Hamzah caught his hand and 
 griped it so hard that blood started from the roots of his nails. The 
 Koraysh now interfered and pacified Hamzah. Abutalib pronoun- 
 ced a most elegant oration, after which he and Virkah performed the 
 ceremony of publicly betrothing Mohammed and Khadeejah, who 
 were united in marriage six months afterwards, on which occasion 
 the happy bride surrendered her whole property and all her servants 
 and maids to her husband. 
 
 When Mohammed assumed the prophetical office, the first woman 
 who believed in him was his wife Khadeejah, and while she lived, 
 no other woman shared in his affections. She was unequalled in 
 Mekkah for beauty of countenance, elegance of figure, freshness of 
 appearance, and amiability of disposition. 
 
 The author of the book entitled Aded, relates that five years after 
 the assumption of the prophetical office, Fatimah was born. The pre- 
 ceding circumstances were as follows : — While the prophet was sitting 
 one day in a place called Abtah, with Aly and a number of others, Ji- 
 braeel descended in his original form, filling the east and west with his 
 expanded wings, and accosted Mohammed saying, The Most High sends 
 you salutation, and commands that you separate yourself forty days and 
 nights from Khadeejah. The prophet obeyed, fastingby day, and pass- 
 ing the whole night in devotion. He sent to inform his wife that his not 
 visiting her did not arise from any dislike or enmity, but that the Lord 
 had so commanded him in order to accomplish his destiny, and asking 
 that she would not think otherwise than well of him. Mohammed as- 
 sured her furthermore that the Most High commended her daily to 
 His angels. The prophet charged her to bar her door at night, and 
 sleep in her own bed. During this period he remained in the house of 
 Fatimah, the daughter of Asad and mother of Aly. Khadeejah daily 
 wept at the absence of her husband. When the forty days expired, Ji- 
 braeel was sent again to the prophet and said, The Most High salutes 
 you and commands you to be ready for the favor He is about to bestow. 
 Meekaeel was now sent down with a dish covered with the satin of 
 paradise, saying, Your Lord commands that you break your fast by 
 partaking of this food. The commander of the faithful relates that 
 
 » Elijah. t Note 55. 
 
84 LIFE AND RELIGION, ETC. [CH. V. 
 
 previously on breaking his fast at night, the prophet had ordered 
 him to open the door that every one who pleased might enter and 
 eat with him, but that evening he was ordered to shut the door, and 
 none was allowed to partake with the prophet. The dish contain- 
 ed a cluster of the grapes, a cluster of the dates, and a cup of the 
 water of paradise. Of these the prophet ate and drank till he was 
 satisfied. Jibraeel then poured water of paradise on his blessed 
 hands, which Meekaeel washed, and Israfeel wiped them with a nap- 
 kin of that happy abode. The remnant of the food, with the vessel 
 containing it, ascended to heaven. 
 
 After his repast, the prophet rose for prayer, but Jibraeel said, 
 This is not a proper occasion for that exercise ; you are now to visit 
 Khadeejah. To-night incipient being will be given to a female from 
 whom your posterity will proceed. On returning home, Khadeejah 
 said to him, I had become the companion of solitude ; closing my 
 doors and drawing my curtains at night, I said my prayers and 
 slept. Between waking and sleeping this evening, I heard one 
 knock at the door, and on inquiring, found it was you, to whom I 
 hastily opened. It was the custom of the prophet before retiring to 
 rest to call for water, perform ablution, and recite two rukats* of 
 prayer, all of which he omitted on this occasion. On that night the 
 conception of Fatimah occurred, but the miracles attending her birth, 
 and the story of the other children of Khadeejah, will be related in 
 another place. 
 
 * A rukat is a certain part of a prayer. 
 
CHAPTER VI. 
 
 Mohammed's Names, Possessions, Person and Character. 
 
 Ibn-Baboyah relates on the authority of Jaber Ansaree that the 
 prophet declared he had the greatest resemblance, of all mankind, 
 both to Adam and Ibraheem, and that the Most High bestowed on 
 him ten names, and described him by the voice^of all the prophets, 
 announcing his future advent in the Torat and Injeel. The prophet 
 further said, The Almighty took me to heaven and separated for 
 me one from the number of His own divine names. He is called 
 Mahmood, and He named me Mohammed. In the Torat I am de- 
 nominated Aheed, because I preach the worship of God in the 
 unity of His being. In the Injeel my name in Ahmed, referring to 
 the praise bestowed, and also to my sect, who in heaven are called 
 Praisers. The Zaboor calls me Many, because by my instrumentali- 
 ty God obliterates idolatry from the earth. In the Koran my name 
 is Mohammed, because at the judgment all sects will bless me, 
 since no one without my permission will make intercession on that 
 day, when I shall be surnamed Hasbir, for the reason that the period 
 of my sect extendes to the resurrection. He named me also Mookif, 
 because I settle accounts at the judgment, and Aukib because I 
 am the last of the prophets. I am likewise the apostle of mercy, of 
 repentance, and of war. I am Mikfay, the raised up after the pro- 
 phets, and Kusam, the perfect of the perfect. The Lord said to 
 me, I have sent each prophet to his own people and tongue, but 
 have raised up thee an apostle of all mankind. You will be aided 
 by the fear with which I have filled your enemies, which assistance 
 was not vouchsafed to any other prophet. I have made the property 
 of infidels lawful * to you, which favor was never granted to any of 
 your predecessors, but the plunder of infidels should be burned. 
 And on you and your sect I have bestowed the treasures of my own 
 empyrean ; namely, the first and second chapters of the Koran. 
 Contrary to the restrictions laid on other sects, the whole world is 
 to you and your followers a place of adoration and prayer. I have 
 constituted the dust f of the earth to you a purifier, and have given 
 to you and your followers the exclamation — Allah akbar ! 
 
 The imam Mohammed Baker relates that the prophet had ten 
 
 « Note 56. t Note 57. 
 
86 LIKE AND RELIGION [CH. 
 
 names, of which five are in the Koran ; namely, Mohammed, 
 Ahmed, Abdullah, Ya-Sin* and Noon. The other five, not in the 
 Koran, are Fatah, Khatini, Kafay, Mikfay and Hashir. Some of 
 the ulemas, however, have found for him four hundred namesf in 
 the Koran. It is well known that his name in the Tor&t is Muad- 
 muad, in the Injeel, Tabtab, and in the Zaboor, Farkaleet ; some, 
 however, insist that FarkaleetJ is his designation in the Injeel. 
 The names and titles which most of the ulemas produce from the 
 Koran as belonging to the prophet, besides those already mentioned, 
 are Shahid, and Shaheed, Mubsheer, Basheer, Nazeer, Daay, Sirajmi- 
 neer, Bahmetul-aulameen, Kasoolullah, Khatimun-nebyeen, Neby, 
 Ummy, Noor, Namet, Kaoof, Raheem, Menzer, Muzikkir, Shems, 
 Nejm, Ha-Mim, Sama and Teen. 
 
 In the book of Saleem-bin-Kays, it is related that when £.ly, the 
 commander of the faithful, returned from the battle of Sufayan, he 
 passed the cell of a recluse who was a decendant of the apostles of 
 Eesa, and a NasaraneeS ulema. He came down from his cell, declar- 
 ing that his ancestor was the best of the apostles. He had several 
 books which he said his apostolic forefather had written at the dicta- 
 tion of Eesa Himself. In these books it was declared that a prophet 
 would arise among the Arabs, at Mekkah, of the posterity of Ibra- 
 heem-Khaleel, and would have many names, a number of which are 
 specified. And it was written that whenever the name of God was 
 uttered, a name of the prophet should likewise be pronounced. It 
 was moreover declared in those books that Mohammed was the best 
 of all creatures, and that at the judgment the Most High would 
 seat him on the empyrean and constitute him intercessor and accept 
 his intercession for whomsoever made. 
 
 From the imam Keza, it is related that he declared it was written 
 in the Injeel that Barkaleeta would come after Eesa and make 
 heavy requirements light, and bear witness to the truth of Eesa who 
 had testified to his truth, and furthermore would explain all knowl- 
 edge. 
 
 In regard to the prophet's title of Ummy, traditions are contra- 
 dictory. Some say he was so styled because he could not read or 
 write. Others maintain that it referred to his ummet, or sect, con- 
 veying the idea that he was like the illiterate Arabs. Another 
 party insist that the title is taken from umm — mother — denoting 
 that the prophet was as simple as a newborn infant. There are tradi- 
 tions which state that the title is derived from Umm-ul-kora, an 
 epithet of Mekkah, and consequently that Ummy would signify 
 Mekkahite. There is nothing contrary to the position that the 
 prophet was never taught to read and write before his assumption of 
 
 * T. S. and N. + Mohammed's names, Note 58. 
 
 I Paraclete. § Note 59. 
 
VI.] OP MOHAMMED. 87 
 
 the prophetical office, and to this agrees a verse of the Koran, in 
 which the Most High declares to him, " Thou couldst not read 
 any book before this ; neither couldst thou write it with thy right 
 hand : then had the gamsayers justly doubted of the divine original 
 thereof."* Traditions are likewise contradictory whether he read 
 and wrote after his assumption of the prophetical office, but there 
 can be no doubt of his ability to do this, inasmuch as he knew all 
 things by divine inspiration, and as by the power of God he could 
 perform acts which were impossible to all others. He had his own 
 wise reasons for not reading and writing himself, and generally order- 
 ed his attendants to read letters which he received. The imam Ja- 
 fer-e-Saduk reckons it a special favor of heaven that the prophet 
 was untaught by man, and says further that he was raised up 
 among a people, who, although they had letters, had no divine books, 
 and were therefore called ummy. 
 
 It is related that a person inquired of the imam Mohammed 
 Taky, why the prophet was called Ummy. The imam demanded 
 what the sunnees said on this subject, and was answered, That sect 
 insisted he could not write. The imam gave them the lie, invoked 
 a curse on them, and demanded how the prophet could be ignorant 
 when he was sent to instruct others. The imam then affirmed that 
 Mohammed read and wrote seventy-three languages, and concluded 
 by saying that God named him Ummy because he was a citizen of 
 Mekkah, one of whose titles was Umm-ul-kora.f On the authority 
 of the imam Saduk, it is related that when Abusufeean marched for 
 Ohod, Abbas wrote to inform Mohammed of the fact. He received 
 the letter when in a garden of Medeenah with some of his compan- 
 ions. After reading the communication he ordered the people about 
 him to enter the city, and then disclosed to them the news. The 
 same imam also certifies that the prophet read and wrote. 
 
 Shaykh Toosee relates, on the authority of the imam Zayn-ul- 
 Aubideen, that the prophet one day gave a seal-ring to Aly, for the 
 purpose of having it engraved with his name — Mohammed-bin- 
 Abdullah. Accordingly he delivered it to an artist, who returned 
 it with the motto, "Mohammed is the apostle of God." Aly 
 remarked to the engraver that this motto was not ordered. That is 
 true, said the man, but in spite of my will, my hand engraved the 
 seal in this manner. Mohammed approved of the signet, saying that 
 the motto was perfectly true, but was himself the next morning as- 
 tonished to find that beneath the original engraving were these 
 words, "Sly is the vicegerent of God." Hereupon Jibraeel was 
 sent down to say that the Most High had engraved what he pleased 
 on the signet, as Mohammed had first done. On the authority of 
 the imam Mohammed Baker, it is related that the prophet's ring was 
 
 • Surah, 29 : 47. t Surah, 42 : 5. 
 
88 LIFE AND RELIGION [CH. 
 
 silver, and its motto, "Mohammed is the apostle of God." The 
 imam Saduk says that the prophet had two signets or rings, one en- 
 graved with the creed, " There is no God but God ; Mohammed is. 
 the apostle of God." The motto of the other signet was, " God is 
 righteous." The imam Mohammed Baker says the prophet wore 
 his ring on his right hand. 
 
 Authentic traditions declare that Mohammed had three caps, one 
 of which was white. One of them having ear-pieces he was accus- 
 tomed to wear in battle. He had a slender staff, on which he leaned 
 while addressing the people. He had likewise a walking stick called 
 Memshook, a tent named Akan, a cup denominated Matbah, and a 
 vessel entitled Rayy. He had two horses, one called Merbaz, and 
 the other Sekeb ; and two mules, Duldul and Shahba, and two she- 
 camels, Ghasba and Jedan. He possessed four swords, Zoolfakar, 
 Aun, Mejzim and Rasoom. He owned an ass called Yafoor. His 
 turban was named Sabab, and his coat of mail Zat-ul-Fazool. His 
 banner was entitled Akab, and his pack-camel Deebaj. He had a 
 flag called Maloom, and a helmet named Asad. At his death he 
 gave all these articles and animals to Sly, and also took off his ring 
 and put it on Aly's finger. The commander of the faithful says 
 that in the scabbard of one of the swords he found a writing that 
 contained much wisdom, of which were these three sentences : Adhere 
 to those that forsake you : Speak the truth though to your disadvan- 
 tage : Do good to every one that does ill by you. 
 
 A tradition relates that at the conquest of Khyber the prophet 
 took a black ass, which thereupon acquired speech, and said, Prom 
 my progenitor sixty asses have descended, none of whom was ever 
 ridden except by a prophet. I am the last of the race, and you are 
 the last of the prophets, for whom I have ever been waiting. 
 Hitherto I have been the property of a Yehoodee, but whenever he 
 attempted to mount me I never failed to cast him, for which he has 
 often beaten me. The prophet named the ass Yafoor, and whenever 
 he was called with the declaration that the prophet wanted him, he 
 ran to yield his services. When the prophet left this world Yafoor 
 was so overwhelmed at the loss, that in despair he threw himself into 
 a well or pit, which thus became his grave. 
 
 The imam Saduk enumerates a pair of red doors amono- the pos- 
 sessions of the prophet. As to his sword, Zoolfakar, it ?s related 
 that Jibraeel brought it from heaven, and that its mountings were 
 silver. ° 
 
 . In proof of the poverty of the prophet, it is related on the author- 
 ity of the imam Saduk, that Mohammed one day entered the house 
 of his daughter Fatmiah, and found her performing the menial office of 
 grinding corn at a handmill, and wearing a cloak made of the coarse 
 cloth used for camel blankets. At this spectacle the prophet wept, 
 but cheered his daughter, saying, Choose bitterness in this world for 
 
VI.] OP MOHAMMED. 89 
 
 the sake of everlasting blessings in the next. The Most High then 
 communicated this : Assuredly the future world is better for you than 
 earth ; assuredly thy Lord will reward thee to thy full content. God 
 then' allotted Fatimah a thousand palaces in paradise, whose dust is 
 musk, each palace having a suitable number of male and female 
 servants. 
 
 Traditions bearing the authority of the imams Hasan and Husayn, 
 declare that the personal appearance of him surnamed the asylum of 
 prophecy inspired beholders with veneration and love, and that light 
 radiated from his face as from the full moon. His stature was some- 
 what tall, but not particularly so ; his head was large, his hair 
 neither very curly nor lank, which generally he did not wear longer 
 than to reach the tips of his ears. If his hair was sometimes long, 
 he parted it in the middle to each side of his head. His face was 
 luminously white, his forehead broad, his eyebrows narrow, long 
 and arching ; some affirm, and others deny that they were united. 
 There was a vein in the middle of his forehead which became partic- 
 ularly prominent when he was angry. His nose was thin, aquiline 
 and a little prominent in the centre, and from it light shone. His 
 blessed beard was large and full ; his lips were thin and his mouth 
 expressive of sweetness, and not diminutive. His teeth were broad 
 and brilliantly white. His neck, for smoothness, brilliance and erect 
 position, resembled that of a polished silver statue. His members 
 were all in due proportion, strong and symmetrical. His breast and 
 stomach formed a perpendicular line. His shoulders were broad. 
 His joints were strong and hollowed, which is a mark of bravery and 
 physical power, particularly commended among the Arabs. His 
 body was white and lustrous. Down the centre of his breast, ex- 
 tending to the navel, was a narrow line of fine black hair, except 
 which his bosom and stomach were destitute of that covering, 
 although his arms and shoulders possessed it. The joints in his 
 hands were long, his palm broad, and his hands and feet rather 
 large, which is well in the male sex, and indicates strength and valor. 
 His fingers were straight and long, and his forearms and legs clean 
 and long. The sole of his foot was deeply hollowed ; the top of 
 his foot was soft and smooth, so that if a drop of water fell on it 
 immediately it rolled ofF. He did not drag his feet like proud peo- 
 ple, but raised them and stepped properly, at the same time bowing 
 his head like a person descending a declivity, and not bearing it 
 aloft like a haughty man. His steps were long, but he walked lei- 
 surely and with dignity. When he addressed a person he did not 
 look out at him from the corner of his eye, like a rich and haughty 
 man, but he turned his body towards the individual with whom he 
 was conversing. His eyes were more frequently bent down to the 
 earth than raised to heaven. He did not open his eyes wide, but 
 looked out at the corners. He always gave the first salutation on 
 
90 LME AND RELIGION [CH. 
 
 meeting any person. Continual sorrow weighed on his mind. He 
 never was without thought and business, and he never spoke unnec- 
 essarily, in which act he opened his mouth and spoke loud and dis- 
 tinct. His diction was concise, fraught with meaning illustrating 
 his subject, without redundancy, yet perfectly perspicuous. His' 
 temper was gentle, as roughness and severity were not traits of his 
 disposition. He thought no one abject and despicable. Small 
 favors were much valued by him, nothing being spurned. He never 
 praised what he ate and drank, and never was angry at the de- 
 struction of worldly goods. But when the fact reached him that 
 truth and equity had suffered, he became so disguised by anger for 
 the Lord's sake, that one could not recognize him, and no one could 
 stand in his presence till truth was vindicated. When he made sig- 
 nals it was with the hand, not with the eye. In admiration he moved 
 his blessed hands, and sometimes struck the right on the left. He 
 often smiled, but rarely laughed aloud. At home he divided his 
 time into three parts : one third was sacred to devotion ; another was 
 allotted to his wives and household, and a third was reserved for 
 himself, which, however, he often shared with company. 
 
 Mohammed attended first to distinguished persons and then to 
 common people, valuing all according to their attainments in knowl- 
 edge and religion, recognizing the claims and merits of each, direct- 
 ing what was useful and proper for them and the sect, and strictly 
 ordering those present to repeat what he had said to the absent, and 
 to inform him of their wants when they could not do it themselves, 
 which act of charity God would reward at the judgment. He did 
 not interrupt a speaker, though he perceived some mistake in what he 
 was saying. His companions waited on him seeking for knowledge, 
 and did not leave without tasting its sweetness. He delighted, but 
 did not offend those he met. He was on his guard against strata- 
 gems, but did not seclude himself. He sought out his companions 
 and inquired after their welfare, asked what was known, approving 
 the good and discountenancing the wrong, and striving to eradicate 
 it. Moderation governed all his actions, which were without excess, 
 deficiency or contradiction. He never neglected people, lest they 
 should become neglectful and turn to vanity. He did not abridge 
 or pass over truth. He seated the virtuous and most excellent near 
 himself, esteeming those such who cherished the kindest feelings for 
 Musulmans. With him the greatest men were those who did most 
 good by word and deed. 
 
 In the assemblies he held, it was a. rule with him net to sit down 
 or rise, but with the solemn mention of God. In company he claim- 
 ed no position as peculiarly his own, but forbid such a thing, and 
 would seat himself in an unoccupied place at the lower end of the 
 room, ordering others to do the same. He bestowed on each of the 
 company a portion of favor and kindness, and so conducted himself 
 
VI.] OF MOHAMMED. 91 
 
 that every one present thought himself the dearest of all mankind 
 with the prophet. He never signified a wish to rise till the company 
 had first done so. If possible he granted every favor asked of him, 
 otherwise by kind words and promises he satisfied those who applied 
 to him. His whole manner and disposition charmed all mankind. 
 There were no loud voices, and no slanders uttered in his presence, 
 where even the actual faults of individuals were not mentioned, but 
 people excited one another to piety and abstinence from evil, and 
 treated each other with courtesy and esteem. The old were vene- 
 rated and the young treated with kindness. He always appeared in 
 company with an open countenance and mild temper. He did not 
 scold or use abusive epithets, and neither mentioned the faults of 
 men, nor bestowed much praise on them. If anything occurred not 
 wholly to be approved, he passed it over. No one despaired of his 
 favor, and he never quarrelled with any. He did not talk excessive- 
 ly with any one, nor give his attention to useless things, and 
 never spoke a word in which there was not hope of benefit. He 
 domineered over no one, nor inquired after the faults and failings of 
 men. When he spoke, the company inclined toward him, and were 
 silent and still, as if a bird were perched on their heads. In his 
 presence, one did not inveigh against another, and white an individ- 
 ual was speaking the rest listened, nor was the speaker contradicted 
 on closing his remarks. The prophet laughed and expressed admi- 
 ration like the rest of the company. He bore patiently the contrary 
 manners of foreigners and Arabs, the former of whom were brought 
 to his assemblies that they might be profited. Eulogiums were not 
 agreeable to him, except from a person who had received a benefit. 
 He interrupted no one in conversation unless the speaker was uttering 
 words of vanity, then he gave his prohibition or left the assembly. 
 He did good and abstained from evil with the view that people should 
 follow his example, making efforts in such a way as to operate as a 
 motive on them, and endeavoring to do that which would be benefi- 
 cial to his sect both in this world and the next. 
 
 On the authority of the imam Mohammed Baker, it is related that 
 the' prophet's complexion was fair and ruddy, his eyes black and 
 large, and his nose so long that when he drank it nearly touched the 
 water, and that he had a mole on his under lip. Saduk says that 
 when he was angry, perspiration fell like pearls from his blessed 
 forehead. 
 
 According to tradition, Abdullah-bin-Sulayman declared that he 
 had read in the Injeel the following address of the Most High : 
 Eesa, son of the pure virgin, tell the people of Sureea that I am 
 the eternal and all-perfect Lord ; tell them to believe in the prophet, 
 master of camel and corselet, turban and staff; with open eyes, broad 
 forehead, prominent cheeks, long nose, wide teeth, and a neck like a 
 silver waterpot, and light like flowing gold beaming under his neck. 
 
92 LIFE AND RELIGION [CH. 
 
 A line of thin hair extends down his bosom. He is of a wheat color, 
 and when he enters an assembly will appear superior to them all. 
 Perspiration like pearls rolls, from his forehead, and the perfume of 
 musk constantly breathes around him, and no one preceding or 
 succeeding him is comparable to him. He will marry many women, 
 but his offspring will be few, his posterity springing from a daughter, 
 who will possess a house in paradise, where harm and trouble never 
 come, and who in the end of time shall afford protection as Zekereea 
 protected your mother. This daughter will bear two sons, both of 
 whom will be martyred. The word of that prophet is the Koran, 
 and his religion islam, and Tooba, is his who shall see that prophet's 
 time and hear his word. Eesa said, What is Tooba? Lord. God 
 answered, It is a tree of paradise, which I planted by the hand of 
 my power, and it overshadows all the paradises. Its root is in par- 
 adise, and it is watered by the fountain of Tesneem, which is cold as 
 camphor, and has the flavor of ginger, and of which if one drinks he 
 will thirst no more. Eesa said, Lord, give me of the water of 
 that fountain ; but was answered that it was forbidden all creatures 
 till the expected prophet and his sect should taste it. The Most 
 High then added, Eesa, I will take you to heaven, and in the end 
 of time send'you back to earth, that you may see wonders in relation 
 to that sect, and assist them in killing Dudjal, the accursed. I will 
 send you at the time of their prayers that you may pray with them ; 
 verily they are a forgiven sect. 
 
 Both the sheeah and sunnee ulemas relate many miraculous things 
 respecting the person of the prophet, a few of which will be briefly 
 mentioned : — 1. Light beamed continually from his forehead, at 
 night shining on the wall of the house like moonlight. It is related 
 that one night Auyeshah had lost a needle which she found directly 
 on Mohammed's entering the room, such was the illumination that 
 beamed around him. Moreover he directed his own steps at night 
 by the light which radiated from his luminous fingers. 2. Such was 
 the perfume that breathed around him, that whoever passed where 
 the prophet had been two days before, knew the fact by the fra- 
 grance which still remained. This perspiration was collected, as it 
 excelled any kind of atr* as a perfume, and was for this reason com- 
 pounded with atr to give the latter more delicate and essential fra- 
 grance. A bucket of water was once brought to him, of which he 
 took some in his hand, rinsed his mouth, and poured the gargle back 
 into the bucket, whose contents immediately became more fragrant 
 than musk. 3. The prophet cast no shadow when standing in the 
 sun. 4. However tall a man might be, when he walked with Mo- 
 hammed the latter appeared an arrow's length taller. 5. A cloud 
 always overshadowed him in the sun, and a bird never flew over his 
 
 * The essential oil or perfume of any fragrant flower or plant. 
 
VI.] Otf MOHAMMED. 93 
 
 head. 6. He saw behind as well as before, and declared this 
 faculty was enjoyed by all the prophets, and moreover that one of 
 this class never slept farther than the eyes were concerned. 7. No 
 offensive smell ever reached his olfactories. 8. A blessing followed 
 every thing on which he cast his saliva, which likewise removed 
 every pain by being rubbed on the place. 9. He spoke every lan- 
 guage. 10. In his beard were seventeen white hairs which glitter- 
 ed like rays of the sun. 11. He heard in sleep equally as awake : 
 he heard the words of angels, though others could not, and he 
 knew what was concealed in the hearts of men. 12. The seal of 
 prophecy imprinted between his shoulders surpassed the sun in bril- 
 liance. 13. Water flowed from between his fingers ; and pebbles 
 in his hand uttered praises. 14. He was born circumcised, with 
 the naval string cut, and never suffered nocturnal pollution. 15. 
 Whatever proceeded from him had the fragrance of musk, and was 
 never seen, for the earth was commanded of God to receive and in- 
 stantly conceal it. 16. An animal he had ridden never became 
 old. 17. No one could contend with him in feats of strength. 18. 
 All creatures honored him ; every rock and tree he passed bowed, 
 and saluted him ; in his infancy the moon rocked his cradle, and no 
 fly or other insect lighted on him. 19. When he passed over soft 
 ground he left no trace, but on hard rocks the impression of his feet 
 remained. 20. The Most High inspired such awe of him in the 
 hearts of men, that notwithstanding his lowliness, humility, conde- 
 scension and clemency, no one could look him directly in the face, 
 while trembling, which lasted two months, came on every infidel 
 and hypocrite who saw him. 
 
 From the imam Saduk, it is related that after Yoosuf became 
 king, Zulaykha* visited him, when he demanded why she had con- 
 ducted as she had done. She replied, Your beauty overcame me. 
 Yoosuf then said to her, Had you seen the last prophet of time, so 
 incomparably my superior in every grace, what would you have 
 done ? That is very true, said she. But how do you know it to be 
 true ? inquired Yoosuf. Because, rejoined Zulaykha, when you 
 mentioned his name my heart was inspired to love him. The Most 
 High then sent a divine communication to Yoosuf, saying, She has 
 spoken the truth, and because she loves the last prophet I love her. 
 After this Yoosuf married Zulaykha. 
 
 Saduk says that the prophet did not shave his head except at the 
 season of pilgrimage, as a shorn head in that age was very opprobri- 
 ous, and neither prophet nor imam does anything which appears 
 ridiculous to others ; but when islam was diffused abroad and obloquy 
 done away, then our imams shaved their heads. 
 
 The imam Jafer-e-Saduk relates that on a certain occasion when 
 
 * Note 60. 
 
94 LIFE AND RELIGION [CH. 
 
 the garments of the prophet had become old and worn, a man brought 
 him twelve dirhems as a religious offering, which sum is about fifteen 
 shahees* of our time. Sly was sent to the b&za,r to make a purchase, 
 and reported the story as follows : — I went, said he, and bought a 
 robe for the prophet at the price of the whole sum that had been 
 given him. He looked at the article and observed that an inferior 
 one would have pleased him better ; and asked me if I thought the 
 seller would take the garment back. Finally he sent me to return 
 the robe in case the merchant would consent to give up his bargain, 
 which he did and restored the money. The prophet then went with 
 me to the b&zir with a view of selecting a garment of the quality 
 he could approve. On the way we passed a little maid-servant sit- 
 ting by the road weeping. He kindly inquired the cause. She re- 
 plied, prophet of God, the people to whom I belong gave me 
 four dirhems to make a purchase for them, and I have lost the 
 money and dare not go home. He then gave the maid four dirhems 
 and said, Now return. On entering the bazar he bought a robe for 
 four dirhems, and put it on, thanking God for the favor. As we 
 were returning from the bazar we saw a naked man who said, Who- 
 ever clothes me, may God clothe him with the garments of paradise. 
 Immediately the prophet took off his new robe, put it on the mendi- 
 cant, and went back and bought himself another garment of the same 
 description with the remaining four dirhems, putting it on with re- 
 newed thanks to God. 
 
 On our return we again saw the maid-servant sitting by the road. 
 He asked her why she did not go home. She replied that she had 
 been gone so long, she feared she should be beaten on her return. 
 He then told her to show the way, and he would go home with her. 
 When we came to the door he cried, Peace be to you, people of 
 this house ! but no one answered. The second call was alike in- 
 effectual ; but the third time they responded, Peace be to thee, 
 prophet of God, and the mercy and blessing of God be upon thee ! 
 He then inquired why they did not answer sooner, and was told 
 that they wished his invocation of peace upon them to abound, and 
 be the cause of their enjoying many blessings. He then said, This 
 maid has returned late, but do not scold her. They replied, For the 
 honor of your visit we emancipate her. The prophet hereupon 
 rendered thanks to God and said, I never before saw twelve dirhems 
 more productive of good than these : two persons have been clothed 
 and a slave freed by this small sum. 
 
 In traditions both sheeah and sunnee, it is related that the proph- 
 et declared there were five things he would never abandon : — to 
 eat on the ground with servants ; to ride an ass with a blanket as a 
 substitute for saddle ; to milk goats with his own hand ; to wear 
 
 * Note 61. 
 
VI.] OF MOHAMMED. 95 
 
 woollen garments, and to salute children ; in order that such things 
 might be accounted meritorious after him and be done of men. One 
 tradition, however, says that mending shoes and sandals was men- 
 tioned by the prophet, instead of milking goats. Saduk declares 
 that Mohammed never ate wheat bread, nor did he eat barley bread 
 to satiety. 
 
 The imam Moosa-bin-Jafer relates that a Yehoodee called on the 
 prophet for payment of a number of deen&rs* due him, and declared 
 he would not leave him till the debt was paid. Sit here, then, said 
 Mohammed, for I am unable at present to satisfy your claim. The 
 creditor therefore remained till the prophet had performed prayers 
 for noon, evening, dark, sleeping and dawn. Meanwhile the com- 
 panions of Mohammed endeavored to get rid of the Yehoodee by 
 threatenings and promises, but the former interrupted them by de- 
 manding what they had to do in the matter. They replied, Prophet 
 of God, the Yehoodee keeps you here and does not allow you to 
 move. But, said he, the Most High has not raised me up to strive 
 with any one. As the day advanced the Yehoodee became so im- 
 pressed with the character of his debtor, that at last he cried out, 
 I testify there is no God but God, and I testify that Mohammed is 
 His servant and apostle ; and I devote half my property to the cause 
 of God. Verily my motive in trying Mohammed as I have done, 
 has been to see if the description I have read in the Tor&t of the 
 last prophet of time, agrees with him. In that sacred book it is 
 written that Mohammed-bin-Abbullah, whose birthplace is Mekkah 
 and whose removal is to Medeenah, is not rough in manner, nor 
 loud in his conversation, nor does he utter opprobrious and uncour- 
 teous words. 
 
 The same imam further declares that the bed of the prophet con- 
 sisted of an Arab cloak, and his pillow of a skin filled with date 
 leaves. One night his attendants doubled his thin bed in order that 
 he might sleep more comfortably. The next morning he observed 
 that the ease with which he had passed the night had caused him to 
 rise late for prayers, and he ordered that the cloak should not be 
 folded together for him again. , 
 
 On the authority of Saduk, it is related that the prophet was one 
 night with his wife Ummsalmah, when the latter, in the middle of 
 the night, missed him from her side. She rose to seek him, and 
 found him in a corner of the room, with his hands raised in the atti- 
 tude of prayer, weeping and saying, Oh Lord, take not from me 
 those worthy things thou hast given me, and do not cause my enemies 
 to rejoice. Lord, never turn me back to the evil from which thou 
 hast delivered me, nor leave me to myself the space of the twinkling 
 of an eye. At this Ummsalmah burst into tears, and went back to 
 
 * A silver coin. 
 
96 . LIFE AND RELIGION [CH. 
 
 her bed. The prophet hearing her weeping inquired what was the 
 matter. She replied, Why should I not weep ? my father and mother 
 be your sacrifice ! when notwithstanding your exalted rank before 
 the Most High, and the fact that your sins both past and future are 
 forgiven, you yet pray and weep as you have just done. But, said 
 Mohammed, how can I be self confident, since God left Yoonas* to 
 himself a mere twinkling, and such things befel him ?_ 
 
 A beggar once came to the prophet and asked charity. Having 
 nothing to give, he inquired if any person present would lend him 
 something to bestow on the mendicant. A man of the Ansar class 
 arose and offered a loan. Mohammed then directed him to give the 
 beggar, on his account, four loads of dates. Some time after the 
 creditor asked for his pay, and was answered by the prophet, Inshal- 
 lah, I shall acquire the means of cancelling the debt. ^ This at inter- 
 vals was repeated three times, when the man becoming impatient, 
 said, O prophet of God, you have promised very much, Inshallah, 
 I shall be able to pay ! Mohammed smiled at this blunt demand, 
 and inquired if there was any one who could credit him again, and 
 on one of his companions making an offer, he directed the claimant to 
 be paid double the quantity of dates he had loaned for the beggar. 
 The same imam, Saduk, likewise declares that such was the prophet's 
 poverty, that when he departed this life he possessed not a single 
 dirhem or deenar ; not a servant, a maid, a sheep or camel, except 
 his riding camel, and that even his coat of mail was in pledge with a 
 Yehoodee of Medeenah for twenty sausf of barley brought to make 
 bread for his family. 
 
 The imam Reza relates that an angel came to the prophet and 
 said, Thy Lord sends you salutation, and declares that if you desire 
 it he will turn all the wilderness of Mekkah to gold for you. The 
 prophet raised his hand toward heaven and said, Lord, I desire to 
 be filled one day and praise thee, and be hungry another day and 
 supplicate thee. 
 
 It is related 'that certain persons inquired of the imam Saduk, if 
 the prophet practised takeeah.J or religious dissimulation. The 
 im&m replied, After this verse was sent down, '■ apostle, publish 
 the whole of that which hath been sent down unto thee from thjs Lord; 
 for if thou do not, thou dost not in effect publish any part thereof; 
 and God will defend thee against wicked men, for God directeth not 
 the unbelieving people. "§ The Most High becoming surety for him 
 against harm, the prophet did not dissimulate, although before this 
 he had occasionally done so. 
 
 The imam Reza relates that on a certain occasion Jibr&eel was 
 sent down to the prophet with the message, Thy Lord salutes thee, 
 
 * The prophet Jonah. + A sau is about seven pounds. 
 
 J Note 62. § Surah, 5 : 71. 
 
n.] or MOHAMMED. 97 
 
 and declares that virgins are like fruit on the tree, which when ripe 
 must be gathered, or the sun and air will corrupt it ; so for virgins 
 arrived at puberty, there is no preservation but marriage. Moham- 
 med hereupon repaired to the mesjid, and assembling the people he 
 declared the divine communication. The inquiry now arose among 
 the people to whom the virgins should be married. The prophet 
 replied, To their equals, that is, to believers, who are all equal to 
 one another. Before descending from the member, or rostrum, he 
 solemnized marriage between Zebauh, a daughter of his uncle 
 Zobayr, and Mikdad-bin-Asood, and said to the people, Here have 
 I given my uncle's daughter to Mikdad, to be his wife, while the 
 ordinance of matrimony remains ; and know ye all that in giving your 
 daughters in marriage, rank is not to be regarded. 
 
 The imam Reza states that the prophet declared he had become 
 weak by prayer and conjugal intercourse, when food was sent down 
 to him from heaven, after partaking of which, in valor and exercise 
 in the matter alluded to, he acquired the power of forty men. 
 
 The imam Mohammed Baker informs us that after his assump- 
 tion of the prophetical office, the prophet never ate wheat bread to 
 satiety three days in succession ; not that the means of doing so 
 were wanting, for it sometimes happened that a hundred camels 
 were given him at once, and he might have indulged in luxury had 
 he desired it. Moreover Jibraeel three times brought him the keys 
 of all the treasures of earth, and offered him the sovereignty of the 
 whole world, on condition that his future reward should be some- 
 what abated ; but all these offers were declined, the prophet choosing 
 humiliation and poverty here, to secure the higher exaltation here- 
 after. 
 
 Saduk says that the prophet every day three hundred and sixty 
 times,* being the number of veins in the human body, said, Alham- 
 dulillah Rabb-ul-aulameen ! thanks to God, the Lord of the universe. 
 During his sitting with any company ne always said twenty-five 
 times, Istaghfar ! may God forgive. Every day he repeated seventy 
 times, Istaghferiilah ! God forbid ; and seventy times, Atobaillah ! 
 repentance toward God. 
 
 A tradition derived from Mohammed Baker informs us that while 
 the prophet was one day sitting with Auyeshah, a Yehoodee came, 
 and -instead of the proper address As-salam-alaykum, said to Moham- 
 med, Assam Slaykum — death to you ; to which he responded, 
 Slaykum — to you be it. Two other Yehoodees soon after came 
 and gave the same salutation and received the same answer. 
 Auyeshah became indignant at this treatment, and said to the 
 Yehoodees, On you be death and the wrath and curse of God, 
 ye brothers of the ape and hog ! Mohammed interposed, and said 
 
 * Note 63. 
 
98 LIFE AND KELIGION [CH. 
 
 to his wife, Although reproach may be provoked by example, yet it 
 has a bad appearance, whereas courtesy and mildness adorn every 
 thing they are connected with. Auyeshah replied, Prophet, of God, 
 perhaps you did not understand what these fellows said to you. 
 Yes, said he, I understood, and turned their own malediction on 
 themselves. Hereafter if a Musulman salutes you, respond, As-sa- 
 lam-alaykum — peace unto you ; but if an infidel gives you a saluta- 
 tion, simply reply Alayka — and to thee. 
 
 The Yehoodee woman who had poisoned a shoulder of mutton, 
 intending thereby to destroy the prophet, suffered no harm from him 
 in consequence, he passing over the offence. 
 
 One day, says S&duk, Mohammed visited Auyeshah, and found 
 a crumb of bread on the floor, which he took up and ate, calling her 
 by her pet name, Rosy-cheek, and telling her to value the favors 
 bestowed on her by God, for when favor deserted a person it return- 
 ed no more. Mohammed said to an angel who came to offer him 
 possession of earth, This world is the house of him who has no 
 habitation in eternity ; and he who collects much on earth has no 
 understanding. The prophet was fond of vinegar and oil with 
 bread. He waited for his food to get cold, declaring that God had 
 not ordained him to eat fire, and that Shaytan shared in that which 
 was warm. S&duk's authority is given for the tradition that at the 
 commencement of his prophetical assumption, Mohammed fasted so 
 long that people began to say that he would never leave it off: then 
 he relinquished the practice for such a period that it was said he 
 would resume it no more. After this he fasted on alternate days, as 
 did hazret Daood.* Subsequently he observed the thirteenth, four- 
 teenth and fifteenth of each month as fast days. Next he made it 
 meritorious to fast on the first Thursday of the month, and the last 
 Thursday : and on the first Wednesday of the middlef third of the 
 month, which custom he observed till his departure from the world. 
 Besides all this, he fasted the whole of Shaban, in addition to the 
 great fast of Ramazan. 
 
 Whatever was asked of him he gave, till one day a woman sent 
 her son to him with a request, telling the boy that if the prophet 
 declared he had not the favor to bestow, to ask him for his shirt,J 
 Which was consequently given up. When the hour for prayers § 
 arrived, Mohammed, destitute of any garment, could not go out to 
 perform that duty. The Most High then communicated this verse : 
 " And let not thy hand be tied up to thy neck ; neither open it with 
 an unbounded expansion, lest thou become worthy of reprehension, 
 and be reduced to poverty."! O n a Thursday,! he left his house 
 to sleep in the open air at the beginning of summer, and at the end 
 
 * David, t Note 64. J Some Orientals usually wear only a single garment. 
 § Note 65. | Surah 17 : 31. _ f Note 66. 
 
VI.] OF MOHAMMED. 99 
 
 of the season, he removed back to the house on Friday ; some assert 
 that both of these transactions took place on Friday eve, that is, 
 Thursday night. The imam Saduk says that during the last third 
 of the month of Ramazan, the prophet tightened his girdle, abstained 
 from his wives, and passed the whole night in devotional vigils, and 
 during this period attended to nothing but the service of God. The 
 prophet died in debt. Mohammed's camel losing in a race which his 
 companions thought he would certainly win, he said to them, All the 
 mountains stretched their necks to get the favor of sustaining Nooh's* 
 ark, but Judyt humbled itself, on which account the Most High 
 gave the contested honor to that mountain. 
 
 It is related on the authority of Mohammed Baker, that while 
 Jibr&eel was one day sitting with Mohammed, the angel looked 
 towards heaven, when instantly his beautiful complexion changed to 
 the hue of saffron, and he sought refuge in the protection of the 
 prophet, who, on looking up, saw a body descending and filling the 
 whole space between the east and west. On approaching near, that 
 wonderful being said, The Most High has sent me to offer you the 
 choice of being either king and prophet, or prophet and servant. 
 Mohammed looked to Jibraeel and saw that the hue of fear had left 
 him, and his own color was restored, and was advised by his friend- 
 ly angel to choose the latter of the two proposals made him, which was 
 accordingly done. The mighty angel who brought the message then 
 raised his right foot, and at a single step set it in the midst of the first 
 heaven. Another step carried him to the second heaven, and thus, 
 heaven by heaven at a pace, he ascended, till he appeared diminish- 
 ed to the size of a sparrow. The prophet now asked Jibraeel what 
 caused him to change in the manner he had done, which occasioned 
 himself much fear. Bo not reproach me for that weakness, said he. 
 The angel that has just visited us is Israfeel, J the porter of the Lord, 
 and who, since the creation of the heavens and earth, has never been 
 down to this world before. When I saw him coming, I thought the 
 day of judgment had come, and this caused me to change color. 
 Although he appeared so vast here, did you not see how diminutive 
 he became as he ascended 1 Whoever enters the gate of glory, and 
 is admitted near the Beity, becomes abased in the divine presence. 
 This angel is the porter of the Most High and nearest Him of all 
 creatures. The table of decrees is of red ruby, and its place is be- 
 tween the eyes of this angel. When God wills a communication for 
 his creatures, the table strikes Israfeel's forehead. He then looks at 
 it, and what he finds divinely inscribed thereon, he announces to us 
 and we convey the command to heaven and earth. Although he is; 
 the nearest of creatures to the place of divine annunciation, yet be- 
 tween his position and the presence of divine greatness and glory are- 
 
 * Note 67. t Note 68 - t Note 69. 
 
100 LIFE AND RELIGION [CH. 
 
 ninety curtains, or partitions of light, on which eyes cannot dwell, 
 and that cannot be described to you. I am the nearest angel to 
 Israfeel, yet the space of a thousand years' journey divides us. 
 
 Various traditions relate that the prophet was the most wise, in- 
 telligent, patient, brave, just and kind of all men ; that he never 
 touched the hand of a woman not lawful to him ; and so generous 
 was he that a piece of money never stopped with him, and that he 
 provided for nothing but necessaries of the simplest kind. He sat 
 and ate and slept on the ground like a slave, mended his own clothes 
 and sandals, milked sheep, and performed other menial offices. He 
 bound a stone on his stomach to assuage hunger, and ate whatever 
 was before him. Most of his garments were white, and in putting 
 on his dress he began at the right side. He had a fine garment 
 which he wore only on Fridays. He had a cloak which he always 
 carried with him and doubled it and threw it under him. If he put 
 on a new garment he gave the old one to some poor person. He 
 wore a silver ring on the little finger of his right hand, and when he 
 performed ablution for prayers, he cleansed his teeth by rubbing 
 them with a stick* or brush called miswak. Sometimes he rode a 
 horse, a camel, or an ass, without saddle, and sometimes walked 
 barefoot without cloak or turban. He esteemed people of learning 
 and probity, and treated all with suitable courtesy, never abusing 
 any with opprobrious language. He requited evil with good. He 
 was first in saluting and shaking hands. Of green fruits he pre- 
 ferred water-melons and grapes. His chief diet was water and 
 dates, and milk and dates. He was fond of flesh and soup, but 
 did not hunt, although he ate flesh taken in hunting. Also he ate 
 cheese and fat. 
 
 When people brought boys to him to receive his blessings, or be 
 named, he would seat them on the skirt of his garment which they 
 not unfrequently wet, but though people would cry out, he would 
 tell them to let the child be, and would not show that he was an- 
 noyed. After his visitors were gone, he would wash his garments. 
 
 The compiler remarks that the traditions respecting Mohammed's 
 eating wheaten bread are contradictory, but may perhaps be recon- 
 ciled by reference to some particular period, as before his assump- 
 tion of the prophetical office, before the Hijret, or after it. He lick- 
 ed the dish and his fingers, and washed his hands after eating, and 
 drew them over his face. 
 
 When the prophet combed his hair or beard, people collected and 
 kept as relics the hairs that were separated from the one or the other ; 
 but when he shaved at the Hej,f Jibraeel carried the hair up to 
 heaven. He used amber, musk and civet as perfumes. Saduk says 
 that the prophet's expenses for perfumes were greater than for pro- 
 visions. 
 
 • Note 70. f Filgrimagei 
 
VI.] Or MOHAMMED. 101 
 
 An old woman of the tribe of Ansar requested the prophet to 
 pray that she might enter paradise. He replied, Old women will 
 not enter there ; upon which she went out and wept. Bilal met the 
 weeping woman, and learning the cause of her grief, brought her 
 back to Mohammed, and inquired if he had really made the decla- 
 ration she alleged. Yes, said the prophet, and blacks likewise will 
 not enter paradise. At this, Bilal, who was of that color, mingled 
 his tears with those of the old woman. Here Abbas entered and 
 asked what was the matter, upon which Mohammed declared, Neither 
 shall the old enter paradise ; but added, The Most High will make 
 you all young and beautiful, and then introduce you to that happy 
 abode. 
 
 One day a woman came to the prophet and complained that a cer- 
 tain man had kissed her. The offender was summoned and asked 
 why he had done so. He replied, If it was a bad deed, let her in 
 retaliation do the same to me. Mohammed smiled, but bade him 
 do so no more, which the man promised to observe. 
 
 An amusing story is related concerning Sooyat, a Muhajer, and a 
 man by the name of Nayman of Badr.' The former overtaking the 
 latter on a journey, asked for food ; Nayman replied, My compan- 
 ions are not here. Sooyat perceiving a party of strangers approach- 
 ing, went to them and said, I have a slave for sale : he is a tonguey 
 fellow, and declares himself free ; but do not credit anything he says, 
 if you do you will spoil my slave. Nayman was now sold for ten 
 camels, and the purchasers came and put a rope around his neck to 
 take him away. He of course remonstrated, and assured the men 
 who had bought him that Sooyat was hoaxing them, for he was posi- 
 tively a free man. No, said his purchasers, we have heard all about 
 you, and believe nothing you say; and took him along with them. 
 His companions, however, pursued and recovered him. When this 
 was" reported to the prophet he laughed very heartily. Naymsin 
 also some years after enacted a joke, although his mischief did not 
 return on the person that had so fully avenged the laws of hospi- 
 tality. A blind man named Mahramet-bin-Nofal wishing to retire a 
 moment, called out for some one to lead him aside. Nayman con- 
 ducted him into the mesjid, and told him that was a proper place, 
 but the people immediately exclaimed against the blind man in no 
 measured terms. Who brought me here 1 inquired the astonished 
 Mahramet. On being told it was Nayman, he vowed that if he met 
 him again he would cane him soundly. The wag beard of this threat, 
 and falling in with the blind man again, inquired if he wanted to 
 have Nayman pointed out to him. On being answered in the affirm- 
 ative, he brought Mahramet to Osman when that khaleefah was 
 engaged in prayer, and saying This is Nayman, fled. The blind 
 man raised his staff and smote Osm&n with all his might. The peo- 
 ple were instantly in a rage saying, Why have you struck the kha- 
 
102 LIFE AND RELIGION [CH. 
 
 leefah ? Who brought me here ? said Mahramet ; and on being in- 
 formed, he declared he would have nothing more to do with Naym&n. 
 
 The imam Mohammed Baker relates that two of the prophet's 
 disciples, Abuzer and Salman, were seeking him one day, and, find- 
 ing him in the attitude of religious prostration under a tree at a cer- 
 tain mesjid, they sat down to wait until he should have concluded 
 his devotions. So much time elapsed, however, that they thought he 
 had fallen asleep ; but on coming up with the intention of awaking 
 him, to their surprise he raised his head and told them he had heard 
 their conversation. He then began to discourse on his mission, and 
 said that the Most High had heretofore sent prophets each one to his 
 Own people, but that himself was sent to all mankind, and that five 
 things had been bestowed on him which had not been granted to any 
 before him. God, said Mohammed, has inspired people with great 
 awe and fear of me that they may hear and obey me. He has made 
 plunder lawful to me, and has made the whole earth a place of de- 
 votion, and in the absence of water has constituted dust a purifier ; 
 prayer may be offered on the bare ground, and He has appointed 
 me intercessor for my sect at the judgment ; besides which, He has 
 given me the keys of knowledge and language such as were never 
 granted to one before me. 
 
 On the authority of Ibn-Abb&s it is related that forty Yohoodees 
 of Medeenah agreed to go to the liar, as they called Mohammed, and 
 prove the falsehood of his pretensions. On their presenting them- 
 selves, the prophet said, Let the Tor&t be our umpire, to which the 
 Yehoodees readily agreed. They -then began to dispute by alleging 
 that Adam was better than Mohammed, for the Most High created 
 him by the hand of His power, and breathed into him of His own 
 spirit. The prophet rebutted this position, by saying that Adam 
 was a prophet and his father, but less favored of God than himself, 
 for five times a day, when the creed was proclaimed, he was declared 
 to be the prophet of the Lord. To this his opponents assented, say- 
 ing that it was so written in the Torftt. 
 
 But, said the Yehoodees, surely Moosa is more excellent than thou 
 art, for God spoke four thousand words to him, whereas He has not 
 spoken to you at all. He has, however, replied Mohammed, bestow- 
 ed on me a greater favor, for He caused me to be borne to the 
 seventh heaven on the wing of Jibr&eel, and I passed Sidret-ul-mun- 
 tahsl, that station of the archangel, and came to the pillars of the 
 empyrean, where I heard a voice, saying, I am the Lord, besides 
 whom there is no Lord ; with me is neither superfluity nor deficien- 
 cy. I am he who saves from punishment, and the witness of all that 
 creatures do : I am exalted and glorious, forgiving and merciful. 
 There I saw God by my heart, or spirit, not with my eyes. All this 
 is certainly superior to the favors bestowed on Moos&. The Yehoo- 
 dees conceded the point, saying that thus it was written in the Tor&t. 
 
VI.] OS MOHAMMED. 103 
 
 Nooh was then adduced as an example of excellence which Mo- 
 hammed could not claim, for, said the Yehoodees, the Most High 
 embarked that patriarch in the ark and at length landed him on 
 Mount Judy. But, rejoined the prophet, God has given me a river 
 in heaven flowing from beneath the empyrean, on the banks of which 
 are a million of palaces built of gold and silver bricks in alternate 
 layers. The herbage on the banks of that river is saffron,- its peb- 
 bles are pearls and rubies ; the soil through which it flows is white 
 musk, and its name is Koser. To me and my sect God has given 
 this celestial stream, as He declares in the Koran. The Yehoodees 
 yielded to this argument likewise, citing the Torat in proof of what 
 Mohammed had claimed over Nooh. 
 
 Ibraheem was now brought forward to stand the test of compari- 
 son, whom it was alleged God constituted his own friend. Moham- 
 med replied, If the Most High made Ibraheem His friend, He made 
 me His beloved, and bestowed on me a name taken from His own 
 sacred appellation. The disputants again yielded, citing as before 
 the declaration of the Torat. 
 
 Repulsed along the line of illustrious patriarchs, the Yehoodees 
 then affirmed that Ees& was superior to Mohammed, for one day 
 when He was at the top of the temple the demons attempted to harm 
 Him, but Jibraeel at the command of God struck them with his right 
 wing and dashed them into the fire. A greater favor is mine, replied 
 the prophet, for when I returned from the battle of Badr and the 
 slaughter of idolaters, and entered Medeenah very hungry, a Yehoo- 
 dee woman came out to meet me with a dish containing a roasted goat 
 on her head, and after thanking God for my victory and safe return, 
 she declared that it was in fulfilment of a vow she had brought me 
 that offering. But I had no sooner dismounted and stretched forth 
 my hand to the roasted goat* than by divine power it sprang up, 
 stood on its four legs, and spake and warned me of having been poi- 
 soned. Again the Yehoodees yielded the position. 
 
 At last they said-, One more comparison remains : Sulayman cer- 
 tainly was better than you, for the Most High subjected to him not 
 only mankind, but Jins and demons, and birds and winds, and beasts 
 of prey. But, said Mohammed, Borak was subjected to me, which 
 is more than all the world beside. Borak is a quadruped of para- 
 dise, his face is human, he has hoofs like a horse, and a tail like an 
 ox. In size he is between the ass and the camel. His saddle is 
 ruby, with stirrups of pearl. He has seventy thousand golden bridles 
 to restrain his impetuosity. He has two wings studded with pearl, 
 ruby and emerald. Between his eyes is the inscription, There is no 
 God but God the sole, who has no associate, and Mohammed is the 
 apostle of God. The Yehoodees conceded all, declaring that it was 
 
 * Note 71. 
 
104 LIFE AND RELIGION [CH. 
 
 so written in the Torat, and that this possession of Mohammed was 
 better than the dominion of Sulayman. Hereupon they professed 
 their belief in the divine Unity and in the mission of Mohammed. 
 The prophet then stated that Nooh preached nine hundred and fifty 
 years, and according to the declaration of the Most High only a few be- 
 lieved on him, whereas many in his short life had become his followers. 
 In paradise, continued Mohammed, there will be one hundred and 
 twenty thousand ranks, of which my sect will constitute eighty thou- 
 sand, and all other sects forty thousand ranks. The Most High has 
 caused other books to testify to mine, which abrogates them all. I 
 am raised up to legalize what other prophets have prohibited, and to 
 prohibit some things they have made lawful, of which number in the 
 law of Moosa is fishing* on Saturday, for transgressing which law, 
 some of that people were transformed into apes. To my sect fishing 
 is lawful, and also fat, which was prohibited to you. 
 
 From his birth to his death, Mohammed was free from all sins 
 great and small, both of design and ignorance, and from all error. 
 Saduk relates that God gave the prophet five spirits : the spirit of 
 life, by which he was endued with motion ; the spirit of power, by 
 which he fought and performed the severest devotion ; the spirit of 
 desire or appetite, by which he ate, drank and lawfully indulged in 
 sexual intercourse ; the spirit of faith, by which he commanded and 
 judged ; and the Holy Spirit, which endowed him with the propheti- 
 cal office, and which on his departure from the world attached to the 
 imams, and in which Holy Spirit there is neither sleep nor careless- 
 ness, sportiveness nor forgetfulness. This Spirit enables the imams 
 to know whatever transpires in the east or west, in the desert or the 
 sea. The same imam, on whose authority the above rests, declares 
 that the Most High gave Eesa, two eminent names by which he rais- 
 ed the dead and performed the miracles He did. On Moosa four of 
 these names were bestowed, on Ibraheem eight, on Nooh fifteen, and 
 on Adam twenty-five. All these, with additional ones, were confer- 
 red on Mohammed. Verily, there are seventy-three exalted divine 
 names : one of these is peculiar to the holy nature of the Most High, 
 and is incommunicable, but all the rest were bestowed on the 
 prophet. 
 
 Every Friday eve, that is, Thursday night, said Saduk, joy awaits 
 us ; for my spirit then meets the assembled spirits of the prophet and 
 past imams, at the divine empyrean, around which we make seven 
 circuits, performing two rukats of prayer at each of its pillars, and 
 my spirit never returns to its body without having acquired new 
 knowledge. Every new science which God wills to impart to us is 
 first communicated to the spirit of the prophet, and from him trans- 
 mitted down through the line of imams according to their seniority. 
 
 * Note 73. 
 
VI.] OF MOHAMMED. 105 
 
 The imam Baker once asked a man of Yemen if he knew a cer- 
 tain stone under a tree in a certain defile, all of which he described. 
 The Yemenee answered in the affirmative, and added that he never 
 saw a person better acquainted with those localities than the interro- 
 gator. That is the stone, rejoined the imam, in which the tables of 
 MoosS, were preserved which were delivered to Mohammed, and one 
 now is in our possession. Saduk relates that the tables of Moos& were 
 emeralds brought from paradise, and on them was written all science, 
 past and future, down to the judgment day. When the period of 
 MoosiH elapsed, God directed him to commit the tables to the moun- 
 tain, which by divine power opened to receive them, Moosli. having 
 bound them in a garment, and then closed them up. There they 
 remained till the Most High raised up Mohammed, in whose time 
 a kafilah of Yemen passing the mountain, it opened by the power 
 of God and disclosed the tables, which by divine influence they did 
 not uncover, but brought them to Mohammed in the state that Moos& 
 had left them. Jibraeel forewarned the prophet of the occurrence, 
 and when the people of the kafilah waited upon him, he demanded 
 the tables, which knowledge of the fact so astonished them that they 
 immediately declared him an apostle of God and committed to him 
 the relics. The prophet took and read the tables, which were writ- 
 ten in the Hebrew language. He then called Sly and declared to 
 him that all science first and last was written on the tables of Moosa, 
 and added, God has commanded me to entrust them to you. The 
 commander of the faithful replied that he eould not read them. But, 
 rejoined the prophet, Jibraeel orders me to direct you to put them 
 under your head to-night, and to-morrow morning you will be able 
 to read all they contain, which was accordingly verified. At the order 
 of Mohammed, Sly then made a transcript on parchment, and this 
 contains all science or knowledge past and future. The tables and 
 staff of Moosa, concluded the imam, are in our possession, all trans- 
 mitted to us by inheritance from Mohammed. 
 
 It is related on the authority of the commander of the faithful that 
 Yoosha* was the successor of Moosa, and that the tables of MoosS, 
 were emeralds. On beholding the Benee Israeel worshipping the 
 calf, Moos§, was so transported with anger that he cast the tables 
 out of his hands and they were broken, part of the pieces remaining 
 on earth and part ascending to heaven. When Moosa's angej 1 subsid- 
 ed, Yoosha asked him if he had in mind what was written on the 
 tables. He replied in the affirmative. The tables of Moos& were 
 transmitted through the line of his successors, till at last they came 
 into the possession of four persons of Yemen, who on hearing of 
 the prophetical assumption of Mohammed, and that he forbid wine 
 and adultery and enjoined good morals, argued that he was more 
 
 * Joshua, 
 
106 LIFE AND RELIGION [°H. 
 
 worthy of the treasure they possessed than themselves, and carried 
 the tables to him. Aly added that having put them under his head 
 one night, he found them the next morning translated into Arabic. 
 
 From the imam Saduk it is related that the last of the successors 
 of Eesa was Abbay, or, according to another tradition from the same 
 imam, his name was Balit. Salman-e-Farsee had received much in- 
 struction from ulemas and at last came under the tuition of Abbay, 
 in whose service he remained for a long period. After Mohammed 
 assumed the prophetical office, Abbay directed Salman to visit him, 
 and he found him in Medeenah. The same imam declares that 
 Abutalib was the trustee of the sacred relics and books, and having 
 believed in the prophet delivered them all to him on the day he left 
 the world. 
 
 The imam Saduk says that Moosa bequeathed his authority to. 
 Yoosha, and he to the sons of Haroon,* and not to his own sons, or 
 those of Moosa, for the bequest of such inheritance and of the 
 khalafat, is of God. Moosa and Yoosha announced the glad tidings 
 of Meseeh'sf advent, who, on being raised up, said to the Benee 
 Israeel, After me a prophet will come whose name will be Ahmed, 
 and he will be of the sons of Ismaeel. He will declare to you the 
 truth respecting me and yourselves. After Meseeh, the guardians 
 of his faith transmitted it from hand to hand, announcing to man- 
 kind the approaching advent of the last prophet of time. Among 
 the books which God sent by the prophets were the Torat, the Injeel, 
 and Zaboor, the book of Nooh and the book of Salah, the book of 
 Shuayb, the book of Ibraheem.J all of which at last were possessed by 
 Mohammed, who declared himself to be the sayyid of the prophets, 
 and his vasee or successor, the sayyid of that whole class. Adam 
 supplicated God to give him a worthy successor, and was directed to 
 intrust every sacred bequest to Shays, who constituted Shaban his 
 heir. Shaban was the son of that Hooree whom God sent from para- 
 dise to become the wife of Shays. Shaban bequeathed the trust to 
 Mahlas, he to Mahook, he to Ameesha, he to Akhnookh, who is Idrees, 
 he to Nakhoor, he to Nooh, who made Sam his heir, from whom the 
 inheritance descended to Asamer, then to Ayshash^, then to Yufis, 
 then to Berah, then to Jeneesah, then to Imran, then to Ibraheem- 
 Khaleel, who left the heritage to Ismaeel, he to Ishak, he to Yakoob, 
 he to Yoosuf, he to Basreeft, he to Shuayb, he to Moosa, he to Yoo- 
 sha, he to Daood, he to Sulayman, he to Asef-bin-Berkheea, he to 
 Zekereea, he to Hazret Eesa, who made Shimoun his heir; he trans- 
 mitted the heirship to Yahya-bin-Zekareet, and he to Menzer, and 
 he to Saleemah, and he to Birdah, who committed to me, said the 
 prophet, the inheritances and books which I bequeath to you, 
 Sly, to be transmitted to your successive heirs down to the twelfth 
 
 * Aaron. t Christ. J Note 73. 
 
VI.] OP MOHAMMED. 107 
 
 im&m, who will be the best of the people of earth next to yourself. 
 But verily, my sect will become infidels against you, and oppose 
 you much ; yet whoever is firm to your khal&fat is mine, and who- 
 ever separates from you, is doomed to the fire of hell, the place of 
 infidels. 
 
 S&duk relates that on the night of the prophet's ascent to heaven, 
 God gave him two catalogues, one in his right hand containing the 
 names of all who go to paradise, with their fathers and tribes. The 
 left hand catalogue was a list of those doomed to hell with their 
 fathers and tribes. On his return to earth Mohammed ascended the 
 member or rostrum of the mesjid, and exhibited the catalogues to 
 the people and said, God has decreed all this in justice, and not a 
 soul will be added or subtracted from either class, both of whom 
 are judged according to their works. The catalogues were given to 
 Sly. Another tradition declares that Mohammed saw, in similitude, 
 all his sect, and knew them as people are acquainted with their 
 neighbors ; and among them, said he, addressing Sly, I saw and im- 
 plored forgiveness for you and your sheeahs or followers. 
 
 The compiler adds, The knowledge of the prophet was great, all 
 communicated, as should be known, by the Most High, and he never 
 spoke under doubt and uncertainty. 
 
CHAPTBK VII. 
 
 Miraculous Characteristics of the Koran : Record of some of Moham- 
 med's Miracles : Aly's -Controversy with a Yehoodee. 
 
 In order properly to estimate the miraculous merits of the Koran, 
 it should be considered that when the prophet arose, eloquence of 
 expression and /purity of diction were much cultivated, and poetry 
 and oratory were held in the highest estimation. On this account 
 God made the'great miracle of Mohammed to consist in an inimita- 
 ble style, which is exhibited in the Koran. The prophet issued a 
 general challenge to all the learned to compose a book equal to the 
 Koran, and thus disprove his claim to be a divinely inspired prophet. 
 But notwithstanding the number of elegant and finished writers 
 exceeded the sands of the desert, and all were hostilely eager to 
 falsify the prophet's claims, yet their efforts to equal the Koran 
 were perfectly vain. They did not lack the incitement of enmity, 
 for Mohammed vilified the idols they worshipped, and pronounced 
 their forefathers corrupt infidels. He farther incensed the chiefs, 
 whose heads were inflated with arrogance and their eyes dazzled 
 by the mirage of grandeur, by summoning them to the duties of 
 humility and obedience. But notwithstanding all this incitement, 
 nothing comparable to the Kor&n was produced, which, had the thing 
 been possible, the antagonists of Mohammed had not been slow to 
 bring forward. He next challenged them to produce ten chapters 
 like the short ones of the Koran, but as this was, not done, the con- 
 dition was changed to the easier task of producing, by their whole 
 united efforts, a composition equal to one of the short chapters of 
 the Koran. This however was never accomplished, and is therefore 
 conclusive evidence that they were utterly unable to do it, especially 
 as they were prompted by the strongest incitements. 
 
 Ulemas disagree whether the miracle of the Koran consists in its 
 being the very acme of eloquence and perfection, or in restraint 
 put by the Most High on the intellects of its opponents. In either 
 case there is an obvious miracle. The truth however is, that the 
 miracle of the Koran consists in several particulars. First in its 
 elegance, diction and melody, so that every Ajemee who hears it 
 recited perceives its superiority over other Arabic compositions. 
 Every sentence of it inserted in a composition however elegant, is 
 like a ruby, and shines like a gem of the most brilliant lustre, and 
 
CH. VII.] LIFE AND RELIGION, ETC. 109 
 
 so inimitable is its diction, as to be the subject of astonishment to all 
 learned men, ancient and modern. 
 
 It is related that in the time of the imam Jafer-e-Saduk, four 
 unbelievers who were most eminent for eloquence agreed to produce 
 a book equal to the Koran. Each was to contribute his share of 
 the work, and they were to meet the following year at Mekkah, to 
 give a proper form to their joint production. According to agree- 
 ment, they assembled in due time at the spot called the Place of 
 Ibraheeni, and the first declared that when he saw this verse relat- 
 ing to the deluge — " earth, swallow up thy waters, and thou, 
 heaven, withhold thy rain. And immediately the water abated and 
 the decree was fulfilled "* — he felt that it was impossible to rival the 
 Koran, and gave up the attempt. And thus in succession each of 
 the party cited a verse from the Koran, as a reason for having relin- 
 quished their design. At this moment the imam Saduk passed, 
 and by a miraculous impulse repeated the verse, " Verily if men 
 and genii were purposely assembled, that they might produce a 
 book like this Koran, they could not produce one like unto it, 
 although the one of them assisted the other, "f This miraculous 
 coincidence astonished and abased those who had presumed to vie 
 with the Koran. Another tradition says it was the custom of 
 authors on producing any thing of superior excellence to hang it 
 up in the Kabah triumphantly. But when the verse quoted above 
 — " earth, swallow thy waters," was published, all who had ex- 
 hibited their compositions in the Kabah, came by night and took 
 them away through fear of humbling disparagement. 
 
 The second particular, by which the Koran is proved to be a mir- 
 acle, consists in its wonderful structure. If a person were to search 
 through poems and orations, he would find no method comparable to 
 the admirable form and style of the Koran. It is related that when 
 the Koraysh found themselves quite confounded by the perfection 
 which the sacred recitals of Mohammed exhibited, they went to Va- 
 leed-bin-Mughyrah, one of their most learned and eloquent men, and 
 desired him, if possible, to rebut the claims of Mohammed by surpass- 
 ing his wonderful style. Accordingly he waited on the prophet and 
 asked him to recite an ode. Mohammed replied, That is not mere 
 poetry which I utter, but it is the word of the Lord who sends prophets 
 to mankind. He then recited the surah of Ha-Mim,J and pronounced 
 the verse "If the Mekkans withdraw from these instructions, say I 
 denounce unto you a sudden destruction, like the destruction of Ad 
 andThamud."§ At the recital of this sublime passage Valeed trem- 
 bled, his hair stood erect, and he returned immediately to his house. 
 The Koraysh feared he had become a Musulman. His nephew Abu- 
 jahl accordingly visited him and said, Well, uncle, have you not 
 
 * Surah 11 : 46. f Surah 17 : 90. J Surah 41. § Surah 12. 
 
110 LIFE AND RELIGION [CH. 
 
 only occasioned us defeat in competition of style, but do you further 
 disgrace us by embracing the religion of Mohammed ? He replied, 
 I have not forsaken your religion, but I have heard such expressions 
 from him as cause me to tremble. Is it poetry ? inquired Abujahl. 
 No, said Valeed. Is it oratory ? No, for an oration is a connected 
 discourse ; but what Mohammed recites is unconnected, the parts un- 
 like each other, yet it possesses indescribable beauty and melody. 
 Does it owe its power to magic ? said the visitor. No ; replied Va- 
 leed. What is it then ? Allow me time to consider, said the wise 
 man ; and the next day he pronounced it enchantment, for, said he, 
 it ravishes the hearts of men. 
 
 The third excellence of the Koran is its consistency. This is 
 affirmed of God in the verse, "If it had been from any besides 
 God, they would certainly have found therein many contradictions."* 
 Mankind cannot produce a book of this size which will not contain 
 contrarieties. If one sentence is elegant, another will be the reverse. 
 Should the work be a poem, if one couplet is sublime another will 
 be low. A book which from beginning to end shall maintain the 
 same elegant and sublime diction, cannot be produced except by one 
 who has no contrariety in his nature, and no variation of his powers. 
 
 The fourth evidence of miracle, in the Koran, is the knowledge it 
 exhibits of divine things. At the epoch of Mohammed, the Arabs, 
 and especially the people of Mekkah, had lost this knowledge. Before 
 his assumption, the prophet was intimately acquainted with no one of 
 the people possessing a divine book, or with others who might have 
 instructed him. His journeys to foreign parts were few, whence 
 knowledge might have been obtained. Yet all that the most learned, 
 with elaborate pains, during the period of many thousand years, 
 have been able to produce on the subject of divine knowlege, the 
 prophet has presented in the most perfect manner in every chapter 
 and verse of the Koran. There is nothing in that book which is 
 contrary to unbiassed reason and a sound understanding. The 
 greatest proof that the Koran is a miracle consists in its effects. 
 Through its influence the Arabs, who were universally known to be 
 destitute of learning and politeness, became the envy of the world 
 for those qualities; so much so indeed, that ulemasfrom all quarters, 
 who wished to obtain a finished education, were under the necessity of 
 applying to the Arabs. 
 
 The fifth miraculous quality of the Koran is the perfect canons, 
 or rules, it establishes, both in reference to human and divine things. 
 All that the learned ulemas of the world have elaborately written on 
 these subjects, does not equal what is exhibited in the smallest chap- 
 ter of the Koran. The rules respecting divine worship and the 
 adjudication of strife and corruption are so perfect, that, in no re- 
 
 * Sural! 4 : 84. 
 
VII.] OP MOHAMMED. Ill 
 
 spect can suspicion of error be fastened on them ; indeed it is impos- 
 sible to make a religious law like that of the sayyid of mankind. 
 And if a person would only judge rationally on this subject, he 
 would perceive that there can be no greater miracle than this. 
 
 Sixthly, in reference to the history of preceding prophets, and 
 of other periods, the knowledge of which at that time was peculiar to 
 people possessing sacred books, as it was unknown to the rest of man- 
 kind, especially the inhabitants of Mekkah. The prophet has so illus- 
 trated this matter that notwithstanding innumerable cavils by those 
 possessing a sacred book, not a single particular of his declarations 
 has been or can be falsified, while disagreement among his opponents 
 was everywhere manifest. He moreover, exposed their attempts to 
 conceal the truth. 
 
 Seventhly, such is the innate efficacy of the Koran that it removes 
 all pains of body and sorrows of mind ; annihilates what is wrong in 
 carnal desires, delivers from the temptations of Shay tan, from exter- 
 nal and internal fears, and from enemies within and without. It 
 sanctifies the heart, imparts health to the soul, and union with the . 
 Lord of holiness, and gives salvation from all doubts raised in the 
 mind by satanic influence. It moves hearts heavy as mountains, 
 causes rivers to flow from the eyes, ploughs up the soil of careless 
 bosoms, and sows there the seed of divine love, and like the trump 
 of the archangel reanimates those dead in pride. 
 
 The eighth miraculous merit of the Koran consists in its revealing 
 mysteries which were known only to God. Innumerable matters of 
 this description are revealed which may be divided into two classes. 
 First, verses disclosing what infidels said to one another in secret, 
 and what passed in their own hearts, and which, on its being declared 
 by the prophet, they did not deny, but were humbled under it, and 
 repented of their evil. Detections of this kind were so frequent 
 that the opposers of Mohammed, when talking about him, feared, 
 saying to one another, This very hour Jibr&eel will inform him of 
 our remarks. As an instance of this knowledge may be mentioned 
 the case of a beautiful woman, who came to praye*. The devout 
 went above her that their devotions might not be disturbed by her 
 charms, but the amorous stood below that they might have some 
 view of her attractions, which was noticed as follows : " We know 
 those among you whp go before j and we know those who stay 
 behind."* 
 
 In the second class are many verses of the Kor&n, revealing 
 future events which none but God can know and communicate. Of 
 these there is a prediction of the abasement of the Tehoodees till the 
 end of time, in consequence of the trouble they gave Mohammed, 
 and his pronouncing a curse on them. To this day they have no 
 
 * Surah 15 : 24. 
 
112 LIFE AND RELIGION [CH. 
 
 king, and in every country they are the lowest of the people, as is 
 declared in many verses of the Koran. Again, there is a predic- 
 tion that Ajem* should be conquered, and Frangeest&nf remain in- 
 dependent till the coming of the last imam, Mahdy. The imam 
 Saduk was once asked why it was the more the Kor8,n was read the 
 newer it appeared. He replied, It was not sent for one particular 
 ago or time, but for all mankind down to the judgment day. 
 
 In the commentary on the Koran, by the imam Hasan Askeree, 
 it is stated that S.ly, the commander of the faithful, was once inquir- 
 ed of, if Mohammed possessed the power of working such miracles 
 as Moosfi. manifested ; for example, his raising a mountain over the 
 heads of those who refused to receive the Torat, in order to terrify 
 them into obedience. S.ly replied with a solemn oath in the name of 
 the truth of the Lord, The Most High has granted no miracle to be 
 performed, from Adam down to the last prophet of time, which He 
 has not bestowed on Mohammed, or a better than it with innumerable 
 others. For instance, when the prophet began to publish the faith 
 'at Mekkah all the Arabs laid the arrow of hatred on the bow of 
 doubt, and tried by every stratagem to overthrow his divine claims. 
 He assumed the prophetical office on Monday, I performed prayers 
 with him on Tuesday, and continued to do so for seven years, during 
 which period only a few persons became Musulmtns, but the Most 
 High gave the faith more influence afterwards. 
 
 One day, before others had believed, I waited on the prophet, 
 when presently a party of idolaters came to him and said, You claim, 
 Mohammed, to be the apostle of the Lord of the universe, and not 
 satisfied with this even, you arrogate to yourself superiority over the 
 most eminent prophets. If your pretensions are true, verify them 
 by certain miracles which we will name to you, and which were mani- 
 fested by some of the prophets. The visitors now separated into 
 four parties, aod the first demanded a miracle like the delude of 
 Nooh, which destroyed his people, and from which he and the faithful 
 were saved in the ark. The second party said, Show us a miracle 
 like that of Moos&, who raised a mountain over the heads of his 
 people till they yielded him obedience. The third division required 
 a repetition of the miracle of Ibr&heem, whom they cast into the 
 fire but the flames were cool and refreshing to him. The fourth 
 company demanded a miracle like those of Eessi, who told people 
 what they had eaten or stored in their houses. The prophet replied, 
 I am sent to you to inspire fear and work miracles, but my miracle 
 is the Koran which you are all impotent to equal. That is the proof 
 of my divine mission ; nor should I dare to. produce such miraculous 
 verses from God, and ask Him to confirm their evidence by another 
 miracle. I have nothing to do but execute the prophetical office 
 
 * Persia. f Europe. 
 
VII.] OP MOHAMMED. 113 
 
 He has allotted me, and which after its completion will be sufficient- 
 ly attested by miraculous signs. Should I invoke miracles and you 
 still remain in unbelief, they would occasion judgments upon you. 
 
 At this juncture Jibraeel descended, and said to Mohammed, 
 The Most High sends you salutation, and declares, I will soon 
 manifest for them those signs and miracles which they require ; but 
 verily, after seeing them they will remain still in their own unbelief, 
 except a number whom I preserve. Yet will I manifest the miracles 
 they have demanded of you, in order to perfect against them the 
 proofs of your prophetical office. Say, then, to the party who re- 
 quired a repetition of the miracle of Nooh, Go to mount Abukubays, 
 at the foot of which, on your arrival, will be manifested the sign 
 you eeek. When destruction is about to overwhelm you, take 
 refuge in Sly and his two sons hereafter to be born, and you will 
 be saved from the flood. Direct those who asked the miracle of 
 Ibraheem to go to whatever place they please in the wilderness 
 around Mekkah, and they will behold fire, like that which encom- 
 passed Ibraheem in Nimrood's furnace. When the flames envelop 
 them, let them seize on the fringe of a woman's head-dress, who will 
 appear to them in the air, on which the fire will pass away. Those 
 who required the miracle of Moosa were ordered to go to the Kabah, 
 where it should be manifested, and from which they should be saved 
 by Hamzah, Mohammed's uncle. The fourth company, whose 
 principal was Abujahl, was directed to stay by the prophet till the 
 others had returned and reported, after which their own wishes 
 should be gratified. At the close of all these directions, Abujahl 
 said to the people, Repair now to the places Mohammed has indi- 
 cated, that the falsity of his declarations may quickly appear. 
 
 The first company went to the foot of Abukubays, when suddenly 
 fountains arose under their feet, and rain without cloud poured down 
 on their heads, so that in a little time the water was up to their 
 mouths. They fled toward the summit of the mountain, but the 
 water rose as fast as they ascended, and was nearly up to their 
 mouths on their gaining the loftiest height. When they had given 
 up all hope, and fully expected to be drowned, suddenly Sly appear- 
 ed standing on the surface of the water, with the images of his two 
 future sons on his right and left. He called to the drowning party, say- 
 ing, Take my hands and the hands of my children and you will be sav- 
 ed. This direction was forthwith obeyed and they began to descend, 
 the water quickly subsiding, part of it sinking into the earth, and part 
 evaporating, and none of it remaining by the time the party under 
 the conduct of Sly reached the base of the mountain. The com- 
 mander of the faithful conducted them to the prophet, when with 
 tears they said, We testify that thou art the sayyid of the prophets, 
 and the best of all creatures. We have experienced a deluge like 
 that of Nooh, from which Aly and two children saved us, but those 
 9 
 
114 LIPE AND RELIGION [CH. 
 
 boys have disappeared. The prophet replied, They will hereafter 
 spring from my brother Sly. Their names are Hasan and Husayn, 
 and they are best of the youths of paradise, but their father is better 
 than they. Know ye that the world is a deep sea ; multitudes have 
 been lost in it ; its life-boat is the family of Mohammed, even Sly 
 and his two sons, whose similitude you saw, and my other descen- 
 dants, all of whom are my successors. Whoever embarks in this 
 ship will be saved, and whoever opposes it will be drowned. Thus it 
 is in the eternal world : the fire of hell and the fountain of melted 
 copper are like the sea, and these are the ships of my sect, bearing 
 those who love and follow them over hell, and landing them safely 
 in paradise. The prophet now addressed Abujahl and demanded 
 if he heard what this party reported. Yes, said he, but let me hear 
 what the next company will say. 
 
 The second party now returned weeping, and addressing Moham- 
 med said, We bear witness that thou art the apostle of the Lord of 
 the universe, and best of all creatures. We went to the wilderness 
 according to your direction : presently we saw heaven open and rain- 
 ing down fire, which was answered by the earth opening and pouring 
 out the same element. The flames spread far and wide, and enveloped 
 us so that our bodies boiled with excessive heat, and we were certain 
 of being soon roasted and burnt. In these desperate circumstances 
 we beheld the image of a woman in the air, the borders of whose 
 head-dress hung within our reach, and a voice from heaven pro- 
 claimed, If you desire salvation seize upon the fringe of the head- 
 dress, on doing which we were borne up into the air above the 
 threatening flames. The fine fringe was not rent by our weight, 
 but saved us, and dropped us unharmed in the courts of our own houses 
 whence we have hastened to wait on you, well knowing that our only 
 hope was to embrace your faith. You are the best of all in whom 
 men can trust and believe, next to God : what you say is true, and 
 what you do is wise. The prophet then appealed to Abujahl if the 
 Most High had not showed to this party the miracle of Ibraheem. 
 Abujahl replied, Let us wait and see what the third party will report. 
 Mohammed then said to the second company, Servants of God, the 
 woman by whom the Most High delivered you is my daughter 
 F&timah, the best of women, and at the resurrection a voice from 
 beneath the empyrean will proclaim to all creatures', Cover your eyes 
 till Fatimah, the daughter of Mohammed, and female sayyid of the 
 women of the universe, passes the bridge Serat* at which command 
 all eyes will be covered, except those of Mohammed and Sly and 
 Hasan and Husayn and the other imams, who may lawfully behold 
 her. She will then pass Serat, to which her veil will attach itself, 
 one end remaining m the judgment plain, and the other in her hand 
 
 • Note 74. 
 
VII.] OF MOHAMMED. 115 
 
 when she enters paradise. Our Lord will then utter a voice, saying, 
 Friends of Fatimah, attach yourselves to the fringe of her veil ; 
 which order will be obeyed by more than a thousand million of 
 persons, all of whom will be preserved by the veil from the fire of 
 hell. 
 
 The third party now came up weeping, and said, We testify, 
 Mohammed, that thou art the apostle of the Lord of the universe. 
 Thou art the best of men, and Sly is the best of the successors of 
 the prophets, of whom thy family is the most excellent of all. We 
 have seen such signs and wonders as have left us no choice but faith 
 in thee. As we were sitting by the Kabah, fancying that your sending 
 us thither to witness a miracle was a deception, suddenly the Kabah 
 was severed from its base and suspended over our heads. At this 
 terrific sight we withered away and were unable to move, when your 
 uncle, Hamzah, came to our relief and upheld the Kabah on the 
 point of his spear till we escaped the impending danger, and the 
 Kabah returned to its former position. This miracle converted us 
 to the Musulman faith. 
 
 The prophet called the attention of Abujahl to the testimony of 
 the third company, but that unbeliever said, I know not whether 
 they lie or tell the truth, or if what they report is reality or fiction of 
 the imagination. If you show me what I demanded, then I must of 
 necessity believe ; if not, there is no reason why I should acknowl- 
 edge your claims on the evidence of this assembly. Mohammed 
 replied, If you give no credence to the testimony of others, then 
 what reason can you have for believing the glorious deeds of your 
 own ancestors, or the ill fame of their enemies ? all which you are 
 forever expatiating upon. Moreover how can you acknowledge the 
 existence of such countries as Irak and Sham, which you have never 
 seen, and what reason can you assign for believing any human report ? 
 Verily, divine evidence has been perfectly exhibited, in what these 
 parties have witnessed, and the testimony you have heard is complete 
 and unquestionable. Then addressing the third company he contin- 
 ued, Hamzah, who turned back the Kabah from impending over 
 your heads, is an uncle of the apostle ; God has exalted him to high 
 rank and eminent dignity, and holds him dear for his many excel- 
 lencies and his love for Mohammed and Sly. Verily Hamzah in the 
 day of judgment will remove hell far from his affectionate friends, 
 as to-day he kept the Kabah from descending on your heads. Mul- 
 titudes, whose number none but God can estimate, will appear at the 
 bridge Serat, but being guilty of many sins, walls will oppose their 
 passage. On the appearance of Hamzah they will implore his help. 
 He will appeal to the prophet, and the commander of the faithful. 
 Aly will then produce the spear with which Hamzah shall have 
 fought in the cause of God, and say to him, With this repel hell from 
 your friends as you once drove back the enemies from the friends 
 
116 LIFE AND RELIGION [CH. 
 
 of God. He will then thrust his spear against the walls of fire 
 which separate his friends from Serat, and. by divine power will dash 
 them away five hundred years' journey. He will then invite his 
 friends to pass the bridge, which they will do in safety and enter 
 paradise. . 
 
 Turning now to Abujahl, the prophet demanded what miracle he 
 required for himself. He answered, The one which you say Eesa 
 manifested by telling people what they had eaten in their houses, and 
 what they had laid up in store. Now, said Abujahl, tell me what I 
 have eaten to-day, and what I afterwards did. The prophet replied, 
 This will I do to your own abasement and disgrace, as a punishment 
 of your cavilling demand for miracles. If, however, you believe in 
 me, the humiliation will do you no harm ; but if you continue infi- 
 del, you will be despised by the world and eternally miserable here- 
 after. /When, Abujahl, you had sat down in your house to eat a 
 roasted fowl, your brother Aboolkhatry came to your door and asked 
 admittance. Fearing he might partake of the fowl with you, such 
 was your sordidness that you concealed it under the skirt of your 
 garment till you were relieved of his presence, and left alone to enjoy 
 it. Abujahl interrupted the prophet by flatly telling him he lied, 
 and that nothing of all he was relating had taken place. However, 
 said he, finish your tale, and let us hear what else I have done to-day. 
 Mohammed resumed, You had several large sums of money entrust- 
 ed to you for safe keeping by different individuals, the property of 
 each man being so much, and contained in separate purses. After 
 your brother left, you breakfasted on the breast of your fowl, re- 
 serving the rest for another meal. Having formed a fraudulent 
 plan, you buried the money committed to your trust, thus acting in 
 direct violation of a precept of God. Abujahl again interrupted him 
 by declaring that this was also a lie, that he had buried nothing, and 
 as for the ten thousand ashrafees* entrusted to his keeping, some thief 
 had stolen them. The prophet rejoined, I do not say these things 
 from my own personal knowledge, but Jibraeel himself, from the 
 Lord of the universe, is here, and gives me this information. 
 
 He then directed Jibraeel to bring the remainder of Abujahl's 
 fowl, which forthwith appeared ; but Abujahl persisted that he did not 
 recognize it, and had never tasted it, and added, There is many a half 
 eaten fowl in the world. Mohammed then addressed the fowl, say- 
 ing, fowl, Abujahl accuses me of backing a lie with the authority 
 of Jibraeel, while the angel himself is charged with lying on the 
 authority of the Lord of the universe. Testify now to my truth and 
 the falsehood of Abujahl. Directly the fowl by divine power spoke 
 and said, I bear witness, Mohammed, that thou art the apostle of 
 God, and best of creatures ; and I bear witness that Abujahl is the 
 
 « Pieces of gold. See Note 61. 
 
VH.] OP MOHAMMED. 117 
 
 enemy of God, and knows the truth but opposes it. He has eaten of 
 me and laid up the remnant of me, and on him be the curse of God, 
 and the curse of all who utter curses. "Besides his infidelity, his 
 meanness is such that he hid me under the skirt of his garment, lest 
 his brother should partake of me. prophet of God, thou art true, 
 but Abujahl is a liar, a slanderer and accursed. Mohammed now 
 demanded of Abujahl if he had witnessed miracles enough ; Believe, 
 that thou mayst be delivered from divine punishment. Abujahl 
 replied, In my opinion, you are only sporting with people's fancy, 
 and inducing them to think real what has no existence. But, said 
 the prophet, do you perceive the slightest difference, as to matter of 
 fact and the testimony of your own senses, between your seeing 
 and hearing this bird, and your seeing and hearing yourself or the 
 Koraysh around you ? Abujahl acknowledged that he did not. 
 Then you believe, continued the prophet, the testimony of your own 
 senses is all a vagary of the imagination ? This Abujahl denied by 
 saying that he knew sensation was not an effect of the imagination. 
 But, said Mohammed, since you perceive no difference between the 
 testimony of your senses in other cases and the instance before us, 
 you ought to be convinced that this is not a figment of fancy. He 
 then drew his blessed hand over the place the curse had eaten, and 
 the flesh returned to its original state, and the bird was restored 
 to its living condition. Do you see this miracle ? said the prophet. 
 Why, replied the infidel, I seem to see something of the sort, but I 
 feel no certainty of the fact. 
 
 JibrS^el, said Mohammed, bring us the money this adversary of 
 the truth has buried in his house ; perhaps he will then be induced 
 to believe. Presently the purses of gold appeared before the illus- 
 trious prophet, agreeing perfectly with the description he bad given 
 of them. He then took one of them and said, Call such a man, for 
 he is the owner of this purse. On the arrival of the man he handed 
 the purse to him, saying, This is your property which Abujahl em- 
 bezzled. And thus he restored each purse to its rightful owner. At 
 the conclusion of this scene Abujahl was left in astonishment and dis- 
 grace. Three hundred pieces of gold still remained which belonged 
 to that infidel, to whom the prophet said, Believe, that you may re- 
 cover your own property, and receive with it the blessing of God, 
 and excelling all the Koraysh in wealth, may become their emeer. 
 He answered, I will not believe, but will take my own money. But 
 when he stretched out his hand to take the purse, the prophet order- 
 ed the fowl to prevent his doing so, upon which the bird caught him 
 up in its claws, bore him off through the air, and dropped him on the 
 roof of his own house. Mohammed then distributed the money 
 among the poor Musulmans, remarking to his companions that the 
 miracles which had just been manifested were for the benefit of Abu- 
 jahl, who nevertheless still continued in unbelief. 
 
118 LIFE AND RELIGION [CH. 
 
 This fowl, continued the prophet, will become a bird of paradise, 
 where there are various kinds of birds of the size of a camel, and 
 which fly about in those happy regions. Whenever a believer, a 
 friend of Mohammed and his family, wishes to eat one of them, it will 
 settle before him ; its wings and feathers will fall off, and it will 
 become cooked without fire, one side roasted and the other baked. 
 When the believer has satisfied his appetite, and has returned thanks 
 to the Lord of the universe, the bird will be restored to its former 
 living state, and soaring away in the air, will glory among its species, 
 saying, Who is like me of which a friend of God by divine power 
 has partaken ! 
 
 A respectable tradition from Moosa-bin- Jafer relates that the com- 
 panions of the prophet, were once convened with the commander of 
 the faithful, when a Yehoodee passed and said, sect of Moham- 
 med, you claim for your prophet a parallel to every miracle manifes- 
 ted through the whole prophetical line. It is indeed so, replied Sly; 
 If God spoke to Moosa in Mount Seena, He addressed our prophet 
 in the seventh heaven. If Eesa gave sight to the blind and raised 
 the dead, verily, Mohammed did the same. For the Koraysh having 
 demanded the latter miracle of him, he sent me with them to a grave- 
 yard, and when I prayed the dead came forth by the divine power 
 and the dust fell from their heads. At the battle of Ohod the eye 
 of Abukutadah was dashed out by a spear. The man brought his 
 eye to the prophet, lamenting that the disfigurement would deprive 
 him of his wife's affection. Mohammed took the eye and restored 
 it to its place, and so perfect was the cure, the only difference dis- 
 tinguishable between the man's eyes was, that the wounded one be- 
 came the brighter and more beautiful of the two. In the same bat- 
 tle the hand of Abdullah-bin-Ateek was cut off. At night he brought 
 the sundered member to the prophet, who replaced it, leaving not a 
 trace of the amputation. 
 
 In the commentary on the Koran, by the imam Hasan Askeree, 
 it is related that he having one day declared that the Lord of the 
 universe had not granted a miracle to any prophet which was not 
 accorded to Mohammed, a person inquired of the imam if miracles 
 were manifested by Mohammed like those which Eesa wrought : 
 namely, raising the dead, restoring sight to the .blind, healing the 
 leprous, and relating what people had eaten and stored in their 
 houses. The imam replied, One day Mohammed and Sly were 
 walking in the streets of Mekkah, and Abulaheb followed and pelted 
 them with stones. He wounded the blessed foot of the prophet so 
 that blood flowed from it, upon which the infided shouted, ye 
 Koraysh, this is a sorcerer and liar ; stone him, and free yourselves 
 from his incantations. A mob now collected and hurled stones at 
 the prophet and the commander of the faithful. In the midst of this 
 outrage, one of the infidels demanded of Sly why he did not defend 
 
VII.] OV MOHAMMED. 119 
 
 Mohammed, as he was so zealous in his cause, and so great a hero. 
 He replied that he would do nothing without the permission of the 
 prophet, but if he gives the order, ye mobbish Koraysh will see what 
 I will do. 
 
 After pursuing Mohammed and Xly out of the city, the mob saw 
 rocks rolling down from the mountains towards the prophet, at which 
 the infidels rejoiced, thinking he would now be crushed. But the 
 rocks, on coming up to those two illustrious persons, by the power 
 of the omnipotent Lord, saluted them by name and title in the most 
 respectful manner. At this miracle the infidels were astonished, but 
 ten of the most hardened of them declared that the voices did not 
 proceed from the rocks, but from some people Mohammed had con- 
 cealed in the adjacent ravines for the purpose of deceiving them. At 
 this impious declaration, ten of the rocks rose in the air, each im- 
 pending over the head of one of those infidels, on which they poun- 
 ced and rose again, thus beating them till their brains flowed out at 
 their noses, and they were sent to hell. Their relatives ran to them, 
 sobbing and crying, The calamity of their death is not so grievous 
 as the joy Mohammed will experience in having slain them in a 
 miraculous manner. They then laid the dead on biers, which direct- 
 ly cried out that Mohammed spoke the truth and his opposers lied. 
 Moreover, the biers trembled, and threw the dead on the giound 
 saying, We will not retain these enemies of God, and bear them to 
 divine punishment. 
 
 The accursed Abujahl now interposed and said, The speaking of 
 the biers and rocks is all caused by the sorcery of Mohammed. If 
 not, and these are really miracles, let him pray that these dead per- 
 sons be restored to life. When the infidels proposed this to Moham- 
 med, he said to 5.1y , Do you hear what they say ? How many wounds 
 have you received from them ? Four, replied the commander of the 
 faithful. The prophet added that he had received six wounds ; and 
 observing that the slain infidels were ten in number, ordered Sly to 
 pray that God would restore four of them to life, while he did the 
 same in behalf of the other six. At these prayers the dead arose 
 restored to life, rose up and said, company of Musulmans, Mo- 
 hammed and Aly possess an eminent rank in the kingdom whither 
 we went. We saw the similitude of Mohammed seated on a throne 
 by the empyrean, and the similitude of Aly seated in like manner 
 by the throne, and the angels of the heavens and of the partitions 
 surrounded and honored them and pronounced blessings on them. 
 Whatever Mohammed and My commanded, the angels performed, 
 and whatever they asked of God He granted. Seven of the ten re- 
 stored to life, believed, but three remained still in malignant infi- 
 delity. 
 
 The im^m added, If God assisted Eesa by the Holy Spirit, verily 
 Jibr&eel descended on the day the prophet seated himself with Sly 
 
120 LIFE AND RELIGION [CH. 
 
 and Fatimah and Hasan and Husayn, saying, Lord, these are my 
 family. I contend against all that contend against them, and am 
 at peace with all that are at peace with them : do thou be the friend 
 of their friends, and the enemy of their enemies. Ummsalmah raised 
 the cloak to enter the circle under it, but the prophet told her 
 that distinction could not be hers. Jibraeel now said, proph- 
 et of God, do you turn me away ? may I not enter ? Yes, said Mo- 
 hammed, you are of mine. After enjoying that privilege, the beau- 
 ty and brilliance and glory of Jibraeel were so increased, that on his 
 return to heaven the angels .declared him a perfect contrast to what 
 he was before. He replied, How should it be otherwise, when I 
 have enjoyed the privilege of membership in Mohammed's family ? 
 On receiving this intelligence, all the angels of the heavens, the par- 
 titions, the empyrean and the throne declared that it was most proper 
 for Jibraeel to appear thus glorious, having been admitted to such 
 exalted honor. To this account of Mohammed's glory the imaui add- 
 ed, in praise of Sly, that when the commander of the faithful fought 
 in the cause of God, Jibraeel attended him on his right, Meek&eel 
 on his left, and Israfeel in rear, while the angel of death marched 
 before him. 
 
 In regard to the prophet's restoring sight to the blind, healing the 
 leprous, and revealing secrets, the following facts may suffice for evi- 
 dence. The Koraysh infidels one day visited Mohammed in Mek- 
 kah and said to him, Our great idol, Hubel, heals our sick and de- 
 livers us from destruction. The prophet replied, You lie ; Hubel 
 can do nothing at all, the Lord of the universe alone is almighty. 
 They rejoined, We apprehend Hubel will inflict some great calamity 
 upon you, such as palsy, convulsions, or blindness, for your forbid- 
 ding people to worship him . Mohammed observed that none could do 
 this but God. The infidels added, If it be true that none but your 
 God can inflict these calamities, then tell Him to send them on us, 
 and we will apply to Hubel for healing, and know thou that he is an 
 associate of your Gocl. Jibraeel now appeared and directed Moham- 
 med to curse some of those infidels, and Sly to curse others, after 
 which he would inflict on them the calamities that had been mention- 
 ed. The prophet cursed twenty of them, and the commander of the 
 faithful ten, upon which they were immediately seized with gangrene, 
 leprosy, blindness, palsy, and convulsions. Their hands and feet 
 dropped off, and not a member of their bodies remained sound, ex- 
 cept their tongues and ears. 
 
 In this deplorable state they were carried before Hubel, who was 
 supplicated to heal them. The supplicants told their idol that Moham- 
 med and Sly had procured these calamities by their curses, and said, 
 Therefore let Hubel remove them by his godlike power. The idol 
 replied, Ye enemies of God,I have power to do nothing at all ; and I 
 swear by the Lord who has sent Mohammed to all mankind, and exalt- 
 
VII. J OF MOHAMMED. 121 
 
 ed him above all other prophets, that if he should pronounce a curse 
 on me, my members would be dissolved and scattered by the wind 
 around the horizon of the world, so that not a trace of me would re- 
 main, as my largest members would be reduced to the hundreth part 
 of the size of a mustard seed. On hearing this from Hubel, and de- 
 spairing of help from him, the Koraysh ran to the prophet and en- 
 treated him to call upon his God to deliver their companions from 
 the calamities which overwhelmed them, at the same time pledging 
 themselve to injure him no more. The thirty persons laboring under 
 the effects of the curses were then brought and laid before Moham- 
 med and Sly, who said to them, Cover your eyes and say, Lord, 
 for the sake of Mohammed and .Sly, and of their pure family, we ad- 
 jure thee to heal us. This formula was no sooner pronounced than 
 they were instantly restored to a more healthy and vigorous condi- 
 tion than they had enjoyed before. Hereupon they, with some of 
 their relatives, believed, but most of the Koraysh remained still in 
 their malignant infidelity. 
 
 To increase the faith of these believers, the prophet then told them 
 what they had eaten, what medicine they had used, and what stores 
 they had laid up in their own houses. To this he added, angels 
 of my Lord, bring me what remains of their food, on the same cloths 
 upon which they ate. Directly their table-cloths* were seen descend- 
 ing through the air, when the prophet further told to whom each cloth 
 belonged. Mohammed then addressed the food, saying, Declare, by 
 divine power, how much of thee has been eaten and how much was 
 left. The food miraculously responded, The master ate so much, 
 his servants such another portion, and what you see is the remnant. 
 He then ordered the food to declare who he was, and was answered, 
 Thou art the prophet of God. And who is this ? continued Moham- 
 med, signing towards Sly. The food responded, He is thy brother, 
 and next to thee best of all who have gone before or are to come 
 after ; he is thy vizeer and khaleefah. 
 
 It was now inquired of the imam Hasan Askeree, if Mohammed 
 and Aly wrought miracles like those of Moosa. He replied that the 
 commander of the faithful possessed a similar rank to that of the 
 prophet, and that the miracles of one of those personages were to be 
 likewise imputed to the other, as also the miracles of every other 
 prophet whom God has sent, as well as miracles never before accord- 
 ed to any, but bestowed on them as a peculiar distinction by the 
 Most High. Moosa's rod, it is true, on being cast down, became a 
 serpent and seized the ropes and rods of the magicians, but Moham- 
 med exhibited a greater miracle than this. For a party of Yehoo- 
 dees coming to dispute with him he laid before them all the divine 
 arguments attesting his mission. In conclusion they demanded the 
 
 * Note 75. 
 
122 LIFE AND RELIGION [CH. 
 
 miracle of Moosa's rod.* The prophet replied, What I have pro- 
 duced is more convincing than that. My miracle is the Koran, which 
 will remain till the judgment day a witness against all opposers of 
 the truth, none of whom will ever be able to produce anything equal 
 to a single suraht of that book. The miracle of Moosa's rod was 
 peculiar to his own time, but I will produce for you one greater than 
 it, in addition to the illustrious miracle of the Koran. Moosa cast 
 his rod from his own hand, which circumstance led the Kibtees} to 
 say that he had by a magical touch transformed it. To make the 
 evidence clearer in support of my truth, the Most High will change 
 into serpents a number of sticks I shall never have touched, and 
 while I am distant from the place where the scene will transpire. 
 Assemble to-night, and the Most High will transform to vipers the 
 rafters of the house, more than a hundred in number, where you will 
 be. At this horrid sight the gall-bladder of four of your party will 
 burst through fear, and the rest of you will swoon from the same cause. 
 On being visited by other Yehoodees in the morning, your recital of 
 the prodigies of the night will not be believed by them, when the 
 transformation of the sticks to serpents shall be repeated. At this 
 declaration the Yehoodees laughed and said to one another, What 
 mad pretensions he makes, and how arrogantly he oversteps all 
 bounds of reason ! You laugh now, said the prophet, but the mira- 
 cle will make you weep and swoon with fear. Yet, if in the time of 
 your distress you say, Lord, for the sake of Mohammed whom 
 thou hast chosen, and Sly whom thou hast approved, and for the sake 
 of their successors, the imams, obedience to whose commands en- 
 sures great exaltation, shield us now from the horrid dangers which 
 beset us — you will be delivered ; and likewise the repetition of this 
 prayer will restore to life those of your party who will die on the oc- 
 casion. 
 
 When those Yehoodees were assembled at night, they ridiculed 
 excessively the prophet's prediction ; when suddenly the roof of the 
 house began to move, and the rafters were all transformed to vipers, 
 and detaching their heads from the wall, threatened momentarily to 
 attack the Yehoodees, meanwhile devouring whatever the house con- 
 tained, jars, cups, jugs, seats, ladders, and everything else. Death 
 and swooning now followed as the prophet had foretold. Some of the 
 party, however, sought refuge in the name of Mohammed and his fam- 
 ily, as he had given direction, and were accordingly preserved from 
 harm. The prayer was likewise recited over the dead, on which they 
 were restored to life. They now agreed that the prayer was accep- 
 table to God, and Mohammed in all he said was true, but said it was 
 hard for them to receive his faith. Let us, however, repeat the 
 prayer to satisfy Mohammed and his family, and to make the faith 
 
 * Note 76. f Chapter. + Egyptians. 
 
TO.] OF MOHAMMED. 123 
 
 easy to us. The Most High now made isliim grateful to their souls, 
 and inspired them with enmity against infidelity. The miracle was 
 repeated again the next morning, some of the visitors dying and 
 others remaining still in their malignant infidelity. 
 
 The miracle of Moosa's lustrous hand* was fully paralleled by 
 Mohammed, for it often happened that on dark nights he wished to 
 call the young imams, Hasan and Husayn, to his house, and after sum- 
 moning them by name, he thrust his hand out from the door, when 
 light surpassing that of the sun and moon, beaming from his hand, 
 guided those stars of the imamate to the presence of the prophet. 
 On withdrawing his hand into the house, the light was extinguished. 
 When Hasan and Husayn returned home they were lighted back by 
 the prophet's luminous hand. 
 
 As to the miracle of the deluge sent on the Kibteesf, the Most 
 High sent a similar judgment on idolaters in the time of the prophet. 
 One of Mohammed's companions, called Sabit-bin-Aflah, in a certain 
 battle had killed an idolater, whose wife vowed she would drink 
 wine from the skull of the man who had slain her husband. At the 
 battle of Ohod, where the Musulmans were defeated, Sabit was slain 
 on an eminence. A slave of the above-mentioned widow bringing 
 her the intelligence of Sabit's fate, she emancipated him for the 
 tidings, and gave him her maid in marriage. That night, Abusu- 
 feean, at the request of the woman, sent two hundred men to bring 
 away Sabit's head, but a tremendous rain drowned the whole de- 
 tachment, and not a trace of them or of Sabit was ever found, which 
 miracle is greater than Moosa's deluge. 
 
 The locusts which God sent to aid the Benee Israeel were far sur- 
 passed by those he sent to attack the enemies of the prophet. For 
 the former ate only the vegetable productions of the Kibtees, where- 
 as the locusts of Mohammed devoured his enemies themselves. 
 These were the circumstances of that miraculous event. The proph- 
 et was on his return to Mekkah from a journey to Sham, when two 
 hundred Yehoodees of that country collected and sought an oppor- 
 tunity to slay him. The prophet's custom was at a certain call to 
 retire very far from everybody, and conceal himself where none could 
 see him. One day having gone a great distance from the kafilah, 
 the Yehoodees thought it a precious opportunity for executing their 
 design, and hastily pursuing, overtook and surrounded him with drawn 
 swords, eager to slay him. Immediately the Most High caused a 
 multitude of locusts to rise from beneath the feet of the prophet, 
 which, falling on his assailants, began to devour them voraciously. 
 Mohammed was thus left to seek the retirement he wished. The 
 people of the kafilah, on his return, asked him what had become of 
 the crowd that followed him. On relating their design and the 
 
 * See Note 76. + Overthrown in the sea. 
 
124 LIFE AND KELIQION [CH. 
 
 judgment that overtook them, some of his companions went to look 
 after those Yehoodees, and arriving at the place, they saw innumera- 
 ble locusts devouring the infidels, some of them being already dead 
 and others dying. After all the Yehoodees were thus miraculously 
 destroyed, the party returned to the kafilah. 
 
 The plague of lice which God sent against His enemies was re- 
 peated on the foes of the prophet. After the authority and faith of 
 Mohammed were fully established at Medeenah, he was sitting one 
 day with his companions and discoursing on the trials by which God 
 had proved the prophets, and of their patience under afflictions. In 
 the course of his remarks he declared that between the corner of the 
 Kabah and Ibraheem's Place were the graves of seventy prophets, 
 all of whom died of hunger and lice. This declaration led two 
 hundred* hostile Yehoodees and Kornysh to conspire to slay the liar, 
 as they called the prophet, and put a stop to such falsehoods. 
 While waiting for a suitable occasion to execute their purpose Mo- 
 hammed one day left Medeenah alone, upon which his enemies 
 followed him, thinking it a rare opportunity to execute the design 
 they had sworn to accomplish. In the pursuit, one of the party 
 perceived a multitude of lice on his garments, and opening the 
 bosom of his shirt discovered vast numbers on his body, which soon 
 became lacerated by the vermin that covered him. Overwhelmed 
 with shame at his condition, he fled from his companions that they 
 might not become acquainted with his disgrace. But every man 
 of the party found himself in the same condition, and all hurried 
 back to their houses. Every means they tried to rid themselves of 
 the vermin was unavailing, the lice increased daily, and at length 
 ate through the oesophagus, so that food and drink did not pass into 
 their stomachs. Some died in five days, others lingered a longer 
 time, but all in agony occasioned by the lice, hunger, and thirst, 
 went to perdition in the period of two months. 
 
 The plague of frogs which God sent against the enemies of 
 Moosa was paralleled in behalf of Mohammed. At the time of a 
 certain pilgrimage to Mekkah two hundred Yehoodee and Arab 
 infidels agreed together to slay the prophet, and with that design 
 started for Medeenah, where Mohammed then was. At a certain 
 stage on the way, they found a tank of perfectly clear and sweet 
 water, and emptying their bottles, filled them from the tank and 
 proceeded on their journey. At the place where they stopped, the 
 Most High sent mice and frogs that ate through their water-bottles, 
 which were consequently emptied. On discovering the calamity 
 which had befallen them, the party returned with all speed to the 
 tank, but to their disappointment and horror they found that mice 
 and frogs had anticipated them, and eaten through the tank, whose 
 
 * Note 77. 
 
VII.] OF MOHAMMED. 125 
 
 delicious contents were lost in the desert. The whole party were 
 now thrown into the greatest despair and died of thirst, except one 
 man who, perceiving that the cause of their calamity was hostility to 
 the sayyid of the prophets, cast from his bosom all enmity, and 
 engraved on the table of his heart love for the sultan of the throne 
 of prophecy, and repeating the name of the prophet said, Lord 
 of Mohammed and his family, I repent of my design to injure him, 
 therefore save me for his sake and that of his family. The Most 
 High at this appeal removed the man's thirst till a kafilah arrived 
 at the place and furnished him with water. During this interval 
 the camels of the infidel party, being patient of thirst, continued 
 alive and now with their loads became the property of the converted 
 survivor. He accompanied the kafilah that had relieved him to 
 Medeenah, where he declared his conversion and the circumstances 
 which preceded it to the prophet, who confirmed his right to the prop- 
 erty of his infidel companions. 
 
 Now concerning the plague of blood which God inflicted on the 
 Kibtees, its correspondence may be found in the following story : 
 One day the prophet had cupping performed on himself, and gave 
 the blood to Abusaeed of Khadr, ordering him to carry it away and 
 conceal it, instead of which the man retired and drank it. Being 
 interrogated on his return, he confessed the deed. But did I not 
 tell you to conceal it ? demanded the prophet. I have concealed it, 
 rejoined Abusaeed, in my own body. Take care, added Mohammed 
 that you do so no more ; but since my blood is mingled with yours, 
 God will preserve you from the fire of hell. Forty sceptics turned 
 the whole affair into ridicule, and tauntingly said, Abusaeed is safe 
 from hell, because he has drank of the blood of Mohammed, who is 
 nothing less than the greatest of liars and impostors. Had we been 
 in the man's place we never could have stomached the blood of such 
 a fellow. A divine revelation acquainting the prophet with their 
 impious words, he said, God will destroy them with blood, although 
 He did not by this means destroy the enemies of Moosa. Imme- 
 diately blood began to flow from the noses and gums of these infi- 
 dels, and after suffering in this way forty days, they departed to 
 endure the punishment of the future world. 
 
 As God sent a famine on those who rejected the authority of 
 Moosa, so likewise He inflicted the same judgment on the enemies 
 of Mohammed, who pronounced a curse on the tribe of Muzr, saying, 
 Lord, send the heavy judgment of famine on them, like that in 
 the time of Yoosuf. Scarcity of provisions immediately followed in 
 that tribe, and when supplies were brought from the surrounding 
 districts, before they could carry them into their houses, maggots 
 appeared in the provisions, which presently became very offensive, so 
 that the purchase was in vain. To such a degree prevailed the fam- 
 
126 LIFE AND RELIGION [CH. 
 
 ine, that they ate the flesh of dogs which had died of hunger, and 
 even opened the graves of their own dead to devour the buried 
 corpses. Many instances occurred of mothers killing and eating 
 their own infants. At length a party of their chiefs waited on Mo- 
 hammed and said, prophet of God, if we have done wickedly, 
 yet have compassion on our women and children and domestic ani- 
 mals. He replied, This famine is a judgment on you, and as for 
 your infants and animals, they will be recompensed in this world or 
 the next, since there is mercy for them. The prophet then forgave 
 the tribe of Muzr, and prayed that God would remove their calamity, 
 upon which abundance, prosperity, and comfort returned to them, 
 as is declared in the Koran in the passage — " Let them serve the 
 Lord of this house ; who supplieth them with food against hunger, 
 and hath rendered them secure from fear."* 
 
 As the property of Faroun and his people was petrified, so a 
 similar miracle was manifested by Mohammed and Aly. An old 
 man, accompanied by his son, waited on Mohammed, and the old 
 man wept and said, prophet of God, I instructed this my son in 
 his childhood, cherished him affectionately, and expended my prop- 
 erty for his benefit, and now when he is strong and rich, and my 
 strength and possessions are gone, he does not allow me sufficient 
 even to sustain nature. What say you to this charge ? said Mo- 
 hammed, addressing the son. He replied, prophet of God, I 
 have barely enough for my own imperative wants, and have nothing 
 to spare for my father. Mohammed asked the old man what reply 
 he had to make to this statement. He declared that his son had 
 large stores of wheat, barley, dates, and raisins ; bags of gold and 
 silver, and much other property. The young man, however, persist- 
 ed that he had nothing at all. The prophet said, I will support 
 your father this month, and you must do it the next. He then 
 ordered a hundred dirhems to be given the old man as a monthly 
 allowance for himself and family. 
 
 At the expiration of this period the parties again appeared before 
 the prophet, when the son once more declared that he was entirely 
 destitute of property. You lie, rejoined the prophet ; you now have 
 large possessions, but before night you will be in more necessitous 
 circumstances than your father. On returning home, the people 
 who lived near the young man's magazines, came and said, Take 
 away your stores from our neighborhood, or we shall die of their 
 noisome effluvia. Going to his magazines, the young man found all 
 his wheat, barley, dates and raisins, changed to masses of most abomi- 
 nable putrefaction, and his neighbors continued to abuse him till at an 
 immense price he hired a great number of porters to carry his putrid 
 stores far from Medeenah. When the task was done he went to his 
 
 * Surah 106 : 3, 4. 
 
VII.] OF MOHAMMED. 127 
 
 bags of money for sums to pay the men he had employed, but to his 
 amazement found all his gold and silver petrified. The men now be- 
 came clamorous for their wages, to pay which he was obliged to sell his 
 house, furniture, clothing, and every thing he possessed, so that night 
 overtook him without a particle of food, or the least property what- 
 ever, and he fell sick from excessive grief at the loss of his wealth. 
 Hereupon the prophet said, Take warning, ye who are undutiful to 
 your fathers and mothers, and be admonished by the fact that as the 
 riches of this young man were transformed in this world, so in the 
 future world his place in paradise is exchanged for a place in hell. 
 He then added, God condemned the Yehoodees, because, after wit- 
 nessing the petrifaction of Faroun's property, they worshipped a calf : 
 now beware ye, that you be not like them. The people replied, How 
 shall we be like them, prophet of God ? He said, By bestowing 
 on a creature the adoration due to God, and by seeking protection 
 from another than God, which if you do, you will resemble the Ye- 
 hoodees worshipping their calf. 
 
 Respectable traditions from the imam MoosSrbin-Jafer relate that 
 a Yehoodee of Sham well acquainted with the Torat, Zaboor, In- 
 jeel, and other prophetical books, and with the miracles wrought by 
 the prophets, came to Medeenah to dispute the mission of Moham- 
 med, whose companions he found, and engaged in the mesjid. 
 Among the number was the commander of the faithful, who rebutted 
 the allegations of the Yehoodee and vindicated the preeminence of 
 Mohammed. The Yehoodee commenced the controversy by saying : 
 
 sect of Mohammed, you challenge for your prophet every ex- 
 cellence found in the prophetical ranks ; will you then answer my 
 queries 1 
 
 The rest of the Musulmans continuing silent, Sly joined issue 
 with the disputant, saying that all the excellencies possessed by all 
 the prophets were united in Mohammed, to whom additional ones were 
 likewise imparted of God. The Yehoodee rejoined, I will propose 
 certain questions, be prepared to answer me. 
 
 Yehoodee : God commanded the angels to adore Adam ; has such 
 a distinction been conferred on Mohammed ? 
 
 S.ly : The adoration offered to Adam was not worship, but simply 
 a recognition of his exalted rank, and this distinction was far sur- 
 passed by the benedictions conferred on Mohammed by God Him- 
 self, and by the angels in the kingdom on high. Moreover it is ob- 
 ligatory on all believers to pronounce blessings on the prophet down 
 to the judgment day. 
 
 Yehoodee : God accepted the repentance of Adam. 
 
 Kly : And He has done more than this for Mohammed, for, not- 
 withstanding he was sinless, the Most High said to him in the Koran, 
 " That God may forgive thee thy preceding and thy subsequent sin, 
 
128 LIFE AND RELIGION [CH. 
 
 and complete His favor on thee, and direct thee in the right way."* 
 When he shall appear at the judgment no sin or error will attach to 
 him. 
 
 Yehoodee : God translated Idrees on high, and after his death 
 gave him of the fruit of paradise. 
 
 Sly : And he said to Mohammed, " Have we not raised thy repu- 
 tation for thee V"f This is sufficient to prove his superior rank ; and if 
 the Most High gave Idrees fruit in paradise, He bestowed on Mo- 
 hammed, a fatherless and motherless orphan, celestial food in this 
 world. One day Jibraeel brought him a dish from paradise, full of 
 its dainties, which on being taken by the prophet uttered praises and 
 repeated the creed, There is no God but God. Myself, Fatiroab, 
 Hasan and Husayn, and no others, were permitted to partake with 
 him, and on touching the dish it uttered praises anew. My palate 
 still retains the flavor of that celestial food. 
 
 Yehoodee : Nooh was patient under the abuse he suffered from his 
 people, and although they charged him with lying, he still performed 
 his prophetical office. 
 
 Aly : Our prophet was likewise patient under the injuries inflicted 
 on him by the Koraysh, and although accused of falsehood, he was 
 the more diligent in the exercise of his prophetical office. At last 
 they worried him with small stones, and Abulaheb cast the entrails of 
 a camel on him. Upon this the Most High commanded Jabeel, the 
 angel of the mountains, to open them and execute whatever Moham- 
 med might order to be inflicted on his people. The angel waited on 
 the prophet, and tendered his services saying, If you command it, I 
 will rend up the mountains from their base and hurl them on the 
 heads of your enemies. He replied, I am raised up in mercy; 
 Lord, guide my people, for they are ignorant. When Nooh saw that 
 his people were drowned, he grieved for his son, J and in his affection 
 for the lost child, said, Lord, my son belongs to my family. The 
 Most High consoled him by declaring, Ho is not of your family, but 
 is verily an evil doer. On the contrary, when Mohammed knew 
 that his people were the enemies of the truth, he drew the sword of 
 vengeance against them, nor felt for them the tenderness of kindred 
 ties, nor turned on them a look of kindness, because they were the 
 enemies of God. 
 
 Yehoodee : Nooh pronounced a curse on his people, and in conse- 
 quence water beyond measure poured down from the skies and 
 drowned them. 
 
 S.ly : The prayer of Nooh was offered in anger ; Mohammed prayed 
 for mercy on his people, and water beyond measure descended for 
 their relief. This miracle was manifested at Medeenah, after his 
 flight to that city, when everything was perishing from drought. 
 
 * Surah 48 : 2. f Surah 94 : 4. % Note 78. 
 
Tn.] OF MOHAMMED. 129 
 
 Not a cloud was to be seen when he raised his blessed hand toward 
 heaven, and he had not moved from his place when rain began to de- 
 scend in such torrents that the people with difficulty got home to 
 their houses. Seven days incessantly poured the rain, till the people 
 came to the prophet, complaining that their houses were ruined and 
 the kafilah roada made impassable. He smiled and said, Do the 
 children of Adam so quickly grieve under favors ? He then prayed 
 that the rain might cease at the city, but continue on the surround- 
 ing country and pasture grounds, which it did. 
 
 Yehoodee : God sent a wind which avenged Hood* of his enemies. 
 
 Sly : At the siege of Khandak, the Most High sent a wind filled 
 with gravel against the enemy, and moreover an army of eight thou- 
 sand invisible angels, which makes the miracle twice as great as that 
 of Hood. The wind of Hood was sent in wrath against the people 
 of Aud, but the wind of Mohammed was sent in mercy to protect 
 the Musulmans, and did no harm even to the infidels ; all which is 
 thus expressed in the Koran : " true believers, remember the 
 favor of God towards you, when armies of infidels came against you, 
 and we sent against them a wind, and hosts of angels which ye saw 
 not."f 
 
 Yehoodee : For SalahJ the Most High caused a camel to come 
 out of a rock, as an argument to convince his people. 
 
 .Sly : That camel did not speak nor testify to Salah's prophetical 
 office, but in one of our wars when we were sitting with the prophet 
 a camel came to him, and the Most High caused it to speak, and it 
 said, prophet of God, such a man made me labor till I am old, 
 and now he purposes to slaughter me ; in thee I take refuge. Mo- 
 hammed sent to ask the camel of its owner, who gave it to him, and 
 he set the creature free. On another occasion, in litigation before 
 the prophet about a camel, the animal testified in behalf of its true 
 owner. 
 
 Yehoodee : The Most High imparted divine knowledge to Ibra- 
 heem in his childhood, so that he was able to adduce proofs from the 
 wonders of heaven and earth. 
 
 Sly : So it was when Ibniheem was fifteen years old ; but when 
 Mohammed was only seven years of age a party of Nasara merchants 
 came to Mekkah, and encamped between Sefi, and Mervah. Some 
 of them, seeing the prophet, recognized him by the description they 
 had read in sacred books, and after questioning him as to his name 
 and the names of earth and heaven, asked who was their preserver. 
 He replied, The Lord of the universe. He then demanded of them 
 if they wished to make him doubt his own faith, adding such a doubt 
 he had never known. He was acquainted with divine things, 
 although living among a people all of whom worshipped idols, gam- 
 
 * Note 79. t Surah 33 : 9. t Note 80. 
 
 10 
 
130 MM AND RELIGION [CH. 
 
 bled, and associated creatures with the Creator, and amid all this 
 wickedness he alone declared, There is no God but God. 
 
 Yehoodee : Ibraheem was shielded from Nimrood by three parti- 
 tions. 
 
 Sly : And Mohammed from a person who attempted to kill him 
 by five partitions, as the Koran itself testifies. 
 
 Yehoodee : Ibraheem's argument for the truth was perfect against 
 »n infidel that disputed with him. 
 
 Sly : A man one day came to the prophet and denied the resur- 
 rection. The sceptic had a decayed bone in his hand, which he 
 crumbled to pieces, saying, Who can make a rotten bone live ? He 
 who formed creatures at first, replied the prophet, and whose onmi- 
 Bcience distinguishes each individual. At this rebuke the infidel 
 Went away ashamed. 
 
 Yehoodee : Ibraheem, indignant for the honor of God, broke the 
 idols of his people. 
 
 Sly : Mohammed broke and cast out of the Kabah three hun- 
 dred and sixty idols, and banished idolatry from the peninsula of 
 Arabia, subduing its votaries with the sword. 
 
 Yehoodee : Ibraheem caused his son to lie down that he might 
 sacrifice him. 
 
 Sly : But God spared him that anguish by substituting an animal 
 for the sacrifice. Mohammed's trials surpassed this, when, at the 
 battle of Ohod, be saw his uncle Hamzah, the lion of God and the 
 prophet, slain and horribly mutilated, yet he acquiesced in the will 
 of God, uttered no lamentation, nor did even a sigh or tear escape 
 him, such was his perfect resignation. Moreover he said, Were 
 it not that Hamzah's mother would be grieved at the neglect, and 
 the act might hereafter be quoted to show that carelessness of the 
 dead is meritorious, verily I would leave Hamzah in this shocking 
 condition to beasts and birds of prey. 
 
 Yehoodee : Ibraheem's people cast him into a fire which God ren- 
 dered cool and refreshing to him. 
 
 Sly : At Khyber a woman of that place gave Mohammed poison, 
 but God changed the fiery portion to salubrity, till his appointed time 
 had come, when at last the poison acted and secured him the prize 
 of martyrdom. 
 
 Yehoodee : God gave Yakoob* a fortunate lot in making him the 
 father of the tribes, and Maryam was also his child. 
 
 Sly : Fatimah, the best of all women, was Mohammed's daugh- 
 ter, and Hasan and Husayn, and the imams descending from Husayn 
 we his children, which surpasses the fortune of Yakoob. 
 
 Yehoodee : But Yakoob was patient under the separation from his 
 beloved son till near his death. 
 
 * Jacob. 
 
VII.] ,0? MO^AMM^D. 131 
 
 Sly : And his grief at last was ended when his son was restored 
 to him, whereas the prophet was voluntarily content at the death of 
 his son Ibr&heem, and said, Though nature grieves and the heart 
 laments, yet will I say nothing that may be displeasing to the Lord. 
 He was always, satisfied with the divine allotments, and in every 
 thing obeyed the law of God. 
 
 Yehoodee: Yoosuf tasted the bitterness of separation from his 
 father and preferred the horrors of a prison to the commission of 
 a crime ; and though innocent, was cast into a pit. 
 
 Sly : Mohammed in fleeing to Medeenah left the sacred Kabah 
 and his dear native place, and endured the bitterness of exile, vol- 
 untarily separating himself from his people and children. To soothe 
 his excessive grief at his separation from Mekkah and the Kabah, 
 God sent him a dream. like that of Yoosuf. If Yoosuf was cast into 
 prison, the prophet was three years shut up in a defile, under the 
 protection of Abutalib, while his relatives and friends reduced him 
 to the greatest straits, till at length God sent worms which destroyed 
 the contract his enemies had sealed and placed in the Kabah, by 
 which means the league formed against him was annulled. 
 
 Yehoodee : God sent the Torat to Mo.os&, which contains the 
 divine statutes and commandments. 
 
 Sly : The Lord ,of the universe gave to the last prophet of time 
 the two surahs of the Koran entitled the Bow* x and the Table, as 
 equivalent to the Injeel ; the three surahs of T&seen, 2 and the surah 
 of Ta-ha, and half the surahs from that of Mohammed 3 to the end of 
 the Koran, and seven surahs entitled Ha-kim, 4 as equal to the Torlit ; 
 the other half 5 of the short surahs as equivalent to the Zaboor ; the 
 surahs entitled Benee Israel, 6 and the Declaration of Immunity, 7 as 
 equal to the books of Ibr&heem and Moosa ; and as more than an 
 .equivalent to the books of all the other prophets were given to 
 Mohammed the seven 8 long surahs of the Koran, and the surah of 
 praise, 9 which contains seven verses ; all this, besides innumerable 
 communications of divine wisdom. 
 
 Yehoodee : God spake with Moosa in Mount Seena. 
 
 Sly : And God addressed our prophet at Sidret-ul-Muntaha I 
 What an immense difference this ! His place near the empyrean t of 
 God is well known. " 
 
 Yehoodee : God imparted such love to Moos&that whoever beheld 
 him loved him involuntarily. 
 
 Sly : God bestowed on our prophet this distinction, that wherever 
 the creed is repeated, following the testimony to the divine unity,, is- 
 the declaration of , Mohammed's apostleship. 
 
 •Reference is madetojthe following surahs,, viz; ', 2 and 5 ; ! , 20, 26, 28 ; 
 M7; V46, 47;. 6 ,fi;qm47totheendj °, 17 ; ',9; 8,>8; », 1. 
 
132 LI1B AND RELIGION [CH. 
 
 Yehoodee : The Most High on account of Moosa's rank sent a 
 divine communication to his mother. 
 
 Aly : God likewise sent angelic communications to the mother of 
 Mohammed, testifying that he is the prophet of God, and his name 
 is celebrated in all divine books. In a dream she saw angels who 
 said to her, Your unborn son is the sayyid of first and last ; call him 
 Mohammed, a name separated from the divine titles, for God is 
 Mahamood. 
 
 Yehoodee : God raised up Moosa to oppose Faroun, and gave him 
 the power of working mighty miracles. 
 
 Aly : Mohammed had many Farouns to contend with, as Abu- 
 jahl, Atabah, Shaybah and others, on whose account numerous mir- 
 acles were manifested till it was evident Mohammed was true. 
 
 Yehoodee : God avenged Moosa of Faroun. 
 
 Aly : And he took vengeance on the Farouns of Mohammed, 
 particularly on five men who ridiculed him, and who perished miser- 
 ably in one day. 
 
 Yehoodee : God gave a staff to Moosa which whenever he cast 
 down became a serpent. 
 
 Aly : He gave Mohammed a better sign than this. A certain 
 man had a claim on Abujahl for a camel he had sold him, but could 
 not recover his pay, the purchaser was so constantly devoted to wine. 
 One who held the prophet in derision meeting the creditor asked 
 him why he did not apply to Mohammed, who would recover his 
 claim for him. This direction was given in order to bring reproach 
 on the prophet, for Abujahl had repeatedly said he wished Moham- 
 med would apply to him for something, that he might disgrace him 
 by a refusal. The creditor as he was directed applied to Moham- 
 med, desiring him to use his influence with Abujahl and secure pay- 
 ment of the debt. The prophet immediately went with the man to 
 the debtor's house and said, Abujahl, give this man his due. That 
 was the first time the debtor had been greeted by such a title, signi- 
 fying Father of ignorance or boorishness, as his true name was 
 Amer-bin-Hashim ; but the nickname afterwards became his common 
 appellation. To the astonishment of all present, he immediately 
 paid the debt, and after Mohammed had retired, said to his com- 
 panions, Excuse what I have done. I saw on Mohammed's right, 
 men with glittering weapons in their hands, and on his left two mon- 
 strous serpents gnashing their teeth, while fire sparkled from then- 
 eyes. If I had refused his demand, doubtless I should have been 
 instantly destroyed by those men and serpents. Now one of these 
 serpents is equal to Moosa's, and the other, with eight armed angels, 
 is over and above what was conferred on your prophet. 
 
 Verily Mohammed greatly annoyed the infidel Koraysh in sum- 
 moning them to embrace islam. On one occasion he accused them 
 of being very foolish, abused their religion, reviled their idols, and 
 
VII.] 01 MOHAMMED. 133 
 
 called their fathers wanderers from the right way. They were very 
 dejected under these rebukes, and Abujahl said, Wallah ! death is 
 better for us than a life of such reproach. Is there no one who will 
 devote himself himself to death by killing Mohammed ? As the 
 Koraysh declined the deed, Abujahl declared he would do the busi- 
 ness himself, whether the sons of Abdulmutalib took his life in retali- 
 ation or forgave the act. The Koraysh encouraged him by saying 
 that he would thus confer a favor on the people of Mekkah, for which 
 he would ever be held in grateful remembrance. Said Abujahl, 
 Mohammed performs a great deal of religious prostration at the Ka- 
 bah ; the next time I find him prostrate there I will dash out his 
 brains with a stone. Soon after, the prophet came, performed seven 
 circuits around the Kabah, prayed and prostrated himself in adora- 
 tion, and continued long in that attitude. Abujahl took up a heavy 
 stone, and approached the prophet's head, but was met by a mad 
 camel* that rushed at him with open mouth, which so frightened him 
 that he dropped the stone on his foot, which was thereby severely 
 wounded. With ghastly countenance and heavy perspiration on 
 him, he rejoined his companions, and begged them to excuse his 
 plight, for he had beheld such a sight as never met his eyes before. 
 
 Yehoodee : God gave MoosS. a luminous hand. 
 
 Sly : Better than this he bestowed on His chosen one ; wherever 
 he was, light beamed all around him. 
 
 Yehoodee : A way in the sea was opened for MoosS.. 
 
 Kly : As we were marching to the battle of Hunayn, we came to 
 a riverf whose depth was fourteen fathoms. One of the companions 
 exclaimed, prophet of God, what a position is ours, with a sea in 
 front and enemies in our rear, like the people of Moosa when they 
 thought themselves prisoners. Mohammed dismounted and said, 
 Lord, to every prophet thou hast given a miracle, then show me a 
 sign of thy power. Remounting his camel, he advanced on the sur- 
 face of the water, on which the whole army proceeded after him, and 
 not even the hoofs of the horses were wetted in the passage. We 
 advanced to the battle, and God gave us the victory. 
 
 Yehoodee : God gave Moos& a rock from which twelve fountains 
 flowed. 
 
 Aly : When the -prophet encamped at Hudaybeeah, and was there 
 besieged by the people of Mekkah, his army was reduced to great 
 distress for water, and their animals were near perishing of thirst. 
 He ordered a vessel to be brought, in which he placed his blessed 
 hand, when such a quantity of water issued from between his fingers 
 that we and our animals were all satisfied, after which we filled our 
 water-bottles at the same miraculous fountain. At the same place 
 another and similar miracle was wrought by virtue of an arrow the 
 
 • Note 81. t Note 82. 
 
134 LIFE AND RELIGION [<Jri. 
 
 prophet took from his quiver and ordered to be thrust into the bofc-' 
 torn of a dry well; upon which twelve fountains rose up in it. Again, 
 in the expedition of Meezat the prophet put his hand into a vessel, 
 from which sufficient water immediately flowed to satisfy eight thou- 
 sand men, and enable them to perform ablution before prayers, be- 
 sides supplying their animals and water-bottles. 
 
 Yehoodee : The Most High gave MoosS, manna and quails. 
 
 Sly : (rod made the wealth of infidels lawful plunder to Moham- 
 med and his sect, which favor was never granted to any before him, 
 and this is better than the manna and quails of MoosS.. Moreover, 
 such is the divine munificence to Mohammed and his sect, that a 
 good intention secures a reward of merit, which grace has been en- 
 joyed by the votaries of no other religion. If a Musulmao resolves 
 to perform a good action but fails to accomplish it, one degree of re- 
 ward is credited to him ; but if he performs his vow, ten degrees of 
 reward are' set down to his account. 
 
 Yehoodee : God caused a cloud to overshadow Moosa and his 
 host. 
 
 S.ly : This was done for MoosS, when he and his people were dis- 
 tressed in the desert, but a cloud overshadowed our prophet from his 
 birth till his death. 
 
 Yehoodee : God softened iron for Da'ood so that of it he easily 
 wrought coats of mail. 
 
 K\j : And for Mohammed, in the expedition of Khandak, He 
 softened a stone, and the hard rocks of Bayt-ul-Mukaddes were soft 
 as dough Under his feet. We have often seen the same miracle re- 
 peated in our military expeditions. 
 
 BfeYehoodee : Daood wept so much for his sin that the mountains 
 felt and wailed likewise. 
 
 Sly : The asylum of prophecy, through extreme awe of God, when 
 engaged in prayer, emitted from his bosom, where divine knowledge 
 was casketed, a sound like that of a boiling pot, so excessive was 
 his weeping, notwithstanding God had secured him from wrath. 
 Still he would humble himself before his Lord, and for ten years, in 
 the standing posture of prayer, he rested his whole weight on his toes, 
 till his sacred feet were swollen and his rosy complexion sallowed. 
 Moreover he prayed the whole night, till at length his excessive de- 
 votion was reproved by the communication, " We have not sent down 
 the Koran unto thee, that, thou shouldst be unhappy."* Besides, 
 he sometimes wdpt so much as to swoon away. Those who saw him 
 in this condition would say, Has riot God pardoned your sins, past 
 and future 1 Yes, was his reply, but should I not render thanksgiv- 
 ing to God ? If the mountains were excited on Daood's account, 
 they were not less so for our prophet. One day I was with him on 
 
 * Surah 20 : 1. 
 
VII.] OF MOHAMMED. 135 
 
 Mount Hura, which presently began to move. Be quiet, said Mo- 
 hammed, there is no one on thee but a prophet and the true martyr, , 
 meaning myself : Hura obeyed. On another occasion we passed a 
 mountain that distilled drops like tears. Mohammed asked the 
 mountain why it wept. By divine power it replied, prophet of 
 God, one day hazret Meseeh passed and alarmed people by men- 
 tioning fire whose kindling shall be men and rocks, and in terror I 
 have wept till now lest I should be of the number. Weep not, said 
 the prophet, for those rocks are brimstone. At this declaration the, 
 mountain was quiet and its tears ceased. 
 
 Yehoodee : God gave Sulaym&n empire of which no one after him, 
 is worthy. 
 
 Sly : And better than this he gave the prophet, for one day- 
 He sent an angel* to him who had never before visited the earth, 
 and said, Mohammed, if you wish, live forever on earth in possession, 
 of all its pleasures and power ; here are the keys of its treasures ; for 
 you the mountains shall be transformed to gold and silver, and at- 
 tend you wherever you go ; and notwithstanding all this, when time, 
 shall end nothing shall be subtracted from your reward in the fu- 
 ture world. Jibr&eel, the prophet's angelic friend, who was present 
 when this magnificent offer was made, signed to him to choose hu- 
 mility and helplessness. Mohammed replied to the angel, I desire 
 to be a prophet and humble slave, to find a supply for my wants one 
 day and be destitute another, and soon join my brethren the proph- 
 ets who have gone before me. For this choice God gave him in ad- 
 dition to what his rank before entitled him, the fountain of Koserin 
 paradise, and the office of intercession in the day of judgment, which 
 seventy times outweighs the sovereignty of the world from the beginr 
 ning to the end of all things. God promised him a seat on the empy? 
 rean at the judgment, and that it should be his province to issue com- 
 mands on that day. 
 
 Yehoodee : God made the winds obsequious to Sulayman, so that ' 
 they wafted his thronef a month's journey at dawn, and the same dis- 
 tance at evening. 
 
 .Sly : The Most High transported the sayyid of the prophets in 
 less than a third part of a night, from Mekkah to the distant mesjidj' 
 which is a month's journey, and thence to the kingdom of heaven, 
 which is fifty thousand years' journey ; and in nearness of approach 
 to the Deity he was brought within a bow's length, and even nearer 
 the divine presence. § 
 
 Standing by the pillars of the empyrean, with the eyes of his 
 heart he beheld the effulgence of the Lord of glory, while the Most 
 High graciously condescended to him and eased the hardships, im- 
 posed on other sects. 
 
 * See page 99. t Note 83. J Jerusalem. § See ch. *. and Note 84. 
 
136 LIFE AND RELIGION [CH. 
 
 Yehoodee : God made the demons obedient to Siilayman. 
 
 Sly : He made both demons and Jins so obsequious to Mo- 
 hammed, that they believed in him. Nine principal chiefs of the 
 Jins of Neseebayn and Yemen, of the children of Amer-bin-Aumer, 
 whose names were Shesah, Masah, Alhamlakan, Marzeban, Maze- 
 man, Nasah, Sahib, Hazib, and Amer, waited on the prophet at 
 Batn-ul-Nakhl, and received his faith, as the Most High declares in 
 this verse: "Remember when we caused certain of the genii to 
 turn aside unto thee, that they might hear the Koran : and when 
 they were present at the reading of the same, they said to one 
 another, Give ear : and when it was ended, they returned back unto 
 their people, preaching what they had heard."* This passage refers 
 to the above-mentioned nine ; but subsequently seventy-one thousand 
 Jins came and rendered obedience to the prophet, engaging to fast, 
 pray, give a fifth of their incomes for religious purposes, make the 
 pilgrimage to Mekkah, fight in the cause of God and be well-wishers 
 of Musulmans. They repented, implored forgiveness for their infi- 
 delity and idolatry, and voluntarily accepted islam. Mohammed 
 indeed was raised up a prophet for Jins and all mankind. 
 
 Yehoodee : God gave Yahyaf understanding and knowledge in 
 his infancy, and he wept, although he had not sinned. 
 
 S.ly : Yahya was raised up when there was no idolatry, or ignor- 
 ance on the subject of religion ; but the Most High imparted wisdom 
 to Mohammed in his infancy, among a crew of idolaters who were 
 part of Shay tan's army. Although surrounded with such wickedness, 
 he never inclined in the least to idolatry, he attended no idolatrous 
 festivals, a lie was never heard from him ; on the contrary, he was 
 surnamed Ameen, the true. He used to fast a week, more or less, 
 without tasting food or drink, and he said to the people around him, 
 I am not like you. At night I attend on the worship of my Lord 
 who gives me food and drink. Though innocent and faultless, he 
 wept so profusely as to wet the place where he prayed. 
 
 Yehoodee : They say Eesa possessed the faculty of speech in his 
 cradle. 
 
 Sly : Mohammed at the instant of his birth placed his left hand 
 on the ground, and raising his right hand toward heaven, pronounc- 
 ed the formula of the creed respecting the divine unity, and such 
 light beamed from his mouth that the people of Mekkah saw the 
 houses of Sham and their environs, the red dwellings of Yemen, and 
 the white palaces of Istakhar in Fare. J The whole world was illu- 
 minated on the night of his birth, and Jins, mankind, and demons 
 trembling said, Some wonderful event has happened that such a 
 marvellous sign appears. On that night angels were seen descend- 
 ing and ascending, and voices of praise and adoration were heard. 
 
 * Suiah 46 : 28. f John the Baptist. J Persepolis. 
 
VII.] OS MOHAMMED. 137 
 
 There was great commotion among tbe stars, which fell in countless 
 numbers, and meteors darted to all parts of the horizon. In view 
 of the wonders, Shaytan was greatly agitated, and attempted to 
 ascend the heavens and ascertain the cause, for hitherto he had access 
 to the fourth heaven, to which he and the demons were wont to 
 ascend to overhear the conversation of the angels, but that night the 
 infernal spirits were driven away by meteoric arrows shot at them by 
 the angels, and the way, until then open to the fiends, was forever 
 barred against them. All these amazing wonders were signs of the 
 prophetical office of Mohammed. 
 
 Yehoodee : They say that Eesa by divine power restored sight 
 to the blind, and healed the leprous. 
 
 Sly : The prophet of God healed many of his companions who 
 were suffering under various diseases, and relieved them from 
 calamities which befel them. One day he inquired after the health 
 of a certain Musulman, and was answered that from extreme disease 
 the man was like a bird whose feathers had all fallen off. The proph- 
 et went immediately to visit the sick person, and asked him if he 
 performed prayers when in health. He said, Yes, I was in the 
 habit of offering this prayer : Lord, the punishment thou hast 
 decreed me in the future world send upon me now in this world. 
 Mohammed inquired, Why did you not pray : Lord, grant me 
 favor and mercy here, and in the future world rich blessings, and 
 preserve me from the woes of hell ? The sick man repeated this 
 prayer and was immediately restored to health, and freed as it 
 were from bonds, rose up and came away with us. Again, a man 
 of the tribe of Jaheenah was so desperately attacked by leprosy, 
 that some of his members dropped off. He came to the prophet and 
 supplicated for a cure. Mohammed took a cup of water and ejected 
 into it some saliva from his miracle-working mouth, and ordered the 
 man to wash himself with the contents of the cup. On doing so, 
 the cure was perfect as if he had never been diseased. In another 
 instance a leprous Arab came to the prophet, and was instantly healed 
 by Mohammed's casting on him some saliva from his blessed mouth. 
 
 If you say that Ees& cured the insane and those possessed by 
 Jins, then tnow that a woman once came to Mohammed and said, 
 My son is near dying ; when I carry him food he gapes, but cannot 
 eat. On going to the house of the patient, Mohammed said, 
 Enemy of God, get far hence from a friend of God ; I am the proph- 
 et of God. Shaytan was immediately driven away, the man rose 
 up, and is now in our army. Furthermore, if you say that EesS, re- 
 stored sight to the blind, be assured that Mohammed did more than 
 this. A very handsome man by the name of Kutadah had his eye 
 struck out by a spear, at the battle of Ahod. He picked up his eye 
 and brought^ it to the prophet, saying, After this disfigurement my 
 wife will treat me as an enemy. Mohammed took the eye and re- 
 
138 tlUS AND RELIGION [CH. 
 
 stored it to its place, and so perfect was the cure that the only dif- 
 ference discoverable in Kutadah's eyes was that the wounded one 
 was the more beautiful and brilliant of the two. In a certain battle 
 Abdullah-bin- Ateek had his hand cut off. At night he brought the 
 amputated member to the prophet, who replaced it, and drawing his 
 hand over it, every trace of the amputation was removed. In 
 another battle a man by the name of Kab in like manner lost his 
 eye and hand, which were completely healed by the touch of Mo- 
 hammed. All these were evidences of his prophetical office. 
 
 Yehoodee : They say that Eesa by the power of God raised tho 
 dead to life. 
 
 Sly: Nine pebbles in the hand of Mohammed uttered praise to 
 God, notwithstanding they were stones and had no spirits. The 
 dead spake to Mohammed, and implored deliverance from the divine 
 punishment they were suffering. After praying on a certain occa- 
 sion over a man who had fallen a martyr, he inquired, Is there any 
 here of the tribe of Benee Behar ? The deceased is detained in the 
 gate of paradise for three dirhems, which he owed to such a Yehoo- 
 dee. Let payment be made and the prisoner freed. If you say 
 Eesa spake with the dead, Mohammed did a more wonderful thing 
 than this. When he besieged the castle of Taeef, a roasted sheep 
 prepared with poison was sent to him. The shoulder of mutton 
 immediately addressed him saying, prophet of God, do not taste 
 me, for I am imbued with poison. If a living animal speaks it is 
 one of the greatest of miracles, but for a creature slaughtered and 
 roasted to exercise the faculty of speech is much more astonishing. 
 Trees obeyed the prophet's call and came to him ; domestic animals 
 and beasts of prey in many instances spake with him, testifying to his 
 prophetical office and warning men not to oppose him, which miracles 
 exceed those wrought by Eesa. 
 
 Yehoodee : They say Eesa told his people what they had eaten 
 and stored in their houses. 
 
 Sly : Eesa told his people what was concealed behind walls, but 
 Mohammed related the progress of the distant battle of Motah, say- 
 ing, Now such a person is martyred, when there was a month's jour- 
 ney between the prophet and the battle-field. On several occasions, 
 in which people came to ask something of the prophet, he said to the 
 applicant, Shall I declare your request, or will you do it your- 
 self? As the matter was left for him to state, he would say, You 
 came for such a purpose, relating what was in the heart of the peti- 
 tioner. He told the people of Mekkah what they had covered with 
 the mantle of secrecy. A man called Amayr-bin-Wahab came to 
 Medeenah and waited on the prophet, saying he wished to ransom 
 his son. You lie, said Mohammed ; you met Safvan-bin-Amayah in 
 such a place, and talked with him about those slain at the battle of 
 Badr, and said, Wallah ! after, the defeat Mohammed has given us, 
 
VH.] OF MOHAMMED. 139 
 
 death is better than life. Were it not that I have a family and am 
 in debt, verily I would rid you of him. Upon this Safvan engaged 
 to pay your debts, and endow your daughters equally with his own. 
 You charged him to conceal the engagement, made your prepara- 
 tion for the journey, and came here to kill me. The man acknowl- 
 edged the fact and became a Musulman. The prophet gave innu- 
 merable proofs of this sort of his divine mission. 
 
 Yehoodee : They say Eesa made of clay figures of birds, breathed 
 on them, and they became real birds and flew away. 
 
 Sly : Mohammed wrought a similar miracle : In the expedition of 
 of Hunayn he took a stone in his hand, which uttered adoration and 
 praise. He then ordered the stone to cleave, and it separated into 
 three parts, from each of which the voice of adoration was renewed, 
 every piece, however, differing in its utterance from the others. On 
 another occasion he called a tree to him : the ground broke away 
 from around it, and it obeyed the summons, every branch of it with 
 a loud voice proclaiming the divine unity, and uttering ascriptions of 
 praise. He then ordered the tree to cleave asunder in the centre, 
 which was instantly done. Next he commanded the parts to unite, 
 which forthwith followed. Now, said Mohammed, testify to my 
 prophetical office. The tree obeyed ; after which he remanded it to 
 its place, and to utter, in the act of reluming, ascriptions of praise to 
 God. This miracle was manifested at Mekkah, near the slaughter- 
 house. 
 
 Yehoodee : They say Eesa. travelled around the world and jour- 
 neyed over the whole face of the earth. 
 
 Sly : Mohammed fought twenty years in the cause of God, and 
 marched with his army against infidel Arabs, and innumerable hosts 
 of them he slew with his glittering sword, drowned them in the sea 
 of abasement, and cast them into the lowest abyss of hell, though 
 they were celebrated for valor and were veterans in war. The jour- 
 neys of Mohammed were all for the purpose of fighting the enemies 
 of the faith. 
 
 Yehoodee : They say Eesa. was devout. 
 
 Sly : Mohammed was the most devout of all the prophets, not- 
 withstanding he had thirteen wives, besides maid-servants with whom 
 he cohabited. His table was never so well supplied as to be taken 
 away with food remaining on it. He ate no wheat bread, and of bar- 
 ley bread had not enough to satisfy his hunger three .nights in suc- 
 cession. Such was his poverty that at his departure from the world 
 his coat of mail was pledged in the hands of a Yehoodee for four 
 dirhems. As to money, he had none, notwithstanding the cities he 
 had captured and the treasures he had taken from infidels. It often 
 happened that he distributed among his followers three hundred 
 thousand or four hundred thousand dirhems in a day, and when at 
 night applicants for his bounty still flocked to him, he would swear 
 
140 LIFE AND RELIGION, ETC. [CH. VII. 
 
 by the God who sent him that there did not remain in his house one 
 sau of wheat or barley, and not a single dirhem or deenar. 
 
 Yehoodee : Then I testify that besides the one God, there is no 
 Lord, and I testify that Mohammed is the prophet of God, who has 
 conferred on him double the powers and excellencies distributed 
 among the whole company of prophets that preceded him. 
 
 And I testify, added Ibn-Abbas, addressing Aly, that you are of 
 those most profoundly learned. 
 
 5.1y concluded by saying, How can I properly describe the ex- 
 cellencies of a person on whom God bestowed such greatness and 
 glory which is thus expressed in the Koran, "For thou art of 
 noble disposition."* 
 
 * Surah 68 : 4. 
 
CHAPTER Vin. 
 
 Mohammed's Miracles. 
 
 In the commentary on the Koran, by the imam Hasan Askeree, it 
 is related that after Mohammed's Hijret* to Medeenah, and the man- 
 ifestation of many miracles attesting his prophetical office, the Ye- 
 hoodees essayed by every guileful art to extinguish the increasing 
 light of islam. One day some of them visited him, and Malik-bin- Al- 
 sayf, one of the number, said, You' claim to be a prophet of God, 
 but I will not believe in your mission unless this carpet upon which 
 we are sitting does, and testifies also to you prophetical office. Abu- 
 lababah, another of the party, declared ho would not believe till the 
 whip he held in his hand gave a similar testimony, and Kab-bin-ul- 
 Ashref said, I shall give no credence to your pretensions till my 
 donkey, on which I rode here, bears witness to your truth. Moham- 
 med replied, It is not for servants of the Most High, after miracu- 
 lous proof of their mission has been granted them, to pretend of them- 
 selves to exhibit this sort of evidence which you demand. On the 
 contrary, they must humbly trust and obey God, and be content 
 with what He is pleased to bestow upon them. But is not the 
 description given of me and my prophetical office in the Torat, In- 
 jeel, and Suhoof of Ibraheem sufficient to convince you of the truth 
 of my claims ? And do you not find evidence in the same books 
 that Aly-bin-Abutalib is my brother, successor, and khaleefah, and 
 next to me the best of creatures ? Is it not enough for you that God 
 has conferred on me so illustrious a miracle as the Koran, whose 
 equal all mankind are utterly unable to produce '? I dare not ask 
 my Lord to grant your unreasonable demands, but simply declare 
 that the miraculous proofs of my mission, which he had been pleased 
 to manifest, are enough to satisfy me and to convince you. If now 
 He wills to grant what you have asked, it will be from the mere in- 
 finity of His bountifulness to me and you. If He does not satisfy 
 your demands, it is because it would be perfectly useless to do so ; 
 especially as He has already rendered the evidence for the faith 
 complete. 
 
 The prophet had* no sooner finished his remarks than by divine 
 
 * Flight or remoral. 
 
142 LITE AND RELIGION [CH. 
 
 power the carpet spake and said, I testify that there is no God but 
 the one adorable God, who has no associate, but is sole in creating 
 and governing all things. On Him every created existence is de- 
 pendent, while He is perfectly independent of all. To Him change 
 and decay are impossible. He has no wife, no son, and has asso- 
 ciated no one with Himself in sovereignty. And I bear witness for 
 thee, Mohammed, that thou art His servant and apostle, whom 
 He has sent as a religious guide, and prophet of the true faith, and 
 whom He will make conqueror over all other religions, although con- 
 trary to the desire of those who associate creatures with the Creator. 
 And I further testify that Aly-bin-Abutalib is thy brother, succes- 
 sor, andkhaleefah in thy sect, and next to thee the best of crea- 
 tures. Whoever loves him loves thee, and his enemy is thine also. 
 Whoever obeys him obeys thee, whoever opposes him opposes thee, 
 and whoever obeys thee obeys God, and is worthy of felicity and 
 the divine complaisance. Whoever disobeys thee disobeys God, 
 and merits the severest punishment of hell. 
 
 At this miraculous announcement from the carpet, the Yehoodees 
 were astonished, and declared it was nothing less than obvious magic. 
 This infidel declaration caused the carpet to rise and cast off the Ye- 
 hoodees who were sitting upon it, and by divine power it resumed the 
 faculty of speech, and said, The Most High confers favors on me 
 that am but a carpet, and causes me to testify to His unity and glory, 
 and to bear witness in behalf of His prophet Mohammed, the best 
 of prophets, and the apostle to all creatures, and who is raised up in 
 justice and truth among the servants of God. I am caused to testi- 
 fy likewise to the imamate of his brother, successor, and vizeer, 
 formed from his light, his friend, coadjutor and bondsman ; the 
 executor of' Mohammed's promises, the succorer of his friends, and 
 the conqueror of his enemies. I render obedience to him whom 
 Mohammed constitutes imam, and I hate his enemy. It is not 
 proper, therefore, that infidels should step on me and sit upon me, 
 which none must do but those who believe in God, His prophet and 
 the successor. The prophet then ordered Salman, Abuzer, Mik- 
 dad and Amar to be seated upon the carpet, saying, You have 
 believed in what it testifies. 
 
 The Most High next caused the whip of Abulababah to speak, 
 saying, I bearwitness to the unity of that Lord who is the Creator 
 of creatures, whose sustaining bounty is extended to all, who is His 
 own counsellor in all His works, who is omnipotent over .all. I testi- 
 fy for thee, Mohammed, that thou art the servant, apostle, chosen, 
 intimate friend, khaleefah, and the approved of God. He .has sent 
 thee as ambassador and prophet that the happy might find salvation 
 through thee, and the hapless be destroyed by thee. I bear, wit- 
 ness that Xly is celebrated among the inhabitants of heaven, that 
 next to thee he is the sayyid of creatures, and will wage war in behalf 
 
Vm.] OF MOHAMMED. 143 
 
 of the book sent down from above, till he brings your opposers free- 
 ly or by constraint to embrace your faith. Hereafter he will fight 
 for the true meaning of the Koran against those that shall have de- 
 parted from the faith, whose appetites control their reason, and who 
 subvert the real sense of the book of God. Sly will lead the friends 
 of the Most High to paradise, and by his keen, glittering sword 
 send the enemies of God to the lowest hell. 
 
 The whip then freed itself from the hand of its owner, dashed 
 him to the ground, and as often as he attempted to rise knocked him 
 down again. Woe is me ! said Abulababah, what will become of me ? 
 Me that am thy whip, replied the instrument, the Most High has 
 honored by causing me to celebrate His unity and praise, and to 
 testify to the truth of Mohammed's mission, and that he is the best 
 of the Lord's servants, in whose number I am classed, having chosen 
 friendship and obedience to K\y, the best of creatures next to the 
 prophet. Sly is the husband of Mohammed's daughter, the best of 
 women in the universe. He judges what is lawful and unlawful in 
 Mohammed's sect, and it is not proper that I should fee in the hand 
 of one who is his enemy. I will therefore beat you till you believe 
 or die. The Yehoodee at length exclaimed, I bear witness to the 
 truth of what thou hast declared, and believe what thou hast testified. 
 After this profession, rejoined the whip, I replace myself in your 
 hand, but God knows best what is in your heart, and will judge you 
 accordingly. The im&m Baker informs us that the man's faith was 
 not true, and that he conducted wickedly after this profession. 
 
 The Yehoodees now rose, and leaving Mohammed, said to one 
 •another aside, He is very fortunate, every thing happens according 
 to his wish, yet he is not a prophet. Kab in attempting to mount 
 his donkey was thrown on his head by the animal, and wounded. 
 Again he tried and was cast, till he was thrown seven times, when 
 the donkey said to him, You are a bad servant of God ; you saw 
 the divine miracles and remained infidel still. The Most High 
 bestows on me, your donkey, the favor of testifying to His unity. 
 I bear witness to the oneness of that Lord who is the Creator of all 
 things, the Lord of glory and adoration, and I testify that Moham- 
 med is His servant and apostle, the best of all in the abodes of sal- 
 vation. He is sent to accomplish the happiness of those whom God 
 foreknew, and occasion the misery of all who in the wisdom of God 
 were thereto appointed. I testify that Sly-bin- Abutalib is the friend 
 of God, and the successor of the prophet. Through Sly the Most 
 High bestows blessings on the felicitous,, whenever grace is imparted 
 to them to receive Sly's counsel and observe his commandments. 
 By his terrible sword the Most High will abase ithe enemies of 
 Mohammed, and by that sundering weapon drive them to embrace 
 the faith, or dash them down to the lowest hell. It is not proper 
 then that an infidel should mount me, whom no one must ride but a 
 
144 LIFE AND RELIGION [CH. 
 
 believer fn God, and one who affirms the truth of Mohammed, and 
 that all his acts are right, especially the appointment of his brother 
 SAj, the heir of his wisdom, to the khalafat. 
 
 The prophet now addressed Kab, saying, Your donkey is wiser 
 than you are, and will never allow you to ride him again. You had 
 better sell him to one of the faithful. The Yehoodee replied, I do not 
 want the animal, since your magic has so bewitched him. By divine 
 power the ass retorted, Enemy of God ! quit yourboorishness in the 
 presence of the prophet ; verily, were it not for fear of his reproof 
 I would smash you under my hoofs, and grind your head with my 
 teeth. Kab was awed into silence by this threat of the donkey, but 
 such was the obdurate wickedness of his heart that he would not 
 believe. A Musulman, SabuVbin-Kays by name, now bought the 
 ass for a hundred dirhems. The animal became remarkably docile, 
 fleet and easy in his place, which was imputed to the influence of 
 S&bits' faith. As the Yehoodees left the prophet, this precious 
 verse was sent down to him : "As for the unbelievers, it will be 
 equal to them whether thou admonish them or do not admonish them; 
 they will not believe."* 
 
 In the commentary of Hasan Askeree it is related that he one 
 day made some inquiries of his illustrious father, the imi,m Aly- 
 Naky, respecting the miracles of the asylum of prophecy. He 
 replied, The first miracle, which was the overshadowing of his head 
 by a cloud, occurred when Mohammed, in behalf of Khadeejah, was 
 on a mercantile expedition to Sham, a month's journey distant. It 
 was at the hottest season of the year, and the cloud attended all the 
 movements of the prophet, and stopped wherever he did. Violent 
 winds blew clouds of dust and sand on the Koraysh, but on approach- 
 ing bim the tempests became clear and gentle zephyrs and fanned 
 liiin, on which account the people of the kafilah took shelter near 
 him, and were secure from the storm, but no one could enjoy with 
 him the shadow of the cloud, which was inscribed with the creed and 
 a declaration of the exalted rank of Mohammed and Aly. 
 
 The second miracle was that of mountains and rocks saluting the 
 prophet. After his return from Sh&m he consecrated his whole 
 share of the profits to the service of God. He daily ascended Mount 
 Hura, from whence he looked for manifestations of the merey of God, 
 surveyed the wonders of creation and the exhibitions of divine wis- 
 dom. His sight extended to the utmost bounds of the universe, 
 earth and heaven, seas, mountains, and deserts. From creation he 
 inferred the unity, power, wisdom, greatness, and glory of the om- 
 nipotent Sovereign, and derived inferences respecting the worship to 
 be offered to God. When forty years of his illustrious life had elaps- 
 ed, his heart, the abode of truths, became worthy of reflecting the 
 
 • Surah 2 : 5. 
 
Vin.] OE MOHAMMED. 146 
 
 divine light on mankind, and of being the treasury of the judg- 
 ments and mysteries of Deity. To him the Most High opened the 
 celestial gates of forms and meaning, and his vision always extended 
 to the kingdom above. Hosts of angels, company after company, 
 were sent to serve him, whom he saw and with whom he conversed 
 familiarly. Light of divine mercy from the pillars of the empyrean, 
 and beams of the divine sun of glory, completely illumined him. 
 Jibraeel, girt with light, the most beautiful of the angels, was sent 
 down to him, and taking his arm with a mighty hand shook it, and 
 said, Read, Mohammed ! What shall I read, he replied. Read, 
 rejoined the angel, in the name of thy Lord, who hath created all 
 things and continues the race of mankind by natural generation. 
 Thy Lord is that glorious One, the most merciful of the merciful, 
 who imparted to men the art of writing, and taught them that of 
 which they were ignorant. The Most High then gave him such 
 communications as he pleased, and Jibraeel returned to heaven. 
 
 The asylum of prophecy descended the mountain, and from the 
 effect of the divine greatness and glory he had witnessed, and the 
 wonderful things he had seen, he fell into a state like that of fever 
 and ague. He reflected that on proclaiming his mission to his peo- 
 ple they would not believe, but would charge him with insanity and 
 connection with Shaytan. He was always the wisest of creatures, 
 and dearest of the servants of God. The most hateful objects with 
 him were the demons and the actions and words of the insane, and 
 the idea of being ranked with what he most abhorred perplexed him. 
 To enlarge his heart and inspire him with heroism, the Most High 
 caused every mountain, rock, and clod to salute him as friend and 
 prophet of God, favored with His highest blessings. Most precious 
 of creatures, said those inapimate objects, be not troubled lest the 
 Koraysh call you mad,, foolish, and bewitched. He is excellent 
 whom God endows with excellence, and precious whom the Lord of 
 the universe holds dear. Let the Koraysh and factious Arabs charge 
 you with falsehood, your Lord will soon advance you to the highest 
 degree of esteem and exaltation, and your friends will be gladdened 
 by your successor, 3.1y-bin-Abutalib, who is the gate of the city of 
 thy wisdom, which he will spread abroad. Your eyes will soon be- 
 enlightened by the birth of your daughter Fatimah, from whom and 
 Sly will proceed Hasan and Husayn, the best of the youths of para- 
 dise. Your faith will quickly extend throughout the earth, and in 
 the future world the reward of your friends and brother will be great. 
 God will give you the banner of praise, which you will deliver to 
 Aly. Under that standard will be marshalled every prophet, right- 
 eous person and martyr, all of whom Sly will conduct into paradise. 
 The scales of glory were then brought from heaven, Mohammed 
 was placed in one scale, and all his sect in the other, and the prophet 
 outweighed all his followers. Aly was then put in Mohammed's- 
 11 
 
146 LIFE AND RELIGION [CH. 
 
 place, and like him overbalanced the whole multitude of Musulmans. 
 A voice from heaven now proclaimed, Sly is my chosen, the 
 strengthener of thy religion, and next to thee the best of thy sect. 
 The Most High now imparted to Mohammed the gift of prophecy, 
 and endued him with fortitude to meet the trials he must encounter. 
 
 The third miracle manifested for the prophet was the divine de- 
 struction of those who plotted to slay him. As an instance may be 
 mentioned the case of some Yehoodees of Sham, who came to Mek- 
 kah when Mohammed was seven years old, and then far surpassed 
 in every excellence all the children of the Koraysh. These Yehoo- 
 dees no sooner saw him than they understood who he was by the 
 description they had read in their sacred books, and in order to pre- 
 vent the abasement which they knew he was destined to bring on 
 their religion, they sought to slay him. Before attempting his life 
 they verified their conclusions respecting him by proving him with 
 food unlawful or doubtful, which he could by no means be brought 
 to touch. Neither could they reach a morsel to his mouth, an in- 
 visible hand frustrating their attempts. After warning the Koraysh 
 of the calamities which that child would bring upon them, seventy 
 Yehoodees leagued to kill him, for which purpose they poisoned 
 their weapons. On a dark night when he ascended Mount Hur&, 
 they followed him with drawn swords, intending to fall upon him 
 suddenly and slay him. The mountain however interposed a wall 
 between them and the prophet, on which in amazement they sheath- 
 ed their swords. Upon this the barrier disappeared, when the 
 enmity of the Yehoodees prompted them again to draw their swords 
 and pursue Mohammed. This miraculous interposition was repeat- 
 ed forty-seven times, till the prophet reached the top of the moun- 
 tain, where his enemies surrounded him, but as they were in the act 
 of assailing him, the ground on which they stood withdrew, leaving 
 a great space between them and the object of their hatred. This was 
 repeated a number of times, till Mohammed had finished his devo- 
 tions. They pursued him in his descent from the mountain, which 
 again forty-seven times opposed a miraculous barrier to their rage, 
 till at last pursuers and pursued reached the base of Hura. Here 
 the Yehoodees hurled their javelins at him, upon which the moun- 
 tain opened in fissures, caught those inveterate enemies in its jaws, 
 crushed all their bones, and sent them to perdition. - Again the 
 mountains on all sides saluted him, exhorting him to rejoice at the 
 deliverance which God had bestowed, and assuring him of victory 
 over all his enemies by the aid of Aly. 
 
 The fourth miracle respected the concealment which Mohammed 
 observed when he had occasion to retire. As he was on a march 
 with his army between Mekkah and Medeenah, some hypocrites in 
 his train observed to one another, There is no place where a man 
 can conceal himself in this desert, and when Mohammed has occasion 
 
VIII.] OP MOHAMMED. 147 
 
 to retire we shall find out more about him. Others declared his 
 modesty* was more excessive than a young virgin's, and he would 
 never submit to any degree of exposure. All these remarks were 
 related to the prophet by Jibraeel. Not long after, Mohammed 
 ordered Zayd-bin-S&bit to go and stand between two trees which 
 appeared remote and were distant from each other, and say, The 
 prophet of God commands you to approach and unite together that 
 he may retire behind you. The trees at this summons immediately 
 uprooted, and approached each other with the eagerness of two 
 friends who had been separated for years and were in the last 
 degree impatient to meet. The trees closed together like lovers in a 
 most affectionate embrace, and the prophet retired behind them. 
 Those hypocrites had the impudence to follow him, but to whatever 
 side they went the trees presented themselves as a screen in that 
 direction. They then formed a ring about the spot, but were antici- 
 pated in the movement by the trees, which formed a hollow cylinder 
 around the prophet, and thus effectually protected him from observa- 
 tion on all sides. On rejoining the army he ordered Zayd to remand 
 the trees to their respective positions, which they flew to resume as 
 rapidly as a man would flee from a horseman pursuing him sword in 
 hand. Those vulgar scorners now remarked, Although the trees 
 screened him, let us go and examine the place and see if the prophet 
 is in a certain respect like ourselves. But their wonder was excited 
 when they did not find a trace that he had ever visited the spot. 
 
 The fifth miracle was as follows : A very celebrated physician, 
 named H&ris-bin-Kaldah, of the tribe of Sakeef visited the prophet, 
 saying, I have come to treat you for insanity, and have cured many 
 who were afflicted with that malady. You behave like a lunatic 
 yourself, returned the prophet ; do you impute insanity to me ? 
 What have I done that savors of lunacy ? inquired Haris. Why, 
 said Mohammed, you charge me with insanity without the least ex- 
 amination or proof, which is certainly not indicative of a sound un- 
 derstanding. But, said Haris, I am convinced you are a liar and 
 insane, by the fact that you pretend to be a prophet without possess- 
 ing any qualification to exercise that office. This assertion, rejoined 
 Mohammed, that I have no prophetical power, is a direct evidence of 
 your insanity, inasmuch as you have not asked a proof of the truth 
 of my claim and found me unable to produce it. Haris assented, 
 but said, I now demand, in evidence of your pretensions, that you call 
 that tree to you, pointing to one remarkably deep-rooted. If the 
 tree obeys your summons, I shall know you are a prophet of God, 
 and shall acknowledge you as such ; but if you fail in performing the 
 miracle, I shall then know you are insane. 
 
 The prophet raised his blessed hand, signed to the tree, saying, 
 
 * Note 85. 
 
148 LIFE AND RELIGION [CH. 
 
 Come here. Immediately the tree was in motion, broke away the 
 earth around its roots, advanced to Mohammed, and in elegant dic- 
 tion said, Behold, I have come to thee, prophet of God, what do 
 you command me to do. The tree being ordered to bear witness to 
 the prophetical office of Mohammed, the unity of God, and the im- 
 amate of K\y, said with a loud voice, I testify that God is one, and 
 has no associate, and I testify that thou, Mohammed, art His ser- 
 vant and apostle, whom He has sent for truth's sake to gladden His 
 followers, terrify sinners, and by divine power call mankind to God. 
 Thou art the light of the royal road of religious guidance. I testify 
 that S.ly, thy cousin, is thy brother in the faith, whose share in the 
 religion of truth exceeds all others ; he gives confidence, strength 
 and glory to your cause, conquers your enemies, sustains your friends, 
 and is the gate of your wisdom among your sect. His friends will 
 inhabit paradise, and his enemies be consigned to hell. Mohammed 
 now addressed the physician, saying, Haris, is a man whose pro- 
 phetical claims are attended by such miracles, insane ? No, re- 
 plied Haris ; and I testify that thou art the apostle of the Lord of 
 the universe, and best of all mankind. 
 
 The sixth miracle was this : — When the prophet was returning to 
 Medeenah from the conquest of Khyber, a Yehoodee woman profess- 
 ing the faith of isMm brought him a shoulder of a lamb which had 
 been imbued with poison. He inquired the cause of her making 
 such an offering. O prophet of God, she replied, my father and 
 mother be your sacrifice ! when you marched against Khyber I was 
 excessively anxious about you, knowing the strength of the place and 
 the heroism of its inhabitants. This lamb I had petted and brought 
 up like a child, but as I knew you to be fond of a roasted shoulder 
 of mutton, I vowed that if God preserved you in your hazardous 
 enterprise, I would sacrifice the dear pet for you, and present you 
 the shoulder. Since God has returned you in safety I have per- 
 formed my vow. The prophet ordered bread to be brought, and 
 Burau-bin-Maghroor and Sly were present to partake of the shoul- 
 der. Burau, waiting for no ceremonies, began to eat, for which he 
 was reproved by Sly, who told" him he ought not to take precedence 
 of the prophet. Burau, who was a rude Arab, replied, Perhaps 
 you think the prophet grudges me a morsel of food. No, said Sly, 
 but due respect for him should keep you and me and all other crea- 
 tures from taking precedence of him in any thing. I have no idea 
 he is stingy, returned Burau. Far from that, continued Sly, but 
 we are ignorant for what purpose the woman brought this mutton. 
 If you eat at the command of the prophet, he is security for your 
 safety in so doing, otherwise you take the whole responsibility on 
 yourself. 
 
 Meanwhile Burau continued to eat with avidity, when the Most 
 High caused the shoulder of mutton to speak in elegant style, say- 
 
VIII.] OF MOHAMMED. 149 
 
 ing, prophet of God, taste me not, for I have been imbued with 
 poison. Immediately Burau. fell into convulsions and died. The 
 prophet summoned the woman and demanded why she had done this. 
 She replied, You have slain my father, uncle, husband, brother, and 
 son, and I said to myself, If thou art a king, I shall be revenged ; if 
 thou art a prophet, the promise of conquering Mekkah and other 
 places will be realized, and God will protect you from the poison I 
 infused into this shoulder of mutton Mohammed replied, You say 
 truly, God protects me ; and triumph not at the death of Burau, for 
 the Most High to try him left him to himself, so that he took prece- 
 dence of the prophet of God. But, verily, had he eaten at my com- 
 mand, no harm had then befallen him. The prophet now called a 
 number of worthy Musulmans, among whom were Salman, Abuzer, 
 Mikdad, and Amar, with the commander of the faithful, and plac- 
 ing his blessed hand on the shoulder, breathed upon it and said, In 
 the name of the Lord who is the giver of health, protection, and for- 
 giveness, without whose permission nothing in the universe can do 
 harm, and He is omniscient over all ! adding, Now eat in the name of 
 God ; himself se.tting the example. The whole party ate and were 
 satisfied and received no harm. The Yehoodee woman hereupon 
 became a good Musulman. 
 
 The imam Zayn-ul-Aubideen relates on the authority of his father 
 and grandfather that Mohammed refused to perform prayers at the 
 funeral of Burau, till Aly, who happened to be absent at the hour, 
 returned and prayed that God would forgive what the rude Arab 
 had said to him in jest. After the funeral, Mohammed congratu- 
 lated the relatives and friends of Burau on his happy entrance into 
 paradise, assuring them that he had a place reaching from the first 
 heaven to the seventh, that the Hoorees welcomed him with rapture, 
 and that the Most High declared if Burau's sins had exceeded in 
 number the sands, particles of dust, drops of rain, leaves of trees, 
 hairs of animals, glances of their eyes, their breathings, motions and 
 stops, all would have been pardoned at the prayer of Sly. Seek 
 the prayers of Sly, said Mohammed, and beware of his curse, for 
 every one he curses will certainly be destroyed, although his good 
 deeds equal in number the creatures of God. 
 
 Seventh miracle : One day a trembling shepherd approached the 
 prophet, who said to hiicompanions, before the man came up, that he 
 had a wonderful story to tell. On his approaching, Mohammed de- 
 manded what had frightened him. The shepherd replied, proph- 
 et of God, wonderful indeed is the story I have to relate. I was 
 pasturing my flock, when suddenly a wolf made an attack and seized 
 a lamb, but I hurled stones at him with a sling so successfully that 
 he was forced to drop his prey. Immediately he attacked the flock 
 again on another side, and caught a sheep, which I likewise rescued 
 with my sling. This was repeated four times on different sides of 
 
150 LIFE AND RELIGION [CH. 
 
 the flock. In the fifth onset he was accompanied by his female, and 
 as he was about to seize a lamb, I again repelled him with my sling. 
 
 Directly he sat down, and said, Are you not ashamed to stand be- 
 tween me and the sustenance God has appointed for me ? must I not 
 eat 1 It is strange enough, said I, that a dumb wolf should use hu- 
 man language. I can tell you something more wonderful still, re- 
 plied the wolf. Mohammed, the apostle of the Lord of the universe, 
 at Medeenah, tells men what is past and future, and the Yehoodees, 
 notwithstanding they know by their sacred books that he is the tru- 
 est of the true, and most highly exalted, charge him with falsehood 
 and reject him. He cures every pain ; believe, then, shepherd, in 
 him, and become his follower that you may escape the terrible wrath 
 of God. Hereupon I said to^the wolf, I am astonished at what you 
 say, and am indeed ashamed to keep you any longer from my flock ; 
 take any sheep you please. Render praise to God, said the wolf, 
 that you are suitably affected by divine miracles, and ready to obey 
 His commands. But he is desperately malignant who sees the mir- 
 acles wrought by Mohammed in behalf of Klj and still opposes him. 
 Is such a thing possible ? exclaimed the shepherd. Yes, said the 
 wolf, they not only oppose him, but will ere long slay him and his 
 sons, and take his wives captives ; and notwithstanding these infamous 
 deeds, will yet claim to be true Musulmans, than which nothing^an be 
 more wonderful. For this reason the Most High has ordained that we 
 wolves should rend them in the fire of hell, and has made it a pleas- 
 ure for us to torment them, their agony contributing to our joy. 
 On this, said the shepherd, I exclaimed, Wallah !* were it not that 
 some of these sheep are a trust committed to me, verily I would leave 
 them and go and see that prophet. Servant of God, said the wolf, 
 go and wait on Mohammed, and leave me to pasture your sheep. 
 How can I have any confidence in your keeping them safe ? said I. 
 He replied, The same Lord that caused me to speak for your reli- 
 gious guidance, will enable me to take good care of them ; do you 
 not believe in Mohammed, and are you not his follower, receiving 
 all he says respecting his brother 5.1y ? Go, I will be shepherd in 
 your place, and the Most High and his angels will protect me, be- 
 cause I am in the service of a friend of Kly the friend of God. I 
 now committed my sheep to the two wolves, and came in all haste 
 to pay you my respects, prophet of God. 
 
 Mohammed glanced his eye over his companions, and saw that 
 some of them rejoiced to acknowledge the shepherd's testimony, and 
 some frowned, as if to charge him with falsehood. The hypocritical 
 scomers said among themselves, There is a collusion between Mo- 
 hammed and this man in order to deceive women and children with 
 a pretended miracle. By divine communication the prophet under- 
 
 * Note 86. 
 
VIII.] 0! MOHAMMED. 151 
 
 stood their whisperings, and smiling said, If you doubt the story of 
 this shepherd, I know he has told the truth. And he is certain of 
 the same who was with me in the world of spirits at the exalted em- 
 pyrean of the omnipotent God, who will be with me at the rivers of 
 life in the eternal world, and will aid me in drawing the mind of men 
 toward paradise. His light was transmitted with mine through pure 
 progenitors, he is partner in all the excellencies conferred on me, 
 namely, Aly-bin-Abut&lib, the first to embrace islam, with whose aid 
 I fear not the opposition of all others ; and were all the inhabitants 
 of earth and heaven to become infidels, verily, God by him would 
 sustain the true faith. But now, ye doubters and hypocrites, let us 
 visit this shepherd's flock, and after seeing the wolves take care of 
 the sheep, the truth of his statements will be evident. 
 
 On coming to the place they saw those beasts of prey walking 
 around the flock and protecting it on every side. Now, said the 
 prophet to those who attended him, do you wish for proof that these 
 wolves actually spake of me 1 An affirmative answer being given, 
 the prophet ordered the people to surround him so as quite to conceal 
 him from the wolves, and then commanded the shepherd to demand 
 of the animals if*the Mohammed they had celebrated was in that com- 
 pany. Immediately the wolves pushed through the ring, and forcing 
 their way to Mohammed said, As-salam alayka ! prophet of the 
 Lord of the universe, and best of creatures ! Rubbing their faces in 
 the dust before him, they said, We call mankind to you, informed 
 this shepherd of you and sent him to your presence. The prophet 
 then turned to the sceptics and said, No cavil now remains to infi- 
 dels and hypocrites ; you must be convinced that the testimony of 
 the shepherd respecting me was true ; and to prove that the declara- 
 tions concerning Aly were likewise true, surround him, and the wolves 
 shall point him out and repeat their testimony in his favor ; which was 
 immediately done, the wolves putting their faces in the dust before 
 him and saluting him as the mine of benevolence and generosity, the 
 province of understanding, celebrated in the same sacred books with 
 Mohammed, and declaring that God would bestow happiness on his 
 friends, and send his enemies to perdition ; so that if a man were to 
 pile up good works till they reached the empyrean, and still harbor- 
 ed an atom of enmity to Sly, his only reward from God would be 
 that of vengeance. 
 
 The companions of the prophet were greatly amazed at all this, 
 and said, It is strange that even wild beasts thus love and revere 
 Aly. Mohammed replied, If you wonder at this, what would be 
 your feelings were you to know in what estimation Aly is held in 
 heaven ! Verily, at Sidret-ul-Muntah&, I saw his image which 
 God had placed there to gratify the burning desire of the angels to 
 behold him, and the angels humbled themselves and bowed before 
 the image more reverently than these wolves have done to Aly him- 
 
152 LIFE AND BELIGION [OH. 
 
 self. God has sworn by his own holy nature, that whoever humbles 
 himself before K\y to the degree of a hair's breadth, thereby exalts 
 his rank in paradise a hundred thousand years' journey. 
 
 Eighth miracle : When the prophet first came to Medeenah, while 
 discoursing to the people in the mesjid, he used to lean his back 
 against a date-tree post. His companions at length said to him, 
 The assembly is large, and all are anxious to see you while you are 
 delivering public addresses ; if you grant permission we will make a 
 member* having several steps, which you may ascend for the purpose 
 of preaching, and from which all the people may see you. Leave 
 being given, the member was made, and the next Friday, when the 
 prophet came to deliver his discourse, he passed the post and ascend- 
 ed the place prepared for him. At this separation from the sayyid 
 of the prophets, the date-post began to wail like a mother over her 
 dead son, and to moan like a woman exhausted in travail. At this 
 lamentation the people in the mesjid raised loud cries and exclama- 
 tions. The kind and merciful prophet descended from the member 
 and went to the post, embraced it and soothed it, saying that he 
 did not pass it slighting its affectionate veneration for him, but for 
 the greater edification of the servants of God. 
 
 The post being tranquillized, Mohammed returned to the member 
 and said, Ye Musulm&ns, this post bewails separation from the 
 prophet of God, but among you are those so hard-hearted and indif- 
 ferent as to care nothing whether they are near him or far from him. 
 Had I not embraced the post, it never would have eeased its wail- 
 ings till the judgment day ; and some there truly are who in like 
 manner grieve at separation from the prophet and Sly. And more 
 ardent still are the feelings of the inhabitants of paradise towards 
 Mohammed and his family, and their eagerness for the destruction 
 of those who are enemies to me and my house. The Most High 
 causes the dwellers in paradise to know that the sheeahs are in the 
 hands of their enemies, from whom they suffer the greatest afflic- 
 tions, and against whom they practise religious dissimulation, and 
 are patient under their calamities. The inhabitants of that blessed 
 abode then exercise patience likewise, and are cheered with the pros- 
 pect that the sheeahs will ere long arrive among them. 
 
 Ninth miracle : When the prophet proclaimed the faith of islam 
 in Medeenah, the enmity of Abdullah-bin- Aby was raised to such a 
 pitch that he attempted to assasinate Mohammed in the following 
 manner : — He had a well in the court of his house, in which he plant- 
 ed poisoned spears and daggers, and covering it with a carpet, 
 invited Mohammed to an entertainment. In order to despatch the 
 commander of the faithful at the same time, he stationed a party 
 with drawn swords in his house, directing them to rush out and slay 
 
 * A pulpits-Note 87. 
 
VIII.] Ofl MOHAMMED. 153 
 
 Sly as soon as Mohammed fell into the well. To make this object 
 more sure, he poisoned all the dishes to he served up at the feast, so 
 that if one part of his plot failed, another might succeed. Of all this 
 the prophet was forewarned by Jibr&eel, and was further commanded 
 by the Most High to sit wherever his treacherous host requested 
 him, and eat whatever was set before him. Accordingly he was 
 seated on the fatal carpet, but what was the astonishment of Abdullah 
 to see it remain as firm as if laid upon a rock. The poisoned viands 
 were now set before the guests, when Mohammed directed Aly to 
 say grace, which he did in the following manner : In the name of 
 God the giver of health ; in the name of God the all-sufficient, and 
 in the name of God the forgiver ; in the name of that Lord without 
 whose permission nothing is injurious, or can inflict pain on earth or 
 in heaven ! He hears and knows all things ! The whole party then 
 ate till they were satisfied ; after which, perfectly uninjured, they 
 returned home. 
 
 Abdullah now declared that a mistake must have been made, and 
 that the food had not been imbued with poison. Accordingly he 
 seated his peculiar friends in the place of his departed guests, and 
 they consumed the remainder of the feast. The daughter of Abdul- 
 lah, who had made most of the arrangements for the intended 
 murder, having observed that the carpet sustained their guest, came 
 and sat down on it ; and according to the proverb, Whoever digs a 
 pit for his brother falls into it, down she went into the well, thereby 
 taking a very short road to hell. Great wailing now arose, for the 
 company present had been invited to the nuptials of that, young 
 woman, which were immediately to have taken place. Abdullah 
 charged his household not to report that his daughter had fallen into 
 the well, lest public disgrace should be added to his private calamity. 
 All his friends that partook of his feast died of the poison. The 
 prophet afterwards inquired of him what had occasioned the death 
 of his daughter and friends. Abdullah replied that the girl fell from 
 the roof of the house, and his guests died of a surfeit. God knows 
 best, said Mohammed, what was the cause of their death. 
 
 Tenth miracle : After the flight to Medeenah, when the prophet 
 was sitting one day among his followers, he said, I want a dish made 
 of flour, honey and butter. And I, said the commander of the 
 faithful, want the same the prophet does. What do you want ? said 
 Mohammed to Abubekr. The side of a roasted lamb, said he. 
 Omar and Osm&n expressed a wish for the breast of a roasted lamb. 
 What believer is there, said Mohammed, who will give us an enter- 
 tainment to-day, and provide what the prophet and his companions 
 desire ? Abdullah-bin- Aby said in heart, Now I may be able to 
 accomplish my purpose ; and accordingly he rose and promised to 
 give the entertainment. Having imbued his pudding and lamb 
 with a great quantity of poison, he returned and declared the feast 
 
154 LIFB AND BBLIGION [CH. 
 
 was ready. Who shall accompany me? demanded the prophet. 
 The man replied, Let Sly and Salman and Mikdad and Abuzer 
 and Amar come with you. Mohammed signed to Abubekr, Omar, 
 Osman and Talhah, saying, May not these come ? No ; said Abdul- 
 lah, for he did not wish to injure them, as they were his confederates. 
 I will not go myself, continued Mohammed, unless this whole com- 
 pany of Muhajerees* and Ansarees accompany me. prophet of 
 God, exclaimed Abdullah, what I have prepared is not more than 
 sufficient for five persons. The Most High, said Mohammed, sent 
 Hazret Eesa a table on which were a few fish and circular cakes of 
 bread, which God blessed to that degree that four thousand seven 
 hundred persons ate of that small provision and were satisfied. You 
 can do as you please, rejoined Abdullah. 
 
 The prophet then made proclamation to the Muhajerees and An- 
 sarees, seven thousand eight hundred of whom repaired with him 
 to the house of Abdullah. I am perplexed what to do, said the curse 
 to some of his companions. I wish to kill Mohammed and a few of 
 his particular friends, but it is far from my desire to occasion the 
 death of the whole company. He finally directed the hypocrites to 
 wear arms, and when Mohammed should die of the poison, and his 
 friends attempt to avenge his death, to kill them at once. When the 
 multitude arrived at the house, Abdullah introduced the prophet to a 
 small room, saying, Do you and Aly and Salman and Mikdad and 
 Amar seat yourselves here, and let the rest of the people occupy the 
 other rooms, the court-yard and street, and as soon as one company 
 have eaten let them give place to another. He who is able to multiply a 
 small provision, said Mohammed, can expand a little room into a wide 
 space. Mohammed then called in the whole multitude, who came and 
 seated themselves in concentric circles around him. Abdullah was not 
 a little amazed at this, but the prophet interrupted his wonder by order- 
 ing him to bring in his provisions. prophet of God, said he, please 
 eat first yourself, and then K\j, and. then your chief companions. 
 The Most High, said Mohammed, makes no such distinction between 
 me and SAj. He created us one light, and our friends and enemies 
 are the same, likewise our joys and sorrows, and Aly will eat when 
 I do. Be it so, replied Abdullah, adding in his heart, So much the 
 better, for Sly will not then draw his sword on us when Mohammed 
 dies. 
 
 After they had eaten and were satisfied, Mohammed ordered 
 Abdullah to place the food in the middle of the room that all might 
 eat. How can they reach it ? said the hypocrite. The prophet re- 
 plied, The same Lord who enlarged the room can lengthen their 
 arms. The whole multitude accordingly reached forth their hands 
 to the food, ate and were satisfied, leaving the bones of the lamb on 
 
 * Note 88. 
 
VIII.] OB MOHAMMED. 155 
 
 the table. Mohammed then spread his handkerchief and ordered 
 Sly to pour the remainder of the pudding on it, that the people 
 might partake of that also, which they did till they were satisfied, 
 at last expressing a wish that they had a draught of milk after their 
 dinner. Mohammed replied, Your prophet is dearer to God than 
 Ees& ; but for Him the Most High raised the dead, and He will do it 
 for your prophet. He then spread his handkerchief over the bones 
 of the lamb and said, Lord, since thou hast sent a blesssing on 
 this animal, and satisfied us with its flesh, bestow another favor and 
 supply us with its milk. By divine power flesh was restored to the 
 bones of the lamb, it moved, arose, and its udders distended with 
 milk. Bring vessels, said the prophet ; and all they brought were 
 filled, and the whole multitude were satisfied with the milk of the 
 lamb. Now, said Mohammed, were it not that I fear my sect 
 would fall into error and worship this sheep, as the Benee Israeel did 
 the calf, verily I would permit it to live and crop the herbage of the 
 field. He then prayed, and the restored animal was reduced again 
 to bare bones. The people then left that hypocrite's house, con- 
 versing in astonishment on the wonder they had witnessed. The 
 prophet himself remarked, From what has here been manifested, I 
 have been led to think how the Lord of the universe will enlarge 
 the gardens of paradise for the accommodation of the sheeahs, and 
 multiply their blessings in the paradise of Aden and of Firdoos. 
 Verily, to one of our sheeahs, or true followers, God may give in 
 paradise so much exaltation, so many palaces, Hoorees, and good 
 things, that the earth and all its bounties shall be in compari- 
 son but as a sand of the desert. The more faith a believer has, the 
 greater will be his reward, and the more good he does to his breth- 
 ren, the more extensive will be his dwelling and blessings in para- 
 dise. Patience under oppression, and religious dissimulation, will 
 secure to the shee&hs eternal and boundless favors. 
 
 Many celestial signs and miracles of different kinds were mani- 
 fested in attestation of the mission of Mohammed. The first of 
 these is his cleaving asunder the moon, which the Most High has de- 
 clared in the illustrious Koran, " The hour of judgment ap- 
 proacheth ; and the moon hath been split in sunder ; but if the un- 
 believers see a sign, they turn aside saying, This is a powerful 
 charm."* The majority of both sheeahs and sunnees relate that this 
 verse was communicated when the Koraysh demanded a miracle of 
 Mohammed, who signed to the moon, and by divine power it was 
 cleft into halves. In reference to this sign, the imam Jafer-e-Saduk 
 informs us that fourteen hypocrites, who subsequently attempted to 
 kill the prophet at the hill Akabah, waited upon him on the four- 
 teenth night of the month, when the moon was full, and said, Every 
 
 * Surah 54 : 1, 2. 
 
156 LIFE AND RELIGION [CH. 
 
 prophet has had a miracle to attest his divine mission, and to-night 
 we demand of you an illustrious miracle. Name it, said Moham- 
 med, that I may perform it. If you are in favor with the Most 
 High, they replied, command the moon to be divided in halves. 
 Instantly Jibraeel announced to Mohammed a salutation from the 
 Lord, and that all things were subjected to his command. The 
 prophet then raised his head toward heaven, saying, Moon,* part in 
 twain ; which was immediately done. The prophet prostrated him- 
 self in thanksgiving to God, and his followers did the same. On 
 arising, he was asked to restore the moon to its former state, which 
 was forthwith accomplished. His visitors then said, Let one side of 
 he moon be cloven, and the other side remain in its natural state. At 
 his command this likewise was done. His adversaries now said, 
 "We have friends coming from Sham and Yemen ; if they shall have 
 seen to night what we have witnessed, we will believe ; if they re- 
 port nothing of these signs, then we shall know that you have impos- 
 ed on us by sorcery. At this conclusion, the Most High sent down 
 the verse quoted above. Various witnesses declare that this mir- 
 acle was manifested at Mekkah, and that the travellers referred to by 
 the Koraysh declared they saw the same prodigies which appeared 
 to the visitors of Mohammed. Ibn-Masood swore that the parts of 
 the moon separated so far that he saw Mount Hura. between them. 
 
 Another tradition says that Abujahl declared the whole affair was 
 magic, but that they would inquire in surrounding places and ascer- 
 tain if any change was observed in the moon on that night, and 
 finding that the appearances at Mekkah were seen everywhere, all the 
 infidels agreed that it was sorcery. Another tradition in reference 
 to this same subject declares that the prophet was sitting by the rock 
 of Ismaeel, when the sceptics visited him, and said, We know that a 
 sorcerer can do nothing in heaven, therefore show us a miracle from 
 thence. He then asked if he should show them a miracle in the full 
 moon. They replied in the affirmative. With his miracle-work- 
 ing finger he then signed to the moon, and it was sundered in twain ; 
 one half fell on the roof of the Kabah, and the other half on Mount 
 Abukubays. On requesting him to reunite the parts, it was in- 
 stantly done, upon which they said to one another, Let us be gone, 
 Mohammed's magic acts in heaven and earth. 
 
 The second celestial miraele of Mohammed was his bringing back 
 the sun after that luminary had set. Sheeah and sunnee ulemas 
 agree that on a certain occasion the prophet had sent Sly away on 
 business, and he did not return till the hour for afternoon prayers 
 had passed. When Sly eame back the prophet laid his head in his 
 lap, and in that state received a divine communication, which was 
 not ended until the sun was setting. He then inquired of Sly if 
 
 * Note 89. 
 
VIH.] OB MOHAMMED. 157 
 
 he had performed prayers. No, said he, I could not lay aside 
 your blessed head for any purpose. Mohammed then prayed, 
 Lord, Alj was employed for thee and thy prophet, therefore 
 bring back the sun for him to perform prayers. Immediately 
 the sun returned several degrees above the horizon, and again shone 
 on the earth. 
 
 The day after the prophet's ascent to heaven he announced that 
 he had seen the Koraysh kafilah at such a stage, and that it would ar- 
 rive on the following Wednesday. That day, however, drew towards 
 a close and the kafilah did not appear, and Mohammed's enemies 
 were in high expectation of convicting him of falsehood. But the 
 Most High at the prophet's prayer caused the sun to linger an hour 
 longer than usual above the horizon, in which time the kafilah arriv- 
 ed and Mohammed's verity was proved. 
 
 The third celestial sign was the falling of stars and innumerable 
 meteors at the prophet's birth, and the prohibition of evil spirits from 
 ascending the heavens. 
 
 The fourth miracle of this class was restraining rain for seven years 
 from the tribe of Muzr, at the imprecation of the prophet. A dreadr 
 ful famine was the consequence of this judgment. To this may be 
 added the great rain at Medeenah, which in a time of extreme drought 
 was sent in answer to his prayer. 
 
 The fifth miracle was the cloud that overshadowed him before and 
 after his assumption of the prophetical office, full accounts of which 
 have already been given. 
 
 Sixth : A table was sent down to him laden with viands and fruits 
 of paradise, of which none but himself, S.ly, Fatimah, Hasan, and 
 Husayn were permitted to partake. The compiler states that tradi- 
 tions respectingthe descent of the table from heaven are very numer- 
 ous, an account of which will be given in the histories of Ely, Fatimah 
 and their two sons. 
 
 Seventh : It is related on the authority of Anis, that the prophet 
 sent a summons to Faroun, an Arab, to embrace the faith, which he 
 refused, and God fn consequence sent a cloud, from which issued 
 lightning that tore away his skull, on which this verse was commu- 
 nicated : " The thunder celebrateth His praise* and. the angels also, 
 for fear of him. He sendeth his thunderbolts, and striketh there- 
 with whom he pleaseth, while they dispute concerning God„; for he 
 is mighty in power."* 
 
 Eighth : In the commentary of the imam Hasan Askeree, it is re- 
 lated that the prophet said to Abujahl, God preserves you from pun- 
 ishment because you will be the father of one, even Akramab, who 
 will aid the Musulmans. And there are other infidels of you who 
 will believe, or from whom Musulmans will proceed, oa which ae- 
 
 * Swab 13 : 14. 
 
158 LIIE AND KELIGION [CH. 
 
 count divine vengeance delays. But look ye now toward heaven. 
 On doing so they beheld its gates open and fire coming down and 
 impending over their heads. It approached so near that their shoul- 
 ders were scorched, and they trembled with fear. Be not alarmed, 
 said the prophet, for it will not burn you yet. 
 
 Of miracles manifested in terrrestrial objects in attestation of the 
 divine mission of Mohammed, the following fifty are examples: 
 
 1. On his passing the gates of Mekkah every rock and tree he 
 passed reverently bowed before him, and saluted him prophet of God. 
 
 2. Date-trees in the court of Abutalib bowed their heads, so 
 that Mohammed, when a child, could gather fruit from the highest 
 branches. 
 
 3. In the wilderness two trees left their positions and came to- 
 gether to screen the prophet on a certain occasion. 
 
 4. A date-post in his mesjid at Medeenah wailed on account of 
 his leaving it. 
 
 5. At the request of certain Koraysh chiefs, who demanded a mir- 
 acle, he called a tree to his presence, halved it, and finally restored 
 it to its original state. 
 
 6. At the request of a certain man who asked for a miracle, he 
 caused two trees distant from each other to unite, and then sent them 
 to their respective places. 
 
 7. At the desire of Abutalib, he called a tree to him which pros- 
 trated itself before him. 
 
 8. A mountain poured forth water and testified to the prophetical 
 office of Mohammed, in proof of his assertion that the rocks were less 
 obdurate than the hearts of the people around him. On another oc- 
 casion, to convince some unbelieving Yehoodees, he summoned a 
 mountain to his presence, halved it by a horizontal section, and put 
 the base at the top, all by his command. 
 
 9. The idol Hubel prostrated itself on its face before Mohammed, 
 testifying to his prophetical office and to the im&mate of Sly. 
 
 10. When Abutalib and his party were besieged in the defile by 
 the Koraysh, at the prayer of Mohammed, food and clothing and 
 every thing they desired was supplied from paradise, and their nar- 
 row defile, at his signal, was expanded into a verdant, flowery and 
 fruitful plain the eye could not measure. 
 
 11. The prophet put a stone in the middle of a road to turn water 
 from his field, where it still remains, but through his miraculous in- 
 fluence no person has ever struck his foot against it, neither has it 
 occasioned any harm to animals. 
 
 12. To satisfy a claim which a Yehoodee had on a MusulmS,n for 
 a date-orchard, the prophet ordered Sly to collect as many seeds as 
 there were date-trees in the bond. He put the seeds into his bless- 
 ed mouth and gave them to Aly, who thrust them into the ground, and 
 
Tin.] 01 MOHAMMED. 159 
 
 vegetation followed so rapidly that the orchard was no sooner plant- 
 ed than it appeared laden with the various kinds of dates, yellow, red, 
 white and black. This miraculous orchard was delivered to the Ye- 
 hoodee, and his claim on the Musulman cancelled. This miracle re- 
 sembles one which will be related in the history of Salman.* 
 
 13. As Mohammed and Kly were once walking in a date-orchard 
 the trees said one to another, This is the prophet of God, and he who 
 accompanies him is his successor. 
 
 14. In the expedition of Ahz&b a great mound of earth, that had 
 been thrown up from a trench, was removed by invisible hands, at- 
 tended with voices and odes- 
 
 15. The prophet leaned his back against a dry tree, which imme- 
 diately became verdant and produced fruit. 
 
 16. Encamping at Hejfah the prophet sat down under a tree of 
 small shadow, but being grieved for his companions exposed to the 
 beams of the sun, by divine power he caused the tree to grow and 
 overshadow them all, on which occasion this verse was communica- 
 ted : "Dost thou not consider the works of thy Lord, how he stretch- 
 eth forth the shadow before sunrise ? If he had pleased, he would 
 have made it immovable forever."^ 
 
 17. The Koraysh had placed three hundred and sixty idols in the 
 Kabah, all of which fell in adoration at the communication of the 
 verse, " God hath born witness that there is no God but He. "J 
 
 18. Once in circuiting the Kabah the prophet omitted to put his 
 hand on the west corner, which immediately exclaimed, Am not I a 
 corner of the Kabah ? why do you not put your blessed hand on me ? 
 He then returned and said, Peace be to thee, I will not abandon thee. 
 
 19. On a certain occasion he entered a date-orchard, and each tree 
 besought him to take of its fruit, bending down its branches that he 
 might do so. 
 
 20. To convince an Arab of his divine mission, he called a cluster 
 of dates from the tree, and then remanded it to its original position. 
 
 21. A notorious infidel and famous wrestler, named Rukanah, 
 of the Benee Hashim, as he was pasturing sheep one day in a wMy, 
 met the prophet alone, and said, Were it not for the relationship 
 between us, my first salutation would have been to kill you, the 
 reviler of our gods. Can your God deliver you from me ? Let us 
 wrestle ; if you throw me, I will give you ten sheep. Mohammed 
 raised him up and dashed him to the ground. This was not your 
 own feat, said Ruk&nah, your God did it for you. But not satisfied 
 with this, he twice again staked ten sheep and was thrown. The 
 
 * See ch. xx., IT 42. 
 
 t Surah 25 : 47. Dost thou see how thy Lord has extended and widened 
 the shade ? If He pleases He makes it abiding. — Persian version. 
 I Surah 3 : 16. 
 
160 LIFE AND RELIGION [CH. 
 
 prophet, however, refused the thirty sheep he had won, and invited 
 Rukanah to become a Musulman, and sailed a tree to him to con- 
 vince the infidel, but all in vain. 
 
 22. On a certain expedition, Mohammed and his army came to 
 a mountain impassable for horses. At his prayer the mountain sunk 
 into the earth, was broken to pieces and a way opened. 
 
 23. The commander of the faithful relates that Mohammed sent 
 him to regulate affairs in Yemen, ordering him on ascending the 
 summit of Afeek, to proclaim with a loud voice, trees, clods and 
 dust, the prophet of God sends you his salutation. On ascending 
 Afeek, I beheld the people of Yemen with drawn swords ready to 
 attack me. I proclaimed the salutation as I was commanded, when 
 the objects addressed, with one voice cried, Peace be to Mohammed, 
 the apostle of God, and to thee. This so terrified the Yemenees, that 
 their knees smote together, and casting down their weapons they 
 yielded me the most implicit obedience. 
 
 24. The castle of Benee Kaieezah, which the prophet besieged, 
 was surrounded with date-orchards, to which he signed, saying, Re- 
 move to a distance, and they obeyed. 
 
 25. Mohammed said there was a rock in Mekkah which saluted 
 him before his assumption of the prophetical office. 
 
 26. Mohammed gave a pebble to Aly, which immediately said, 
 There is none but God. 
 
 27. A Yehoodee came and said to Mohammed, Where is your 
 Lord ? The prophet replied, His wisdom and power are in every 
 place, but He has no locality. What is His condition V added the 
 inquirer. Mohammed said, How can I explain His mode of being, 
 since He has no creature qualities 'i The Yehoodee concluded by 
 demanding how he should know Mohammed was a prophet. Imme- 
 diately rocks and every thing else declared Mohammed the prophet 
 of God, on which the Yehoodee became a Musulman. 
 
 28. On entering a certain garden, a stone on the mouth of a well 
 saluted him, and besought him to intercede that it should not be 
 numbered among the stones of hell, which the prophet prayed might 
 not be done. 
 
 29. In the expedition against Taeef, the army marched through 
 a wilderness in which were many lote-trees. Sleep having overcome 
 the prophet, his camel advanced against a lote-tree, which parted to 
 open him a way, half, standing on one side of his path and half on 
 the other, where it still remains in that state, and is called the 
 prophet's lote-tree, and is much venerated. People bind its leaves 
 on their sheep and camels to protect them from harm. This is a 
 miracle whose traces remain to this day. 
 
 30. Soon after Mohammed's assumption of the prophetical office, 
 a company of Arabs having assembled to worship an idol, it warned 
 them that he had appeared, calling on all to embrace the true relig- 
 
VIII.] OP MOHAMMED. 161 
 
 iou. Upon this the company waited on him, and most of them 
 believed. 
 
 31. Keturning on a dark rainy night from the mesjid, Mohammed 
 met an acquaintance, who said that darkness made it impracticable 
 for him to attend prayers in the mesjid. The prophet had the stem 
 of a date-cluster in his hand, and gave it to the man, saying, This 
 will light you ten nights, which proved true. He further warned 
 the man that a demon had taken possession of a comer in 
 his house, whom he must attack sword in hand. On entering his 
 house the man saw a black object in a corner, which, on his assault- 
 ing it, went up the wall and disappeared. 
 
 32. Jibraeel, on visiting the prophet one day, found him sad, and 
 inquiring the cause, he said he was grieved at the violence audi 
 falsehood of infidels. Shall I give you a proof, said the angel, that 
 God has subjected all things to you I Call that tree. It came, and 
 at the command of Mohammed returned to its place. 
 
 33. In a certain journey, Mohammed said to an Arab, Shall 1 
 show you something good ? Yes, said he. Then say, I testify that 
 there is no God but God, and Mohammed is the prophet of God. 
 Have you proof of this V inquired the Arab. Hereupon a tree was- 
 summoned to come and testify for Mohammed, which it did and then, 
 returned. The Arab then asked if he should adore the prophet. 
 Mohammed said, None is worthy to be adored but God ; if he, the* 
 prophet, had allowed any to adore another, it, should have been» 
 women their husbands. The Arab became a Musulman. 
 
 34. To convince a man of his truth, Mohammed took nine peb- 
 bles, which in his hand uttered praises to God, but were silent when 
 he laid them on the ground. 
 
 35. Mohammed prayed one morning in the house of his uncle 
 Abbas, and when he concluded, the corners and walls of the house 
 msponded, Amen. 
 
 36. A man having died, his friends in vain attempted to dig hi* 
 grave, as their spades and pickaxes made no impression on the 
 ground. On reporting this to the prophet, he went with them to the 
 place, saying, The deceased was an amiable man, and it ought not 
 to be difficult to dig his grave. He then sprinkled a cup of water on< 
 the spot, after which their implements penetrated as into soft sand. 
 
 37. As Mohammed was encamped in a certain place, on one of: 
 his expeditions from Medeenah, Jibraeel came and ordered him to, 
 mount, and presently they arrived at Fadak, the earth having been 
 folded like a garment, thus shortening their way. The people of' 
 Eadak hearing the sound of horses approaching, had been so frightr; 
 ened that they fled to .the mountains, after locking their town and 
 givine the keys to an old woman that dwelt outside. From her 
 Jibr&eel took the keys, and after they had entered and been through 
 
 12 
 
162 LIFE AND RELIGION [CH. 
 
 the place, the angel announced to Mohammed that God gave Fadak 
 to him. This verse was now communicated : " The spoils of the 
 inhabitants of the towns which God hath granted to his apostle are 
 due unto God and to the apostle, and him who is of kin to the apos- 
 tle."* On returning to the army the earth was contracted in the 
 same manner it had been before. The prophet gave the village to 
 his daughter Fatimah, and to her heirs in perpetuity, to cancel the 
 dower he was to have paid her mother. The people of Fadak 
 agreed to pay an annual revenue of twenty-four thousand deen&rs, 
 which are about three thousand six hundred tom&nst of our time. 
 
 38. After he had divided the spoils won at Hunayn, the people 
 still continued to press upon him for more, and annoyed him so 
 much that he went and leaned his back against a tree, where they 
 pressed upon him till his back was bruised and he escaped to 
 another place. That tree derived such virtue from his leaning 
 against it, that it was always verdant the whole year. 
 
 39. Certain persons dining with the prophet, heard voices from 
 the food uttering praise. 
 
 40. When Mohammed was building a mesjid at Medeenah, he 
 summoned a tree from Mekkah, which came and testified to his pro- 
 phetical office. 
 
 41. Sending Abdullah-bin-Tufayl to instruct his own people in 
 the faith, the prophet gave him as a sign, light constantly beaming 
 fmm the end of his whip, by which light he introduced his people 
 to the effulgence of islam. Another man had been cautioned by the 
 Koraysh to fill his ears with cotton when he entered the Kabah, 
 that he might not hear the preaching of Mohammed. But the more 
 cotton he thrust into his ears, the plainer he heard all the prophet 
 said, and was brought by the miracle to become a Musulm&n. 
 
 42. As the army were digging a trench at Ahzah, they came to a 
 rock which with three strokes of a pickaxe Mohammed broke to 
 pieces, every stroke eliciting a blaze that illumined the world. 
 
 43. At the battle of Badr, Ak&shah broke his sword, upon which 
 Mohammed gave him a stick, saying, Fight with this. The stick 
 was transformed into a sword in the man's hand, and he ever after 
 fought with it. 
 
 44. At the battle of Ohod, the prophet gave a stick to one man, 
 and a date-leaf to another, both of which were transformed to fine 
 cutting swords. 
 
 45. At the conquest of Mekkah; he threw a handful of pebbles 
 at the idols there, saying, Truth has come and falsehood is put away. 
 Immediately the idols fell on their faces, and the people of Mekkah 
 said, We never saw a more powerful magician than Mohammed. 
 
 46. A bow was presented to Mohammed, on which was painted 
 
 • Surah 69 : 7. t See Note 61. 
 
VIII.] 0J MOHAMMED. 163 
 
 the figure of a black eagle. On putting his blessed hand on the 
 figure, it was instantly obliterated. 
 
 47. Am&r-bin-Yaser one day said to Mohammed, There is a doubt 
 in my heart respecting your prophetical office ; have you a miracle 
 which will remove that doubt ? He replied, When you return home, 
 inquire about me of every tree and stone you see. On following 
 this direction, the trees and stones testified that Mohammed was the 
 prophet of the Lord. 
 
 48. In the commentary of the im&m Hasan Askeree, it is related 
 that Mohammed one day accosted a believer and asked him how he 
 found his heart toward his brother believers. The man said he 
 regarded them as his own soul ; their joys and sorrows were his own. 
 Thou art a friend of God, said the prophet, shrink not at the calam- 
 ities of this world, and although you possess nothing, you will become 
 richer than all others by pronouncing benedictions on Mohammed, 
 S.ly, and their sacred family. The man was rejoiced at this declar- 
 ation, and constantly pronounced benedictions as he had been 
 directed. One day Abubekr and Omar met him in the baziir, and 
 said to one another, Let us joke this simpleton. 
 
 There has been a brisk trade, and large profits have been realized 
 to-day, said Omar to the man, what business have you done ? I have 
 nothing to trade with, he replied, but have been pronouncing bless- 
 ings on Mohammed and his family. That is a profitless business, 
 observed Omar ; when you go home you will find hunger spread^ 
 your table with all sorts of vexations and troubles, and the angels 
 that bring Mohammed hunger and thirst and degradation, will be 
 ready to serve you. The man swore by the Most High that it was 
 not so, but that Mohammed was the prophet of God, and whoever 
 believed in him would soon enjoy divine blessings. In the midst 
 of this dispute, a fishmonger passed, having a tainted and very offen- 
 sive fish in his hand. Sell your fish to this man, said the hypocrites ; 
 on which the fishmonger said to the believer, Buy the fish, for 
 nobody else will. I have no money, he replied. Buy it, said the 
 hypocrites, and the prophet of God will pay for it. The honest 
 Musulman accordingly took the fish, and the fishmonger, who called 
 on the prophet for his pay, was ordered a dirhem, with which he 
 joyfully returned, saying, This is several times the value of the fish. 
 The believer now opened his fish and found two precious stones in 
 it, worth two hundred thousand dirhems. The hypocrites, Abubekr 
 and Omar, were excessively vexed at the Musulman's good fortune, 
 and went to the fishmonger and told him what had been found, add- 
 ing, You sold the fish only, not the jewels, therefore come and 
 claim them as your property. 
 
 The fishmonger was not slow in asserting his claim, which the 
 Musulman yielded, but the former no sooner took the precious stones 
 in his hand than they became two scorpions and stung him. He 
 
164 LIFE AND RELIGION [CH. 
 
 yelled and threw them from him. Abubekr and Omar remarked, 
 This is not strange, considering the sorcery of Mohammed. Mean- 
 while the Musulman found two more valuable stones in the fish, 
 which the hypocrites urged the fishmonger to take, but on his at- 
 tempting to do so the gems were transformed into two serpents, 
 Which attacked the man furiously and stung him. He yelled and 
 said to the Musulman, Take these things yourself, I do not want 
 them. The believer therefore took the serpents and scorpions, which, 
 by the miraculous power of the prophet, were restored to precious 
 gems. Abubekr and Omar observed, We never saw a more perfect 
 magician than Mohammed. Enemies of God, retorted the Musul- 
 man, if this is magic then paradise and hell are magic also. Believe 
 in God, who has bestowed great favors on you and manifested His 
 miracles before your eyes. The Musulman then brought the jewels 
 to the prophet, and afterwards sold them to some foreign merchants 
 at Medeenah for four hundred thousand dirhems. 
 
 Mohammed said to the man, This good fortune God has given 
 you because you honor me, His prophet, and S.ly, my brother. Do 
 you wish me to tell you of a profitable trade in which you may invest 
 this capital? Yes, replied the believer. Mohammed replied, Lay 
 it out then for trees in paradise, by dividing it among your brethren 
 of the faith, of whom some are your equals in religion, some your 
 inferiors, and others your superiors. Every particle of beneficence 
 you bestow upon them insures you a reward a thousand times greater 
 than the mountains Abukubays, Ohod, Soor and Shayr. For thin 
 benevolence on your part, God will bestow on you golden palaces in 
 paradise, having turrets of ruby and emerald. A man now arose in 
 the assembly, inquiring what would be the reward of one like him, 
 who had nothing to give. The prophet replied, A high rank in 
 paradise will be conferred on you for your love of me and my family, 
 and your hatred of my enemies. 
 
 49. It is related that when Mohammed fled to Medeenah, the 
 infidels of Mekkah sent a horseman in pursuit. On overtaking him 
 the feet of the pursuer's horse sunk into the ground at'the prayer of 
 the prophet. He then implored Mohammed to pray that he might 
 he delivered, which was no sooner done than he again attempted to 
 attack the prophet. This was repeated three times, after which the 
 horseman besought an assurance of safety for himself, and returned. 
 
 50. The prophet, after sucking a date-stone, thrust it into the 
 earth and it immediately vegetated. 
 
 Miracles manifested in children and animals in attestation of Mo- 
 hammed's divine mission. 
 
 1. An idolatress who had often reviled the prophet, passed him 
 one day with an infant on her shoulder, two months old. By divine 
 power the boy saluted him prophet of God, to the amazement of 
 
VIII.] OF MOHAMMED. 165 
 
 his idolatrous mother. On being questioned by Mohammed, the 
 child said that the Lord of the universe had taught him who he, the 
 prophet, was. 
 
 2. Respectable traditions declare that on the farther side of Yemen 
 is a wady called Barahoot, whose only animals are owls and black 
 serpents. In that wady is a well, named Balahoot, to which souls of 
 infidels and idolaters are brought every evening and made to' drink 
 of the ichor of hell. Beyond that wady are several clans called 
 Zerah, among whom, after Mohammed had assumed the prophetical 
 office, a calf struck his tail on the ground, saying with a loud voice, 
 A man has arisen in Mekkah, who summons the people to testify 
 there is no God but God. The people of Zerah now fitted out a 
 vessel, which they manned with seven persons, and which, without 
 any care on the part of the master, arrived at the port of Jeddah. 
 The men then travelled to Mekkah and waited on the prophet, who 
 told them they had been warned by a calf. After explaining the 
 faith to them he sent them home, accompanied by a man of the Benee 
 Hashim to instruct their tribe. 
 
 3. A boy was so late in beginning to speak that it was thoughthe 
 was dumb. He was brought to Mohammed, who demanded, Who 
 am I ? The prophet of God, replied the boy. After this he enjoy- 
 ed the faculty of speech. 
 
 4. A man came to the prophet and said, If you will expel a mon- 
 strous serpent that infests our wady, and restore a dry and decayed 
 date-tree there to verdure and fruitfulness, we will believe on thee ; 
 all which Mohammed performed. 
 
 5. A child yet in swathing-clothes was brought to Mohammed, 
 who demanded, Who am I'? The prophet of God, replied the 
 infant boy. 
 
 6. When Mohammed fled to the cave, the Most High sent a 
 spider, which spun a web over the entrance, and a pair of doves, which 
 built a nest there, so that when the Koraysh traced the prophet to 
 the cave and saw the spider's web and doves' nest, they said, If a 
 person had entered this cave last night, the web would have been 
 torn away, and the doves would not have settled here ; therefore 
 they returned without searching the cave. On this account the 
 prophet forbid killing spiders and making game of the sacred dove, 
 and by divine authority ordained a particular atonement to be made 
 for killing one of them. 
 
 7. The prophet on a certain- occasion retired to a distance, and 
 having there performed his ablutions, as he was about to draw on 
 his boot, a bird, which from its color is called greencoat, snatched 
 the boot up into the air, and on throwing it down a black serpent 
 issued from it. For this reason, killing the greencoat was prohibited. 
 On this occasion the prophet offered the prayer, Lord, I trust in 
 thee to defend me from that which crawleth, that which goeth on 
 
166 LIFE AND RELIGION [CH. 
 
 two legs, that -which goeth on four legs, and every other thing harm- 
 ful. 
 
 8. The eighth miracle respects a wolf's attacking a shepherd's 
 flock and afterwards directing the man to Mohammed. 
 
 9. Certain Yehoodees having bought poison at a great price, de- 
 livered it to a woman of their nation, named Abdah, offering a large 
 reward if she would contrive to administer it to Mohammed, who, 
 they declared, was destroying their religion. She accordingly im- 
 bued a baked sheep with the poison, assembled the chiefs of the 
 Yehoodees at her house, and then waited on Mohammed, saying, I 
 am your neighbor, and neighborly courtesies are obligatory. The 
 chiefs are my guests to-day, and I beg that you and your compan- 
 ions would adorn my dwelling with your presence. Accordingly he 
 visited the woman with several of his companions who had fled after 
 him to Medeenah. When he entered the house, the Yehoodees 
 rose, leaned on their staffs, and held their noses, saying to Moham- 
 med, it was a rule with them that when a prophet came to their 
 houses they should stand in his presence, and hold their mouths, lest 
 he should be disgusted with their breath. The wretches lied, and 
 only did this through fear of inhaling the effluvia of the poison. 
 The sheep was no sooner produced than the shoulder warned Mo- 
 hammed that it had been imbued with poison. 
 
 10. A camel being claimed by two Arabs in the presence ofthe 
 prophet, the animal testified to which of them it belonged. 
 
 11. Mohammed on a certain occasion passed a gazelle which had 
 been bound to a tent-rope. By divine power she spake and said, 
 prophet of God, I am the dam of two young ones that are thirsty 
 while my udders are full of milk ; liberate me that I may go and 
 nurse my young, and then I will return to my bonds, which she did. 
 The man who had caught the gazelle was an unbeliever, but this 
 miracle converted him to the faith, and he set the animal free. 
 Another tradition says that when the gazelle, after being liberated 
 by the prophet, went and told her young what had passed, they 
 refused to suck till they had waited on him. They came and rubbed 
 their faces on his feet, and after they were freed by the hunter, who 
 was a Yehoodee, Mohammed put chains on their necks, as a sign that 
 it was not lawful to hunt and take them. A mesjid was erected on 
 that spot in commemoration of these events. 
 
 12. One day a camel came and prostrated itself before the proph- 
 et, and put its head on the ground. Omar observed, This camel 
 has prostrated itself in adoration of you ; we are more worthy to 
 adore you than this animal. The prophet replied, Your adoration 
 must be paid to God. If I had commanded one person to adore 
 another, verily I would have ordered women to adore their husbands. 
 He then summoned the owner of the camel, and said to him, The 
 animal complains that you wish to kill it, after it has served you its 
 
VIII.] OS MOHAMMED. 167 
 
 whole life, and become old, blind, lean, and weak. It is true, said 
 the man ; we have guests and I wish to slaughter the creature. At 
 the order of the prophet the man agreed not to kill the camel. 
 
 13. A camel complained to the prophet that it was worked very 
 hard and had little to eat. He called the owner, who acknowledged 
 the fact and promised to improve the animal's condition. 
 
 14. Wolves complained to the prophet of hunger. He called 
 the shepherds and directed them to set apart a portion of their flocks 
 for those beasts of prey. The shepherds, however, were too miserly 
 to do it, wherefore he allowed the wolves to seize the sheep, whereas 
 if a portion had been allotted, they never would have taken more 
 than their allowance to the judgment day. 
 
 15. At Akabah,* where the hpyocrites attempted to kill the 
 prophet, by frightening his camel to cast him, she swore that if they 
 cut her to pieces she would not stir a foot out of the road. 
 
 16. On his entering a garden, several sheep fell in adoration before 
 the prophet. Abubekr said, shall we also adore thee? No, he re- 
 plied, it is not lawful to adore any but God. 
 
 17. A camel testified before the prophet that her master had not 
 stolen her, as another Arab alleged. 
 
 18. An ass taken by Mohammed at Khyber, testified that he 
 was the sixtieth in lineal descent of a race on none of which any but 
 a prophet had ridden. 
 
 19. The prophet was requested to mark some sheep. At his 
 touch their ears became white, which mark distinguishes their off- 
 spring to this day. 
 
 20. One day an Arab came and said, Who is this? The 
 prophet of God, they replied. By L&t and Uzzy, replied the man 
 addressing Mohammed, you are my greatest enemy, and were it not 
 that my people would call me precipitate, I would immediately kill 
 you. Believe, said the prophet. The Arab threw a green lizard 
 out of his sleeve, and said, I will not believe till this lizard does. 
 Immediately the reptile in elegant Arabic exclaimed, ornament 
 of all to be assembled at the judgment, thou wilt lead the pure to 
 paradise. Whom do you worship ? said the prophet. The lizard 
 answered, That God who rules over all, is omniscient, and has made 
 fire the instrument of his punishment. Who am I ? continued Mo- 
 hammed. The creature replied, Thou art the apostle of the Lord 
 of the universe, and the seal of the prophets : happy he who ac- 
 knowledges thee, and hopeless he that denies thee. There can be no 
 clearer evidence than this, said the Arab, and although I came here 
 your bitterest enemy, I now hold you dearer than my life, my father 
 or mother. He then repeated the creed, became a Musulman, and 
 returning to the tribe of Benee Saleem, to which he belonged, 
 
 * See ch. xvii., % 41. 
 
168 LIFE AND RELiarON [CH. 
 
 brought more than a thousand of them to embrace the faith. His 
 name was Sad-bin-Ma&z, and the prophet made him emeer of his 
 tribe. 
 
 21 . A camel that had become so mad and ferocious that no one 
 could approach it, prostrated itself before the prophet, who drew his 
 blessed hand over the animal's head, and binding it with a rope re- 
 stored it perfectly submissive to its master. 
 
 22. A camel persisted in following the prophet, beseeching him 
 to buy it, complaining that its master ill-treated it. Mohammed 
 bought the animal and gave it to Aly, who fought the battle of Su- 
 fayn, mounted on it. 
 
 23. Sad-bin-Abadah one night entertained the prophet and K\j, 
 and as they had fasted during the day, Mohammed said to him, We 
 have breakfasted with you and the angels have pronounced blessings 
 upon you. On leaving, Sad entreated the prophet to ride his ass, 
 Which was a very bad traveller, but Mohammed had no sooner 
 mounted than it became so fleet that no other quadruped could over- 
 take it. 
 
 24. It is related by both sheeahs and sunnees that Safeenah, a 
 freedman of the prophet, was sent on a certain maritime expedition, 
 and was shipwrecked. My comrades and the goods were all lost, 
 said Safeenah, but I lashed myself to a plank, and was borne by the 
 waves to a mountain in the midst of the sea. On attempting to get 
 ashore, a receding wave swept me away and carried me out to sea. 
 Again I was hurried to the mountain, and again washed away. This 
 was repeated several times, till at last I succeeded in reaching shore, 
 and rendered hearty thanks to God for the deliverance. As I was 
 wandering in amazement along the beach, suddenly a lion leaped 
 from his covert to seize me, and I quite despaired of escape, but 
 said, Lord, I am thy servant, and the freedman of thy prophet ; 
 having saved me from the sea, wilt thou now leave me to be destroy- 
 ed by the lion 1 It then fell into my heart to say, beast of prey, I 
 am Safeenah, the agent of the apostle of God ; respect me for his 
 sake. On my oath, I had no sooner said this than he ceased roaring, 
 came to me like a eat, and rubbed himself first against my right 
 leg, then against my left, and looking in my face, lay down, signing to 
 me to mount him, which I did and was carried with the utmost fleet- 
 ness to an island where trees, fruit and good water abounded. He 
 now signified that I should dismount, and he stood by while I 
 quenched my thirst, allayed my hunger, and gathered some leaves 
 for a partial covering to my body. Of other leaves I made a basket, 
 which I filled with fruit. I dipped a garment which I still retained 
 in water, so that if thirsty in the expedition I was about to 
 make, I might wring the garment for a beverage. When I had fin- 
 ished these preparations, the lion lay down and made a signal for 
 me to mount, after which he carried me by another route to the sea- 
 
VIII.] OF MOHAMMED. 169 
 
 shore. Here I saw a vessel at sea, and swinging my garment the 
 signal was observed, and the Vessel stood in toward the shore. On 
 approaching and seeing me mounted on a lion, they were amazed, 
 repeated the creed, and demanded if I were a Jin or a human being. 
 I replied that I was Safeenah, an agent of the prophet, for whose 
 sake the lion was so obsequious to me. At the name of Mohammed, 
 they lowered their sail, cast anchor, and sent two men in a boat 
 with clothes for me. I dismounted and dressed, the lion attentively 
 observing my motions. One of the men said, Let me carry you on 
 board the boat; a lion should not be more attentive to the friends of 
 the prophet than his own sect. Before going aboard I took leave of 
 the lion, saying, May God reward thee for the prophet's sake. Verily, 
 at this, tears flowed from his eyes, and he steadfastly watched me 
 till I had boarded the vessel and it was lost to his sight. 
 
 25. The camel of Amar-bin-Yaser — may God accept him! — 
 failing on a journey, the prophet took some water in his mouth and 
 threw it on the camel, which immediately recovered strength and be^ 
 came as fleet as the camel of Mohammed himself. To this act of 
 kindness the prophet added one of generosity, for, offering to pur- 
 chase the camel, Amar begged him to accept it as a present. No, 
 said he, you must sell me the animal at its value. He then engaged 
 to give one hundred dirhems for the camel, and on entering Medee- 
 nah ordered Anis to pay the money, and likewise restore the camel 
 to Amar. 
 
 26. The prophet cursed Atabah, the son of Abulaheb, saying, 
 May God send a beast of prey upon you. Some time after, Atabah, 
 having waylaid Mohammed, was caught in his own ambush by a 
 lion that brought him to the presence of the prophet, saying, This 
 is Atabah, the son of Abulaheb ; he came from Mekkah to murder 
 you. The lion then tore him to pieces, but ate none of his flesh. 
 
 27. It is related on the authority of Salman that an Arab one 
 day came to the prophet, and demanded, as a condition of his believ- 
 ing, that Mohammed should tell what the Arab's camel had con- 
 ceived. The prophet turned to Sly, ordering him to answer the 
 Arab's inquiry. Aly took the bridle, and putting his hand on the 
 breast of the animal, prayed, in the name of Mohammed and his fam- 
 ily, that God would cause the camel to speak and solve the question 
 that had been proposed. Immediately the camel detailed the par- 
 ticulars of a crime that caused the Arab hastily to inquire which of 
 the two personages before him was the prophet ; and being informed, 
 he repeated the creed and became a Musulman. He then besought 
 the prophet to pray that the effects and ignominy of his sin might be 
 removed, which was done. The faith of the Arab proved sincere. 
 
 28. Abuzer said that when in the capacity of a shepherd, as he 
 was performing prayers one day, a wolf attacked his flock and carried 
 off a lamb. This did not interrupt my devotions, continued Abu- 
 
170 LIFE AND RELIGION [CH. 
 
 zer, and immediately I saw a lion approach and take the lamb from 
 the wolf and return it to the flock. The lion, moreover, cried to me 
 saying, Keep your heart on your prayers ; God has made me the 
 protector of your sheep. After I had finished prayers, the lion bade 
 me go and assure Mohammed that the Most High esteems the friends 
 and those who observe the rules of the prophet. 
 
 29. On a festival day the prophet made an address to the people, 
 and earnestly invited them to embrace the truth. At the conclusion 
 of his discourse, a certain man said, prophet of God, I give this 
 camel to the poor. On looking at the animal Mohammed ordered 
 that she should be purchased from the poor for himself. At night, 
 on being brought to his house, the camel saluted him, and said she 
 once fled from her master and wandered in the wilderness where 
 vegetables and animals pointed her out as belonging to Mohammed. 
 What was your master's name ? said the prophet. She replied it 
 was Ghazba. Mohammed gave her the same name. At his de- 
 parture from this world Ghazbft came and said to the prophet, To 
 whom will you now deliver me ? God grant thee a blessing ! he 
 replied ; I give thee to my daughter F&timah, who will ride thee in 
 this world and the next.* After the prophet's death, one night Ghaz- 
 ba came to her mistress Fatimah and said, The peace of God be 
 upon thee, daughter of the prophet of God ! my departure is near, 
 water and herbage are no longer pleasant to me since the death of 
 the prophet. Three days after the death of Mohammed this favorite 
 camel arrived at the enjoyments of paradise, leaving the troubles of 
 this world, to delight herself in the pleasures of futurity. 
 
 30. A mad and very dangerous camel was tamed and bridled by 
 the prophet and delivered to his master. 
 
 31. In the commentary of the imam Hasan Askeree, it is related 
 that ten Yehoodees came to wrangle with the prophet, but before he 
 had time to answer their cavils, an Arab appeared with a bag slung 
 over his shoulder on the end of his staff. Mohammed, said the 
 Arab, answer my question. These people came before you, replied 
 the prophet, and will you not allow me first to answer them ? I am 
 a stranger, rejoined the man, and they belong to this city. Besides, 
 they are people of the book, and are your partners in religion, and 
 there may be collusion between you to deceive me. Nothing short 
 of a manifest miracle will convince me that you are a prophet. Mo- 
 hammed called for Sly, on whose appearance the Arab said, Why 
 have you summoned this man ? my business is with you. But, said 
 the prophet, you required an explanation of me, and Sly is the mas- 
 ter of explanation and knowledge. I am the city and he is the gate of 
 knowledge. Whoever wants wisdom must enter by the gate ; and he 
 added in a loud voice, Ye servants of God, let him who pleases look 
 
 • Note 90. 
 
VHI.] OP MOHAMMED. 171 
 
 to Adam and his glory, to Shays and his wisdom, to Idrees and his no- 
 bleness, to Nooh and his thanksgiving and devotion, to Ibr&heem and 
 his fidelity and friendship, to Moosa and his hostility to the enemies of 
 God, to Eesa and His love and familiarity with every believer, and 
 then let him look to Sly-bin- Abutalib. These words increased the 
 faith of the true believers, and also the envy and enmity of the ad- 
 versaries of islam . 
 
 You do well, said the Arab, to extol your cousin, since his honor 
 is your own. I reject his testimony in your favor, and will not 
 believe except on the evidence of one free from all doubt. And 
 who shall that be ? inquired the prophet. This lizard in my bag, 
 rejoined the Arab. Take it out, then, continued Mohammed, that 
 it may testify to my prophetical office, and to the excellence of my 
 brother Sly. I have been at much trouble to catch the creature, 
 said the Arab, and I fear if I take it out of the bag it will escape. 
 It will not escape, said the prophet, and if it does after this assur- 
 ance, that will be enough to satisfy you that my pretensions are false. 
 It will testify to my truth, after which you must liberate it, and I will 
 give you in exchange a better possession. The Arab produced the 
 animal and laid it on the ground. It stood before the prophet, rub- 
 bed the sides of its face in the dust, then raised its head and by 
 divine power said, I testify to the unity of God, who hath no asso- 
 ciate, and that Mohammed is His servant and apostle and chosen, 
 the best of the prophets, the most perfect of all creatures, the seal 
 of the prophets, and the leader of believers to paradise. I bear wit- 
 ness that thy brother Aly-bin-Abutalib, is exalted as you have 
 described him ; verily, his friends will be illustrious in paradise, and 
 his enemies perpetually doomed to hell. The Arab wept, and said, 
 I also bear witness to the same that this creature has done, for I must 
 needs believe now. Then addressing the Yehoodees, he said, Woe 
 to you ! what further miracle do you want ? if you do not believe at 
 so signal a proof, you will surely be destroyed. Hereupon they 
 believed, observing, Your lizard has conferred a great favor on us. 
 
 Now, said Mohammed, liberate this creature that has believed in 
 God, the prophet, and his brother ; it is not proper such an animal 
 should be a prisoner. Let it be emeer of its own species ; free it and 
 God will give you something better than it. prophet of God, 
 said the lizard, let me ransom myself. What can you give ? inquir- 
 ed the Arab. Go to the hole where you caught me, rejoined the liz- 
 ard, and you will there find ten thousand ashrafees, and eight hun- 
 dred thousand dirhems. Said the Arab, All present have under- 
 stood the direction, and as they are vigorous and I am fatigued and 
 exhausted, they will anticipate me and secure the money. No, 
 added the creature, God has appointed that money for you as my 
 ransom, and will permit no one else to take it. The Arab proceeded 
 leisurely to the spot indicated, and some hypocrites ran before him 
 
172 LITE AND RELIGION [CH. 
 
 to secure the treasure, but on reaching their hands to the hole, a 
 viper stung them fatally. When the Arab came up, the viper said 
 to him, God appointed me to guard your treasure, and it was for 
 your sake I destroyed those who would have robbed you of it. The 
 Arab then took the gold out of the hole, but was unable to carry it 
 away. Untie the cord bound around your waist, said the viper, and 
 tie one end to the two bags, and the other end to my tail, and I will 
 draw them to your house, as I am the servant and guard of your 
 property. All this was done, and the viper continued to guard the 
 treasure till the Arab had invested it all in gardens and fields, after 
 which the viper returned to its hole. 
 
 Miracles respecting Mohammed's raising the dead, talking with 
 them ; his healing the sick, and certain other signs manifested by him. 
 
 At the siege of Khyber, Aly's eyes were so inflamed that ho could 
 not open them, and the pain was extreme. The prophet put some 
 of his saliva on them, and they were healed immediately. At his 
 prayer Aly was totally exempted from the inconveniences of heat 
 and cold. 
 
 A believer hearing the prophet say that he had not tasted flesh for 
 several days, went home and told his wife it was a fortunate day for 
 them, as they could now relieve the prophet's wants. Accordingly 
 the man slaughtered his goat, the only animal he had, and havfng 
 roasted it brought it to Mohammed, who directed that the flesh should 
 be eaten, but none of the bones broken. On going home the man 
 found the same goat playing about his house. 
 
 The prophet talked with Aly's mother at her funeral. 
 
 A gazelle haying been killed and eaten, Mohammed ordered the 
 bones to be- laid on the skin, when at his prayer the animal was 
 restored to its living condition and began again to graze. 
 
 A man who had lost some of his members through the violence of 
 leprosy, was healed by bathing with water in which the prophet had 
 cast some saliva. 
 
 _ One day a man came to the prophet and said, In my youthful 
 ignorance I returned from a certain journey, and finding my 
 daughter, five years old, decked with ornaments and running about 
 the house, I led her to such a wady, where I exposed her to perish. 
 Come and show me the place, said Mohammed. A party went with 
 them, and on arriving at the wady, the prophet having inquired the 
 girl s name, repeated it, saying, By divine power return to life. Im- 
 mediately the daughter appeared, saying, Here am I, prophet of 
 God. He answered, Your father and mother have become Musul- 
 mans, if you wish I will restore you to them. No, she replied, I 
 have no need of them ; I have found God better to me than they were. 
 
 At the battle of Khyber a man received a desperate wound, 
 which was healed by the prophet's breathing on it three times. 
 
Tin.] OF MOHAMMED. 173 
 
 Mohammed, visiting the sick son of a blind old woman, found the 
 young man dead, and his mother offering this prayer : Lord, if 
 thou knowest that I have fled to thee and thy prophet in the hope 
 that thou wouldst help me in evgry trial, then do not lay this calam- 
 ity upon me. Mohammed removed the shroud from the face of the 
 dead, and the young man was immediately restored to life, rose up 
 and ate with the prophet. 
 
 Once when Abutalib was sick, Mohammed prayed for him, and 
 fee sick man instantly became well and sprang up as if released from 
 bonds. 
 
 K\j being sick prayed that if his death were near, God would 
 make it easy ; if distant, that He would remove his pain or give 
 him patience to endure it. Mohammed prayed that he might be 
 healed, and 5.1y averred he never suffered' that pain afterwards. 
 
 In a certain battle a man who had his foot cut off was healed by 
 Mohammed's casting some saliva on the stump, to which he reunited, 
 in a perfect manner, the amputated member. 
 
 A woman brought her little boy to the prophet, saying that he was 
 possessed by Jins. He drew his hand over the child's breast and 
 prayed, on which he vomited something like cream, and was cured. 
 
 The hair and teeth of several persons were preserved to them 
 perfect by the prayer of the prophet. 
 
 On one occasion Mohammed went a short distance from his com- 
 panions and appeared to shake hands and talk with some person, 
 although they could see no one. On his returning they inquired into 
 the matter, and he said he had met Ismaeel, the angel of rain, who 
 had promised rain on such a month and day, which occurred at even- 
 ing on the given date. 
 
 A man having slaughtered a goat with the intention of entertain- 
 ing the prophet, directed his wife to boil part and roast part, going 
 himself to the mesjid to invite the illustrious guest. The man 
 had two boys who had seen their father slaughter the goat. One of 
 them said to the other, Let me slaughter you ; and instantly killed 
 him with a knife. Their mother coming in shrieked with horror 
 and agony at the sight, on which the boy that had killed his brother 
 fled, and fell out of a chamber window and perished by the fall. 
 The poor woman secreted her two dead boys and prepared the food 
 as directed. When the prophet came to the man's house, Jibraeel 
 directed him to order the man to present his sons. Accordingly he 
 went out to call them, but their mother told him they had gone 
 somewhere, on which he returned and said, They are not here. 
 They must certainly be present, said Mohammed. Their father 
 went out to find where they were, when his wife told what had be- 
 fallen them. The man brought his dead sons before the prophet, at 
 Whose prayer they were restored to life and lived to a great age. 
 
174 LIFE AND RELIGION [CH. 
 
 Sheeahs and sunnees relate that, when the padoshah-e-Frang* 
 honored the letter of Mohammed, and the padesbah-e-Ajemf tore 
 the one sent to him, the prophet prayed for the former, but cursed 
 the latter, wherefore the empire of the' Frangees endures, while that 
 of the Ajemees was soon after destroyed, and its people subjected to 
 the Musulm&ns. 
 
 In a certain journey Mohammed dropped his whip. A man dis- 
 mounted and restored it to him. The prophet, looking at the man, 
 said, May God grant you a long life ! Consequently the man lived to 
 the age of three hundred and twenty years. 
 
 It is related that a Yehoodee once passed the prophet and said, 
 As-s&m-alayka — death to thee ! to which Mohammed replied, Alay- 
 ta — to thee. The companions observed to the prophet, He said, Des- 
 truction to thee. But I returned him the same compliment, replied 
 Mohammed, and to-day a black serpent will sting his back and kill 
 him. The Yehoodee went his way to the wilderness, and having 
 collected a quantity of fuel, came back, on which the companions 
 said, prophet of God, he has returned alive. Mohammed called 
 the man and said, Lay down your burden. On his doing so, a 
 black serpent appeared in the bundle, holding a stick between his 
 teeth. What have you done to-day ? inquired the prophet. Noth- 
 ing, replied the Yehoodee, except, having two round and dry cakes 
 of bread, I ate one and gave the other to a poor man. Mohammed 
 rejoined, For this act of charity, God has prevented the serpent 
 from stinging him, and for charity God turns aside a bitter death. 
 
 In the expedition of Tabook, Mohammed fed four thousand men 
 with less than thirty sau of provisions, or, as some say, with a few 
 dates, there being sufficient left to fill their vessels. On another 
 occasion, he put his hand in a vessel in which was a little water, 
 and a sufficient quantity boiled up between his fingers to supply 
 twelve thousand camels, the same number of horses, and thirty 
 thousand men. He turned a salt well at Mekkah sweet, by casting 
 some of his saliva into it. 
 
 At the siege of Khandak, a man, by the name of Jaber, seeing 
 Mohammed lying down with a stone on his stomach to mitigate the 
 pain of hunger, went home and told his wife to prepare a dinner for 
 the prophet, as they had one sheep and one sau of barley. She 
 told Jaber first to go and invite him to be their guest. Shall I 
 come alone, said Mohammed, or bring with me whom I please? 
 Invite whom you like, said Jaber, supposing he would bring S.ly 
 with him. But when the dinner was ready, what was the man's sur- 
 prise to see Mohammed call every body to the feast ! Jaber ran and 
 told his wife, who asked him if he had informed the prophet what 
 provision he had prepared. Yes, said he. Then it is his business, 
 
 * Emperor of Europe. f Emperor of Persia. 
 
VHI.] OF MOHAMMED. 175 
 
 added the woman, and lie knows better than ourselves what to do. 
 Some say seven hundred, others eight hundred, and others again 
 a thousand, entered Jaber's house, the prophet signing to the wall 
 to retire as successive companies came in. He then cast saliva into 
 the oven,* and ordered Jaber to uncover the pot, and his wife to 
 take out the bread, cake by cake. Three times he called for the 
 shoulder, and the fourth time Jaber said, a sheep has but two 
 shoulders, and I have already produced three. If you had been 
 silent, remarked the prophet, the whole company had been feasted 
 on shoulders. The people ate in parties of ten from the same dish, 
 and when all were satisfied, Mohammed and Jaber ate ; still the food 
 was undiminished, and lasted the family many days. 
 
 The prophet having slept about noon one day under a thorn-tree 
 in the desert, when he awoke he called for water, performed ablu- 
 tions, and gargled his mouth, pouring the water at the foot of the 
 tree. The next day the tree had become immensely great, laden 
 with very large fruit of the color of myrtle, fragrance of amber, and 
 the taste of honey. This fruit satisfied alike the hungry and thirsty, 
 and the sick partaking of it were healed. Animals that ate its 
 leaves yielded abundance of milk. The inhabitants of that desert 
 came and carried away its leaves to heal the sick, and the whole 
 tribe around the tree, in consequence of its virtues, increased in chil- 
 dren and wealth. In process of time, they saw one morning that 
 the tree had cast its fruit, and its leaves had become yellow and 
 small. A few days after this portentous event, news came that the 
 prophet had departed to the eternal world. It subsequently yield- 
 ed fruit, but smaller, less fragrant and delightful, than at first. It 
 continued thirty years in this state, at the lapse of which period its 
 fruit again fell, little of its verdure was left, and its beauty departed. 
 Soon the intelligence arrived that the commander of the faithful was 
 martyred. After this mournful event it yielded no more fruit, but 
 its leaves were still used for healing the sick. It continued a long 
 time in this state, till one day it became perfectly dry ; fresh blood 
 sprung up under it, and bloody water distilled from its leaves. A 
 short time after, news came that on the day indicated by the mir- 
 aculous change in the tree, the imam Husayn was martyred. 
 
 The following are miracles averting the harm designed by the 
 prophet's enemies. 
 
 It is related by several respectable authorities, and in the com- 
 ments on the text, " We will surely take thy part against the 
 scoffers,"t that after Mohammed assumed the mantle of prophecy, 
 
 * Most Persian ovens are in the form of a large deep jar in the floor of the 
 room, 
 t Surah 15 : 95. 
 
176 LIFE AND RELIGION [CH. 
 
 the first person who believed in him was Aly-bin-Abutaiib, and the 
 next Khadeejah, then Abutalib himself and his son Jafer, surnamed 
 the Flyer or Winged — may God be satisfied with them all ! After 
 this Zayd-bin-Harisah believed, and these five persons continued to 
 perform prayers without any accession to their number, till three years 
 of Mohammed's prophetical office had elapsed. After the verse 
 quoted above was communicated, five or six men, who were among 
 the principal' deriders of the prophet, met with sudden and calami- 
 tous deaths. On certain occasions they passed Mohammed, in whose- 
 company Jibraeel was at the time, and who made a signal towards 
 those infidels, soon after which judgment overtook them in different 
 and dreadful ways. 
 
 A Yehoodee woman attempting to injure the prophet by the power 
 of sorcery, had tied several knots for this purpose and cast them into 
 a well. Jibraeel informed Mohammed of the fact, the knots were 
 taken out of the well, and no harm followed. 
 
 When the prophet was in religious prostration one day before the 
 Kabah, Abujahl ordered the entrails of a camel he had slaughtered 
 to be thrown on Mohammed's back. Fatimah removed the unclean 
 burden. When the prophet had finished his devotions, he said, 
 Lord, with thee be the Koraysh infidels : naming Abujahl and sev- 
 eral others who fell at the battle of Badr. 
 
 A man whom the prophet had devoted by a curse to be torn byi 
 a beast of prey, was guarded by the karavan to whieh he belonged,, 
 and put on the loads while his companions slept around him. But a 
 lion came, and after smelling of them all, leaped on the devoted' 
 wretch and rent him in pieces. 
 
 Some men intending to slay Mohammed, went to the mesjid for 
 that purpose, and hearing his voice in a certain direction, advanced 
 to that place, when they heard it in another direction, and were thus 
 bewildered, seeing him not and finding him not. 
 
 A party intending to assassinate Mohammed, one of them engag- 
 ed in conversation with him, inquiring what benefit would accrue 
 from becoming a Musulman. Meanwhile another of the party at- 
 tempted to put their plot in execution, and for that purpose went 
 behind the prophet, but with all his efforts he could not draw his 
 sword more than a span out of the scabbard. 
 
 After the Koraysh were defeated at Badr, Abulaheb inquired the 
 reason of it of Abusufeean. He replied that they fled at the first onset,, 
 seeing white horsemen in the air, mounted on party-colored horses, 
 and whom none could withstand. This was told in the presence of 
 several persons, one of whom observed to Umm-ul-Fazl, a daughter of 
 Abbas, that those white horsemen were angels. This so enraged 
 Abulaheb that he dashed the person on the ground, upon which 
 Umm-ul-Fazl struck him with a tent-pole, and fractured his skull. 
 Abulaheb lingered seven days, when God smote him with an erup- 
 
VIII.] OS MOHAMMED. 177 
 
 tion ■which the Arabs avoided with horror, and he lay dead three 
 days in his house, his own sons not approaching to bury him, till at 
 last he was drawn out of Mekkah and a great pile of stones thrown 
 on him, which remains to this day at the head of the road of Umrah. 
 Every one who passes the road adds to the heap. 
 
 At the battle of Ahzab, Abusufeean ordered a division of seven 
 thousand archers to discharge their arrows in a simultaneous volley 
 at Mohammed's army. This order coming to the ears of the Mus- 
 ulmans, caused much terror and alarm among them, but the proph- 
 et waved his victorious sleeve in the air, and when the volley was 
 discharged, God sent a wind which drove each arrow back to pierce 
 and wound its master. 
 
 Mohammed having demanded a certain woman in marriage, a false 
 excuse was made that she was leprous. So be it, said the prophet ; 
 and she became leprous. 
 
 A man hearing Bilal proclaiming the izan, or call to prayers, 
 when he said, " I testify that Mohammed is the apostle of God," 
 the scoffer observed, May every one that lies be burned. That night, 
 "rising to light a candle, his finger caught fire, which could not be ex- 
 tinguished till his whole body was consumed. 
 
 After the death of Abutalib, Mohammed visited Taeef, hoping its 
 inhabitants would be more tractable than the Koraysh. But the 
 chiefs reviled him, and demanded if God could not send a better 
 man than he was as a prophet. The common people seeing this cast 
 stones at Mohammed, and wounded his foot, and despairing of suc- 
 cess among them he returned to Mekkah, having converted only a 
 Nasaranee slave, whose native place was Neeneva. 
 
 The prophet was now commanded to proclaim his mission to the 
 Jins, summon them to embrace islam, and to recite the Koran to 
 them. The Most High having sent a party of Jins of the family of 
 Neseebayn to the prophet, he said to his companions, I am command- 
 ed to read the Koran to-night to the Jins ; who of you will go with 
 me ? Abdullah-bin-Masood accepted the invitation, and his relation 
 of the adventure is this : When we arrived at the heights beyond 
 Mekkah, the prophet entered the defile of Hajoon, and drew a circle 
 round me, ordering me not to leave it till his return. He then went 
 and engaged in prayer, and began to recite the Koran. Presently I 
 saw a great number of black creatures crowding around him, quite 
 intercepting my sight of him and the sound of his voice. After a 
 time, most of them dispersed like the fragments of a cloud, but a 
 company still remained. When he had performed morning prayers 
 he came back to me, and inquired if I saw anything. I replied 
 that I saw black people clothed in white garments. He said, These 
 were Jins of Neseebayn. 
 
 A female Jin was in the habit of coming to hear Mohammed, and 
 brought a number of her tribe to embrace the faith. Having failed 
 13 
 
178 LIFE AND RELIGION [OH. 
 
 to attend for several days, Mohammed inquired the cause of Jibra- 
 eel, who said she had gone to visit one of her sister converts. The 
 prophet replied, Paradise is for those that love one another for the 
 Lord's sake. 
 
 Aly-bin-Ibraheem relates that all the Jins are the offspring of 
 J§,n,* and that they are of all religions. He says that the demons 
 are all the offspring of Iblees, among all of whom there is but one 
 believer, namely, Ham, the son of Heem, the son of Lakees, the son 
 of Iblees. Ham, in the form of a gigantic man of terrible appear- 
 ance, came to the prophet, who asked him who he was. He replied, 
 I am Ham-bin-Heem-bin-Lakees-bin-Iblees. I was a boy, several 
 years old, when Kabeel slew Habeel.t and I forbade men to abandon 
 sin and commanded them to eat unlawful things. You were a bad 
 boy, rejoined the prophet, and are now a bad old man. He replied, 
 
 Mohammed, I repented in the presence of Nooh, was with him in 
 the ark, and rebuked him for cursing his people. I was with Ibra- 
 heem when they east him into the fire, which God made cool and sa- 
 lubrious to him. I was with Moosa, when God submerged Faroun 
 and delivered the Benee Israeel. I was with Hood when he cursed 
 his people, and I said to him, Why do you curse them ? I was with 
 Salah who cursed his people, and reproved him for it. I have read 
 all the sacred books, each of which announces your advent, and the 
 prophets have sent their salutations to thee, declaring thee best and 
 dearest of them all. Instruct me then in the knowledge of what 
 God has communicated to you. Mohammed told Aly to give the 
 desired instruction, when Ham observed, I will obey none but a 
 prophet, or a successor of a prophet, and who is this you have as- 
 signed to teach me 1 Mohammed replied, He is my brother and 
 successor, my vizeer and heir, Xly-bin-Abutalib. Yes, said Ham, 
 
 1 have seen his name in the sacred books, where he is oalled Ilya.J 
 Sly then instructed him in the Koran and the rules of the faith. 
 This was on the night of the battle of Sufayn. 
 
 A tradition derived from Salman relates that one day when the 
 prophet was sitting in Abtah, with a number of his companions, sud- 
 denly a whirlwind was seen, and swept on till it approached Moham- 
 med. In the midst of the whirlwind a person appeared, who said, 
 O prophet of God, my people have sent me to you to secure for us 
 refuge in your protection from the violence and oppression with which 
 we are treated by a part of our own tribe. Send a person with me 
 to judge between us according to the law of God. We engage to 
 return to-morrow morning whomsoever you may send, unless circum- 
 stances shall occur to render the fulfilment of this engagement im- 
 possible. The prophet inquired, Who art thou, and who are thy 
 people ? He replied, I am Arfatah, the son of Shamrakh, of the 
 
 * Note 91. f Cain and Abel. J Elijah. 
 
Till.] <W MOHAMMED. 179 
 
 tribe of Benee Bejfih. We were iu the habit of ascending the 
 heavens to listen to the reports of the angels, but were inhibited 
 from making those visits when you were invested with the prophetical 
 office. Part of our tribe believe in thee, and part remain in their 
 infidelity. A dissension has consequently arisen, and the infidels, 
 being superior to us in number and power, have deprived us of 
 water and pasturage, and in other ways injure us and our quadrupeds. 
 "We entreat that you will send us a person to judge us equitably. 
 Unmask, said the prophet, that we may see you in your natural form 
 and features. This disclosure showed him to be a person with very 
 much hair, high head, and prominent eyes the lids of which opened 
 laterally. His eye-sockets were small, and his teeth like those of a 
 beast of prey. 
 
 Having taken his pledge that whoever should be sent with him 
 should be safely returned the next day, the prophet turned to Abu- 
 bekr and ordered him to go with Arfatah, and arrange matters in his 
 tribe. Where are they 1 said Abubekr. Under ground ; was the 
 reply. But, demanded the other, how can I go under ground, and 
 how can I judge among them, especially when I do not know their 
 language ? Mohammed then in succession ordered Omar and Os- 
 man to go on this expedition, but they refused on the same grounds 
 that Abubekr had done. The prophet then said, Aly, go with 
 our brother Arfatah, and give judgment among his tribe. The 
 commander of the faithful immediately rose, took his "sword and set 
 off with the Jin. Salman added, I went with them till they 
 reached the centre of the wMy of Sefa, where S.ly invoked a reward 
 for me and ordered me to return. The ground opened and they de- 
 scended, after which I went back, very anxious for the fate of Aly. 
 The next day, after morning prayers, the prophet and his compan- 
 ions went and seated themselves on Mount Sef&, and conversation 
 turned on Aly. The hypocrites made an uproar and exulted at his 
 supposed death, and said, Alhamdulillah !* God has delivered us 
 from, Abutor&b.t Mohammed's boast on his cousin's account is de&r 
 troyed. After noon-prayers the prophet reseated himself and con- 
 tinued his sacred instructions to the people, who now despaired of 
 Aly's return. Afternoon prayers were performed, and the prophet's 
 concern for Sly increased, as did likewise the clamor of the hypo- 
 crites, who exulted at his supposed fate. 
 
 As the sun was setting, suddenly Mount Sef& opened, and the 
 commander of the faithful, like another beaming sun, appeared with 
 blood dripping from his sword, and Arfatah in attendance on him. 
 The prophet rose and embraced Aly, kissed him between his eyes, 
 and said to him, Why have you so long concealed the sun of .your 
 beauty from us and left us to the clamor of scoffers ? He replied, Q 
 
 * Thanks to God. t A nickname of Aly, signifying Father of dust. 
 
180 MM! AND RELIGION [CH. 
 
 prophet of God, I found a great many infidel Jins who were the op- 
 pressors of Arfatah's party. I offered them three conditions : to be- 
 lieve in God and your prophetship ; to pay tribute ; or to make 
 peace with Arfatah and his family, and allow them an equitable share 
 of the water and pasturage. As they rejected all these terms, I drew 
 my sword, pronounced the name of God, attacked them and slew 
 eighty thousand of the infidels. This forced the rest to call for quar- 
 ters, upon which peace was ratified by their becoming Musulmans. 
 Arfatah, after imploring a divine reward on the prophet and com- 
 mander of the faithful, took leave and returned. 
 
 An old man one day passed the prophet and saluted him. Mo- 
 hammed asked Aly if he knew who it was, and on his answering in 
 the negative, told him it was Iblees the cursed. Had I known that, 
 replied My, I would have given him such a blow that he never would 
 have troubled your sect again. Shay tan returned and said, Why did 
 you reproach me ? my seed nerer mingles with that of your friends, 
 but in the case of your enemies is always in excess. 
 
 In the expedition of Hunayn, at a certain place, the standard 
 bearers retreated, saying the way was obstructed by a serpent huge 
 as a mountain. The prophet advanced towards the monster that 
 raised its head and said, Peace unto thee, prophet of God ! I 
 am Hasheem-bm-Lumau-bin-Iblees. I have embraced thy faith, and 
 come with ten thousand persons of my household to aid you against 
 the infidels. Open the way and advance on our right, said the proph- 
 et ; which was done, and the Musulman army proceeded in its marcti. 
 The compiler states that traditions of Jins testifying to the truth of 
 Mohammed are innumerable. 
 
 Miraculous information about secret things given by the prophet : 
 this class of miracles is endless ; a few specimens will be given. 
 
 A party of Yehoodees waiting on the prophet, demanded that he 
 should tell the object of their visit. You came to inquire about 
 Zoolkarnayn,* said he. They assented that it was true. Moham- 
 med continued, He was a son of the people of Eoom, one who obey- 
 ed God, and the Most High loved him. He became emperor of the 
 world, which he traversed from the rising to the setting sun. At 
 length he arrived at Yajooj and Majooj.f and built a wall to confine 
 them within their own limits. The Yehoodees said this was true and 
 written in the Torat. 
 
 The prophet declared that he should live to the age of sixty-three 
 years. 
 
 On a certain occasion Mohammed's camel was lost, and the scof- 
 fers said, He pretends to tell us about secret things, yet he does not 
 know where to find his stray camel ! Jibraeel came and informed 
 
 •Note 92. t Note 93. 
 
Vin.] OP MOHAMMED. 181 
 
 Mohammed that his camel was in such a wady, the bridle being caught 
 by a tree. This was announced by Mohammed and found to be true. 
 The prophet forewarned Abuzer of the tyranny he would suffer 
 from Osman, and that he would be washed, robed and buried by a 
 party from Irak. He told Zayd-bin-Suhan that one of his members 
 would go to paradise before him ; accordingly the man lost a hand at 
 the battle of Nahavend. Mohammed foretold the martyrdom of the 
 imam Husayn and his family, with the attending circumstances, and 
 gave Umm-Salmah some of the dust of Kerbela, which he said would 
 become blood when the massacre took place. He likewise announc- 
 ed the martyrdom and burial of the imam Reza, in Khorasan. He 
 also predicted the building of Baghdad. One day when the prophet 
 was sitting with Klj, Fatimah, Hasan, and Husayn, he said to them, 
 Your graves will be scattered and separated from each other. Hus- 
 ayn inquired if they should die natural deaths, or be slain. Moham- 
 med replied, You and your brother and father will be slain by 
 violence, and your children will be pursued by tyranny. The young 
 imam now inquired if any would make religious visits to their tombs. 
 Yes, said the prophet, a sect of my religion will visit your graves 
 in reverence of me, and whom I will find at the judgment and give 
 them salvation on that day. 
 
CHAPTER IX. 
 
 Mohammed assumes the Prophetical Office : is rejected and abused by 
 the Koraysh. 
 
 It is generally agreed by the sheeah ulemSa that Mohammed's 
 assumption of the prophetical office took place on the twenty-seventh 
 day of the blessed month of Kejeb. This is supported by the 
 authority of traditions derived from the imams. The sunnees, how- 
 ever, not only differ from the sheeahs, but contradict each other in 
 dating the assumption, some of them declaring it was on the seven- 
 teenth day of the blessed month of Ramazan, and others that it was 
 on the eighteenth of that month ; others say that it was on the twenty- 
 fourth of Ramazan, and others again affirm that it was on the twelfth 
 of Rabeea-ul-evvel. There are still some other accounts of the date 
 of that era, but truth is with the first statement. According to 
 authentic accounts, forty years of the life of Mohammed had then 
 expired. 
 
 The imam S&duk relates that Jibraeel descended to Mohammed 
 on the day of Noo-Rooz.* But it is evident from undoubted traditions 
 that Mohammed was always a prophet, as he himself said, I was a 
 prophet when Adam was yet earth and water, or uncreated. The com- 
 piler is of opinion that before his assumption Mohammed conducted 
 himself according to his own law, and received divine communica- 
 tions, and was aided by the Ruh-ul-Kudus, and that after completing 
 forty years he then first publicly appeared as a prophet. In the 
 book Nebj-ul-Balaghah, from the commander of the faithful, it is 
 related that the prophet from his birth was attended by the greatest 
 of the angels, who was commissioned by the Most High to preserve 
 in him the most perfect manners and best disposition. 
 
 The imam Mohammed Baker declares that the Ruh f or Spirit 
 is a creature superior to Jibraeel or Meekaeel, and who was contin- 
 ually with Mohammed, directing and keeping him in the way of 
 truth : that He is also with the immaculate imams, being their 
 instructor and protector. The imam Saduk informs us that when 
 Jibraeel waited upon Mohammed, he sat in the manner of a servant 
 before the prophet, and that he did not enter Mohammed's house 
 
 •Note 94. t Note 95. 
 
OH. IX.] LIFB AND RELIGION, ETC. 183 
 
 till invited to do so. A sign of divine communications was this : 
 the prophet suddenly swooned and fell into a profuse perspiration. 
 This, according to SMuk, was occasioned by his awe at the words 
 of God, and at the majesty and glory of the Eternal. This state 
 did not supervene on Jibraeel's visiting him, but only when he 
 received a direct communication from the Most High. Divine com- 
 munications are made to the prophets in different ways ; sometimes 
 through the instrumentality of angels, and sometimes direct from 
 the Diety. Mohammed asked Jibraeel how he received divine 
 communications. He replied, From Israfeel. And where does 
 Israfeel get them ? From one of the angelic spirits superior to him.* 
 And from whom does that angel obtain it ? It falls into his heart, 
 said Jibraeel. 
 
 The imam Mohammed Baker says that Jibraeel declared Israfeel 
 to be the porter of the Lord, and of all creatures nearest the place 
 whence divine communications proceed. There is a tablet of ruby 
 between his eyes, which on a communication being given touches 
 his forehead. At this signal he looks at the tablet, and imparts the 
 communication to us, and we transmit it through the heavens and 
 earth. The same imam relates that as the inhabitants of heaven 
 had heard no communication from the time of Eesa till the assumption 
 of the prophetical office by Mohammed, they swooned with terror at 
 the thunder of a voice, like the sound of iron on a hard rock, com- 
 municating the Koran. When the communication was ended, 
 Jibraeel came down through the heavens and quelled the fears of 
 the inhabitants. 
 
 The prophet received the chapter entitled the Table, f as he was 
 riding, and such was the weight, that the camel stopped and bent 
 under the burden till its stomach nearly touched the ground. 
 
 It is related on the authority of the imam Jafer-e-Saduk, that 
 when the Most High constituted Mohammed a prophet, He command- 
 ed Jibraeel to cleave the earth from its base, with a stroke of his 
 wing, and hold it so that the prophet was enabled to see every place 
 as distinctly as a person sees his own hand. He surveyed the 
 world from east to west, and addressed every people in their own 
 tongue, summoning them to embrace his faith ; and by divine power 
 the whole world saw the prophet, heard his words, and understood 
 his mission. 
 
 Before his assumption of the prophetical office, Mohammed retired 
 from his people and lived solitary on Mount Hura, in the practice 
 of devotion to God. There the Most High imparted to him religious 
 guidance, by the aid of the Holy Spirit, with true dreams, the voices 
 of angels, and just meditations. Meanwhile he advanced in the 
 degrees of divine love and knowledge, and was adorned with all that 
 
 •Note 9 6. fSmahS. 
 
184 LIFE AND RELIGION [CH. 
 
 is praiseworthy and excellent. No one understood all this except 
 Sly and Khadeejah. 
 
 When thirty-seven years of his life had elapsed, he dreamed that 
 an angel addressed him by the title Rasoolullah, prophet of God. 
 One day when pasturing the sheep of Abutalib among the moun- 
 tains of Mekkah, a person approached and addressed him by the 
 same epithet. On inquiring who the stranger was, he replied, I am 
 Jibraeel, whom God has sent to invest you with the prophetical 
 office. Having brought water from heaven for the purpose, or, as 
 another tradition declares, having thurst his foot down into the ground 
 and caused a fountain to spring up, Jibraeel performed ablutions 
 and prayers, teaching Mohammed these acts, in which he instructed 
 Xly at noon, and Khadeejah at evening on the same day. A short 
 time after Abutalib himself believed. 
 
 Another account of Mohammed's investiture with the prophetical 
 office is this : I was sleeping, said he, in Abtah. Aly was sleeping 
 on my right, his brother, Jafer-e-Tyyar, on my left, and Hamzah 
 at my feet. Suddenly terror came upon me at the sound of the 
 wings of Jibraeel, Meekaeel, and Israfeel, and I heard Israfeel 
 inquire of Jibraeel, To which of these are we sent? Jibraeel 
 signed to me, and said, To this one, whose name is Mohammed, and 
 is the best of the prophets. The one on his right is his brother and 
 successor, the best of all who have possessed that office. On his 
 left is Jafer, the son of Abutalib, who will hereafter fly in paradise 
 with two splendid wings ; the other is Hamzah, the sayyid of mar- 
 tyrs in the judgment day. Another tradition declares that Jibraeel 
 descended again attended by seventy thousand angels, and Meekaeel 
 by the same number, and that they brought a majestic throne for 
 Mohammed, and placed the crown of prophecy on his head, put the 
 banner of praise in his hand, and directed him to ascend the throne, 
 which was ruby and its feet emeralds and pearl. When the angels 
 returned to heaven, the prophet descended from Mount Hura, and 
 such glory beamed from him that no one could endure the light. 
 Every tree and herb and stone he passed saluted him prophet of 
 God. On entering his house Khadeejah exclaimed, What light is 
 this "? He replied, This is the effulgence of prophecy : say, There is 
 no God but God ; Mohammed is the prophet of God. Khadeejah 
 rejoined, I have known for years that you were a prophet. She 
 then repeated the creed and professed the faith. He then said to 
 her, I am cold, cover me with another garment ; and laying down 
 he received a divine communication, and was ordered to pronounce 
 the tekbeer, on which he arose, put his fingers in his ears and twice 
 repeated, Allah akbar ! 
 
 It is related on the authority of both sheeah and sunnee traditions 
 that after the communication of the verse, " Admonish thy more 
 
IX.] OF MOHAMMED. 185 
 
 near relations,"* he called Xly and directed him to make one sau 
 of wheat into bread, cook one leg of mutton, provide one cup of 
 milk, and invite the sons of Abdulmutalib to the entertainment at 
 the dwelling of Abutalib. Accounts differ as to the number of 
 .guests ; some say there were forty, and others again say there were 
 ten. One of the guests, Abulaheb, observed, after receiving the 
 invitation, Does Mohammed think he can satisfy us? each of us 
 would eat a whole sheep, and drink a great vessel of milk, and not 
 have enough. The next morning all the uncles of the prophet as- 
 sembled at the house of Abutalib, and on entering made their 
 salutations according to the idolatrous custom, which Mohammed re- 
 turned according to the rules of the faith, namely, the sal&m. They 
 were displeased at his new mode. Sly broke the bread into the 
 mutton soup, and placed the dish with the cup of milk before the 
 guests ; the prophet first putting his hand on the food and pronouncing 
 Bismillah ! said, Eat in the name of God. This grace likewise dis- 
 pleased them, but as they were very hungry they began to eat, and 
 continued till they were all satisfied, when it appeared that the pro- 
 visions were not in the least diminished. Nor was the milk lessened* 
 after all had freely partaken of it. 
 
 As the prophet was about to address them, after the repast, Abu<- 
 laheb anticipated him, saying to the company, Your host has shown 
 off a famous trick of magic in satisfying you with so little provision 
 which still remains as it was. As this wretch was so forward in giv- 
 ing the lie to Mohammed's claims, he said nothing till they were 
 gone, when he remarked to Sly, That man anticipated me to-day, 
 make the same preparations again, and assemble them to-morrow 
 that I may announce to them my prophetical mission. 
 
 Accordingly after the repast the next day Mohammed addressed 
 them, saying, Ye sons of Abdulmutalib, I think no one among the 
 Arabs can have bestowed on his kindred a greater benefit than I 
 have brought you. Verily, I offer you the good of this world, and 
 of that to come. If I should forewarn you that your enemies would 
 attack you in the morning, or in the evening, would you not believe ? 
 They replied in the affirmative, adding that they esteemed him to be 
 a teller of truth. He rejoined, Know that a well-wisher will not 
 deceive. Verily, the Most High has sent me a prophet to the uni- 
 verse, and has commanded me to summon first to His worship my 
 relatives and friends, and alarm them with the threatening of future 
 punishment. Ye are my near kindred, and this food of which you 
 have eaten, and witnessed my miracle, is like the table spread for 
 the Benee Israeel in the wilderness. Whoever after partaking of 
 this food does not believe in me, God will punish him more severely 
 than He has yet punished any one of mankind. Know, ye sons of 
 
 • Surah 26 : 214. 
 
186 LIFE AND RELIGION [CH. 
 
 Abdulmutalib, God has sent no prophet for whom He has not ap- 
 pointed, of his own people, one to be his vizeer, successor and heir. 
 Now, whoever of you first believes in me, shall be my brother, vizeer 
 and khaleefah among my sect, and sustain the same rank towards me 
 that Haroon did to Moosi.. Who then will take precedence in obeying 
 me, and be my brothor, my coadjutor against opponents, and become 
 my successor ; be my khaleefah after my decease, and cancel all my 
 obligations 1 If you do not choose this office, another will, to whom 
 its advantages will accrue. Mohammed ceased, but all were silent. 
 Sly then rose and said, I will render you obedience on your own 
 conditions, and will obey whatever you command. The prophet di- 
 rected him to take his seat, saying, Perhaps some who are your sen- 
 iors may arise. He then repeated his proposals, but all still were 
 silent, and again Sly arose and pledged his faith. This was repeated 
 three times, when Mohammed ratified Aly's acceptance of the prof- 
 fered office, dropped saliva from his own blessed mouth into the 
 mouth of Sly, and cast it between his shoulders and breasts. Abu- 
 laheb sneeringly said, You have given your cousin a fine reward for 
 accepting your offer, by filling his mouth with your spittle ! No, 
 said the prophet, I have filled him with knowledge* gentleness and 
 understanding. The party then rose and went away laughing, and 
 observed to Abutalib, Mohammed will order you to obey your own 
 son. 
 
 The imam Mohammed B&ker relates that at first only Sly and 
 Khadeejah believed in the prophet, who remained three years con- 
 cealed in Mekkah in constant apprehension from the infidels, and ex- 
 pecting to be compelled to flee. At length he was commanded pub- 
 licly to proclaim his message. He then came to the mesjid, and 
 standing by the rock of Ismaeel, cried with a loud voice, ye 
 Koraysh and Arab tribes, I call on you to testify to the unity of 
 God, and to believe in me as a prophet. I command you to renounce 
 idolatry and obey the faith to which I summon you, that ye may be 
 sovereigns of the Arabs, and the crowds of Ajem obey you, and ye 
 be kings in paradise. The Koraysh derided this message, and 
 Abulaheb said, Destruction to you ! was it for this you invited us 
 to an entertainment ? The infidels said Mohammed was deranged, 
 and heaped upon him all sorts of verbal abuse, but fear of Abutalib 
 prevented them from offering him personal violence. 
 
 After many had embraced the faith, the Koraysh infidels waited 
 on Abutalib and said, Your nephew befools the people, reviles our 
 gods, corrupts our youth, and causes divisions among us. If pov- 
 erty compels him to take such a course, we will make a collection for 
 him and enrich him above any of the Koraysh, and give him in 
 marriage any woman of the tribe whom he desires* and- constitute 
 him our emeer, on condition that he ceases to assail our gods. Abu- 
 talib then demanded of him what doctrine it was that raised such an 
 
IX.] OF MOHAMMED. 187 
 
 uproar among his people. He replied, It is a faith which God ap- 
 proves, and of which He has constituted me apostle. Abutalib then 
 told him what offers his people had made. If, said Mohammed, they 
 would put the sun in my right hand, and the moon in my left, and 
 give me in possession the whole face of the earth, I would not dis- 
 obey my Lord. I want one word of them, which, if they utter, they 
 shall become sovereigns of the Arabs and Ajemees, and be kings 
 hereafter in paradise. What word is that ? they inquired. That 
 you testify to the unity of God, and to my prophetical office. Shall 
 we forsake three hundred and sixty gods, said they, to worship one ? 
 this is a strange requirement indeed. Again the Koraysh visited 
 Abutalib, and proposed to give him Am&ret-bin-Valeed, a person of 
 the highest rank, very handsome and accomplished, in exchange for 
 Mohammed, that they might put him to death. You do me great in- 
 justice, said Abut&lib, in making such a proposition, fa hall I give 
 my son to be slain, and train up your son ? 
 
 Ibn-Ibraheem from the imam Saduk declares that Mohammed re- 
 cited the Kor&n in a more melodious and delightful manner than any 
 other person. Indeed his recitations were so enchanting that when 
 he rose at night to perform prayer, Abujahl and other idolaters often 
 came to listen to his rehearsals of the Koriu, but put their fingers in 
 their ears when he repeated the introductory formula, In the name 
 of God, the compassionate, the merciful. Abujahl observed, Mo- 
 hammed repeats the name of his God a great deal, and verily loves 
 Him. Abujahl in this told the truth, remarks the imam Saduk, al- 
 though that curse was a notorious liar. 
 
 It is related on the authority of the imam Saduk, that the prophet 
 having one day arrayed himself in a new suit of clothes, and being 
 engaged in prayer in the place of devotion, the idolaters threw a 
 camel's entrails on his back and defiled his garments. He complained 
 of this outrage to AbutSlib, who, inflamed with passion, seized his 
 arms, mounted his camel, and attended by Hamzah and Mohammed, 
 went to the mesjid where he found the Koraysh, who, terrified at his 
 wrathful countenance, did not venture to move. He then ordered 
 Hamzah to rub the bloody, filthy entrails on the mustaches of the in- 
 fidels. When this satisfaction was taken, he turned to Mohammed, 
 saying, Your rank among us demands such retaliation. 
 
 A man complained to Mohammed of the injury the Musulmans 
 received from the Koraysh, and asked him if he would not pray for 
 their deliverance. The prophet reddened and said, Those who 
 were believers in former times were some of them raked to pieces 
 with iron combs, and others were sawn asunder, yet they patiently 
 endured, and did not forsake their religion. Do ye then endure 
 patiently, for verily, God will so completely establish this faith that 
 a single horseman who believes, may go alone from Senau to Haa- 
 ramoot, and fear nothing but God. 
 
188 LIPE AND RELIGION [CH. 
 
 Mohammed proclaiming his mission at a time when pilgrims were 
 assembled at Mekkah, stood for that purpose on Mount Sef&, and 
 cried with a loud voice, ye people, I am the apostle of the Lord 
 of the universe. The people looked at him in wonder, but were 
 silent. He then ascended Mervah, and three times repeated the 
 same announcement. On hearing this Abujahl hurled a stone at 
 him, which wounded his luminous forehead. The rest of the idola- 
 ters then caught up stones and pursued him. He ascended Mount 
 Abukubays, and reclined in a spot which is now called the Keclin- 
 ing place, the infidels meanwhile seeking him in all directions. A 
 person went and told Klj that Mohammed was slain, upon which he 
 ran weeping to Khadeejah, saying, It is reported the idolaters have 
 stoned the prophet, and it is certain he is nowhere to be found. 
 Give me water, and do you take food, and let us haste to find and 
 offer him refreshment. Directing Khadeejah to search the plain 
 while he ascended the mountains, he wept and cried, Mohammed, 
 prophet of God, may my life be your sacrifice ! in what wady are 
 you hungry and thirsty and have not taken me with you ? Khadee- 
 jah cried, Show me the chosen prophet, the vernal beauty, the suf- 
 ferer for God's sake. 
 
 In this state of things Jibr&eel descended to Mohammed, who 
 wept at meeting the angel, and said, See what my people have done 
 to me ; they have charged me with falsehood, and wounded me with 
 the stone of oppression. Give me your hand, said Jibraeel ; and he 
 seated the prophet on the top of the mountain. He had brought 
 under his wing a carpet of paradise which was woven of pearls and 
 rubies ; this he spread in the air, and it covered all the mountains of 
 Mekkah,, and again taking the hand of Mohammed seated him on it, 
 and said to him, Do you wish to know in what estimation you are 
 held by the Most High ? He replied in the affirmative. Then call 
 that tree to you, said Jibr&eel. Immediately it obeyed the sum- 
 mons and made a religious prostration before the prophet, and on 
 his ordering it to return, it promptly obeyed. The angel Ismaeel, 
 the regent of the first heaven, now descended, and saluting the proph- 
 et said, My Lord has commanded me to obey you implicitly in every 
 thing. If you order I will pour the stars upon your enemies and 
 burn them. The angel of the sun appeared and offered to consume 
 Mohammed's enemies by bringing the sun upon their heads ; the 
 angel of the earth proposed to have them swallowed up by the open- 
 ing ground ; the angel of the mountains wished to hurl all the 
 mountains on them ; the angel of the ocean asked permission to 
 drown them beneath the mighty waves of the sea. Having first 
 demanded of these angels if they were all commanded to aid him, 
 and receiving an affirmative answer, he raised his blessed face toward 
 heaven and said, I am not sent to inflict judgment, but am enjoined 
 
IX.] OP MOHAMMED. 189 
 
 to be the mercy of the universe. Leave me to my people, for they 
 are ignorant, and this is the reason of their treating me thus. 
 
 Jibraeel observing Khadeejah weeping in her search for the proph- 
 et through the wady, pointed her out to him saying, The angels of 
 the heavens also weep with her. Call her to you, give her my sal- 
 utation, and tell her she has a house in paradise built of pearl and 
 adorned with gold, where there is no sound exciting fear. He 
 called Sly and Khadeejah, blood continuing to drop from his fore- 
 head, but he did not permit it to fall on the earth, lest the Most High 
 should take vengeance on all its inhabitants. 
 
 At night Sly and Khadeejah brought Mohammed back to his 
 house, and placed a large flat stone* over the place where he sat, to 
 protect him from stones descending in that quarter, while before him 
 stood Sly and Khadeejah, shielding him with their own bodies, for 
 the idolaters having heard of his return, came and assaulted the house 
 with missiles. At length Khadeejah exclaimed, Are ye not asham- 
 ed, ye Koraysh, to be hurling stones at the house of a woman who is 
 of the highest rank among you ? if you do not fear God, yet for 
 honor's sake desist. At this rebuke the idolaters went away. The 
 next day the prophet went to the mesjid to perform his devotions; 
 and God inspired his enemies with such fear that they did not offer 
 him any annoyance. 
 
 It is recorded that in the fifth year of his prophetical office, Su- 
 mayah, the mother of Amar-bin-Yaser, was martyred. She was of 
 the number who were tortured by the idolaters to compel them to 
 forsake islam. Abujahl passing at that time, pierced her to the heart 
 with his spear. 
 
 * Note 97. 
 
CHAPTEE X. 
 
 Mohammed's Mardj, or Ascension on high. 
 
 In respect to the maraj, or ascension, let the reader know that it 
 is related in the Koran, and in the most authentic and veritable tra- 
 ditions. At night, the prophet was carried from sacred Mekkah to 
 the mesjid at Jerusalem, and thence was transported through the heav- 
 ens to Sidret-ul-Muntaha, and to the high empyrean. The wonders 
 of heaven were shown him, secret mysteries and boundless knowl- 
 edge was imparted to him, and in Bayt-ul-Mamoor,* and at the 
 throne of the divine empyrean, he adored the Most High and met the 
 spirits of the prophet. He entered paradise and surveyed its 
 abodes. 
 
 Both sheeah and sunnee traditions declare that the ascension was 
 bodily, and not merely in the spirit ; in the state of wakefulness, not 
 of sleep. On this head, among the ancient ulemas of the sheeahs 
 there was no disagreement. The doubts which some have enter- 
 tained whether the ascension was bodily, or only in the spirit, have 
 arisen from want of examining the subject, or from disbelief of its 
 divine attestations, and listening to people who are without faith 
 themselves. For how can one who possesses faith in the declara- 
 tions of Grod and His prophet, and in the imams of the truth, the 
 verses of the Koran, and thousands of traditions which relate in 
 various ways and the clearest manner to a bodily ascension, deny or 
 explain away the whole ? In almost every page of the sheeah and 
 sunnee traditions there is allusion to the ascension, and were I to 
 collect all that is said on this subject, the mass would make many 
 volumes. I shall merely give some specimens of the whole. 
 
 It is agreed by sheeahs and sunnees that the ascension was before 
 the Hijret, or flight from Mekkah. It is probable that the ascension 
 was afterwards repeated. But that which occurred before the Hij- 
 ret, according to some authorities, happened on Friday night, the 
 seventeenth of the blessed month of Kamazan, or on the twenty-first 
 of this month, and six months before the Hijret. Some say it was 
 in the month of Kabeea-ul-evvel, two years after Mohammed's assump- 
 tion of the prophetical office. Others maintain that the ascension 
 
 * Note 97. 
 
CH. X.] LIFE AND RELIGION, ETC. 191 
 
 occurred on the twenty-seventh of the month of Rejeb, in the second 
 year of the Hijret. There are differences respecting the place whence 
 the ascension was performed : some say it was from the house of 
 .Siy's sister, Ummhany, some from the house of Abutalib, and 
 others from the Kabah. It is not agreed whether the ascension was 
 repeated, but respectable traditions will be adduced to show that it 
 was repeated many times, and all the disagreement about the ascen- 
 sion may have arisen from this reason : that one account relates to one 
 ascension, and another statement to a certain other ascension. 
 
 Of the verses in the Koran, relating to the maraj, this is one : 
 " Praise be unto him who transported his servant by night, from 
 the sacred temple of Mekkah to the farther temple of Jerusalem, the 
 circuit of which we have blessed, that we might show some of our 
 signs; God is he who heareth and seeth."* Some maintain that the 
 phrase — sacred mesjid — refers to the city Mekkah, because the whole 
 city is a place for prayer and is held sacred ; and that the remote 
 mesjid means the one in Sham. But from many respectable tradi- 
 tions it appears that the remote mesjid is one in the fourth heaven, 
 and the most remote of all the mesjids. Sly-bin-Ibraheem relates 
 that the imam Mohammed Baker once asked a man what people 
 said about this verse. He replied, They say the prophet went from 
 the Kabah to Bayt-ul-Mukkades.f That is not the meaning, said 
 the imam, but the prophet went from the temple on earth to the 
 temple on high, which stands perpendicularly over the Kabah. The 
 imam Saduk also being asked which were the most sacred and hon- 
 orable mesjids, replied, The Kabah and the mesjid of the prophet at 
 Medeenah. But, said the inquirer, what is the rank of the remote 
 mesjid ? The imam answered, The remote mesjid of which God has 
 spoken in the Koran, is in heaven ; the mesjid in Sham is inferior to 
 that at Koofah. The compiler adds that the phrase — remote mesjid 
 — may refer to the temple in heaven, without contradicting the fact 
 that the prophet was carried to the mesjid of Bajt-ul-Mukkades, which 
 a great many traditions prove to have been the case, although it is 
 probable that in some of his ascensions he did not visit that mesjid. 
 
 The imam Saduk declares that he is not a true sheeah who denies 
 one of these four doctrines : Mohammed's ascension to heaven ; 
 angels questioning the dead in the grave ; the existence of paradise 
 and hell ; and the intercession of Mohammed at the judgment. He 
 
 * Surah 17 : 1. 
 
 Note. — The Persian version of this verse, which I have quoted from Sale, 
 is the following : — " Holy is that Lord who transported his servant in a 
 night, from the sacred mesjid to the most remote mesjid, that mesjid whose 
 circuit we have blessed, that we might show him of the signs of our greatness 
 and glory : verily, God is knowing to everything that is heard and to every- 
 thing that is seen." The name Jerusalem is not in the Arabic text, and 
 the sheeahs, it will be observed, interpret the verse differently. 
 
 f Jerusalem. 
 
192 LIKE AND KBLIGION [CH. 
 
 says likewise that the Most High transported the prophet to heaven 
 a hundred and twenty times. On the authority of this imam, it is 
 related that on the night of the ascension, Jibr&eel, Meekaeel and 
 Israfeel brought the creature, Borak, for Mohammed. One held 
 the bridle, another the stirrup, and the third arranged the clothes of 
 the prophet as he mounted. Borak being restless, Jibraeel gave him 
 a blow, bidding him be quiet, for he was never mounted by a more 
 worthy rider. As Borai flew on his way, Jibraeel showed the 
 prophet the wonders of earth and the heavens. As we proceeded, 
 I heard, said Mohammed, a voice on my right, which I disregarded. 
 Then I heard another voice on my left, but to this I paid no attention. 
 Next I saw a woman before me with bare arms and adorned with all 
 the ornaments of the world : she cried, Look at me, O Mohammed, 
 and let me speak with you. I passed her without the least notice, 
 and was proceeding, when suddenly such a frightful noise assailed 
 my ears as filled me with terror. 
 
 Jibraeel now directed me to alight and perform prayers, saying, 
 This is the sacred place, Medeenah, to which you will flee. Having 
 mounted and gone some distance he again directed me to alight and 
 pray, observing, This is Mount Seena* where the Most High spake 
 with MoosS. After mounting and proceeding a little way, he again 
 told me to alight and pray, saying, This is Baytlakhem, where Ees& 
 was born. He then took me to Bayt-ul-Mukaddes and bound Borak 
 to a ring to which the ancient prophets tied their animals, and 
 I entered the mesjid with Jibraeel on my right. There I saw 
 Ibraheem, Moosa and Ees&, with a multitude of prophets who were 
 assembled on my account. Jibraeel pronounced the azan,f stationed 
 me in advance of the rest, and all the prophets in a rank performed 
 prayers behind me ; but of this I do not boast. The treasurer of 
 Bayt-ul-Mukaddes brought me three vessels : one of milk, one of 
 wine, and one of water. I heard a voice say, If he takes the water, 
 he and his sect will be drowned ; if he takes the wine, they will 
 wnnder from the right way ; but if he takes the milk, he and his sect 
 will find religious direction. I took the bowl of milk and drank it. 
 You have found guidance, said Jibraeel, and your sect also. But 
 what did you notice on the way ? he inquired. On telling him, he 
 remarked that the voice I heard on my right was of a seducing 
 Yehoodee, whom if I had answered, my sect would have become 
 Yehoodees. The voice on my left was a Nasaranee lure, a reply to 
 which would have made my sect Nasaranees, and the worn anj that 
 strove in vain to fascinate me, was the world : if I had spoken to her, 
 my sect would have preferred this world to the future. Jibraeel said 
 moreover, that the terrific noise I heard was the sound of a rock 
 hurled from the verge of hell, seventy years before, and which struck 
 
 * Sinai. f Call to prayers. J Note 99. 
 
X.] OF MOHAMMED. 193 
 
 the bottom of the abyss that night. After this dreadful indication 
 of the depth of future woe, the prophet never laughed. 
 
 Jibr§,eel now conducted me, said Mohammed, to the first heaven. 
 There I saw Ismaeel, the angelic regent of that place, and lord of 
 the meteors with which every shayt&n is repelled from the celestial 
 mansions. Under the orders of Ismaeel are seventy thousand angelic 
 officers, each of whom commands a division of seventy thousand 
 angels. Who is this with you 1 said Ismaeel to Jibraeel. Moham- 
 med; replied my conductor. Has he appeared? Yes, said my 
 guide. Ismaeel then opened the gate of heaven, and we exchanged 
 salutations, and mutually implored divine blessings on each other, 
 and he said, Hail and welcome ! my worthy -brother, and worthy 
 prophet. The angels advanced to meet me, and all that saw me 
 laughed for joy. 
 
 At length I met an angel more gigantic than I had ever seen 
 before, with an ugly look and signs of wrath in his countenance. 
 He like the rest asked my benediction, but did not smile like them. 
 I inquired of Jibraeel who he was, for I was afraid of him. You 
 have cause to fear him, replied my conductor, we all stand in awe 
 of him. He is the overseer of hell, and has never smiled since the 
 omnipotent Lord made him ruler of that dreadful world. His wrath 
 against the enemies of God, and against sinners violating the divine 
 law, is continually increasing ; and by him God will take vengeance 
 on them. If he had smiled on any one it had been on thee, but he 
 never smiles. However I exchanged salutations with him, and he 
 congratulated me about paradise. As Jibraeel was the ruler of the 
 angels, I asked him if he would not command this angel to show me 
 hell. Accordingly he removed a curtain and opened a door of hell, 
 when suddenly a flame blazed forth which I feared would envelop 
 me, and I asked Jibraeel to order him to quell the flame and shut 
 the .door. Passing thence I saw a very large man, of a wheaten 
 complexion, and inquiring who he was, Jibr&eel said, This is your 
 father Adam. We exchanged salutations and implored blessings 
 on each other, and he bade me hail and welcome, as a worthy son 
 and prophet sent in a worthy time. 
 
 Proceeding on, I came to an angel seated in a company of angels. 
 He held the world between his knees, and a tablet of light in his 
 hand. Something was written on the tablet, on which he looked 
 with the steady gaze of a melancholy man. On inquiring who he 
 was, Jibraeel said, This is the angel of death ; he is incessantly 
 occupied in taking away life. After being introduced by my con- 
 ductor as the prophet of mercy, I exchanged salutations with him, 
 and he bade me hail and welcome, saying that my sect was good. I 
 replied by expressing thanksgiving to God. Jibraeel now remarked, 
 This angel's work is greater and more severe than that of any other 
 angel. I inquired if he alone took away the spirit of all. Yes, 
 14 
 
194 LIFE AND RELIGION [CH. 
 
 said Jibraeel. I then asked the angel of death if he saw and 
 approached every individual. Yes, he replied, the world over which 
 Grod has given me an office is no more in my hand than a dirhem is 
 in yours. There is not a house whose inmates I do not observe one 
 by one five times a day. When relatives weep the departure of a 
 friend, I say to them, Weep not for him, for I must visit you again 
 and again till none of you are left. I remarked, Death is enough 
 to cause grief and overwhelming sorrow. That which follows death, 
 added Jibraeel, is far more dreadful than dying. 
 
 Passing thence, I came to a company seated at tables laden with 
 the daintiest viands, and with the most putrid flesh, which they 
 devoured without tasting that which was delicious. Who are these *? 
 I inquired. They are those, said Jibr&eel, that eat forbidden things 
 in preference to that which is lawful, and to your sect they belong, 
 
 Mohammed. 
 
 Next I saw an angel whom Grod had created of immense size. 
 Half his body was fire, and half was snow : the fire did not melt the 
 snow, nor the snow quench the fire. He cried with a loud voice, 
 
 1 ascribe holiness to the Lord, who preserves entire the conflicting 
 elements of my being : Lord, who hast united snow to fire, impart 
 unity to the hearts of those that believe in thee. On inquiring who 
 he was, Jibraeel said, This is the most benevolent angel of God 
 towards true believers, and from the day of his creation till now he 
 has uttered this prayer for the objects of his good will. I saw two 
 other angels, one of whom cried, Lord, whoever gives in thy 
 cause, do thou reward him ; and the other cried, Lord, whoever 
 is miserly and gives not in thy cause, do thou destroy his property. 
 
 Proceeding thence, I saw several companies that had lips like a 
 camel ; and angels cut the flesh off their sides with scissors and threw 
 it in their mouths, forcing them to eat it. At my inquiry, Jibraeel 
 said, These derided believers, and sought out their faults. Next I 
 saw a party beating their heads with stones. These, said my con- 
 ductor, went to sleep without performing the prayers appointed be- 
 fore rest. Next I saw a company into whose mouths angels were 
 pouring fire, that passed the natural way through their bodies. 
 They had unrighteously devoured the property of orphans, and it is 
 declared in the Koran, " Surely they who devour the possessions of 
 orphans unjustly, shall swallow down nothing but fire into their bel- 
 lies, and shall broil in raging flames."* Then I passed a crowd of 
 people who could not rise on account of their prodigious stomachs. 
 These were usurers, that in the Koran are compared to the people of 
 Faroun, dreading the wrath to come : " They shall be exposed to 
 the fire of hell morning and evening ; and the day whereon the hour 
 °f judgment shall come, it shall be said unto them, Enter, peo- 
 
 • Surah 4 : 11. 
 
X.] OF MOHAMMED. 195 
 
 pie of Pharaoh, into a most severe torment."* Passing thence, I 
 saw a party of women suspended by their breasts. These had com- 
 mitted adultery, and palmed their illicit offspring upon their husbands, 
 and secured them an inheritance in their husbands' property. At 
 this the prophet remarked, Terrible is the wrath of God against the 
 woman guilty of such crimes. 
 
 I then beheld a number of angels, whom the Lord of the universe 
 had formed as it had pleased Him, and placed their faces in whatever 
 position He chose. All their members uttered praises to the Most 
 High, in all manner of voices, and they wept through fear of God. 
 Said Jibrsieel, These were created in the form you see, and since 
 their creation they have not spoken to each other, nor raised their 
 heads, nor looked under their feet, such is their awe, humility and" 
 fear of the Holy and Divine. They returned my salutation only by 
 a sign. Jibr&eel then informed them that I was the prophet of mer- 
 cy, the last and best of the prophets, and inquired if they would 
 not speak to me. They then saluted and honored me, and congrat- 
 ulated me on the goodness bestowed on me and my sect. 
 
 Jibraeel now conducted me to the second heaven, where I saw two 
 persons much resembling each other. Who are these ? I inquired. 
 JibrSefel replied, They are two cousins, Yahyah and EessLf We 
 exchanged salutations and mutually implored blessings on each other, 
 and they bade me hail and welcome, worthy brother and prophet ! In 
 this heaven I saw angels inspired with awe, whose faces were turned 
 in the direction God had commanded, and they looked to no other 
 quarter. In various voices they uttered praise and ascribed holiness 
 to the Most High. 
 
 I now ascended the third heaven, and saw there a man exceeding 
 all others in beauty as much as the full moon excels the stars. Jib- 
 raeel said to me,. This is your brother Yoosuf. J We saluted each 
 other, mutually invoking blessings. Here again I saw angels filled 
 with awe, like those I had seen in the heaven below. 
 
 On ascending the fourth heaven, I met a man who, Jibraeel in- 
 formed me, was Idrees,§ whom God transported on high, according 
 to a declaration in the Koran : "And we exalted him to a high 
 place." || We saluted each other, mutually imploring blessings. 
 Here too were angels inspired with awe, who pronounced congratula- 
 tions on me and my sect. In this heaven I saw an archangel seated 
 on a throne, under whose orders were seventy thousand angelic offi- 
 cers, each commanding a company of seventy thousand angels. 
 Methought there was no angel greater than this. Presently Jibraeel 
 bade him rise; whieh he did, and he will remain standing till the 
 judgment day. 
 
 * Surah 40 : 49. • t John Baptist and Jesus. % Joseph. 
 
 $ Enoch. 1 Surah 19 : 58. 
 
196 LIFE AND RELIGION [CH. 
 
 Ascending the fifth heaven, I saw an old man with large eyes, a 
 greater than whom I had not seen. I marvelled at the multitude of 
 his sect that were around him. This, said Jibi&eel, is the prophet 
 whose sect loved him — Haroon,* the son of Imran. Here, likewise, 
 were angels of awe. 
 
 Proceeding up to the sixth heaven, I saw a tall man of wheaten 
 complexion and very long hair. I heard him say, The Benee Isra- 
 eel think me the dearest with the Most High, but this man, — meaning 
 myself, — is dearer than I am. Being informed he was Moos&, the 
 son of Imr&n, we exchanged salutations and the imploring of bless- 
 ings. In this heaven also were angels of awe. 
 
 When I ascended the seventh heaven, every angel I passed said 
 to me, Use cupping, and command your sect to do the same. Pres- 
 ently I saw a man whose hair and beard were white, and he was 
 seated on a throne. I inquired, Who is this in the seventh heaven, 
 in the neighborhood of the divine presence, at the door of Bayt-ul- 
 Mamoor ? This, replied Jibr&eel, is your father, Ibr&heem, and 
 this is the region for the pure of your sect. In relating this, the 
 prophet here recited the verse, " Verily the men who are the near- 
 est of kin unto Abraham are they who follow him ; and this prophet, 
 and they who believe on him ; God is the patron of the faithful, "f 
 We exchanged salutations, and he hailed me a worthy son and prophet. 
 There I saw angels of awe, as in the other heavens, who pronounced 
 congratulations upon me and my sect. 
 
 In the seventh heaven I saw seas of glittering light whose efful- 
 gence dazzled the eyes ; I also saw seas of darkness, and seas of 
 snow. When overcome by fear at the sight of these sublime wonders, 
 Jibr&eel bade me rejoice and render thanks to God, who held me so 
 dear as to confer on me such favors. The Most High then imparted 
 to me power to survey those wonders, and understand those mys- 
 teries. While lost in admiration, Jibraeel said to me, Are these 
 things wonderful in your eyes? the greatness of thy Lord, beyond 
 compare, exceeds all you behold. Verily, between the Most High 
 and His intelligent creation are ninety thousand curtains, or material 
 divisions, which separate Him from the place whence divine commu- 
 nications proceed. Myself and Isr&feel enjoy the nearest approach, 
 and between us are four divisions, one of light, another of darkness, 
 the third of cloud, and the fourth of water. Among the number of 
 divine wonders that met my eyes on every hand, was a cock that 
 stood on the foundation of the seventh or lowest earth, and his head 
 reached the empyrean. He had two wings, which, when expanded, 
 outstretched the limits of the east and west, and his note of praise 
 was, Holy is my Lord, ineffably exalted. Every morning this cock 
 expands and beats his wings and calls aloud in praise, proclaiming, 
 
 * Aaron. •)• Surah 3 : 61. 
 
X.] OF MOHAMMED. 197 
 
 Holy is the King of holiness ; holy is the Lord of greatness and 
 bounty ; there is no God but the living and eternal. When this 
 morning call resounds, all the cocks on earth clap their wings and 
 utter praises to the Most High ; and when their angelic leader is 
 silent, they become quiet. The wings of that empyrean cock are 
 white, the feathers under his wings are green, and the beautiful 
 effect of these colors is indescribable. 
 
 Attended by Jibraeel, I now entered Bayt-ul-Mamoor, and per- 
 formed two rukats of prayer. There I beheld a company of my fol- 
 lowers clothed in white garments, and a crowd clothed in old soiled 
 garments. Those beautifully arrayed were admitted into the temple, 
 but the others were inhibited. On coming out of the temple I saw 
 two rivers, one called Koser, and the other named the river of mercy. 
 The road to paradise led me along these rivers, on whose banks I saw 
 palaces for myself and family, and for my pure women. The soil of 
 paradise is musk. Seeing a girl swimming in the rivers of paradise, 
 I inquired who she was. She replied, I belong to Zayd-bin-Harisah. 
 On returning to earth, I congratulated Zayd on his future bliss 
 with that celestial nymph. In that happy region I beheld birds 
 equalling in size the largest camel. The pomegranates were as large 
 as a great bucket. I saw a tree in paradise so immense that a bird 
 could not fly around its trunk in seven hundred years, and its 
 branches extended to every house in that blissful abode. What tree 
 is this? I inquired. Jibraeel replied, This is Tooba, concerning 
 which God has said, " They who believe and do that which is right 
 shall enjoy blessedness and partake of a happy resurrection."* Af- 
 ter entering paradise, I inquired of Jibraeel what those seas were I 
 had seen in the seventh heaven. He replied, They are curtains with- 
 out which the light of the empyrean would burn everything under 
 it. 
 
 I passed on to Sidret-ul-Muntaha, every leaf of which shaded a 
 great sect. From this point, I advanced within a bow's length, or 
 nearer the divine presence of my Lord, whom I saw, and who ad- 
 dressed me, saying, The apostle believed what was sent him from 
 his God. I answered, The faithful have all believed in Him, His 
 angels, His book and apostles ; the faithful say, We make no differ- 
 ence among them, but believe them all. I then added, we have heard 
 the words of God and obeyed ; we entreat thy forgiveness, Lord ; 
 to thee all return. The Most High said, God lays no commands on 
 any, but according to his power to bear them ; what a soul acquires, 
 whether good or evil, is for itself. I prayed, Lord, do not pun- 
 ish us for mere forgetfulness, or sins of inadvertence. The Most 
 High replied, I will not punish you for these things. Again I 
 prayed, Lord, do not lay upon us heavy burdens, as thou didst 
 
 * Surah 13 : 28. See Note 117- 
 
198 LIFE AND RELIGION [CH. 
 
 on former sects. This petition was also accepted, and I added, 
 Lord, do not burden us beyond our strength, pardon our sins, and 
 be merciful to us ; thou art our helper and guide, therefore help us 
 against the infidels. The Most High replied, I grant all your re- 
 quests in behalf of yourself and sect. I then said, O Lord, thou 
 didst impart peculiar excellencies to thy prophets, therefore bestow 
 such a favor on me. The Most High answered, Of the things I 
 grant thee are these two expressions from my empyrean treasury, 
 namely, There is no power but of God, and no asylum but Him. 
 
 I now heard an angel, who never before had been seen, proclaim- 
 ing the azan* after he had twice shouted, Allah akbar ! The Most 
 High said, My faithful servant declares truly that I am greater than 
 created minds can comprehend. When the angel had repeated, I 
 testify that there is no God but God, the Most High said, My ser- 
 vant speaks truth in the declaration, there is no Lord but me. 
 When he had repeated, I testify that Mohammed is the apostle of 
 God, the Most High added, True saith my angel, Mohammed is 
 my servant and apostle ; I have sent him and chosen him. When 
 the crier pronounced, Hasten to prayers, The Most High declared, 
 True saith my servant ; he calls men to a religious duty, and whoever 
 from earnest desire endeavors to be present and to please me, this is 
 an atonement for his sins. When the angel cried, Hasten, to pros- 
 perity, the omnipotent Lord said, Prayer is the means of worthiness 
 and prosperity and salvation. I then performed prayers, standing 
 in advance of the angels, who were arrayed behind me as the proph- 
 ets had been at Bayt-ul-Mukaddes. When prayers were finished, 
 the effulgence of the love of God encompassed me and I fell in adora- 
 tion. The Most High called to me and said, I made fifty prayers 
 daily obligatory on every sect before you, and enjoin the same 
 number on you and your followers. 
 
 On my return through the heavens, Ibr&heem and the other 
 prophets made no inquiry of me concerning this matter, but when I 
 came to Moosa, at his demand, I told him the Most High had made 
 fifty prayers obligatory on me and my sect. He replied, The Lord 
 has no need of your religious services ; your sect is the last and 
 weakest of all, and unable to perform fifty prayers a day : return 
 to thy Lord, and implore Him to lighten the burdens of your sect. 
 Accordingly I returned to Sidret-ul-Muntaha, where I fell in adora- 
 tion and said, Lord, thou hast made fifty prayers obligatory on 
 me and my sect ; the duty is hard for us to perform ; for the sake 
 of thine own exaltation, lighten the burden. The Most High then 
 remitted ten prayers, but on meeting Moosa. again he sent me back to 
 intercede that God would, still farther diminish the number, when 
 another ten were cancelled; but Moosa, not yet content, sent me 
 
 * Note 100. 
 
X.] OF MOHAMMED. 199 
 
 back again, to beseech more abatement, and thus the number of obli- 
 gatory prayers was at last reduced to five. Moosa, not satisfied 
 even now, told me to return and implore a still farther diminution, 
 but I replied that I was ashamed to intercede for another abatement, 
 for we could well endure the burden of five daily prayers. Imme- 
 diately a voice from the Most High announced, Since you are patient 
 in the performance of five prayers, I will grant you the benefit of the 
 whole fifty, and will accept one prayer as equivalent to ten. Who- 
 ever of your sect performs a good act I will give him credit for ten, 
 and if he but purposes to do it, and fails, I will still write for him a 
 single reward due such an act. Whoever, on the other hand, re- 
 solves to commit a sin and does it not, I will record nothing against 
 him ) and if he is guilty of the act, I will only write against him the 
 single sin itself. To this account the imam Sa. duk added, May God 
 give Moosa-bin-Imran a good reward for this interest in the Musul- 
 mans in lightening their burdens. 
 
 It is related on unquestionable authority, that Zayd, a son of the 
 imam Zayn-ul-Aubideen, asked his father why his illustrious ances- 
 tor in his ascension did not of himself beseech an abatement of the 
 fifty prayers enjoined on him by the Most High. The imam replied 
 that the prophet thought it a violation of reverential courtesy to de- 
 cline what God commanded, but when a prophet of Moosa's exalted 
 rank advised him to return and implore a diminution of the burden, 
 one could not in civility refuse. But, my father, said Zayd, MoosS 
 was not satisfied when the number of prayers was reduced to five ; 
 why did not the prophet go back again and entreat for a farther dim- 
 inution ? Because, said the imam, that while he wished to ease his 
 sect, he was anxious not to lessen their reward, desirous that they 
 should still enjoy the benefit of fifty prayers, which benefit they 
 would have lost had the prayers been reduced to a less number, for 
 the Most High declares, " He who shall appear with good works, 
 shall receive a tenfold recompense for the same ; but he who shall 
 appear with evil works, shall receive only an equal punishment for 
 the same ; and they shall not be treated unjustly."* 
 
 It is farther related that a man, by the name of Abuhamzah, put 
 this question to the imam Zayn-ul-Aubideen : Can God be said to 
 have a place, and has He a local residence ? The imam replied, God 
 is too exalted and holy to be restricted to place. Why, then, rejoin- 
 ed Abuhamzah, did He transport His prophet to heaven ? To show 
 him the wonders of the heavens, answered the imam, and to unfold 
 to his view the marvels of His works and the mysteries of His crea- 
 tion. What, then, continued the inquirer, is the meaning of the 
 passage which says, " He was at the distance of two bows' length 
 from him or yet nearer, "f The prophet, said the imam, was thus 
 
 * Suiah 6 : 161. t Suiah 53 : 8. 
 
200 LIFE AND RELIGION [CB, 
 
 near the curtains of divine light, whence he surveyed the kingdom 
 of the heavens, and, suspended over, looked down on earth, seeing 
 the whole kingdom of this world so distinctly that he thought him- 
 self within less than a bow's length of it. 
 
 The imam Moosi, being asked why the Most High transported 
 His prophet to heaven, thence to Sidret-ul-Muntah&, and thence to 
 the curtains of light, and communicated mysteries to him, when 
 God had no peculiar place, he replied, The Lord of the universe 
 has no local residence : to His presence all places are the same, and 
 time has neither past or future. But He willed, by the visit of 
 Mohammed, to ennoble the angels and inhabitants of heaven by their 
 beholding the incomparable perfection of that star of the constella- 
 tion of glory, and to show him the wonders of His own divine 
 greatness, some parts of which the prophet might relate to men on 
 his return to earth for the increase of their faith. The reason of his 
 being borne to heaven was not that God is only present there, as the 
 Mushebahees say.* 
 
 It is related that the prophet declared, God made Borak obedient 
 to me, which is better than the possession of the world. Borak is 
 an animal of paradise, of medium height, with a human face, and 
 hoofs like a horse, and a tail like an ox, and is in size larger than an 
 ass, and smaller than a camel. His saddle is ruby, with stirrups of 
 pearl, and he has seventy thousand golden bridles. His wings are 
 set with jewels, and adorned with pearls, rubies, emeralds, and vari- 
 ous other precious gems. Between his eyes is inscribed, There is 
 no God but God, who has no associate, and Mohammed is the apostle 
 of God. His color is the most beautiful of all animals, and if God 
 permitted him he would circuit this world and the next at one heat. 
 Another tradition says that Mohammed declared, I shall be mounted 
 on Borak at the day of judgment. His face is human, his form like 
 that of a horse. His mane is of pearls, his ears are emeralds, his 
 eyes sparkle like the planet Venus, and his body is radiant like the 
 sun ; from his breast pearls are exuded in perspiration, and he is 
 possessed of reason like mortals. 
 
 Another tradition from Saduk relates that in the first heaven the 
 Most High sent a blessing on the prophet, and in the second heaven 
 taught him all things obligatory, and in the third heaven sent for him 
 a litter of forty different colored lights of the lights which surround 
 the divine empyrean, and whose effulgence eyes cannot sustain, and 
 at whose brightness the angels fled to the outer limits of the heav- 
 ens, and fell in adoration, and uttered praises, till, on Jibraeel's 
 announcing Mohammed to them, they flew with the utmost alacrity 
 to salute him. 
 
 * A sunnee sect who ascribe a body and a local residence to the Supreme 
 Being. 
 
X-] OF MOHAMMED. 201 
 
 At Bayt-ul-Mamoor, Mohammed beheld the Kabah directly under 
 him, so that if he had dropped anything from his hand it would have 
 fallen on its roof. Then a voice came to me, saying, This is the 
 sacred place, and you are the consecrated prophet, imparting honor 
 to the temple. Whatever exists on earth has its similitude in heaven. 
 My Lord then commanded me to open my hand, and take of the 
 water flowing from the right pillar of the empyrean, which I did ; 
 and for this reason it became meritorious to take up the water for 
 ablution with the right hand.* A voice then commanded, Wash 
 your face with this water, that you may be pure to behold the light 
 of my majesty and glory ; then wash your hands to the elbow, for 
 you will take . my word, and draw your wet hands over your feet to 
 the instep, and over your head, which last act signifies that I will 
 draw the hand of mercy over your head, and send down my blessing 
 on you. Drawing the hand over the foot is because I will carry 
 you up through several regions where foot has never trod, nor will 
 again after thee. Thus was the mode of prayer and ablution estab- 
 lished. The Most High then commanded, Turn towards the black 
 stone which is before thee, and extol me according to the number of 
 curtains by saying, Allah akbar ! and on this account, seven repeti- 
 tions of this exclamation were ordained for prayer, because the cur- 
 tains were seven. Each time he passed .a curtain, he said, Allah 
 akbar ! After passing three curtains he came to the oceans of light 
 of the Lord of forgiveness, and on repeating the tekbeer,f he passed 
 two more curtains, and came to other seas of light. When the last 
 two tekbeers were pronounced, he passed the sixth and seventh cur- 
 tains, and came to still other oceans of light. Therefore it was or- 
 dained that three consecutive tekbeers should be pronounced, after 
 which a prayer should be recited, then two more tekbeers and 
 another prayer, next the last two tekbeers, closing with a prayer of 
 steadfast looking to God after the example of the prophet. He pass- 
 ed the seven heavens and seven curtains of exaltation and glory, and 
 arrived near the place of communion with the merciful Lord of glory ; 
 and prayer is the celestial ascent of the believer. When the perfect 
 believer thus ascends, and recites the seven tekbeers, the curtains of 
 darkness, which on account of errors of worldly inclination come 
 between him and the Most High, are removed, and he approaches 
 near the Lord of lords. 
 
 The Lord then commanded the prophet, Now you have arrived at 
 this place of near intercourse with me, pronounce my name. Ac- 
 cordingly the prophet said, In the name of God the compassionate, 
 the merciful ! for which reason this phrase was established to com- 
 mence chapters and writings. Being commanded to offer praise, he 
 said, Thanks to God the Lord of the universe, and proceeded in this 
 
 * Note 101. t Note 102. 
 
202 LIPB AND RELIGION [CH. 
 
 manner till he recited the whole surah commencing, " Praise be 
 to God, the Lord of all creatures."* A voice then commanded him 
 to recite the surah on the divine unity, saying, That surah is a des- 
 cription of my praise and attributes. What likeness can exist 
 between me and my creatures ? After I had recited this surah, 
 " Say, God is one God ; he begetteth not, neither is he begotten; 
 and there is not any like unto him,"t — the voice said, Bow before 
 my exaltation, and put your hands on your knees and look toward 
 my empyrean. On doing this, light from the effulgence of the glory 
 of God overpowered me, and I fell into a swoon, and by divine 
 inspiration said, Praise and thanksgiving to the God of glory. In 
 purity I name the Lord of exaltation, and am employed in his praise. 
 After repeating this I soon recovered, and the terror of my spirit 
 subsided, when by divine inspiration I had seven times pronounced 
 this ascription of praise. On this account, it was ordained that this 
 expression of praise should, in the performance of prayer, be recited 
 in the stooping position. 
 
 God then commanded me to raise my head and stand erect, on 
 which I heard the voices of the angels uttering praises and ascribing 
 unity and thanksgiving to God. I said, God hears every one that 
 utters his praises. I looked up and saw a light more intense than 
 that which before caused me to swoon, and this made the bird of my 
 reason fly away, and my terror was greater than in the former 
 instance. From awe, I fell prostrate before the King, the Lord of 
 glory, and placed my face in the dust of humility, and on account 
 of the exaltation I witnessed, seven times repeated, by divine inspir- 
 ation, Glory and praise to the exalted Lord. At each repetition of 
 this ascription, my terror diminished, till I recovered from that state 
 of overwhelming awe, and attained to perfect knowledge of God. I 
 then raised my head from prostration, and sat till relieved from the 
 condition of amazement into which I had fallen. By divine inspira- 
 tion I again looked upward, and saw light more overpowering still 
 than I had before witnessed, and again fell involuntarily in prostra- 
 tion before the Lord of vengeance, and seven times more repeated, 
 Glory and praise to God. Becoming thereby more worthy to behold 
 the divine lights, I again raised my head, and sat for a little time, 
 and looked toward them. For this reason two prostrations in prayer 
 were established, and sitting a short time after them became meri- 
 torious. 
 
 I then arose and stood in the attitude of a servant before my Lord, 
 when he commanded me to recite again the surah of praise, J and 
 afterwards the surah of sending down the Koran : "Verily we sent 
 down the Koran in the night of al Kadr."§ Again I stooped with 
 my hands on my knees, and prostrated myself with my head on the 
 
 * Surah 1. f Surah 112. % Surah 1. } Surah 97 : 1. 
 
X.] Or MOHAMMED. 203 
 
 ground, as at first, and as I was alxrat to rise the Most High 
 commanded, Mention my favors to thee and pronounce my name. 
 By divine inspiration, I said, In the name of God and by Him : 
 there is no God but God, and all perfect names belong unto God. 
 When I had repeated the two testimonies* he commanded, Pro- 
 nounce blessings on yourself and on your family. I prayed, 
 Lord, impart mercy to me and to my family ; which was answered 
 with blessings from the Most High. On looking around I beheld 
 the angels and spirits of the prophets arrayed in ranks behind me, 
 and the Most High commanding me to salute them, I said, Peace 
 be upon you and the mercy and blessing of God. The Most High 
 then addressed me, saying, I am thy peace, mercy, and blessing, and 
 of the imams after thee. As the prayer of the ascensionf consisted 
 of two rukats, there should be no doubt in regard to the number 
 now. That was the noon-prayer and the first obligatory on the 
 prophet. 
 
 It is related that Mohammed declared that on the night of the 
 ascension, the Most High commanded me to inquire of the past 
 prophets for what reason they were exalted to that rank, and they all 
 testified, We were raised up on account of your prophetical office, 
 and the imamate of Sly-bin- Abut&lib, and of the imams of your pos- 
 terity.! A divine voice then commanded, Look on the right side of 
 the empyrean. I looked and saw the similitude of Aly,§ and Hasan, 
 and Husayn, and Sly-bin-ul-Husayn, (alias, Zayn-ul-Aubideen,) 
 and Mohammed Baker, and Jafer-e-Saduk, and Moosa-Kazim, and 
 Aly-bin-Moosa-ul-Reza, and Mohammed Taky, and Aly-Naky, and 
 Hasan Askeree, and Mahdy, all performing prayers in a sea of 
 light. These, said the Most High, are my proofs, vicegerents and 
 friends, and the last of them will take vengeance on my enemies. 
 
 The prophet declared that when he performed the ascension, the 
 angels inquired so particularly about Sly that he began to conclude 
 Sly was better known in heaven than himself. When I arrived,- he 
 continued, at the fourth heaven, I saw the angel of death, who said 
 that it was his oflice to take the soul of every creature except mine 
 and Sly's ; your spirits, said he, the Most High will himself take 
 away, by the hand of his power. When I came under the empyrean 
 I saw Sly-bin- Abutalib standing there, and said to him, Sly, have 
 you got here before me ? Whom are you addressing ? said JibraeeL 
 My brother Sly, I replied. This is not Sly, said he, but an an? 
 g«l of the merciful God, whom he created in the likeness of Sly ; 
 and when those of us privileged to approach near the Deity wish to 
 behold Sly, we visit this angel. 
 
 It is related on the authority of the imam Mohammed Biker, that 
 when the asylum of prophecy performed the ascension, he was seat* 
 
 * The kalemah or creed. f Note 103. J Note 104. § Note 105. 
 
204 LIFE AND RELIGION [CH. 
 
 ed on a throne of ruby, inlaid with emerald figures. Angels trans- 
 ported the throne to heaven, where Jibr&eel directed Mohammed to 
 sound the azan, which he did, the angels repeating it after him. 
 They then inquired after his successor Sly. I left him, said the 
 prophet, in my own place among my people. They replied, You 
 have left a good khaleefah. Verily, God has made it obligatory on 
 ns to obey him. The prophet was then carried up through the 
 heavens, the angels of each of those blessed abodes making the same 
 inquiries and receiving the same answers as those of the first heaven. 
 In the seventh heaven* he met Ees&, who saluted him and inquired 
 about Sly. I have put him, said Mohammed, in my own place 
 among my sect. EesS, replied, You have chosen a good khaleefah, 
 obedience to whom God has made obligatory on the angels. He 
 then met Moosa and all the prophets, all of whom repeated the in- 
 quiries after Sly. I then, said the prophet, asked the angels where 
 my father Ibraheem was. They answered, He is with the infant 
 sheeahs, or followers of Sly. On entering paradise, I saw Ibra- 
 heem seated under a tree, which had dugs like those of a cow, and 
 the infants each had a teat in its mouth. Whenever a teat fell out 
 of the mouth of an infant, Ibr&heem arose and replaced it. I ex- 
 changed salutations with Ibr&heem, who likewise inquired after the 
 health of Sly-bin- Abut&lib, and repeated that the obedience of the 
 angels was due him. Ibraheem said, moreover, that he had be- 
 sought the Lord to give him the office he enjoyed of training up the 
 infant sheeahs, and that every taste from those dugs imparted to 
 them the flavor of all the fruits and rivers of paradise. 
 
 A tradition declares that the similitude of Sly in the heavens was 
 created of divine light. When Sly was martyred by Ibn-Muljem, 
 his celestial likeness appeared wounded also, wherefore the angels 
 visiting that similitude morning and evening, curse the assassin. 
 When the im&m Husayn was martyred, the angels carried him to 
 the fifth heaven, where all passing upward and downward beheld 
 him stained with blood, and poured their imprecations on Yezeed, 
 and Ibn-Zeead, and all the murderers of that imam. 
 
 A tradition relates that Mohammed declared he performed the 
 ascension twice. The compiler adds that the prophet may have 
 made the ascension twice from Mekkah, and one hundred and eight- 
 een times from Medeenah ; or have made it twice to the empyrean, 
 and on other occasions, to the heavens only ; or have done it twice 
 bodily, and in the remaining instances spiritually ; — how it was, God 
 knows best. 
 
 In paradise Jibr&eel gave Mohammed a quince, which opened, 
 and a Hooree came out of it with very black eyelashes. The 
 prophet saluted her, saying, Who art thou 1 God be gracious to thee! 
 
 • Note 106. 
 
X.] OV MOHAMMED. 205 
 
 She replied, I am Contentment. The upper part of my person is 
 composed of camphor, the next of amber, and the last of musk. I 
 was kneaded in the waters of life. God said to me, Be, and I was. 
 
 On the night of the ascension Mohammed passed a company sus- 
 pended by their feet on hooks of fire, because when the Most High 
 had made them rich in lawful things, they coveted what was unlaw- 
 ful. Another company were having their mouths sewed up with 
 needles and threads of fire because they had defloured virgins. 
 
 One account of the ascension says that in the mesjid of Bayt-ul- 
 Mukaddes, an angel, who had never before descended to earth, met 
 the prophet and offered him the keys of worldly treasure, saying, 
 If you please, be the prophet of servants, or, if you prefer it, take 
 these keys and be the prophet of kings. ' Jibr&eel signed to him to 
 be humble, and he said, I desire not the sovereignty of earth. 
 
 In his passage up through the heaven, he saw an old man seated 
 on a throne, who, when he looked on his right hand, laughed and re- 
 joiced, but when he looked on his left, mourned and wept. This, 
 said Jibraeel, is your father Adam ; when he beholds those of his 
 children who will enter paradise, he rejoices and is merry, but when 
 he sees those of his posterity doomed to hell, he is afflicted and 
 weeps. 
 
 On the prophet's return from the ascension, he passed a kafilah 
 of the Koraysh, and dismounting, he told the people of Mekkah of 
 his ascent to heaven, and in proof of it, that he passed the kafilah of 
 Abusufeean in such a place, and that a camel there started, threw 
 its load, and broke its fore leg, and that the k&filah would enter Mek- 
 kah about sunrise, all of which circumstances were found to be true. 
 
 The prophet in his ascension came to a river of light, which Jib- 
 raeel directed him to cross, adding it had never yet been passed by 
 angel or prophet, Jibr&eel said he bathed in it every day, and 
 washed his wings, and that the Most High, of every drop which fell 
 from his wings, created an exalted angel having twenty thousand 
 faces, and forty thousand tongues, each of which speaks a distinct 
 language unintelligible to the rest. Passing that river, the prophet 
 arrived at the curtains or partitions, which are five hundred in num- 
 ber, and between every two of which is the immense space of five 
 hundred years' journey. Jibraeel directed the prophet to proceed 
 alone, saying that he could advance no further. Another tradition 
 says that the angel declared, if he should go the length of a finger- 
 joint further, he should be'coDsumed. The prophet now proceeded 
 alone as far as God willed, where He proclaimed, I am Mahmood and 
 thou art Mohammed ; I separated your name from my own. Who- 
 ever unites with thee in love and obedience, I will come near him 
 in favor and mercy ; and whoever separates from thee, I will cut 
 him off from my regard. Go down to my servants and inform them 
 
206 LIFE AND RELIGION [CH< 
 
 what honor I have conferred upon thee. I have given a vizeer to every 
 prophet I have sent ; thou art my apostle, and Sly is thy vizeer. 
 
 In his ascension the prophet saw beautiful palaces of transparent 
 ruby for one who fasts much by day and prays when others are 
 asleep. 
 
 It is related on the authority of the imam Taky, that the com- 
 mander of the faithful, and his wife Fatimah, one day visited the 
 prophet and found him weeping profusely. May my father and 
 mother be your sacrifice ! said Mj ; what is the cause of your grief, 
 prophet of God ? He replied, On the night I was carried to 
 heaven I saw a number of the women of my sect in great torment, 
 and it is for them I weep. I saw a woman suspended by her hair, and 
 her brain was boiling from excessive heat. Another was suspended 
 by her tongue, and liquid from the fountain of melted copper in hell 
 was poured down her throat; and another was hung up by her 
 breasts. I saw a woman eating the flesh of her own body, which 
 fell from her, and fire meanwhile was flaming under her. I saw a 
 woman bound hand and foot, and assailed on all Sides by serpents 
 and scorpions. Another, blind, deaf and dumb, was incased in a 
 coffin of fire, and her brain was dropping out at her nostrils, and 
 her body was falling to pieces from gangrene and leprosy. I saw a 
 woman suspended by her feet in a furnace of fire ; the flesh of an- 
 other was being cut off on all sides with scissors of fire. I saw a 
 woman whose face and hands were burning, and who ate her own 
 entrails. I saw a woman with the head of a hog and the body, of 
 an ass, tormented in a million of different ways. I saw a woman 
 in the form of a dog, -and fire was poured through her body, issuing 
 at her mouth, and the angels were beating her with maces of fire. 
 
 Fatimah exclaimed, beloved of my soul, and light of my eyes, 
 tell me what they had done and what that they had been that the Most 
 High inflicted on them such horrible torments. The prophet replied, 
 Dearest daughter, the woman suspended by her hair, did not conceal 
 it from the view of men. The one suspended by her tongue, tormented 
 her husband with that member. The one hung up by her breasts would 
 not acknowledge her husband's conjugal rights. She suspended by 
 her feet, was in the habit of gadding abroad without her husband's con- 
 Sent. The one that ate her own flesh, adorned her person for the 
 view of those who had no right to see her. The woman bound hand 
 and foot, neglected to wash herself and cleanse her garments. She 
 did not perform the necessary and obligatory ablutions, and held 
 prayer of light account. The one blind, deaf and dumb, bore 
 children from adulterous intercourse, and caused her husband to bear 
 the burden of their support. She whose flesh was cut off with the 
 fiery scissors, showed herself to incite men to desire her. The woman 
 who was burning and ate her own entrails, was a procuress, and 
 brought together wicked men and women. She with the head of a 
 
X.] OF MOHAMMED. 207 
 
 hog was a slanderer and liar ; and the one in the form of a dog was 
 a professed singer, and mourner, and envier, whose practice was to 
 excite discontent under the providence of God. Woe, said the 
 prophet, to the woman that angers her husband, and happy she that 
 contents him. 
 
 A tradition states that the circumference of the tree, Sidret-ul- 
 Muntaha, is a hundred years' journey, as time is reckoned on earth ; 
 and that one of its leaves would cover all the people in the world. 
 
 There are certain angels who are the protectors of trees, otherwise 
 wild beasts would destroy all the fruit. The prophet forbid certain 
 natural acts under fruit trees, because the angels were there. 
 
 When Mohammed was above the curtains, the doors of heaven 
 were opened to him, and he saw and conversed with Sly on the 
 earth, who saw and replied to the prophet. In the ascension the 
 Most High addressed Mohammed in the language or style of K\j. 
 A respectable tradition says that the prophet declared, When, on the 
 night of the ascension, I entered paradise, I beheld a white plain 
 where a number of angels were building palaces of gold and silver 
 bricks. Now they plied their work, and then they stood idle. I 
 asked them why their labors were thus interrupted. They replied, 
 We wait to have expenses paid. What expenses ? said I. They 
 answered, The recital on earth by believers of such ascriptions as 
 these, Praise to God ! thanks to God ! there is no God but God ! 
 God is great ! Whenever they pronounce these ascriptions, we 
 build ; but when they cease, our work also ceases. 
 
 When in heaven, the prophet saw some people in the act of being 
 cast into hell, and on inquiring who they were, was told they were 
 sunnees, and Jaberees, and Kharjees,* and Beneee Amayah, and 
 those that cherished enmity to the iin&ms of Mohammed's posterity. 
 
 When I entered paradise, said the prophet, I saw the tree Tooba, 
 whose root is in SAj'a celestial palace, and there was not a residence 
 in that blessed world to which a branch of that tree did not extend. 
 On the tree were baskets filled with garments of the brocade and 
 satin of paradise. A million of baskets are allotted to every believer, 
 each basket containing a hundred thousand garments, all of different 
 colors and fashions. The shadow of Tooba. is so extended, that a 
 horseman could not gallop across it in a hundred years. The fruit 
 of that tree is the food of the inhabitants of paradise. Every 
 branch in the palaces of believers, produces a hundred thousand 
 different colored fruits, such as you have seen on earth, with a vast 
 variety never found there. The place of fruit plucked from this 
 tree, is immediately supplied by the fresh fruit. Beneath that tree 
 is a river from which four rivers proceed ; one of crystal water, one 
 of milk, another of wine, and the fourth of limpid honey. 
 
 * Certain Mohammedan sects. 
 
CHAPTEK XI. 
 
 Parties of Mohammed's Followers flee to Habeshdh, whose King, Neja- 
 shy, becomes a Musulman and refuses to restore the Refugees to the 
 Koraysh Delegation sent after them: Numbers embrace Islam at 
 Medeenah : Mohammed leagues with them. 
 
 Several authors relate that when the prophet's call to the faith 
 of islam became powerful, and many embraced his religion, the 
 Koraysh infidels agreed to persecute the Musulmans with a view of 
 reducing them again to idolatry. All the tribes now began to annoy 
 and injure the believers, and as the prophet was not yet commanded 
 of God to wage war on the infidels, by divine direction, in the fifth 
 year of his prophetical mission, he gave a party of his followers per- 
 mission to retire to Habeshah, and take refuge under the protection 
 of Nejashy, its king, till the Most High should give enlargement 
 to his sect. Nejashy, whose proper name was Ashamah, was a wor- 
 thy and just sovereign, who, in consequence of this movement of the 
 Musulmans, embraced himself the faith of islam. His conversion 
 greatly strengthened the prophet's cause. 
 
 Eleven men and four women fled secretly from Mekkah to Habe- 
 shah. In this party were Osman and his wife Bokeeah, a daughter of 
 the prophet. Leaving Mekkah one by one, they found, on their arri- 
 val at the sea-shore, two merchant vessels, in which they sailed for 
 Habeshah. The Koraysh infidels, hearing of their flight, pursued 
 but did not overtake them. They remained in the kingdom of 
 Nejashy during the months of Shaban and Eamazan, and returned 
 to Mekkah in Sheval, all having secured the protection of some 
 citizen of Mekkah except one man, named Ibn-Masood, who very 
 soon went back to Habeshah. The persecution against the Musul- 
 mans increasing, the prophet, by divine command, permitted a larger 
 company to flee to Nejashy's kingdom. At this time he sent Jafer- 
 bin-Abutalib and seventy-two other persons, according to one state- 
 ment. Another account says there were eighty-two men, besides 
 women and children. 
 
 After this event, the Koraysh infidels sent Amer-bin-Aus and 
 Amaret-bin-Valeed with presents to Nejashy, to induce him to send, 
 back the refugee Musulmans. As enmity had existed between the 
 delegates, the Koraysh reconciled them to each other, and sent 
 
XI.] LIFE AND BELIGIONj ETC. 209 
 
 them away in mutual amity. Aniftret was a handsome young man, 
 and Amer took his wife with him. On the voyage, both having drank 
 freely, Am&ret said to Amer, Tell your wife to kiss me. How is 
 that possible ? said Amer ; on which his companion knocked him off 
 the prow of the vessel, where he was sitting in an intoxicated state. 
 However, he clung to the vessel and was drawn on board again. 
 This naturally revived their old enmity and confirmed it. 
 
 When the envoys were favored with an audience of Nejashy, they' 
 prostrated themselves before him, presented their gifts, and explain- 
 ed the object of their mission. A party among us, said they, have 
 adopted a religion contrary to our own, and revile our gods. Some 
 of them have fled to you, and our request is that you would send 
 them back to their own country. Nejashy having called Jafer and 
 Ibn-Masood, the former said to the latter, Do you leave the business 
 of speaking with the king to me. 
 
 When we entered the presence, said Masood, the officers of Neja- 
 shy ordered us to prostrate ourselves before the king. We make 
 prostrations to none but God, replied Jafer. After Nejashy had 
 stated the mission of the Koraysh, Jafer replied, Ask the envoys if 
 we are slaves. No, said Amer, you are free and respectable citi- 
 zens. Inquire, said Jafer, still addressing the king, if they have 
 any pecuniary claim upon us. You owe us nothing, answered Amer. 
 Demand, continued Jafer, if they have any blood-claim on us. 
 Amer again replied, No. What then do you want of us 1 said Jafer, 
 Speaking to the delegates ; you bitterly persecuted us, and compelled 
 us to flee our own country. king, said Amer, they oppose us in 
 religion, revile our gods, draw away our youth from our ancient 
 faith, and sow discord and division among us. Deliver these fugi- 
 tives into our hands, and let our business be finished. Jafer replied, 
 king, the reason of our opposition to them on the subject of reli- 
 gion is, that the Most High has sent a prophet among us, who com- 
 mands that we attribute no associate to God, and worship none but 
 the sole God. He forbids us to gamble, enjoins the performance of 
 prayer, and to give the tenth of our annual income to the poor. He 
 commands us to observe justice and probity, and forbids oppression, 
 tyranny, and shedding of blood unjustly. He prohibits adultery, 
 robbery, and eating what died of itself, and eating blood. This 
 prophet is the same whose coming was predicted with congratulations 
 by EesS,, and his name is Ahmed. 
 
 Nejashy, who was highly pleased with what Jafer had said, re- 
 plied, The Most High sent Ees& with the same injunction and prohi- 
 bitions. Amer here exclaimed, king, these people contradict 
 your assertions respecting Ees&. What says your prophet of that 
 matter 1 demanded NejSshy. Jafer rejoined, He says of Ees& what 
 God has declared concerning Him, that He is the Ruh and Kalemah 
 — the Spirit and Word — of God who caused Him to be brought 
 Id 
 
210 LIFE AND RELIGION [CH. 
 
 forth of a virgin. Nejashy, turning to his ulemas, observed, More 
 than this cannot be claimed for Besa ; then addressing Jafer, he 
 inquired, Do you remember any communications which your prophet 
 has received from God ? Jafer replied in the affirmative, and began 
 to recite the surah* entitled Maryam, and when he came to the 
 verse, " Shake the body of the palm tree and it shall let fall ripe 
 dates upon thee, ready gathered. And eat and drink and calm thy 
 mind" — Nejashy and the Nasar& ulemas, who were in the assembly, 
 began to weep excessively, and the king said to Jafer, Prosperity 
 be to you and to him from whom you come ! I testify that he is a 
 prophet of God, the one on whom Eesa-bin-Maryam pronounced 
 blessings. If my royalty did not hinder me, verily, I would go and 
 assume the office of bearing his shoes. You have leave to retire, 
 and no one shall molest you. At the same time he ordered them to 
 be furnished with provisions and clothing, and whatever was neces- 
 sary. Amer complained, saying, king, this is contrary to our 
 religion ; deliver Jafer to us. At this, Nejashy struck Amer on the 
 face, bidding him be silent, and swearing if he said anything ill of 
 Jafer, he would put him (Amer) to death. The king then ordered 
 the gifts which Amer had brought, to be returned to him, and the 
 wretch left the assembly with blood flowing from his face. 
 
 During this audience, a maid that stood behind Nejashy fanning 
 him, fell in love with the handsome Am&ret, and as Amer had met 
 with such severe rebuke, in order to involve his companion in trouble 
 from the motive of their old enmity, he said to him, The king's maid 
 was much smitten with you ; send some one to foster her passion. 
 Amaret was stupid enough to engage in the intrigue, and receiving 
 a favorable answer from the maid, next took Amer's insidious advice 
 to send to her for some of the king's perfume. When it was brought, 
 Amer, instigated by the old hatred, took it from the wretched fool 
 Amaret and carried it to Nej&sby, saying, I am under the greatest 
 obligations to preserve the king's honor, and serve him, as I am 
 in his territory and enjoy his protection, and must not, therefore, 
 act a false and dishonest part towards him. My colleague has be- 
 guiled your maid, who has sent him some of the royal perfume. 
 As in duty bound, I have informed the king of this matter, and here 
 return the stolen odors. » 
 
 The recital of this tale, attested as it was by the perfume, threw 
 Nejashy into a rage, and at first he resolved to put Amaret to death ; 
 but on reflection, concluded that was inexpedient, as the young man 
 had entered his dominions under his own royal protection. How- 
 ever he summoned his magicians and ordered them to inflict on 
 Amaret a punishment worse than death. Accordingly they appre- 
 hended him, and treated him in a way that made him insane, and 
 
 * Surah 19 : 24. 
 
XI.] OV MOHAMMED. 211 
 
 he ran mad into the wilderness and associated with wild beasts, but 
 fled from man. The Koraysh, hearing of his condition, sent a 
 party after him, who, concealing themselves by a spring where he 
 came with the wild beasts for water, caught him, but he yelled and 
 struggled in their hands till death relieved his sufferings. Amer 
 despairing of obtaining the restoration of the refugees, returned to 
 the Koraysh, and reported his ill success. 
 
 Jafer and his companions continued to enjoy the favor of Neja- 
 shy till the prophet fled to Medeenah and made peace with the 
 Koraysh. After this event, the Musulman party in Habeshah start- 
 ed for Medeenah, and met the prophet on the day of the conquest 
 of Khyber. While Jafer was in Habeshah, a son was born to the 
 king, whom he named Mohammed. 
 
 Nejashy afterwards sent an embassy to Mohammed to ascertain in 
 what manner he spake, ate, drank, sat, prayed, and other particu- 
 lars of his habits and customs. On receiving the embassy, Moham- 
 med observed, Verily, God said to Eesa-bin-Maryam, " Jesus, 
 son of Mary, remember my favor towards thee, and towards thy 
 mother, when I strengthened thee with the Holy Spirit, that thou 
 shouldst speak unto men in the cradle, and when thou wast grown 
 up : and when I taught thee the scripture, and wisdom, and the 
 law, and the gospel ; and when thou didst create of clay as it were 
 the figure of a bird, by my permission, and didst breathe thereon, 
 and it became a bird by my permission ; and thou didst heal one 
 blind from his birth, and the leper, by my permission ; and when 
 thou didst bring forth the dead from their graves by my permission ; 
 and when I withheld the children of Israel from killing thee, when 
 thou hadst come unto them with evident miracles, and such of them 
 as believed not said, This is nothing but manifest sorcery."* On 
 hearing this passage, they wept and believed, and returning to Neja- 
 shy extolled the agreeable manners of Mohammed, and repeated 
 verses to him at which the king and all his ulemas wept. The king 
 became a Musulman, but did not disclose his faith to the people of 
 Habeshah through fear they would kill him. He left his kingdom with 
 the intention of waiting on the prophet, but after his embarkation 
 died. On this event the Most High communicated this verse : 
 " Thou shalt surely find the most violent of all men in enmity 
 against the true believers to be Jews, and the idolaters : and thou 
 shalt surely find those among them to be the most inclined to enter- 
 tain friendship for the true believers, who say We are christians. 
 This cometh to pass, because there are priests and monks among 
 them ; and because they are not elated with pride."t 
 
 It is related that the prophet wrote a letter to Nej&sby respecting 
 Jafer and his companions, the purport of which was this : In the 
 
 * Smah 5 : 119. t Sxaah 5 : 85. 
 
212 LIFE AND RELIGION [CH. 
 
 name of God the compassionate, the merciful ; this is a letter from 
 Mohammed, the prophet of God, to Nejashy, king of Habeshah. 
 Peace unto thee ! I render thanks to God, the Holy King and 
 faithful Protector. I testify that Ees& the son of Maryam is the 
 Spirit* and Word of God. The Most High bestowed that one cho- 
 sen and created by Himself, on Maryam, a virgin, who had been 
 kept separate from men, who was pure and holy, and who was un- 
 stained by fornication or carnal intercourse. She conceived Eesa 
 by the breath of the Holy Spirit, and God breathed into Him His 
 own chosen Spirit, as by His own power He created Adam of clay, 
 and breathed into Him His own chosen Spirit. I call thee to the 
 acknowledgment and worship of the sole God who hath no associ- 
 ate. I enjoin thee to be the friend of man, in obedience to God. 
 I summon thee to follow and believe in me and in that, which has 
 been communicated to me. Verily, I am a prophet sent of God. 
 I have sent to thee my cousin, Jafer-bin-Abut&lib, with a company 
 of Musulm&ns. On their arrival, entertain them and be not haugh- 
 ty. I summon thee and thy army to the cause of God. And 
 now the divine message with which I am charged concerning thee 
 is executed. I have laid before thee the conditions of future good- 
 Receive my counsel, and the peace of God be on him who follows 
 the path of religious instruction. 
 
 In reply to Mohammed's letter the king wrote as follows : In the 
 name of God the compassionate, the merciful ; this is a letter to 
 Mohammed, the prophet of God, from Nejashy, alias, Asham.f the 
 son of Anher. Peace be to thee from God, apostle of God and 
 of mercy, and blessing be to thee from God besides whom there is 
 no Lord. He has guided me into the faith of islam. Verily, your 
 letter has reached me, prophet of God. I swear by the Lord of 
 heaveri and earth, that what you say concerning Eesi. is true, and 
 that he is no more than you have described him to be. I have fully 
 understood the rest of your reverenced epistle, and have honored 
 your cousin and his companions. I testify that thou art the prophet 
 of God, truth-speaking, and witnessed to be true. I have believed 
 in thee, and have pledged myself in the same to thy cousin, and by 
 his instrumentality have become a Musulman, a true believer in 
 the Lord of the universe. I have sent to thee, apostle of God, my 
 son Areehah. I have no power to make any one a Musulman but 
 myself. If you command it, I will wait upon you in person. I 
 testify that all your commands are according to truth. Nej&shy ac- 
 companied his letter with presents, and sent Mohammed MareeahJ 
 the Kibtee, who became the mother of the prophet's son Ibrstheeni. 
 
 It is related that in the eighth year of Mohammed's prophetical 
 
 * Note 107. f Ashamah. 
 
 % Note 108. Mary the Copt, or Egyptian. 
 
XI.] OF MOHAMMED. 213 
 
 office, when the Koraysh infidels and the idolaters of Mekkah saw 
 that Hamzah had become a Musulmau, and heard that Nejashy had 
 protected the Mohammedan refugees, and had himself become a 
 believer, and when they witnessed the resolution with which Abu- 
 talib and most of the Benee H&shini defended Mohammed, and 
 that isl&m was disseminating among the Arab tribes, and the truth 
 of the prophet's claims was manifest to multitudes — in view of all 
 these things they were greatly perplexed, and the fire of hatred 
 and of idolatry blazed afresh in their bosoms. Under the influence 
 of these feelings they assembled in Dar-ul-Nedrah, a noted place, 
 and carried their hostile resolutions so far that they pledged them- 
 selves to each other by oath, and signed a covenant, that they 
 would not .eat, nor speak, nor trade, nor intermarry with the Benee 
 Hashim, till they were reduced to the necessity of delivering Mo- 
 hammed to death. They resolved, moreover, that the prophet 
 should be put to death whenever an opportunity offered. On 
 being informed of these resolutions of the Koraysh, Abutalib as- 
 sembled the whole company of Benee Hashim, who were in all 
 forty men, and swore by the Kabah, that if, by means of an enemy, 
 a thorn pierced the foot of Mohammed, he would kill them all. He 
 then took the prophet, and with the company of Benee H&sham, 
 retired to a defile, called, in consequence, the defile of Abutalib. 
 He stationed guards day and night at the passes leading to his re- 
 treat, in order to protect Mohammed from all harm. Sword in 
 hand, while the prophet slept at night, he guarded him with the 
 greatest vigilance, and as a butterfly circuits a candle, so he con- 
 tinued to march around that lamp of prophecy. He used the addi- 
 tional precaution of having Mohammed sleep part of the night in 
 one place, and part in another, and moreover caused Aly, the 
 dearest of his sons, to sleep with Mohammed during the first part of 
 the night, so that if an enemy at that hour had observed the prophet, 
 and afterwards attempted his life, the stroke might fall on Aly and 
 Mohammed escape. In this arrangement the commander of the 
 faithful most cordially acquiesced, cheerfully exposing his life in 
 behalf of the prophet. The same vigilant guard was kept up during 
 the day, Abutalib making his sons and nephews responsible for 
 Mohammed's safety. 
 
 The party in the defile were at length reduced to great straits ; 
 no Arab coming to Mekkah ventured to sell anything to the Bene© 
 Hashim, for if he did his property was plundered by the Koraysh. 
 Abujahl was particularly active in intimidating kafilahs and pre- 
 venting them from relieving the Benee Hashim. Khadeejah spent 
 the greater part of her large fortune in support of her husband and 
 his party when they were in the fastness. All the Koraysh chiefs 
 had signed the league against the Benee Hashim, except Mutim- 
 bin-Ady, who declared it was a tyrannical proceeding, and he would 
 
214 LIFE AND BELIGION [CH. 
 
 have nothing to do with it. Forty Koraysh chiefs, among whom 
 was Abulaheb, set their seals to the covenant, which was hung up 
 in the Kabah. At the seasons of pilgrimage, sacred from war and 
 violence, Mohammed left the defile, and, mingling with the pilgrim 
 Arabs, said, I am come a prophet from God, and call on you to 
 embrace my faith, enter the pale of my religion, and protect me 
 from the designs of my enemies, and I will be surety that you shall 
 enjoy paradise. Abulaheb followed the prophet, saying to the 
 people, Do not listen to what this fellow says ; although he is my 
 nephew, he is a liar and a sorcerer. 
 
 The prophet and his protectors remained shut up in the defile four 
 years, only venturing to leave their asylum at the seasons of pil- 
 grimage, of which there were annually two, one called /umrah, in 
 the month of Kejeb, and the other the great pilgrimage, in the 
 month of Zeehejah. At these seasons the Benee Hashim left their 
 fastness, traded and returned, and however much hunger and other 
 necessities pressed them, through fear of the Koraysh they did not 
 venture out again till another pilgrim seasoiK During this period, 
 the Koraysh sent a message to Abutalib, promising to make him 
 their king on the condition that he would deliver up to them Mo- 
 hammed to be put to death. The brave chieftain returned answer 
 in an extemporaneous ode in which he extolled the prophet in 
 the highest degree, manifested his own faith in him, and declared 
 he would defend him as long as he lived. This ode from Abutalib 
 threw the Koraysh into despair. 
 
 Aboolaus-bin-Rabeea, a son-in-law of the prophet, brought his 
 camels laden with wheat and dates to the entrance of the defile, and 
 shouted after them till they had gone in, when he returned. On this 
 generous act the prophet said, Aboolaus had done nobly by us, 
 fulfilling the obligation of a son-in-law. The distress of the Benee 
 H&shim at last reached that pitch that the cries of their children for 
 food prevented the people of Mekkah from sleeping. Most of the 
 Koraysh now began to repent of the league into which they had en- 
 tered, but having signed the covenant they could not act contrary 
 to it. When they met of a morning at the Kabah, and inquired 
 for each other's health, some would say they could not sleep the 
 past night on account of the crying of the children of the Benee 
 Hashim from hunger. This indeed caused the most malignant to 
 exult, but some of the Koraysh were troubled by it. 
 
 The commentary of the imam Hasan Askeree relates that when 
 the Benee Hashim were reduced to the greatest distress, they were 
 miraculously relieved by the prophet, God sending them better 
 supplies than the manna and quails provided for the Benee Israeel. 
 The Benee Hashim complained to Mohammed that their clothes 
 had become old_ and soiled. He commanded them to breathe on 
 them, draw their hands over them in putting them on, and pro- 
 
XI.] OP MOHAMMED. 215 
 
 nounce blessings on him and his sacred family, by which means 
 their garments were rendered white, clean, and becoming, and their 
 grief and trouble were removed, and their persons moreover were 
 thus perfectly cleansed. They exclaimed, How wonderful it is 
 that by pronouncing blessings on you and your family, our garments 
 and persons should become so pure ! He replied, This likewise 
 purifies your hearts from hypocrisy, enmity, and everything bad, 
 and washes out the record of your sins more entirely than the soil- 
 ings of your garments. 
 
 It is related that after the Benee H&shim had lived four years, 
 by another account three years, and by another still two years, in 
 the defile, the Most High sent a worm against that cursed league of 
 the Koraysh, which they had placed in the Kabah, and utterly 
 cleared the parchment of every word except the name of God 
 which was written on it. Jibraeel communicated this fact to the 
 prophet, who reported it to Abutalib. At these celestial tidings, 
 the chieftain dressed and started for the Kabah, where he found the 
 Koraysh chiefs assembled. On seeing Abut&lib, they said to one 
 another, He is now reduced to the necessity of surrendering Mo- 
 hammed to us. At his approach they rose and treated him with 
 the greatest deference and respect, and said, We perceive you have 
 come to unite your counsels with ours and deliver your nephew to 
 us. No, indeed ! said Abutalib, I come for no such purpose ; but 
 my nephew, who never lies, has assured me that the Most High 
 has sent a worm that has totally effaced your cursed league, and 
 obliterated the tyrannical and unjust compact into which you en- 
 tered, and that nothing remains on the parchment but the name of 
 God. Produce it now : if Mohammed's declarations herein prove 
 true, then fear God, and turn from your oppressive and unmerciful 
 doings : if what he has asserted is false, I will deliver him to you, 
 and if you please put him to death. They agreed that this was an 
 equitable proposition, and bringing the parchment from the Kabah, 
 they found the seals perfect, but when they opened the instrument, 
 it appeared in just the state Mohammed had described. The 
 Koraysh hung their heads, while Abutalib warmly exhorted them 
 to fear God and leave off their tyranny. Several of them now 
 rose and declared they were heartily sick of the league, and it was 
 aoreed to tear the sheet on which it had been written, notwithstand- 
 ing Abujahl's efforts to have it reestablished. 
 
 The Benee Hashim now left the fastness, and returned to their 
 houses, and two months after this event, Abutalib fell sick. When 
 the prophet visited him and saw he was soon to depart, he said, 
 my uncle, you brought me up in infancy, assisted me in manhood, 
 and supplied my wants in my orphan state. May God, on my 
 account, grant you the best rewards. I ask one word from you that 
 my eyes may be enlightened. The object of the prophet in this was, 
 
216 LIFE AND RELIGION [eg. 
 
 that it might be publicly known that Abut&lib was a Musulman, 
 though he had not openly professed islam, that he might more, ef- 
 fectually serve Mohammed. Abutalib now repeated the kalemah 
 or creed, declared his faith in islam, and after committing to Mo- 
 hammed the relics of the prophets, and the covenant of Ibraheem, 
 departed to the eternal God. The prophet attended his remains to 
 the tomb, and wept, saying, my uncle, your kindred kindness has 
 been unceasing, may God give you a good reward ! It is well 
 known that Abutalib's death occurred in the tenth year of Mo- 
 hammed's prophetical mission. Thirty-five days after that melan- 
 choly event, or, according to some, three days afterwards, Khadee- 
 jah departed to the holy world. By these calamities, one speedily 
 following the other, the prophet was grievously afflicted. Both of 
 these individuals had been his vizeers, assistants, and helpers in 
 promoting islam, and were his companions in most pressing ad- 
 versities. 
 
 It is related that the death of Abutalib occurred on the twenty- 
 sixth of the month of Rejeb, in the last part of the tenth year of the 
 prophetical mission of Mohammed, and Khadeejah dying three days 
 afterwards, the prophet named that the year of grief. When Kha- 
 deejah was near her departure to the eternal world, the prophet vis- 
 ited her and said, To me it is a heavy burden to see you thus, but 
 when you arrive among your fellow-wives give them my salutation. 
 Who are they ? she inquired. He replied, Maryam, the daughter 
 of Imran, Kulsoom, the sister of Moosa, and Aseeah* the wife of 
 Faroun, all of whom, with yourself, will be my wives in paradise. 
 May the union be blessed, added Khadeejah. 
 
 It is well known that Khadeejah was sixty-five years old when 
 she died. The prophet buried her at Hajoon. He entered the 
 grave himself to lay her in it. After the death of Abutalib, Jibraeel 
 descended and directed Mohammed to depart out of Mekkah, for no 
 one was left able to defend him from the Koraysh, who were becom- 
 ing more exasperated against him. Accordingly he left the city, 
 and repaired to a mountain near Mekkah, called Hajoon. Before 
 this he had preached publicly, and in private houses, sometimes, 
 however, being unable to appear without having obtained the protec- 
 tion of a powerful man. In this, the tenth year of his mission, h$ 
 married Auyeshah, the daughter of Abubekr, and Soodah, the 
 daughter of Zamah. 
 
 It is related that Asad-bin-Zararab, and Zikvan-bin-Abdekays, of 
 the tribe of Khazrej, had visited Mekkah in one of the pilgrim sea- 
 sons in the month of Kejeb. Between the Khazrej and the tribe 
 of Aus the fire of war had been blazing for years, and about the time 
 just mentioned, the battle of Baas was fought, in which the tribe of 
 
 * Note 109. 
 
XI.] OF MOHAMMED. 217 
 
 Aus were victors. Asad and Zikviin came therefore to Mekkah to 
 negotiate an alliance with the Koraysh, to enable their tribe to re- 
 pulse the victorious enemy. Asad being acquainted with a Koraysh 
 chief, named Atabah-bin-Rabeeah, on arriving at Mekkah, alighted 
 at his house and declared the object of his visit. Atabah replied, 
 Our country is distant from yours, and we have now special business 
 on our hands, which will prevent our meddling with any other affair. 
 What important matter may this be Y inquired Asad, as you dwell 
 in the sacred and secure city. A man has arisen among us, replied 
 Atabah, who claims to be the prophet of God, charges us with gross 
 stupidity on the subject of religion, reviles our gods, and beguiles 
 our youth. Is he one of yourselves, rejoined the other, or a stran- 
 ger Y He is one of us, said Atabah, and of the best class of us, the 
 son of Abdullah-bin-Abdulmutalib, and is the most noble, excellent, 
 and illustrious among us. 
 
 As the tribes of Aus and Hazrej had often been told by the neigh- 
 boring Yehoodees of the tribes of Benee Kareejah, Benee Nazeer, 
 and Benee Keenkau, that a prophet was to arise at Mekkah, fly to 
 Medeenah, and slay a great many Arabs, Asad, on hearing Atabah's 
 account, thought that this man must be that same prophet described by 
 the Yehodees, and therefore inquired where he was. Atabah replied, 
 You will now find him seated by the rock of Ismaeel, but he and his 
 party are shut up in a defile, except at the season of pilgrimage. But 
 say you nothing to him, nor listen to his words, for he is a magi- 
 cian, and by the sorcery of his words, robs people of their hearts. 
 This conversation, it will be observed, happened during the period 
 the Benee Hishim were besieged in the defile of Abut&lib. Asad 
 rejoined, I have come on a pilgrimage, and of course must go to the 
 mesjid to perform the religious circuits. Fill your ears with cotton, 
 then, said Atabah, that you may not hear what he says. 
 
 Asad followed the advice he had received, and entering the place 
 of devotion, beheld the prophet, with a party of Benee Hashim, 
 seated at the rock of Ismaeel. The visitor began his circuits, and 
 passed before Mohammed, who looked at him and smiled. In the 
 second circuit, Asad said to himself, How silly I am to return to 
 Medeenah without finding out the truth of this matter which is agitar 
 ting Mekkah. He then took the cotton out of his ears, and approach- 
 ing the prophet, saluted him with, Good morning ; which was the 
 customary form of salutation. Mohammed, raising his head, said, 
 God has given me a better salutation, even that of the inhabitants of 
 paradise, namely, As sal&m alaykum ! — peace unto you ! To what 
 do you call us ? said Asad. He replied, I call you to testify to 
 the unity of God and to my prophetical office. Ascribe no associate 
 to God ; do well by your father and mother ; do not kill your chil* 
 dren through fear of poverty : abandon open and secret sins ; put 
 no one to death unjustly ; touch not the property of orphans except 
 
218 LIEE AND RELIGION [CH. 
 
 to improve it; let your weights and measures be perfect; speak ac- 
 cording to justice and truth ; incline not to one side to favor a kins- 
 man," and fulfil your covenant engagements with God. This is the 
 message God sends you, perhaps you will remember it. On hear- 
 ing these words the light of faith entered Asad's heart, and eternal, 
 felicity made him her own. He exclaimed, I testify that there is 
 no God but the sole God, and I testify that thou, prophet of 
 God, art his apostle. May my father and mother be your sacrifice ! 
 I am of Medeenah, of the tribe of Khazrej. Between us and the 
 tribe of Aus the bonds of friendship are broken. If God should 
 reunite them by your means, and restore peace between us, none 
 would be more esteemed among us than yourself. I have a colleague 
 here of my own tribe ; if he should embrace this faith, I am hopeful 
 our matters will be arranged by your good officers. Verily, I have 
 heard of you from the Yehoodees, who congratulate us on your fu- 
 ture coming to Medeenah, and give us descriptions of your charac- 
 ter, and I hope our region will be honored by your removal thither, 
 for of this the Yehoodees have assured us. I bless God for the favor 
 of having seen you ; verily, I came to obtain a league of the Ko- 
 raysh, and God has imparted to me something better than I sought. 
 
 Asad then went for Zikvan, and told him he had found the prophet 
 respecting whom the Yehoodees had congratulated them, and des- 
 cribed his character to his colleague, who also believed. They then 
 implored the prophet to send a person with them to teach the Koran 
 and call their people to the faith of islam. He accordingly sent with 
 them Masab-bin-Ameer, who was still a mere youth. He had been 
 very tenderly brought up, was the darling of his father and mother, 
 who watched over him so affectionately that he had never been out of 
 Mekkah before he became a Musulmau. His parents then treated 
 him very cruelly, and banished him from their presence. He took 
 refuge with the prophet in the defile, and his personal appearance 
 was much altered, because it was difficult for him to endure hardship. 
 He had treasured up in his memory very much of the Koran, and 
 of the divine precepts. 
 
 Asad and Zikvan, with their Musulm&n teacher, Masab, now 
 departed for Medeenah, and on rejoining their people, related the 
 story of the prophet, and expatiated on his perfections. One or two 
 persons of every tribe at Medeenah directly became Musulmans. 
 Masab lodged in the house of Asad, and went daily among the par- 
 ties of Khazrej, calling on them to embrace islam, and he won the 
 youth over to the faith. At that time Abdullah-bin-Aby was chief 
 of the Khazrej, with whom the Aus came into an agreement to make 
 him emeer over both tribes, on account of his noble rank and gene- 
 rosity. A diadem was making for him, its completion being delayed 
 for want of gems to be set in it. The Aus, notwithstanding 
 Abdullah was not of their tribe, were satisfied to crown him emeer, 
 
XI.] OS MOHAMMED. 219 
 
 because he did not aid the Khazrej at the battle of Baas, declaring 
 the war unjust on their part. The spread of islam at Medeenah 
 caused the royal power of Abdullah to totter, for which reason he 
 endeavored to put a stop to the new schism among his people. 
 
 Asad now said to Masab, My maternal uncle, Sad-bin-Maaz, is one 
 of the chiefs of Aus. He is a noble and intelligent man, of the 
 greatest influence in the clan of Amer-bin-Auf. ■ If he should be- 
 come a Musulm&n, our affairs would be complete. Let us, then, 
 visit their quarter* Accordingly, they repaired thither, and seating 
 themselves by a well, a party of young people came around them, 
 to whom Masab began to recite the Koran. The news soon reached 
 Sad-bin-Maaz, who called a chief named Asayd-bin-Khuzayr, and said 
 to him, I hear that Asad, with a Koraysh man, has come to our 
 quarter, and is corrupting our youth. Do you go and put a stop to 
 their doings. When Asayd appeared, Asad observed to his com- 
 panion, This is a great and noble man, if he should join our 
 party, I am hopeful our object would be accomplished. Asayd, on 
 approaching, said to Asad, Your maternal uncle sends you this mes- 
 sage : Come not into our assemblies, corrupt not our youth, and fear 
 the Aus. Sit down, rejoined Masab, and give us leave to explain : if 
 our doctrine pleases you, accept it ; if not, at your wish we will 
 leave your district. Asayd complied, and Masab had no sooner 
 recited a chapter of the Koran to him than the light of islam illu- 
 mined his heart, and he inquired, What must one do who embraces 
 this faith ? Masab replied, He must bathe, put on two clean gar- 
 ments, pronounce the two testimonies, and pray at the Kabah. 
 Asayd immediately threw himself into the well, came out, wrung his 
 clothes, and said, Tell me the testimonies. He then repeated the 
 creed — There is no God but God ; Mohammed is the prophet of 
 God 1 — and performed two rukats of prayer. 
 
 Now, said Asayd to Asad, I will go, and by one device or 
 another will send your uncle to you. As this fortunate man was ap- 
 proaching, Sad swore he was coming back with a new face on him. 
 Asayd put his stratagems in operation and succeeded in sending 
 Sad to Masab, who had no sooner recited to him the chapter entitled, 
 Ha-Mim,* than the light of faith illumined his mind. After send- 
 ing home for two clean garments, he bathed, pronounced the creed, 
 and performed two rukats of prayer. He then took the hand of 
 Masab, brought him to his house, and said, Proclaim your religion 
 and fear no one. Sad went himself to the tribe of Auf, and pro- 
 claimed with a loud voice, ye children of Amer-bin-Auf, let 
 neither man nor woman, boy nor girl, remain, but all come out, for 
 this is not a day for any one to stay behind the curtain. When all 
 were assembled he demanded what his rank and reputation were 
 
 * Surah 42. 
 
220 LIFE AND RELIGION [CH. 
 
 among them. They replied, You are our chief, and whatever 
 you command we will do, rejecting no order whatever. Sad replied, 
 It is unlawful for any of you to speak to me till you testify to the 
 unity of God and the prophetship of Mohammed. I praise God for 
 the great favor conferred on me. This is the same prophet of whom 
 the Yehoodes have given us information. The whole tribe became 
 Musulmans that day. Islam now prevailed among the Khazrej and 
 Aus, their chiefs having embraced the faith. This conversion was 
 readily accomplished because the Yehoodes had given such descrip- 
 tion of the character of the prophet. Masab reported his success to 
 Mohammed, who thereupon gave permission to all Musulmans suf- 
 fering oppression for their faith, to remove to Medeenah, which they 
 did one by one. On arriving at that city the tribes of Khazrej 
 and Aus took the refugees to their houses, and treated them with 
 the greatest hospitality and respect. 
 
 The conversion of the Khazrej is differently related by some, 
 who say that in the eleventh year of his prophetship, Mohammed 
 met six. men of that tribe, whose names are given, to whom he re- 
 cited the Koran and communicated the faith, and on their return to 
 Medeenah they brought their people to embrace islam. This ac- 
 count proceeds to say that in the twelfth year of the prophetship, 
 twelve men of the Ansarees came and made a league with the 
 prophet at Akabah, and that in this year he sent Masab-bin- Ameer 
 with them to instruct them in the faith. At the next season of pil- 
 grimage, in the thirteenth year of the prophetship, many from the 
 tribes of Aus and Khazrej, both Musulmans and infidels, came to 
 Mekkah to see the plenipotentiary apostle. He said to them, Will 
 you protect me that I may read you the book of God, and will you 
 become Musulmans and receive your reward in paradise '? Yes, 
 they replied, and will grant you whatever covenant you desire in 
 respect to yourself and your God. The prophet appointed the 
 twelfth night of Kejeb to form the league, the place to be the sum- 
 mit of Mount Mina, where the Ansarees, after performing the 
 ceremonies of the pilgrimage, repaired. A great number had be- 
 come Musulmans, but the majority of them were yet idolaters, 
 among whom was Abdullah-bin- Aby— the curse of God rest upon 
 him! 
 
 On the eleventh day of Kejeb, the prophet directed the Ansarees 
 to assemble by night at the house of Abdulmutalib, at Akabah, but 
 to come singly and awake no one from sleep. He himself repaired 
 to the appointed place, with Sly, Hamzah, and Abbas. Seventy, 
 or by another account, seventy-three men and two women of Aus 
 and Khazrej there assembled. The prophet called on them to em- 
 brace islam, declaring it the pledge of paradise. Asad-bin-Zararah 
 and others replied, prophet of God, make such conditions with 
 us as you please m respect to yourself and your God. He answered, 
 
XI.] OF MOHAMMED. 221 
 
 I make it a condition that you protect me as your own lives, and 
 my family as you do your own. What shall we receive for doing 
 this? said they. He rejoined, Paradise will be yours, and fln 
 earth you will be kings of the Arabs, and the Ajemees will obey 
 you : to which they replied that they were satisfied. Abbas-bin- 
 Nazlah, of the tribe of Aus, now arose and said, People of Aus and 
 Khazrej, do you know what you are doing? You are plunging 
 into war with both Arab and Ajemee, and arraying yourselves in 
 hostility against all the kings in the world, or whenever an injury 
 befalls Mohammed, you must abandon him, as you will do. De- 
 ceive him not then, let him remain in his own country ; for although 
 his kindred oppose him, he is still noble and great among them, 
 and no one has power to injure him. The speaker was now in- 
 terrupted by Asad and others, who demanded what business he 
 had to talk in that manner ; then addressing Mohammed, they said, 
 prophet of God, be~our blood the sacrifice for yours, and our 
 life the ransom of your own. Make what conditions with us you 
 please for your Lord and for yourself. 
 
 Mohammed now said to the Ansarees,* Appoint twelve persons of 
 your number who shall be your sureties and agents, in like manner 
 as Moosa established twelve chiefs among the fienee Israeel. They 
 said to him, Do you choose whom you please. Jibraeel indicated 
 the proper persons, and the prophet chose nine men of Khazrej : 
 namely, Asad-bin-Zararah, Burau-bin-Maroor, Abdullah-bin-Kha- 
 ram, the father of Jaber, Eafa-bin-Malik, Sad-bin- Abadah, Menzer- 
 bin-Amer, Abdullah-bin-Kavahah, Sad-bin-Rabeea and Abadah-bin- 
 Samet. He chose three men of Aus : to wit, Aboolbasheem-bin- 
 Bathan, Asayd-bin-Khuzayr, and Sad-bin-Khaseemah. Just as 
 these men had pledged themselves to the prophet, Iblees shouted 
 near Akabah, ye Koraysh and other Arabs, Mohammed is 
 here with the Aus and Khazrej, who are leaguing with him to 
 fight against you. At this announcement the Koraysh became 
 tumultuous, and seizing their weapons advanced on Akabah. The 
 prophet ordered the Anrarees to disperse, but they said, If you 
 command, we will draw our swords and fight them. He replied, 
 God has not yet given me permission to fight. Will you come 
 away with us ? said they. He answered, I wait the command of 
 God. 
 
 The Koraysh now advanced with their whole force, and Hamzah 
 and S.ly drew their swords and met them in Akabah. Addressing 
 Hamzah, the Koraysh demanded, What business is this for which 
 you are assembled ? There is no assembly here, said Hamzah, 
 adding with an oath that if any of them ventured to advance he 
 would cut of their heads. The Koraysh returned, and the next day 
 
 * Aids or coadjutors ; i. e. the converts from Medeenah. 
 
222 LIFE AND RELIGION, ETC. [CH. XI. 
 
 meeting Abdullah-bin-Aby, they said to him : We understand your 
 people have leagued with Mohammed to fight against us, but as he 
 knew nothing of the meeting the last night, he swore it was not so, 
 and the Koraysh believed him. The Ansarees returned to Medee- 
 nah and were in high expectation of the coming of their illustrious 
 guests. The compiler adds that what has been related from the 
 traditions of S.ly-bin-Ibr§.heem, Shaykh Tabersee, Kutb-K&vendy, 
 Ibn-Shar&shoob, and many others, may be relied on, and is consis- 
 tent as a whole. 
 
CHAPTER XII. 
 
 Mohammed's Hijret to Medeenah : He is followed by Aly and others. 
 
 When the Koraysh infidels saw that the cause of the prophet 
 gained ground daily, and that all their plots to overthrow it availed 
 nothing, and when they were informed of Mohammed's league with 
 the Ansarees,* they assembled at Dar-ul-Nedvah to deliberate what 
 was to be done. They had an old custom of assembling at this place 
 for consultation whenever any calamity befel them, and no one under 
 forty years of age was admitted into the council of Dar-ul-Nedvah. 
 Here forty of the old Koraysh chiefs now met, and Shay tan, the 
 accursed, in the form of an old man, attempted to enter. The door- 
 keeper stopped him, and demanded who he .was. He replied that 
 he was an old man of the tribe of Nejd, and added, You have need 
 of my experience ; on hearing that you were assembling to overthrow 
 this man, I came to give my advice on the subject. The door-keeper 
 told him to enter. It is related that Sbaytan four times assumed a 
 human shape, but to return. 
 
 When the members of the council had taken their seats, Abujahl 
 introduced the business by saying, ye Koraysh, among all the 
 Arab tribes there are none more noble than ourselves. We are the 
 people of the house of God, and twice a year men come to us on pil- 
 grimage from the utmost bounds of the earth, and they all honor us. 
 We are in the house, and no one can molest or injure us. Such has 
 always been our state, till Mohammed-bin- Abdullah grew up among 
 us. We called him Ameen, for his probity, calmness and truth, but 
 when he arrived at maturity, and was in great esteem among us, he 
 proclaimed himself the prophet of God, and affirms that he receives 
 communications from heaven. Next he imputed to us stupidity, 
 reviled and degraded our gods, corrupted our youth, and sowed 
 division among our people. He declares that our departed ances- 
 tors are in fire, than which nothing can concern us more. In refer- 
 ence to him I have matured a certain plan. What is it ? inquired 
 the council. Abujahl continued, Let us send a man to kill him 
 secretly, and if the Benee Hashim demand the price of blood, we 
 will pay the ransom tenfold. This is a miserable plan, said Shayta-n. 
 Why? they inquired. Because, he resumed, whoever slays 
 Mohammed will certainly be put to death, and who of you will con- 
 
 * Allied converts of Medeenah. 
 
224 LIM AND RELIGION [CH. 
 
 sent to be killed on this account ? When Mohammed is slain, the 
 Benee Hashim and their patrons of the tribe of Khuzah, will retal- 
 iate and never consent that the slayer of Mohammed should walk the 
 earth. From this cause, in the sacred place there will be fighting 
 among you till you all kill one another. 
 
 Several members of the council now proposed to build a prison 
 in such a manner that no one could approach Mohammed, who should 
 be shut up in it, and food thrown in to him through an aperture till 
 he died. This plan, said Shaytan, is worse than the other, for as 
 the Benee Hashim will never consent to such a thing, at the season 
 of pilgrimage they will appeal to the assembled Arab tribes, and 
 procure his release. Have you another plan ? concluded Shaytan. 
 Atabah, Shaybah, and Abusufeean answered, We will expel him 
 from our country and attend to the worship of our own gods. An- 
 other tradition says they proposed to bind Mohammed upon a furious 
 camel, and enrage the animal by piercing him with spears, that he 
 might rush away and tear his rider to pieces among the mountains. 
 This project is worse than either of the others, said Shaytan. If 
 Mohammed leaves your country alive, as he is more beautiful and 
 eloquent than any other man, by the sweetness of his tongue, and 
 the plausibility of his address, he will deceive all the Arab tribes, 
 and bringing against you such armies of horse and foot as you can- 
 not withstand, will annihilate you. 
 
 Being now at their wits' end, they said to Shaytan, Shaykh, 
 what is your advice in this matter ? My scheme, said he, is that 
 from every tribe agreeing in your object, you select one or more per- 
 sons, and bring over one man of the Benee Hashim to join you, and 
 let the whole company thus appointed take their weapons and all at 
 once smite him to death, that his blood may be so widely diffused 
 that the Benee Hashim will be utterly unable to demand satisfaction 
 for it, because they cannot oppose all the tribes. Should they re- 
 quire the price of blood, then pay them the ransom three-fold. We 
 will give ten ransoms, rejoined the council ; adding, The shaykh of 
 Nejd has proposed the right plan. Shaykh Toosee says Abujahl 
 offered this scheme, and that it was approved by Shaytan ; which- 
 ever way it was, this plan was agreed on, and the eouncil broke up.- 
 Of the Benee Hashim, Abulaheb was brought into this plot. The 1 
 Most High then communicated this verse, warning the prophet, 
 " And call to mind when the unbelievers plotted against thee, that 
 they might either detain thee in bonds, or put thee to death, or expel 
 thee from the city ; and they plotted against thee : but God laid a 
 plot against them; and God is the best layer of plots."* Having 
 made the arrangement to rush into Mohammed's house at night and 
 kill him, they came to the sacred mesjid, and whistled and clapped 
 
 •Surah 8: 30. 
 
XII.] OF MOHAMMED. 225 
 
 their hands and jumped about the Kabah. At night the party came 
 to assassinate the prophet, but Abulaheb would not consent to their 
 entering till the next morning, saying, There are women and child- 
 ren here, and I am not sure some mistake may not occur. 
 
 When the Koraysh had completed their plot for killing the 
 prophet, Jibraeel descended and gave him information of the matter, 
 and communicated to him the divine command to flee to Medeenah. 
 Mohammed called Aly, and imparted to him the tidings of Jibraeel, 
 and added, The Most High commands me to-night to escape to the 
 cave of Soor. Sleep to-night in my place, that it may not be known 
 I have gone. The commander of the faithful inquired, prophet 
 of God, will your safety be secured by my sleeping in your place ? 
 On being answered in the affirmative, Aly laughed, thanked God for 
 the privilege of exposing his own life to save that of the prophet, 
 and fell in adoration, and this was the first prostration of thanks- 
 giving that was made in islam. Sly laid the side of his face on the 
 ground, and when he raised his head, he said, Go wherever God has 
 commanded you ; let me be your sacrifice. Order what you please, 
 and on my life I will do it, and in this and in every other matter I 
 supplicate grace of God. The prophet replied, God will conform 
 you to my likeness : then sleep on my carpet, and put my Hazrem 
 cloak over you. Know, Sly, that the Most High tries his friends 
 in proportion to their faith and their rank, therefore the trials and 
 calamities of prophets are greater than all others, and those most 
 like them receive the next degree of trial. brother, God has tried 
 you, and He tries me on your account, as He tried Ibraheem, the 
 Friend, and his son Ismaeel. It is more grievous to me thus to 
 expose you to the daggers of my enemies, than it was for Ibraheem 
 to lay down Ismaeel to slay him. Your perfect readiness to be 
 exposed is greater than Ismaeel's voluntary submissiveness to the 
 knife of his affectionate father. Endure faithfully, brother, for 
 the mercy of God is nigh those that do well. 
 
 Mohammed and Sly having mutually embraced each other, with 
 flowing tears parted, and Jibraeel led the prophet out of the house 
 which the Koraysh had already surrounded. The prophet recited 
 this verse : " And we have set a bar before them, and a bar be- 
 hind them ; and we have covered them with darkness ; wherefore 
 they shall not see."* The Most High had sent a sleep upon them, ; 
 so they did not perceive the prophet's departure ; and he cast a hand- 
 ful of dust at them, saying, Ugly be your faces ! doing thus by 
 your own prophet. One tradition says they were awake, and God 
 covered their eyes that they did not see. Jibraeel now directed the 
 prophet to go to Mount Soor, and conceal himself in the cave. 
 Meanwhile Sly was lying in Mohammed's place and cloak. In 
 
 •"Surah 36 : ». 
 16 
 
226 LIFE AND RELIGION [CH. 
 
 that period the houses of Mekkah were without doors, and the walls 
 were low. The Koraysh infidels therefore saw Aly, and mistaking 
 him for the prophet, threw stones at him. Both sheeahs and sun- 
 nees relate that the following verse was communicated in commenda- 
 tion of S.ly on the night he exposed his life to save that of the 
 prophet : " There is also a man who selleth his soul for the sake 
 of those things which are pleasing unto God."* Some traditions 
 declare that God sent Jibraeel and Meekaeel to protect Sly. 
 
 When the prophet was departing for the cave of Soor, he met 
 Abubekr and took him along, through fear of his doing harm, or for 
 some other reason. Hind-bin- Abyhalah also went with Mohammed, 
 who, on arriving at the cave, retained Abubekr and sent back Hind 
 on some business. Another tradition is, that Abubekr saw Mo- 
 hammed departing, and pursued him, who, apprehending it was one 
 of the Koraysh, hastened on, but struck his blessed foot against a 
 stone and bruised it. He was much troubled at being pursued, till 
 at length Abubekr came up and the prophet took him along from 
 sheer necessity. 
 
 When morning dawned, the Koraysh infidels drew their swords 
 and ran upon the commander of the faithful, Khalid-bin-Valeed 
 being in advance of the rest. That lion of God, Aly, leaped up, and 
 seizing Khalid by the arm, wrung it so that he bellowed like a 
 camel. He then caught the sword of Khalid, and presented so bold 
 a front to his assailants, that they all fled. When he had driven 
 them out and they knew it was Aly, they said to him, We have noth- 
 ing to do with you, where is Mohammed ? He replied, You did not 
 commit him to me : you wished to expel him, and he has gone 
 away of himself. 
 
 One tradition says that the Koraysh not finding Mohammed, beat 
 S.ly till his body was black, chained and locked him up, and set a 
 woman to watch him while they pursued after Mohammed. S.ly 
 then heard voices at which his sorrows fled, his chains fell off, the 
 door opened and he came out. Another tradition says they hit 
 Aly with a stone and waked him, on which he said, Why do you 
 so '? when, recognizing his voice, they said, We have nothing to do 
 with this poor fellow beguiled by Mohammed. S.ly retorted with the 
 boast that if a part of his understanding were divided among all the 
 idiots and lunatics of the world, they would all become intelligent ; 
 and if the same were done with his strength and valor, all the weak 
 and cowardly would become champions, and added that he would 
 kill all his assailants if he had not been forbidden to do so. Mo- 
 hammed afterwards speaking to him of his bold dealing with his as- 
 sailants, assured him that God made his voice so loud that all the 
 Hoorees of paradise heard him, and importuned the Most High to 
 
 • Surah 2 : 203. 
 
XII.] OP MOHAMMED. 227 
 
 make them Sly's wives. He replied they should be divided be- 
 tween Sly and his followers. 
 
 The Koraysh finding that the prophet had escaped them, sent 
 parties in all directions after him. Abujahl ordered it to be pro- 
 claimed about Mekkah, that whoever would produce Mohammed or 
 show where he was, he, Abujahl, would give such person a reward 
 of one hundred camels. At last they sent for Abukarez of Khazauh, 
 whose profession was that of tracing people, which he was able to 
 do with the greatest certainty. They said to him, If you do us the 
 favor we seek, we shall always be under obligation to you. Find 
 out the track of Mohammed, and where he has gone, that we may 
 pursue him. Abukarez soon made the first discovery, and said, 
 This is the tract of Mohammed's foot, and is the sister of that im- 
 printed in the place of Ibr&heem ; that is, the foot of the prophet is 
 like that of Ibraheem-Khaleel. And here, continued the searcher, 
 is the track of another who has gone with Mohammed : this must be 
 either Abuk&hafah, or his son Abubekr. 
 
 Abukarez led the pursuers to the cave, where they saw that, by 
 divine command and the miraculous power of the prophet, a spider 
 had woven its web over the entrance, and a pair of doves, or, as one 
 tradition has it, of partridges, had built a nest there and laid an egg 7 . 
 On seeing these things, they said, Mohammed came here, but did 
 not enter the cave. If he had entered, the spider's web would have 
 been torn, and the birds would not have settled here. He has 
 either gone up to heaven, or down into the earth. God had sent an 
 angel, who stood in the entrance and said to the Koraysh, There is no 
 one in this cave, disperse among these defiles. Other accounts say 
 that Mohammed called a tree, which blocked up the entrance ; or 
 again, that the passage was very narrow, and having opened to admit 
 Mohammed, returned again to its impassable size. These accounts 
 proceed to say that Abubekr was so much alarmed at the approach 
 of the Koraysh, that he wished to go and join them, being with them 
 in heart, and a man stooping down with his face towards the cave, 
 Abubekr exclaimed, We are discovered. No, said Mohammed, 
 the man would not have done thus if he had seen us. The prophet 
 then miraculously opened a passage through the side of the cave, 
 and showed Abubekr a ship ready to waft them away should the 
 Koraysh enter. 
 
 It is related that the prophet remained three days in the cave, 
 during which time Aly made arrangements for his journey to Medee- 
 nah, and carried him food and water. Three camels being provided 
 for Mohammed, Abubekr, and a guide, the prophet left the com- 
 mander of the faithful to settle his accounts with the Koraysh, for 
 formerly much property had been entrusted to him for safe keeping, 
 and his fidelity had acquired him the title of Ameen the True. 
 Pilgrims also, who came to Mekkah, trusted him in like manner, 
 
228 LIFE AND RELIGION [CH, 
 
 which was continued after his assumption of the prophetical office. 
 Mohammed at parting directed Sly to go morning and evening to 
 Abtah, and there cry with a loud voice, Whoever has any trust in 
 the hands of Mohammed, let him come to me and receive it. Ke- 
 store these trusts publicly, said Mohammed. I constitute you my 
 khaleefah with my daughter Fatimah, and commit you both to God, 
 Get camels ready to carry yourself and wife, and your mother Fati- 
 mah, and all the Benee Hashim who wish to accompany you. The 
 prophet gave him other charges, and ordered him to start immediate- 
 ly for Medeenah on the receipt of a letter he should receive from 
 him. Mohammed then departed for Medeenah. 
 
 Abdullah-bin-Areekat pasturing his sheep near the cave, the 
 prophet said to him, If I should trust my head to you, would you 
 protect me and take me safely by some by-road to Medeenah ? I 
 knew, replied Abdullah, from the signs of the spider's web and the 
 doves' nest, that you were a prophet. I have believed in you, and 
 will protect and attend you wherever you go, and on my life, will 
 convey you safely to Medeenah by a way in which no one shall see 
 you. They then departed for Medeenah. 
 
 Shaykh Toosee relates that on Wednesday night, the first of the 
 month of Kabeea-ul-evvel, in the thirteenth year of the prophetship, 
 Mohammed fled to the cave, and Sly slept in his place, and on the 
 fourth night of the month, he started for Medeenah, performing many 
 miracles on his way thither, as was stated in the chapter on miracles. 
 The same authority relates that the prophet, on his arrival at Medee- 
 nah, alighted at a place called Kub&, near the tribe of Benee-Amer- 
 bin-Auf. Abubekr said to him, Enter Medeenah, for the people 
 expect you. He replied, I will not enter the city till my brother 
 Sly and my daughter Fatimah arrive ; and Abubekr, after still 
 urging him in vain, left him and entered the city. 
 
 Mohammed sent his letter to Sly, by Abuv&kid, ordering him to 
 hasten without delay to Medeenah. On receiving the command, 
 Sly prepared to depart, and told the poor believers to leave Mekkah. 
 When night came on, the party assembled secretly with light loads 
 at Zeezuva. There were present, the commander of the faithful, 
 his wife, Fatimah the beautiful, his mother, Fatimah-bint-Asad, 
 Fatimah, daughter of Zobayr-bin-Abdulmutalib, and Ameen-bm- 
 Ummameen, a freedman of Mohammed, and Abuvakid, who brought 
 the letter, and in returning drove the camels of the women. As 
 he pushed them on very briskly, Sly bade him drive slower, lest 
 the women, who were weak, should be fatigued. He replied, I fear 
 they will pursue us from Mekkah. Be yourself, said Sly, and be 
 not alarmed, for the prophet has assured me that after this they wiU 
 not trouble us. Sly then drove the camels gently, and chanted heroic 
 odes, the purport of which was, There is none to be worshipped but 
 God, and no helper besides Him. Think not then of aid from 
 
XII.] OP MOHAMMED. 229 
 
 others, for the Lord of the universe is sufficient for all your wants. 
 As they approached Sejn&n, eight armed horsemen, sent by the infi- 
 del Koraysh, overtook them. On seeing the pursuers, Sly ordered 
 the camels to be halted and the women to alight. Drawing his 
 sword, he advanced against the infidels, who demanded, Did you 
 think you could carry these women away from Mekkah ? Return. 
 And if I do not return, he retorted, what will you do ? We will 
 take off your head, said they. Advancing towards the camels, Sly 
 withstood them, and was attacked by Jinah, the bravest of the party. 
 Aly parried his blow, and .gave him one in return on the shoulder, 
 and cut him in two. He then charged the rest like a hungry lion, 
 chanting an ode to this effect, Open a way for the valiant, for him 
 who fights in the cause of God : I have sworn that I will worship 
 none but the sole God. The infidels scattered, saying, Let us alone, 
 
 son of Abutalib, we have nothing to do with you. He replied, 
 
 1 am going to Medeenah, to my cousin Mohammed, and whoever 
 wishes to have his blood shed on the ground, let him come and 
 oppose me. 
 
 He then ordered the camels to rise and proceed, and he advanced 
 publicly to Sejnan, where he tarried a day and a night. Through- 
 out the night, he and the devout women with him prayed and made 
 mention of God, standing, sitting, and lying on their side, and con- 
 tinued in these devotions till morning, when Aly performed with 
 them the appointed morning prayers. They then went on to another 
 menzil,* and renewed their devotions at all the halting-places, and 
 attended to the worship and praise of God in all circumstances till 
 they arrived at sacred Medeenah. 
 
 After the prophet had fled to Medeenah, the poor and defence- 
 less MusuIiqSds were bitterly persecuted by the infidels of Mekkah; 
 some being put to death, and others compelled to say blasphemous 
 things against Mohammed. Of this number were Amar, and his 
 father Taser, and his mother Sumayah, and Suhayb, and BilSl, and 
 Janab, who had attempted to flee, but fell into the hands of the idol- 
 aters, and were compelled to revile the prophet. 
 
 Amar, knowing if he did not do this he should certainly be killed, 
 said what they bade him in religious dissimulation, but faith remain- 
 ed firm in his heart. His father and mother, refusing to blaspheme 
 Mohammed, were martyred by the most cruel tortures, and were, it 
 is said, the first martyrs to islam. When tidings of this persecution 
 reached Medeenah, some said that Amttr had become an infidel, but 
 the prophet denied the report, and declared that Amar from head to 
 foot was full of faith, and that faith was mingled with his very flesh 
 and blood. When at length Amar escaped to Mohammed, he wept; 
 and said, prophet of God, I have suffered the greatest trials ; they 
 
 * Stage, or halting place. 
 
230 LIFE AND RELIGION [CH. 
 
 would not withdraw their hands from me, till I spoke unworthy 
 things of you and praised their idols. The prophet wiped away 
 Amir's tears with his hand, saying, No fault attaches to you ; if 
 you should be in such circumstances again, repeat what you have 
 said. 
 
 It is related that three months after the formation of the league 
 at Akabah, the prophet fled to Medeenah, which city he entered on 
 Monday, the twelfth of Kabeea-ul-evvel. Before his arrival, the 
 Ans&rees used to go out every day and gaze on the road in expecta- 
 tion of his coming. The day he came, a party had been out with 
 this view, most of whom, after waiting some time in vain, had return- 
 ed home. At length he arrived at the site of the mesjid Sejarah, and 
 inquired the way to the tribe of Benee Amer-bin-Auf, and followed 
 that road. A Yehoodee, from the walls of his fort, saw three mount- 
 ed men going in the direction of the Benee Amer, and shouted, ye 
 Musulmans, the man you desire has come, bringing great fortunes 
 to you. This announcement was echoed through Medeenah, and 
 men, women and children, filled with joy, ran out to meet the proph- 
 et, who, by divine direction, proceeded to Kuba, where he dismount- 
 ed and was soon surrounded by the tribe of Benee Amer-bin-Auf. 
 He became the guest of Kulsoom-bin-Hadam, a worthy but blind 
 man. 
 
 The tribe of Aus all met him, but as the fire of war and carnage 
 still blazed between them and the Khazrej, the latter tribe, through 
 fear, were to a man prevented from meeting him. As night came 
 on, Abubekr left Mohammed and entered the city, but he remained 
 at KubiH, in the house of Kulsoom. After the prophet had perform- 
 ed evening prayers and those appointed before sleeping, Asad-bin- 
 Zararah, clad in armor, came in, and excused himself for not appear- 
 ing sooner to pay his respects, on account of the hostility raging 
 between his tribe and that of Aus. The prophet then addressed 
 the chiefs of this tribe, inquiring who of them would guarantee 
 Asad's safety. They replied, prophet of God, our own safety is 
 in your keeping, do you then be his security. No, he rejoined, one 
 of you must give him protection : which was done by two of the 
 hostile chiefs. After this, Asad visited Mohammed, and performed 
 prayers with him till he entered Medeenah. 
 
 Bm-Shar&sboob states that fifty-three years of the prophet's life 
 had passed when he fled to Medeenah ; that he remained three days 
 in the cave, or, as one tradition says, six days, and that on Monday, 
 the twelfth, or, by another account, the eleventh of Rabeea-ul-evvel, 
 he entered Medeenah. This was the first year of the Hijret,* and 
 its era is dated from the month Moharrem. Mohammed removed 
 from the house of Kulsoom to that of Khusaymah, of the tribe of 
 
 * Note 109. 
 
XII.] OF MOHAMMED. 231 
 
 Aus. Three days, or, according to some, twelve days after, on 
 Sly's arrival, he entered Medeenah. During his stay at Kub&, he 
 built the mesjid of that place and name. When somewhat more 
 than a month of the Hijret had passed, the leDgth of prayers was 
 increased. Eight months after the Hijret the prophet constituted 
 believers brethren, himself choosing 5.1y for his brother, and in this, 
 the first year of the Hijret, the azan was established. 
 
 Aly was ten years old when Mohammed assumed the prophetical 
 office, and the first prayer he performed with the prophet was two 
 rukats at noon. For the period of ten years, when the people began 
 to embrace the faith, the Most High made it obligatory on all 
 Musulmans at Mekkah to perform two rukats in every prayer, which 
 law continued till the Hijret. Mohammed left Mekkah on the first 
 day of Kabeea-ul-evvel, and arrived at Medeenah on Monday, the 
 twelfth of the month after meridian. 
 
 The prophet remained, according to one account, fifteen days 
 with the Benee Amer-bin-Auf, who offered to build him a mesjed if 
 he would dwell with them, but he refused, saying, I only wait here 
 the arrival of Aly-bin-Abutalib. When he came with him, and 
 mounted on the same she-camel he had rode from Mekkah, the proph- 
 et entered Medeenah on Friday, having started at sunrise, and stop- 
 ped with the Benee Salim-bin-Auf till afternoon prayers. Every 
 clan of the Ansarees came out and besought him to become their 
 guest, but he replied, Open a way for my camel ; she is under divine 
 guidance, and will go to the place God has appointed me. At the 
 same time he threw down the reins, and let the camel take her own 
 course. Here she stopped, said the imi,m Zayn-ul-Aubideen, point- 
 ing to the door of the prophet's mesjid, where prayers over the dead 
 are recited. The camel lay down and Mohammed dismounted. 
 Abuiyoob, an Ansaree, anticipating the rest, seized and carried the 
 prophet's things to his house, and had Mohammed for his guest till 
 houses were built for him and Aly. 
 
 In this year, the first of the Hijret, the prophet was commanded 
 to fight for the faith. Abubekr was angry that Mohammed waited 
 for Aly before entering Medeenah, and conceived great jealousy of 
 him. Aly married Fatimah one year after the Hijret, when she was 
 nine years old. She was Mohammed's only child by Khadeejah, 
 after his assumption of the prophetical office. 
 
 The people of Medeenah had broken their idols on becoming Mus- 
 ulmans, and after the prophet's arrival among them, the faith spread 
 to that degree that two of his followers went about and broke all 
 the idols that remained. He entered Medeenah one or two days after 
 the coming of Aly. When the prophet's camel lay down at the door 
 of Abuiyoob, the man called to his mother to open the door, for the 
 prophet had come to them. She being blind, lamented the loss of 
 her sight that she could not see him. Mohammed drew his hand over 
 
232 LIPE AND RELIGION [CH. 
 
 her eyes, and her sight was restored. This was his first miracle in 
 Medeenah. At this city dwelt three tribes of Yedoodees, who sent 
 delegates to Mohammed', and being satisfied that he was the predict- 
 ed prophet, made a truce with him, but were hostile at heart. These 
 tribes were the Benee Kareezah, Benee Nazeer and Benee Keenkau. 
 
 The prophet performed prayers a number of times in the house 
 of Abuiyoob. He then directed Asad-bin-Zararah to buy a certain 
 lot of ground for him. Asad went to negotiate the business with 
 the two orphans that owned it, and who immediately declared it a 
 present to the prophet. He refused to receive it without paying its 
 value, and the bargain was at length closed by the payment of ten 
 ashrafees. Mohammed ordered bricks to be made on the ground, 
 and stones were brought to lay the foundation of a mesjid, he toil- 
 ing with the rest in this laborious work. Asayd-bin-Khuzayr seeing 
 him carrying a heavy stone, said to him, Let me carry it, prophet 
 of God. No, he replied, do you go and bring another. When 
 the foundation was brought up to the level of the ground, they then 
 built of sun-dried brick. The walls were at first the thickness of a 
 single brick's width,* but on the increase of the Musulmans, the 
 mesjid was enlarged, the walk being made a brick and a half in 
 thickness. On a further increase of members, they besought the 
 prophet to allow another enlargement of their place of worship, when 
 he ordered the walls to be built two bricks thick, in that style in 
 whioh the joints of one layer are covered by the bricks of the next 
 course. As the heat became oppressive, the MusulmiUns petitioned 
 for a roof to the mesjid. Mohammed ordered date-posts to be set 
 up to support date-rafters, and a thatch of date-leaves and grass. 
 When the rainy season commenced, the Musulmans proposed to 
 protect themselves by a clay roof, but the prophet ordered the 
 roof to be of wood, bound together like that Moos& made, adding, 
 More than this I shall not do for the mesjid ; and it remained in that 
 state till he left the world. The walls, before the roof was put on, 
 were the height of a man. When the shadow of the wall extended 
 one cubit, noon-prayers were performed, and on the further extension 
 of a cubit, the afternoon prayers were offered. ' 
 
 After the erection of the mesjid, Mohammed ordered houses to be 
 built around it for himself and Aly and the rest of the Muhajerees ;t 
 and they all had their doors open towards the mesjid. Jibr&eel now 
 descended and said to Mohammed, God commands you to order all 
 the doors opening towards the mesjid to be closed up, except your 
 own and that of S.ly. Hamzah was enraged at this order, and said, 
 Sly is younger than myself, and is my nephew. The prophet 
 replied, Do not be vexed, my uncle, for it is not my doing, but the 
 
 * Persian bricks are generally about eight inches square and two inches 
 thick. 
 + Fugitive converts from Mekkah. 
 
XII.] OB MOHAMMED. 233 
 
 Most High has commanded it. I am satisfied, rejoined Hamzah, and 
 commit myself to God and the prophet. 
 
 It is related in the commentary entitled Mejma-ul-Byan, that 
 when islam was spreading in Medeenah, before the Hijret, the An- 
 sarees said among themselves, The Yehoodees have a day, Shembah,* 
 on which they assemble weekly for ' worship, and the Nasara also 
 have a day for the same purpose, namely, Yek-shembah.t Let us 
 likewise have a fixed day for assembling to worship, and rendering 
 thanksgiving to God. Accordingly they appointed Jumah, (Friday,) 
 which, in these times, was called Arveenah, which day received the 
 name Jumah, from its being the day for religious convocation. At 
 this period, Asad-bin-Zararah led the prayers of the Musulmans, gave 
 them a discourse and exhortation, and sacrificed a sheep for them, 
 which served the party for breakfast and dinner, as they were but few 
 in number. Subsequently, the Most High sent the verse relating to 
 Jumah : " true believers, when ye are called to prayer on the day 
 of the assembly, hasten to the commemoration of God and leave mer- 
 chandising. This will be better for you if ye knew it." j But the 
 first Jumah kept by the Musulmans was that of Asad, and the first 
 observed by the prophet was after his arrival at Medeenah. He 
 came to Kuba on Monday, where he laid the foundation of a mesjid 
 and remained till Friday, or Jumah, when he started for Medeenah 
 and performed the Jumah prayers at the mesjid of Benee Salim, 
 which is in the midst of the wady. 
 
 Among the events of this year was the establishment of the festi- 
 val of Aushura. § Salman, || the Farsee, in this year became a 
 Musulman, as did also Abdullah-bin-Salam, a ulema of the Yehoo- 
 dees, who, having proposed a number of questions to Mohammed, 
 and receiving convincing answers, embraced the faith. Abdullah, 
 premising that the Yehoodees were a pack of liars and calumniators, 
 admonished the prophet that if they should hear of his conversion 
 to islam, they would slander his character. Conceal me, therefore, 
 said he ; call them here and ask them what my reputation is among 
 them. They testified that Abdullah was of the very highest re- 
 spectability, as was his father before him, both for virtue and wisdom. 
 If he becomes a Musulman, inquired the prophet, will you also em- 
 brace islam ? God keep him from that \ exclaimed the Yehoodees. 
 Come forth, Abdullah, said the prophet. He did so, saying, I testi- 
 fy that there is no God but God ; I testify that Mohammed is the 
 prophet of God. Immediately the Yehoodees denounced him and 
 his father as the most wicked and stupid of their tribe. During this 
 year, Burau-bin-Maroor, Asad-bin-Zararah and Kulsoom-bin-Hadam 
 died in the mercy of God, while two of the Mekkah infidels, Aus- 
 bin-Vaeel and Valeed-bin-Mughyrah, went to hell. 
 
 * Saturday. f Sunday. J Surah 62 : 9. 
 
 § Note 110. || Salman the Persian. • 
 
CHAPTER XIII. 
 
 Mohammed's Battles and Military Expeditions : Battle o/Badr. 
 
 The imams Saduk and Sly Naky say that a person who vows 
 to bestow much in charity must give eighty dirhems, for in the 
 Koran it is declared, " Now hath God assisted you in many en- 
 gagements."* We have numbered the places, say these imams, 
 where the prophet fought against idolaters and God helped him, 
 and have found the number to be eighty. Shaykh Tabersee in the 
 Mejma-ul-Byan states that Mohammed was present in twenty-six 
 battles or military expeditions ; namely, first that of Abva, then 
 Bavat, Asheerah, Badr-e-aula, Badr-e-Kubra, Benee-Saleem, Sa- 
 veek, Zee-Imr, Ohod, Bahrayn, Asad, Benee Nazeer, Zat-ul- 
 Rakav, Badr-e-akheerah, Domet-ul-Jandul, Khandak, Benee 
 Kareezah, Benee Lahyan, Benee Karad, Benee Mustalak, Huc- 
 taybeeah, ' Khyber, conquest of Mekkah, Hunayn, Taeef and 
 Tabook. In nine of these battles he engaged personally in the 
 fight. First, in the battle of Badr-e-Kubra, on Friday, the seven- 
 teenth of Ramazan, in the second year of the Hijret. Second, in 
 the battle of Ohod, in the month of Sheval, the third year of the 
 Hijret. Third and fourth, at tbe battles of Khandak and Benee 
 Kaneezah, in Sheval, the fourth of the Hijret. Fifth, in the 
 battle of Benee Mustalak in the month of Shaban, fifth year of the 
 Hijret. Sixth, in the battle of Khyber, the sixth year of the 
 Hijret. Seventh, in conquest of Mekkah, in the month of Ram- 
 azan, the eighth year of the Hijret. Eighth and ninth, in the 
 battles of Hunayn and Taeef, in Sheval, the eighth year of the 
 Hijret. The warlike expeditions he sent out, but did not 
 attend in person, were thirty-six in number. The compiler states 
 that there are traditions which mention engagements not enumer- 
 ated in the above accounts of -Mohammed's battles. Saduk relates 
 that the battle-shout was, Mohammed ! Mohammed ! At the 
 battles of Badr and Ohod, it was, help of God, be near ! At the 
 battle of Benee Nazeer, Holy Spirit, give ease ! At the battle 
 of Benee Keenkau the shout was, Lord, let not the infidels 
 
 * Surah 9 : 25. 
 
CH. Xin.] LIFE AND RELIGION, ETC. 23& 
 
 conquer thy army ! Other battle-shouts were employed on other 
 occasions. 
 
 Before marching an army the prophet prayed with them', gave 
 them instructions, and enjoined them to fear God and keep his 
 commandments. He then shouted to them, Go in the name of God 
 and fight every infidel. Practise no stratagems, and do not steal 
 from the public plunder. Do not mutilate the infidels you kill, 
 and slay not the old, neither women nor children. Put <not to 
 death ascetics that live in caves and mountains. Cut down no trees 
 except from absolute necessity. If a Musulman gives quarter to 
 an infidel, let him have opportunity to hear the word of God ; if he 
 embraces your religion, then he is your brother in the faith ; if 
 he refuses, then send him to his own asylum and invoke divine 
 aid in killing him. 
 
 According to another tradition Mohammed commanded the 
 armies he sent forth on military expeditions : — Burn no date-trees, 
 nor flood them to destroy them ; cut down no fruit trees.f nor burn 
 any fields of corn ; there will be times enough when you will need 
 these resources. Destroy no animals whose flesh is lawful, except 
 what are necessary for food. When you meet the enemy, offer 
 them three conditions, which if they accept, leave them unmolested. 
 First, summon them to become Musulmins ; if they consent, 
 offer them no violence, but direct them to go to the capital of islam 
 after embracing the faith. If they refuse to remove, and prefer to 
 remain in their own country, they will be classed with the desert 
 Arabs, and not be entitled to any share in the spoils' taken by 
 the MusulmSn armies till they go and dwell at the* capital of 
 islam. If they will not receive the faith, offer them the condition 
 of tribute, and the grade of servitude if they are people possessing a 
 divine book. Should they agree to this, do not attack them ; but 
 if they refuse the condition of tribute likewise, seek help from God 
 and fight them as truth requires. When you besiege a fortified 
 place, and its garrison and people propose to surrender, make one 
 of your number arbiter in the case, as you may not know the will 
 of God in the matter, and if you pledge them security, doit on your 
 _pwn account and not on the authority of God and the prophet. 
 
 Mohammed forbade poisoning_the water of infidels,, and he never 
 surprised-and cut ofrHris enemy~by~hight. Saduk says that the 
 prophet had three hundred and thirteen men at the battle of Badr ; 
 six hundred at the battle of Ohod, and nine hundred at the siege 
 of Khandak. The im!lm Keza says that when Khyber was taken 
 the inhabitants were laid under a tribute of half their annual pro- 
 duce, besides a tithe and a half for the poor Musulmans. He like- 
 wise informs us that when an enemy returned from an expedition, 
 
 » Rev. be. 4. 
 
236 LIFE AND RELIGION [GH. 
 
 Mohammed was accustomed to say, " Happy are those who have 
 overcome in the lesser contest, and will conquer in the greater war 
 with their own carnal desires." Peace was made with the inhabi- 
 tants Of the wadies, on condition that they might dwell in their own 
 region, and yield their services in war when they should be needed. 
 Mohammed took his wives with him to war, that they might attend 
 the wounded, but he gave them no share in the spoil except small 
 presents. Respectable traditions declare that Mohammed entered 
 camels and horses for the race, and bet upon them, his object being 
 to increase the power of those animals for war. In the beginning 
 of the religious wars a rule was established that a hundred Musul- 
 mans should not flee before a thousand infidels. Afterwards the 
 Most High sent an order that one hundred Musulmans should 
 engage two hundred infidels, but if the enemy was more than 
 double their number, they fled. 
 
 Shaykh Tabersee relates that the first expedition which the 
 prophet despatched against the idolaters was a party of mounted 
 men, thirty in number, under the command of his uncle Hamzah- 
 bin-Abdulmutalib. They were sent to the sea-shore in the region 
 of Jaheenah, where they met a karav&n in which was Abujahl and 
 a hundred and thirty idolaters. Majdy-bin-Amer kept the parties 
 from engaging, and the Musulmans returned without fighting. 
 The prophet himself, in the month of Sefer, the twelfth month of 
 the Hijret, started on an expedition against the Koraysh and 
 Beenee Zamrah, and advanced as far as Abvii, and returned 
 without engaging the enemy. This was the first expedition he 
 made in person. He next sent Abaydah-bin-Haris, with sixty 
 mounted MuMjerees and not a single Ansar with them, to fight 
 the idolaters. Mohammed made his first banneT for this expedi- 
 tion. Abaydah met the infidels at a water called Ahya — the 
 Reviving. ^The enemy were commanded by AbusufeeHn. A 
 number of arrow-shots were exchanged, but the parties did not 
 come to a close and decisive engagement. In the month of 
 Rabeearul-akher, Mohammed went on another expedition against 
 the Koraysh, and advanced to a place called Bav&t, and returned 
 without an engagement. He then made an expedition to Asheerah, 
 a place of Yenya, for the purpose of intercepting a kafilah of the 
 ,Koray'sh. At Asheerah he stopped some time, and having con- 
 cluded a peace with the Beenee Madlej, returned. Karz-bin-Haris, 
 of Fahr, having made a descent on Medeenah and carried off cattle, 
 Mohammed pursued him to the wady of Safvan, belonging to the 
 district of Badr ; hence this expedition is called the first of Badr. 
 In this affair Aly-bin-Abutalib was standard bearer, and Zayd-bin- 
 H&risab. was the prophet's khaleefah in Medeenah. Not overtak- 
 ing Karz, the party returned to Medeenah, where Mohammed re- 
 mained the rest of Jamady-ul-akher, and the months of Rejcb and 
 
Xni.] OF MOHAMMED. 237 
 
 Shaban. During this time he despatched Sad-bin- Abuvakas with' 
 eight men who returned without fighting. 
 
 The prophet now Bent out a detachment under Abdullah-bin-Ha- . 
 jish, who was not ordered to fight, as this was a month when war was 
 unlawful among the Arabs. Mohammed gave Abdullah sealed 
 orders, commanding him not to open them till after two days' march. 
 On opening the letter he found this order : Go to Nakhlah and send 
 me whatever news you hear of the Koraysh. So be it, said Ab- 
 dullah ; and then addressing his men, said, Whoever desires martyr- 
 dom, let him come with me. His party accordingly advanced with 
 him to Nakhlah. To this place, four men were coming with a quan- 
 tity of skins, raisins and provisions, which they had purchased at 
 Taeef and were carrying to Mekkah. Seeing the Musulmans, they 
 feared to approach, but one of them signifying that they had , come 
 on a pilgrimage, and not for war, the idolaters, being assured of se- 
 curity, joined the party of islam. This was the last day of Rejeb, 
 a sacred month. The Musulmans consulted together, saying, If 
 we kill them at this unlawful time, we shall be slain for the deed ; 
 if we let them alone, they will enter Mekkah to-morrow and escape 
 us altogether. 
 
 The book Mejma-ul-Byan says the Musulmans were in doubt 
 if Kejeb had commenced; however, they came to the conclusion 
 of putting the merchants to death, and Vakid-bin-Abdullah, who 
 had beguiled them into security, discharged an arrow and killed 
 one of them, upon which the other three fled, but two of them were 
 overtaken and made prisoners. The Musulmans plundered their 
 kafilah and carried the spoils to Medeenah. The prophet reprov- 
 ed them for what they had done, and would not aecept the plun- 
 der they had brought, all which made the party ashamed. The Ko- 
 jaysh infidels then wrote a letter to Mohammed, reproaching him for 
 shedding blood and taking spoils in a sacred month ; upon which the 
 Most High sent him this verse : " They will ask thee concerning 
 the sacred month, whether they may war therein : Answer, To war 
 therein is grievous : but to obstruct the way of God, and infidelity 
 towards him, and to keep men from the holy temple, and to drive 
 out his people from thence, is more grievous in the sight of God, 
 and the temptation to idolatry is more grievous than to kill in the 
 sacred months."* After this verse was communicated, the prophet 
 took the spoils that had been brought, and freed the two prisoners. 
 This was two months before the battle of Badr. 
 
 Among the events of the second year of the Hijret, Sly and Fa- 
 timah were betrothed to each othor at the close of the month Sefer, 
 and were married in the month of Zeehejah. Some say that the 
 betrothal was in the fifth month of the Hijret, and the marriage after 
 
 * Surah 2 : 214. 
 
238 LIFE AND RELIGION [CH. 
 
 the battle of Badr, while others place those events in the second 
 year of the Hijret. Traditions affirm that the birth of the imam 
 Hasan was in the second year of the Hijret, or, as some say, in the 
 third year, and that the birth of the imam Husayn was in the fourth 
 year of the Hijret. The truth of all this will be stated in its proper 
 place. 
 
 In the second year of the Hijret, the Keblah,* or facing-point in 
 prayer, was transferred from BaytHil-Mukaddes,t to the Kabah. 
 The reason of this change was, that the prophet when in Mekkah, 
 turned.his face both toward BayWl-Mukaddes and the Kabah in 
 prayer, but after his flight to Medeenah, when he could no longer 
 pray toward both places, the Most High commanded him to turn his 
 face toward Bayt-ul-Mukaddes for the purpose of conciliating the 
 Yehoodees, and that they might not charge him with falsehood, for 
 in their books they had read that Mohammed would be the master 
 of the two Keblahs. The prophet preferred the Kabah, which was 
 the Keblah of Ibraheem and of Mohammed's illustrious ancestors. 
 Bayt-ul-Mukaddes was the Keblah for seven months, or sixteen 
 months, or eighteen months, or nineteen months, for such is the diver- 
 sity of accounts about this matter, and then the Kabah was restored 
 as the Keblah of Musulmans, as is declared in the illustrious Koran. 
 The transference is said to have taken place after the battle of Badr. 
 The Yehoodees were offended at the change, the circumstances of 
 which were, that at the direction of Jibraeel, in the middle of noon- 
 prayers, the prophet and Musulmans all wheeled round toward the 
 Kabah. This occurred at the mesjid denominated from this fact the 
 Mesjid-ut-keblatayn, or mesjid of two keblas. In the second year 
 of the Hijret, the Zikat.J or gift in charity of a proportion of 
 one's income, was made obligatory. 
 
 The battle of Badr-e-Kubrfi, or the great Badr, was a most im- 
 portant victory of isl&m, and full accounts of it are found in the his- 
 tories of those times, an abridgment of which, according to several 
 authors, is as follows : — A Koraysh kaiilah of forty men, under Abu- 
 sufeean, was returning from Sham with a very large amount of prop- 
 erty in which all the tribe were more or less concerned. At the 
 news of their returning, the prophet excited his followers to go and 
 attack them, and commanded them either to accomplish their object, 
 or be fairly conquered by the Koraysh. He roused in them the 
 strongest desire to plunder the k&iilah, but the main object was to 
 defeat the idolaters, exalt islam, and strengthen the Musulmans. 
 The prophet marched in person with three hundred and .thirteen men, 
 the number with which Taloot overcame Jaloot.f Ninety-seven of 
 the army were Muhajerees, and two hundred and thirty-six Ansarees : 
 
 * Note 111. t Jerusalem. J Note 112. 
 
 { Note 113.— Saul and Goliath. 
 
XIII.] OJ MOHAMMED. 239 
 
 the standard of the former was bome by £.ly-bin-Abut&lib, and Sad- 
 bin-Abadah carried the banner of the latter. There were in the 
 army seventy camels, two horses, or, as Saduk says, one horse ; eight 
 suits of steel armor, and seven swords. The expedition left Me- 
 deenah on the twelfth of the month of Ramazan, the second year of 
 the Hijret. The army did not expect to fight, but marched to plun- 
 der the kafilah of Abusufeeari, who, hearing of this movement, retro- 
 graded towards Sham, and on his arrival at Mukrah, hired a man for 
 ten deenars, and gave him a camel to go and inform the Koraysh of 
 the danger which threatened their merchandise and friends. ,Abusu- 
 fee&n ordered Zemzem-bin-Amer, his courier, on arriving at Mekkah 
 to cut off his camel's ears that blood might flow down the ani- 
 mal's head, and rend his garments before and behind, and on enter- 
 ing the city to turn his face towards the camel's tail, and yell to the 
 people to protect their property, and add, I do not fancy you can now 
 save the kSfilah, for Mohammed and all his followers have advanced 
 to capture it. 
 
 "While Zemzem was on his way to Mekkah, Autekah, the daughter 
 of Abdulmutalib, dreamed that a mounted man entered Mekkah, and 
 shouted to the people to repair to a place where in three days from 
 that time they would be slain. She then saw the man ascend Mount 
 Abukubays, and roll down a rock which broke into small fragments, 
 one of which entered every Koraysh house. She then saw the brook 
 of Mekkah full of blood, and awaking in fear, told the dream to her 
 brother Abbas, who related it to Atabah-bin-Rabeeah, on which the 
 ' latter observed, This dream indicates that a calamity is coming on the 
 Koraysh. The story being circulated through Mekkah, Abujahl ex- 
 claimed, Autekah lies ; she has had no such dream ; she is the 
 second prophet of the children of Abdulmutalib. He then swore by 
 L&t and TJzzy, that if the dream was not verified in three days, a 
 declaration should be signed that the Benee Hashim were the great- 
 est liars among the Arabs. 
 
 The third day after Autekah's dream, Zemzem appeared at Mek- 
 kah, in the woful plight ordered by Abusufeean, on which the whole 
 city was thrown into a tumult, and preparations were hastily made to 
 fly to the rescue of the kfifilah ; several of the chiefs meanwhile pro- 
 claiming that if this were lost it would be the greatest calamity that 
 had ever befallen the tribe. To provide for the expedition, Safr&n- 
 bin-Amayah advanced five hundred asbr&fees, which example was 
 followed, according to their ability or generosity, by all the Koraysh, 
 and preparations for a rapid march were soon made. The army, 
 mounted on strong, easy-paced camels, went off with great impetuos- 
 ity, as God declares in the Koran, "And be not as those who went 
 out of their houses in an insolent manner, and to appear with ostenta- 
 tion unto men, and turned aside from the way of God ; for God com- 
 
240 LIFE AND RELIGION [CH. 
 
 prehendeth that which they do." * They said, Whoever does not 
 come with us, we will destroy his house. By violence they com* 
 pelled Abbas-bin-Abdulmutalib, Nofal, the son of Haris-bin-Abdul- 
 mutalib, and Akeel-bin-Abutalib, to go with them. They took 
 women to dance and sing, who drank wine on the way, beat tam- 
 bours, sang and made merry. 
 
 The prophet was advancing with three hundred and thirteen 
 men, and on arriving within a menzil or day's march of Badr, 
 he despatched Basheer-bin-Aboolzaba and Mejdy-bin-Amer to procure 
 intelligence of the kafilah. These men rode to the well of Badr, 
 made their camels lie down, and drew water and drank. Their 
 attention was now drawn to two women who were quarrelling about a 
 dirhem which one had loaned the other. In the course of the dis- 
 pute the debtor said, The Koraysh kafilah came yesterday to such 
 a place, and to-morrow they will be here, when I will do them some 
 service and earn the money to pay you. The spies immediately 
 returned to the prophet and reported what the woman had said* 
 After the spies had left Badr, Abusufeean and the kafilah arrived 
 near that place, and he himself came to the well, where he met 
 Kasb, of the tribe of Jaheenah, and demanded if he knew any- 
 thing about- Mohammed and his army, to which he said, No* 
 By Lat and Uzzy, rejoined Abusufeean, if you have any knowl- 
 edge of Mohammed's movements, and conceal it from me, the Ko- 
 raysh will forever be your enemies, for they all have a pecuniary 
 interest in the kafilah. Kasb swore he knew nothing about Mo- 
 hammed and his party, and all he could tell was, that two men' 
 came to the well to-day, made their camels lie down, and then drew 
 water, after which they returned, but he did not know who they 
 were. Abusufeean went to the place where the camels had lain, 
 and breaking what had fallen from them, found date-stones, and ex- 
 claimed, This is a sign of Medeenah camels, and added with an 
 oath, The men were Mohammed's spies. Hastening back with all 
 speed, he marched the kafilah off by the sea-shore road to Mekkah 
 with all possible expedition. 
 
 Jibraeel now descended to inform the prophet that the kafilah 
 had. escaped, and that an army of Koraysh infidels were advancing 
 against him, whom he must fight, for God would succor him. He 
 was then encamped at a menzil called Safra, one march from Badr. 
 The news which Jibraeel brought, Mohammed announced to his 
 army, on which they were struck with great fear and dejection. 
 The prophet, in a council of war, directed his followers to speak 
 their minds. Abubekr rose, and after commenting on the pride and 
 power of the Koraysh, remarked that the Musulmans had not 
 come prepared for action, and were not able to give the enemy bat- 
 
 * Surah 8 : 49. 
 
XIII.] OP MOHAMMED. 241 
 
 tie. This speech displeasing Mohammed, he ordered Abubekr to 
 take his seat, on which Omar rose and repeated Abubekr's advice. 
 The prophet ordered him to be seated, when Mikdad arose and 
 said, The Koraysh crowd come in all their arrogance and pride, 
 but we have believed in thee and have declared thee a true prophet. 
 We witness that what you have received from God is true, and if 
 you command us to go into the fire, or to scourge our own bodies 
 with the thorns of the desert, we will not flinch from it. We will 
 not say to you as the Benee Israeel did to Moosa, " Go, therefore, 
 thou and thy Lord, and fight; for we will sit here."* God give 
 you a good reward, added the prophet, as Mikdad took his seat, 
 and again called on his followers to express their minds, his object 
 being to bring out the Ansarees, who composed the greater part of 
 his army, and who had pledged themselves at Akabah that if he 
 came to Medeenah they would protect him as they did their nearest 
 relatives. His fear was that they would consider themselves obli- 
 gated by the league to protect him at the city only. 
 
 One of their number now arose, Sad-buvMaaz, and said, My 
 father and mother be your sacrifice ! prophet of God, perhaps 
 we are the cause of your requiring public advice to be given several 
 times. Yes, said Mohammed. I suppose, then, resumed Sad, that 
 you started on one business and are now commanded to attend 
 another. Yes, replied the prophet, I marched to intercept the k&- 
 filah, and am now commanded to fight the idolaters. Sad rejoined, 
 My father and mother be your sacrifice ! prophet of God, we 
 have believed in you, confessed you to be true, and testified that all 
 you have received from the Most High is true. Command what 
 you please and we will obey. Take what you like of our property, 
 and what you take shall please us more than what you leave. If 
 you order us to plunge into the sea, we will not flinch from it. There 
 are many at Medeenah whose faith and ardor is not inferior to ours, 
 who, had they known that a battle was before, us, would have been 
 here ; but few as we are, let us get the camels ready and advance 
 against the enemy and attack them like heroes, and we are hopeful 
 God will cause you to rejoice victorious. But if we are overcome 
 and slain, fly on our camels to our kindred, who after us will be 
 your helpers. The prophet rejoiced at this speech and replied, 
 Inshallah.t there will be no occasion for fleeing^ for the Most High 
 has promised me victory. Advance under the blessing of God ; as 
 it were I see the place where such and such an one of the enemy 
 will fall — naming Abujahl, Atabah and other idolatrous chiefs of 
 the Koraysh, and • describing the manner in which they would be 
 slain. 
 
 In the evening, the prophet ordered his companions to advance, 
 
 * Surah 5 : 27. t Please God. 
 
 17 
 
242 LIFE AND RELIGION [OH. 
 
 and accordingly they marched to the well of Badr, where they en- 
 camped. The Koraysh infidels came and halted at a well of the 
 same place, which was then dry, and sending their servants to the 
 other well for water, the Musulmans made them prisoners and 
 brought them to Mohammed, who was then engaged in performing 
 prayers. Meanwhile the captors demanded of their prisoners where 
 the Koraysh kafilah was, and on their affirming that they had no 
 intelligence of it, they were beaten very severely by the Musul- 
 mans. When the prophet had finished prayers he demanded of 
 the captors, Will you beat your prisoners for telling the truth ; but 
 if they lie, let them alone ? He then ordered the prisoners to be 
 brought to him, when he inquired, Who are you? They answer- 
 ed, We are servants of the Koraysh. Of how many men does 
 their army consist? They replied, We do not know the num- 
 ber. How many camels do they slaughter daily? Sometimes 
 nine and sometimes ten, said the prisoners : on which the prophet 
 Remarked, There must be from nine hundred to a thousand persons. 
 The night before the battle the whole army went to sleep as usual, 
 but Mohammed stood under a tree and continued in prayer and 
 supplication till morning. 
 
 When the Koraysh army were informed that their kafilah had 
 escaped the threatened danger, their commander, Atabah-bin-Ba- 
 beeah, proposed to return and not hazard an engagement with Mo- 
 hammed. Atabah offered to give pecuniary satisfaction for the 
 death of Ibn-ul-Hazramy, who was slain by some of Mohammed's 
 followers at Nakhlah, but Abujahl declared that he would pur- 
 sue the Musulmans even to Medeenah, and take them all prisoners 
 and lead them to Mekkah. Meanwhile the kafilah reached home 
 in safety, and Abusufeean sent to assure the army of the fact, and 
 advise their return, as the object for which they had marched was 
 accomplished ; or at least to send back the female singers and 
 dancers, lest they should be taken prisoners. The women were 
 accordingly sent home, although Abujahl and his clan would listen 
 to nothing but war. 
 
 The Musulmans on being apprised of the number of the Koraysh 
 were greatly alarmed, wailed and wept and sought refuge in 
 God, on which the Most High sent this verse to console them : 
 " When ye asked assistance of your Lord, and He answered you, 
 Verily I will assist you with a thousand angels, following one 
 another in order."* On comparing the number of the idolaters with 
 his own little band, the prophet turned his face toward the Keblah 
 and said, Lord, fulfil the promises thou hast made me : if this 
 ■ company of Musulmans should be destroyed, none will be left on 
 earth to worship Thee. Mohammed kept his hand raised toward 
 
 • Surah 8 : 9. 
 
Still.] OP MOHAMMED. 243 
 
 heaven and prayed and supplicated till his cloak fell from his blesse'd 
 shoulders. The Most High then communicated this verse : " And 
 this God designed only as good tidings for you, and that your hearts 
 might thereby rest secure : for victory is from God alone ; and 
 God is mighty and wise."* Aly-bin-Ibriheem represents the cir- 
 cumstances of the Musulm&ns in a different and more unfavorable 
 light. 
 
 According to previous statements, the army of Mohammed con- 
 sisted of three hundred and thirteen men, while that of the Koraysh 
 was between nine hundred and a thousand, and they had four hun- 
 dred horses. One tradition says that the Most High, in order to 
 bring on this engagement and give the victory to the Musulmans, 
 caused both armies to appear very small and inconsiderable to each 
 other, so that each was encouraged to begin the attack. But after 
 the first onset, when the^ armies fairly closed with each other, the 
 infidels thought the Musulmans double their own number, and were 
 consequently dispirited and defeated. The battle was fought on 
 Friday, the seventeenth or nineteenth of Kamazan, the first date 
 being most probable, and in the second year of the Hijret. 
 
 When the prophet had formed his line of battle, he took post 
 behind it, and commanded his men to cover their eyes and not begin 
 the fight nor utter a word till he should give the order. Their small 
 number led Abujahl to say, They are only a morsel for us ; our serv- 
 ants could take them all prisoners. Atabah replied, Perhaps they 
 have a, large division in ambush ; on which one of the Koraysh 
 heroes was sent to reconnoitre. He approached very near the Musnl- 
 m&ns, and then ascended an eminence, and seeing no reserve, returned 
 and reported accordingly to the Koraysh. He said, moreover, that 
 the camels of the Musulmans were poor creatures, used at Medeenah 
 for carrying water. Do you not observe, continued he, that their 
 tongues are tied ? and that they dart about their mouths like vipers ? 
 They have no refuge but in their own glittering swords, and my 
 opinion is they will not turn their backs, nor will they be killed till 
 they have slain a number equal to themselves. Make a skilful 
 attack, therefore, and do not rashly engage them. Abujahl retorted 
 with his usual courtesy, saying to the spy, You lie ; the sight of their 
 glittering swords has turned your gall to water. 
 
 As the Musulm&ns feared the formidable numbers of the enemy, 
 the Most High sent this verse : " And if they incline unto peace, 
 do thou also incline thereto ; and put thy confidence in God."f He 
 knew they would not incline to peace, but He wished to gladden 
 the hearts of believers. The prophet then sent a party to the 
 Koraysh, saying he did not wish his first war to be against them, 
 and proposing they should leave him to the Arab tribes, which, if he 
 
 • Surah 8 : 10. t Suiah 8 : 63. 
 
244 LIFE AND RELIGION [CH. 
 
 overcame, the Koraysh would still be dear to him, as they were his 
 tribe and kindred, but if he was a liar and false prophet, the said 
 Arab tribes were enough to free the Koraysh of him. On hearing 
 the message, Atabah swore that whoever did not accede to such terms 
 would not escape. He then mounted a red camel, called the Koraysh 
 about him, and adjured them to obey him that day if they never did 
 again, and return immediately to Mekkah and taste the joys which 
 there awaited them, and not shed the blood of their kindred who 
 were in the army of Mohammed, and who was himself their relative 
 and of their noblest ranks. He concluded by again offering to pay 
 the blood-ransom of the man slain at Nakhlah. 
 
 Abujahl was enraged at this address, and after taunting Atabah 
 with being eloquent and plausible, charged him with cowardice and 
 meanly giving up the victory when it was in their hands, and when 
 they were able to wreak their hatred on the Musulmans. At this 
 reproach, Atabah leaped from his camel, tore Abujahl from his horse, 
 and dashed him so violently on the ground, that it was thought he 
 intended to kill him. However, he turned from him and hamstrung 
 Abujahl's horse, saying to him, Do you charge me with cowardice i 
 The Koraysh will know to-day which of us is a coward and corrupter 
 of our people. Come with me, if you dare, and let us two, unaided, 
 attack the Musulmans, and make it obvious which is the braver. The 
 chiefs interposed, and begged Atabah by all that was sacred to quit 
 Abujahl, and not himself begin the overthrow of their army. 
 
 Atabah now turned to his brother Shaybah and his son Valeed, 
 and ordered them to put on their helmets and coats of mail. He 
 himself called for a helmet, but his head was so large the helmet 
 would not fit him, and as a substitute he bound two turbans on his 
 head, and drawing his sword, advanced with his brother and son, 
 and challenged Mohammed for antagonists equal in number and re- 
 nown. Three of the Ansarees accordingly advanced against them, 
 but Atabah demanding who they were, ordered them to retire, as he 
 would engage with none but his Koraysh equate. Neither did the 
 prophet wish the Anstrees to begin the fight, and therefore himself 
 ordered the three volunteers to return. He then turned to his cousin 
 Abaydah-bin-Haris, who was seventy years of age, and to Hamzah 
 his illustrious uncle, and to the youthful Aly, and commanded them 
 to engage the Koraysh champions. The three Musulmans, sword 
 in hand, stood before the prophet, and were exhorted by him to im- 
 plore assistance from God who would not suffer Hia own light and 
 truth to be extinguished. He then directed Abaydah to attack Ata- 
 bah, Hamzah to engage Shaybah, and Sly Valeed. When the Mus- 
 ulman heroes approached their antagonists, Atabah was so blinded 
 by rage that he did not recognize them, and demanded who they 
 were ; and on learning they were of the renowned family of Abdul- 
 
XIII.] OP MOHAMMED. 245 
 
 mutalib, observed, You are worthy antagonists, but may the curse of 
 God rest on Abujahl who has forced us to this encounter. 
 
 The parley ended, Abaydah assaulted Atabah, and at a single 
 stroke cleft his head in two, receiving at the same instant his antag- 
 onist's blow, which was aimed at, and cut off both his legs, so that 
 the two heroes fell together. Hamzah and Shaybah mutually ward- 
 ed each other's blows with their shields till their swords were blunt- 
 ed. The youngest champions were by no means idle, for the com- 
 mander of the faithful aimed so powerful a stroke at Valeed's right 
 shoulder that he cut off the whole limb, upon which, said Sly, he 
 seized his amputated arm with his left hand, and gave me such a 
 blow with it on the head, that I thought the heavens had fallen on 
 me. Valeed, continued Sly, had a gold ring on his hand, the gleam 
 of which when he swung round his arm illumined the desert, and he 
 uttered such a yell that both armies trembled. The wounded cham- 
 pion ran towards his father, but Sly pursued and gave him another 
 blow which brought him to the ground. He then chanted a trium- 
 phant ode celebrating his own, and the glory of his ancestors. Ham- 
 zah and Shaybah, after many ineffectual passes, grappled with each 
 other, upon which the Musulmans shouted to Sly, Do you see how 
 the dog has seized your uncle ? Bushing to the struggling champions, 
 he told Hamzah to bow his head, which he did on Shaybah's breast, 
 when Sly at a blow struck off the upper part of the infidel's head. 
 Sly then advanced to Atabah, in whom the last breath of life still 
 remained, and finished him. Sly and Hamzah then carried Abay- 
 dah to the asylum of prophecy, who wept over him. The dying 
 man exclaimed, prophet of God, my father and mother be your 
 sacrifice ! am I a martyr ? Yes, replied Mohammed, the first martyr 
 of my kindred. 
 
 Abujahl now endeavored to rally the Koraysh, who were thrown 
 into confusion and alarm by the fate of their champions, but what 
 conduced most to raise their courage was the appearance of Iblees at 
 this juncture, in the form of Surakah-bin-Malik, with a large army 
 of demons in the shape of the people of Surakah. Iblees himself 
 took the Koraysh banner, to lead on the attack. The prophet seeing 
 this ordered his companions to cover their eyes, and not draw their 
 swords till he gave permission. Then raising the hand of necessity 
 to Him who is above all necessity, he prayed and supplicated, saying, 
 Lord, this band are the helpers of thy faith ; should they be kill- 
 ed, no one will worship thee again on earth. The prophet then swoon- 
 ed, which was the sign that a divine communication was being made 
 to him. When he recovered, perspiration flowed from his luminous 
 forehead, and he exclaimed to his followers, Jibraeel is now coming 
 to your aid with a thousand angels. A black cloud appeared attend- 
 ed with thick flashes of lightning, and standing over the army of the 
 prophet; the Musulmans heard from it the clang of arms, and a voice 
 
246 LITE AND RELIGION [CH. 
 
 saying, Approach, O Hayzoom ! which Was the name of Jibraeel's 
 horse. At the appearance of Jibraeel, Iblees threw down the ban- 
 ner and was fleeing, when Butyah-bin-Hujaj caught him by the col- 
 lar and demanded where he was going, and if he intended to occasion 
 the defeat of the army. Iblees gave him a blow on the breast, 
 saying, Be off! I see some things which you do not ; I fear the Lord 
 of the universe. After the defeat and flight of the Koraysh to Mek- 
 kah, they declared that Surakah had occasioned the rout, but he 
 affirmed that he knew nothing at all of their expedition till he heard 
 of their overthrow, and after they became Musulmans they knew it 
 was Sbaytan that had deceived them at Badr. 
 
 Abujahl advanced between the two armies and cried, Lord, 
 our faith is old, Mohammed's is new, aid that which pleases thee 
 best. As the armies were now coming to an engagement, Sly 
 took up a handful of sand and gave it to the prophet, who, at the 
 command of Jibraeel, cast it at the enemy, repeating the Arab exe- 
 cration, Ugly be these faces ! At that instant the Most High sent 
 a wind which drove the sand in the enemy's face and they fled, and 
 on whomsoever a particle of the sand fell he was slain that day. 
 This act of casting the sand is thus noticed in the Koran : " Neither 
 didst thou, Mohammed, cast the gravel into their eyes, when 
 thou didst seemto cast it; but God cast it."* Seventy of the in- 
 fidels were slain in the battle, and seventy taken prisoners. The 
 prophet gave orders not to let Abujahl escape. Amer-bin-Jamooh 
 coming up with him, gave him a blow on the thigh, whieh the curse 
 returned by nearly cutting off Amer'shand, which he put under his 
 own foot, and giving it a violent jerk, entirely sundered it and en- 
 gaged again in the contest. 
 
 Abdullah-bin-Masood here takes up the story and says, When I 
 came up with Abujahl he had fallen from his camel, and was splash- 
 ing about with his hands and feet in his own blood. Thanks to 
 God, said I, who has thus abased thee ! He raised his head, say- 
 ing, May God abase thee ! whom is religion for? I replied, For 
 God and his prophet ; and now I will kill thee, at the same time 
 putting my feet on his neck. The curse cried, You have gained a 
 difficult eminence, thou mean sheep-feeder ! Nothing is so griev- 
 ous to me as to die by the hand of such a fellow as thou art. 
 Would that a son of Abdulmutalib might slay me, or a Koraysh 
 Musulman ! I then, said Abdullah, cut ofF his head and carried 
 and cast it at the blessed feet of the prophet, who, at the sight, fell 
 in adoration and rendered thanks to God. And looking over the 
 slain he said, May God give you a bad award for calling me a liar 
 when I was true. Going to the body of Abujahl he said, This 
 man was more rebellious than Faroun, who confessed tie unity of 
 
 * Surah 8 : 17. 
 
XIII.] OF MOHAMMED. 247 
 
 God when certain destruction threatened him, whereas Abujahl in 
 such circumstances called on Lat and Uzzy. 
 
 s Suhayl-bin-Amer relates that at the battle of Badr he saw men 
 arrayed in white, between heaven and earth, each with a banner in 
 his hand, and they slew the infidels and took them prisoners. A 
 great many hands were - cut off, and other wounds inflicted that day, 
 and no blood drawn, which circumstance was a sign that the blows 
 had been given by angels. Abusufeean being asked how the 
 battle went, swore there was no battle, for the armies no sooner 
 closed with each other than the Koraysh fled, the Musulmans slay- 
 ing and making prisoners at pleasure. Neither, added he, do I 
 reproach our army for fleeing, for I myself saw men in the air clad 
 in white and mounted on pied horses, and none could withstand 
 them. Aburafa, a servant of Abbas, remarked, Those were angels ; 
 on which Abulaheb struck him on the face, and, as he was about to 
 return the blow, caught him up and dashed him on the ground with 
 the intention of beating him, but Umm-ul-Fazl, the wife of Abbas, 
 seized a tent-pole and struck Abulaheb such a blow as laid open his 
 head, of which wound he died seven days afterwards. An angel 
 assisted in taking Abbas prisoner, and who, with all the angels that 
 appeared at Badr, wore the form of Sly. The imam Mohammed 
 Baker declares there were five thousand angels at the battle of 
 Badr, and that they will remain on earth till the coming of Sahib- 
 ul-Amr to aid him. 
 
 Accounts differ respecting the number of the infidels slain at Badr, 
 and particularly as to the number which fell by the sword of SJy. 
 Some say that the total list of slain amounted to forty-nine men, of 
 whom twenty-two fell by the sword of the commander of the faith- 
 ful. A majority of authors declare he killed twenty-seven, while 
 very respectable traditions affirm that the slain amounted to seventy, 
 of whom thirty-five were killed by Sly, and by his agency forward- 
 ed to infernal fire. The other thirty-five were slain by the angels and 
 Musulmans. The imam B«za says that Mohammed gave orders 
 at the battle of Badr that none of the Beuee Abdulmutalib should 
 be slain or taken prisoners, because they were brought thither by 
 compulsion. Seventy of the enemy were taken prisoners. Nine 
 Musulmans were martyred, but none were taken prisoners. 
 
 Near sunset the prophet marched from the field, and encamped 
 at Eesel, two fursakhs * from Badr. He caused two of the prison- 
 ers to be beheaded by Sly. The Ansarees who did not forget the 
 ransom, interposed to save the rest, who at first were led on towards 
 Medeenah with ropes about their necks. Mohammed did not wish 
 to take any ransom for the prisoners, but to put them all to death and 
 burn the plunder ; his companions, however, insisted on making the 
 
 * About eight miles. 
 
248 LIFE AND RELIGION [CH. 
 
 most of their advantages, although he forewarned them that in conse- 
 quence of their cupidity an equal number of themselves would be 
 killed the following year, which came to pass at Ohod. They accept- 
 ed this condition, saying, This year we will take wordly gain, and 
 next year be martyred and enter paradise. 
 
 The prisoners were at length ransomed by tlieir relations at Mek- 
 kah. Mohammed's own daughter, Zaynab, sent for the ransom of 
 her husband Aboolaus, a necklace which her mother Khadeejah had 
 given her. This memento of his departed wife much affected the 
 prophet, and he demanded no ransom of his son-in-law, on the con- 
 dition that he should allow his wife to come to her father, which was 
 complied with. The ransom of a prisoner was fixed at forty au- 
 keeahs,* or one hundred and sixty miskals of gold, exeept Abb&s, 
 who was ordered to pay a hundred aukeeahs. At this demand Ab- 
 bas said he would go and beg among the Koraysh, and try to raise 
 the sum, on which the prophet reminded him of the treasure he had 
 entrusted to his wife. Notwithstanding this draft on his fortune, 
 Abbas, by the blessing of God, became very rich afterwards and 
 master of the well Zemzem. 
 
 After the enemy were routed, Mohammed divided his army into 
 three detachments, one of which guarded his tent, another gathered 
 the spoils, while the third pursued the Koraysh. The first division 
 fearing they should get no share in the plunder, asked Mohammed 
 to whom it belonged. ' The response immediately sent down from 
 heaven was, "They will ask thee concerning the spoils : Answer, 
 The division of the spoils helongeth unto God and the apostle, "f 
 upon which they were much dejected. A verse thon followed giving 
 Mohammed a fifth, which, however, he gave up, and divided all the 
 plunder among his followers. In connection with this battle is an 
 account of a flag consisting of a leaf of a tree in paradise, and under 
 which banner Aly subsequently gained the victory of Busrah. He 
 then furled the banner, which will not be again unfurled till the tri- 
 umph of Mohammed's family in the person of the imam Mahdy. 
 The victory of Badr occurred about noon. 
 
 The infidels skin at Badr were buried in the well at that place, 
 by the order of Mohammed, who stood at the mouth of the well, 
 and naming the dead one by one, demanded of them if they had 
 found the promises of God true, as he had done. You were a bad 
 kindred to your prophet, said he ; others declared me true, but you 
 called me a liar and drove me from my native place, while strangers 
 gave me protection. The Musulmans interupted him by asking if 
 he addressed the dead. They hear me as well as you do, he replied, 
 although they cannot answer, and they now find true what I former- 
 ly declared to them. Some affirm the number of Musulmans slain 
 
 * See Note 61. f Surah 8 : 1. 
 
XIH.J OF MOHAMMED. 249 
 
 at Badr to be fourteen ; six Muhajerees and eight Ansarees ; other 
 accounts are given, but this number may be relied on as authentic ; 
 and the names of the six Muhajerees and eight Ansarees are given 
 at the close of the narrative of this battle, so important in the his- 
 tory of islam. 
 
 After the prophet returned from his victory to Medeenah, he 
 assembled the Yehoodees in the public square of the Benee Keenkau 
 and addressed them, ye Yehoodees, fear God, lest you meet a 
 calamity like that of the Koraysh at the battle of Badr. Become 
 Musulmans ere the wrath of the Most High descends upon you. 
 That I am a prophet you know, having read accounts of me in your 
 own books. The Yehoodees replied, Be not deceived, Moham- 
 med, by your successful encounter with a company destitute of all 
 military skill ; adding with an oath, if he attempted anything against 
 them he would find them heroes. This was forthwith put to the test, 
 for the prophet besieged them in the middle of the month of Sheval, 
 twenty months after the Hijret, and in six days forced them to 
 surrender unconditionally. Abdullah-bin-Aby, the Khazrej chief, 
 interceded with the prophet to spare their lives, saying that these 
 Yehoodees had always been their allies, and that they mustered three 
 hundred men in complete armor, and four hundred unarmed ; and 
 will you, continued he, put them all todeath this morning? Moham- 
 med spared their lives, and they left Medeenah and went and settled 
 at Azaraut, near Sh&m. In reference to Abdullah-bin-Aby and 
 others of the Khazrej who united with him in protecting the Yehoo- 
 dees, the Most High sent this verse : "0 true believers, take not the 
 Jews or Christians for your friends ; they are friends to one another ; 
 but whoso among you taketh them for his friends, he is surely one 
 of them : verily God directeth not unjust people."* 
 
 Seven days after the prophet's return to Medeenah he made an ex- 
 pedition against the Benee Saleem. There was no fighting, but he 
 came back with a large amount of plunder. Not long after this event 
 the prisoners of Badr were liberated on the payment of their ransom. 
 
 Mohammed next made the expedition of Saveek which was occa- 
 sioned in the following manner : — Abusufeean having made a vow 
 that he would perform no ablutions till he gave Mohammed battle, 
 left Mekkah with a hundred mounted Koraysh, and approaching 
 within four fursakhs of Medeenah, came to the Benee Nazeer, who 
 were a tribe of Medeenah Yehoodees. Abusufeean went to the 
 house of Hy-bin-Akhtab, one of their chiefs, and knocked at his door, 
 which however was not opened to him. He then went to another 
 chief of those Yehoodees, to whom he communicated some secrets, 
 and rejoining his companions, sent a party of Koraysh on Medee- 
 nah. They came to Areez and slew two of the Ansarees and retired. 
 
 * Surah 5 : 56. 
 
250 LIFE AND RELIGION, ETC. [CH. XII. 
 
 Information being given to the prophet, he pursued but did not over- 
 take Abusufeean, who with the Koraysh fled in such haste that they 
 cast away some of their provisions, particularly their flour, which the 
 Musulmans took, and hence the expedition was called that of Saveek, 
 or Flour. After his return to Medeenah, the prophet remained there 
 the rest of Zeehejah, and the month of Moharrem, when, being 
 informed that the tribe of Grhatfan had raised a force to attack his 
 city, he marched against them with four hundred and fifty men, and 
 on his approach the enemy fled to the mountains. 
 
 Six months after the battle of Badr, Mohammed sent out a detach- 
 ment that captured a Koraysh karavan under Abusufeean. A fifth 
 of the plunder, which was the prophet's share, amounted to twenty 
 thousand dirhems. Only two prisoners were taken with the kara- 
 v8.n. This narrative is followed by some accounts of killing Yehoo- 
 dees who were enemies of Mohammed and of Musulmans, and an 
 order the prophet issued to his followers, to kill every Yehoodee 
 they overcame. A Musulmln intending to assassinate a Yehoodee, 
 concealed himself for that purpose in the yard of the man's house. 
 At night he opened the door, and entering the house called the Ye- 
 hoodee by name, and on receiving an answer, made a desperate blow 
 at him in the dark, and then went out. Soon after, he returned, and 
 disguising his voice, inquired what occasioned the noise there. The 
 Yehoodee replied that some one had attempted to assassinate him. 
 Guided by the voice, the Musulman gave the Yehoodee a fatal thrust, 
 but in escaping from the house, fell and broke his leg. However, 
 he contrived to hop on one foot till he got out, where he had two 
 comrades that assisted him in getting back to the prophet, who drew 
 his hand over the broken leg and restored it to soundness. It is 
 said that in the third year of the Hijret, in the month of Shaban, 
 the prophet married Hafsah, the daughter of Omar, and in the month 
 of Eamaz&n he married Zaynab, the daughter of Khazeemah. In 
 the middle of the same month the imam Hasan, the oldest Bon of 
 Sly, was born. 
 
CHAPTEE XIV. 
 
 Mohammed is defeated at Ohod: Conquest of the Benee Nazeer: Siege 
 of Khandak or the Ditch : Conquest of the Benee Kareezah. 
 
 It is related that when the Koraysh army returned to Mekkah 
 from their defeat and loss at Badr, Abusufeean said to the tribe, 
 Let not your women weep for the dead, for tears will quell the fire 
 of grief, and the blaze of enmity and hatred against Mohammed, 
 who with his followers will triumph at our mourning. Consequently 
 there was no weeping and mourning for the slain at Badr, till after 
 the battle of Ohod in the following year. The Koraysh having 
 assembled their allies and made great preparations, left Mekkah with 
 three thousand mounted men and two thousand footmen. They 
 brought women with them to remind the army of the calamity at 
 Badr, and to incite the men to battle. Abusufeean took with him 
 bis wife Hind, daughter of Atabah, the champion who fell at Badr. 
 
 The imam Saduk remarks that among the favors the Most High 
 bestowed on the prophet was this : that he could read, although he did 
 not write. In a garden out of Medeenah he received a letter from 
 Abbas, informing him of Abusufeean's march, and after reading the 
 letter, ordered his companions to enter the city before communicating 
 the danger which threatened them. Having announced the serious 
 business which now demanded their attention, and exhorted his com- 
 panions to fight, Abdullah-bin-Aby and many others advised him 
 to await the enemy in the city, and there repulse them, as all who had 
 attacked Medeenah had ever been defeated. It is said the prophet 
 himself inclined to this plan, but Sad-bin-Maaz and another party 
 declared that on their honor as Musulm&ns they ought to meet the 
 enemy boldly and give them battle, and if some of them were slain, 
 such would be ranked with martyrs, while the survivors would enjoy 
 the glory of the contest. Mohammed agreed to this counsel, and 
 with a party left the city to select a suitabl position for the antici- 
 pated battle, and pitched upon ground near the road to Irak. Ab- 
 dullah-bin-Aby and his kindred, and a great part of the Khazrej, 
 refused to leave the city. 
 
 The prophet on numbering his companions found them to be seven 
 hundred men. He stationed Abdullah-bin-Jabeer with fifty archers 
 at the entrance of a defile where he feared the Koraysh might attack 
 
252 LIFE AND BELIGI0N [CH. 
 
 Mm in rear, and gave this detachment the strictest orders not to quit 
 their position till he had driven the infidels into Mekkah or they had 
 forced him into Medeenah. Abusufeean ordered Khalid-bin-Valeed 
 with one hundred mounted men to form an ambuscade and attack 
 the Musulmans in rear, as soon as they were closely engaged with 
 the grand division of the Koraysh. The prophet gave his banner 
 to Sly, and the Ansarees simultaneously charged the infidels and 
 put them to flight, but instead of pursuing this advantage, betook 
 themselves to plunder. 
 
 KhSlid according to his orders entered the' defile defended by 
 Abdullah, who rained such a shower of arrows on him that he was 
 compelled to retreat. Abdullah's men now became very impatient, 
 and said to him, Why do we stand here idle while our companions 
 are gathering spoils in which we shall have no share ? Fear God, 
 he replied, the prophet has charged us on no account to abandon our 
 position. His men, however, with the exception of twelve, deserted 
 their post to plunder. 
 
 During the engagement Talhah-bin-Abytalhah, of the Benee Ab- 
 dul-D&r, the Koraysh standard bearer, called to Mohammed, saying, 
 You fancy you shall send us to hell by your swords, and that we may 
 send you to paradise by ours. If any of your party wishes a speedy 
 passage thither, let him come to me, and I will despatch him on his 
 journey. No one ventured to accept this challenge but Sly, who, 
 chanting an ode, engaged and slew the Koraysh champion and several 
 others who took his post. Their banner was at last raised by Umrah, 
 the daughter of Alkemah. 
 
 Khalid now made another attack on Abdullah, who, with the 
 handful that supported him, was slain, and the Musulm&ns were 
 attacked in rear. The fugitive Koraysh, seeing their standard 
 still aloft, rallied and charged the Musulm&ns in front, who in turn 
 were put to flight, and ran in confusion to the neighboring moun- 
 tains, leaving their prophet nearly alone to his enemies. Moham- 
 med cried to them to come to him, declaring that he was the 
 prophet of God, and demanding whither they fled from the Most 
 High and his apostle. Sly assaulted the fugitives to compel them 
 to return to the fight, but it was in vain, and his rage was pres- 
 ently turned on the Koraysh. 
 
 The imam S&duk says that only Sly and Abudujftnah and 
 Neseebah, the daughter of Kasb, remained with Mohammed at this 
 critical juncture. Sly killed many of the Koraysh that attacked 
 the little party, and repulsed them all. Neseebah likewise distin- 
 guished herself; for arresting her flying son, she compelled him to 
 turn on the foe, and being soon slain, she caught up his sword and 
 killed his murderer. The prophet applauded her heroism, and she 
 stood before him and presented her own bosom as his shield, and 
 received many wounds in his defence. 
 
xiv.] of MoiiAiiiiED. 253 
 
 Ibn-Kimyah assaulted Mohammed, and aiming a blow at his 
 shoulder, shouted that he had killed him. The prophet's glance 
 now fell on a cowardly fellow of the Muhajerees, who was running 
 away with his shield hung on his back. Throw down your shield 
 and go to hell ! cried Mohammed. The fellow actually dropped 
 his shield, which was taken by Neseebah and borne in defence of 
 the prophet, who declared her reward for the day greater than that 
 of Abubekr, Omar and Osm&n. Sly fought till his sword was 
 broken, and then the prophet gave him his own sword, Zoplfakar,* 
 by which he sent every wretch that ventured to attack the prophet, 
 to the lowest hell. Mohammed retired to Mount Ohod, which pro- 
 tected him in rear and prevented his being surrounded by his en- 
 emies. Sly received ninety wounds, all in front, in defending the 
 prophet, and often charged and routed the idolaters that advanced 
 to the attack. The Musulmans heard a voice from heaven, saying, 
 There is no sword but ZoolfakHr, and no hero but Sly. 
 
 Among the Koraysh was Hind, daughter of Atabah, who scorn- 
 fully offered an apparatus for dyeing the eyes to every one of that 
 party who fled, saying, Take these implements, you woman I and 
 claim no more to be a man. The lion of God, Hamzah-bin-Abdul- 
 mutalib, slew many and carried all before him in the battle. The 
 curse Hind promised Vashy, a Habeshah slave belonging to 
 Jabeer-bin-Mutam, any reward he chose if he would kill either 
 Mohammed, or Sly, or Hamzah. He declined engaging the first 
 two, but posted himself in ambush for Hamzah, who, advancing 
 over a spot that had been undermined by a torrent, his horse sunk, 
 and he fell to the ground ; upon which Vashy hurled a spear at 
 him with such force as to transfix him. V&shy, or Hind, then 
 cut out his liver, which the cursed woman gnawed in fiendish joy, 
 but lest any of it should be incorporated with her system and go to 
 hell, the Most High caused the liver to become as hard as a stone, 
 and she threw it on the ground, and an angel returned it to its 
 place in the body of the martyred hero. The savage malignity of 
 Hind led her to cut off the hands and ears of Hamzah, and hang 
 them about her neck in horrid triumph. 
 
 At this turn of victory Abusufeelin ascended a mountain and 
 shouted, Be exalted, Hubel ! f To this idolatrous exultation 
 Mohammed ordered Sly to respond — God is greater, more exalted 
 and glorious ! AbusufeeSji rejoined, Hubel gave us permission to 
 come against you in battle, and byhis blessing we have conquered 
 you. Sly retorted, But we came at the command of God, and he 
 will aid us. I adjure you, continued the Koraysh chief, by Lat 
 and Uzzy, to say if Mohammed is killed. God curse you and Lat 
 and Uzzy ! exclaimed Sly ; wallah ! Mohammed is not slain, but 
 
 • See page 255. t Note 115. 
 
254 LIFE AND KELIGION [CH. 
 
 now hears what you say. You are a truth-speaker, said Abusu- 
 feean, and may God curse Kimyah, who boasts that he has killed 
 Mohammed. 
 
 Amer-bin-Sabit, who had not yet become a Musulman, hearing 
 that Mohammed had marched to Ohod, seized his sword and shield 
 and like a hungry lion started for the battle field. He repeated the 
 creed, attacked the infidels, and fought till he gained the rank of 
 martyrdom, and the prophet declared respecting him that although 
 he had never performed a rukat of prayer, he would enter paradise. 
 
 Among the infidels was a left-handed slinger who could always 
 hit his mark. On his way to Ohod he picked up some stones with 
 which he declared he would kill Mohammed. With one stone he 
 struck Mohammed's hand, whose sword fell to the ground, and the 
 next hit the prophet in the forehead, on which he said, God strike 
 thee with amazement. This imprecation immediately took effect, 
 and the fellow remaining bewildered on the field after the Koraysh 
 retired, was slain by a Musulman. Kimyah was wedged between 
 trees by the animal he rode, where he remained till his flesh dropped 
 off and he went to hell. 
 
 At length the fugitive companions of the prophet began to return 
 to him, and he said, Do you think you shall enter paradise before 
 God proves you with patience ? Mohammed now sent Sly to ob- 
 serve the movements of the Koraysh, and said to him, If they are 
 mounted on their camels and leading their horses, then know they 
 are returning to Mekkah ; but if the reverse of this is true, they 
 are marching on Medeenah. K\j found them returning to Mekkah, 
 and their march became a flight, for Jibraeel pursued them and the 
 sound of his horse's feet led them to think that the Musulmans 
 were close upon them, which they reported as a fact on regaining 
 Mekkah. Certain shepherds and wood-carriers corroborated this 
 story, declaring they saw the Musulmans led on in the pursuit by 
 a man mounted on a red horse. The angelic army had borrowed 
 the appearance of the Musulmans. The people of Mekkah re- 
 proached Abusufeean for his flight. 
 
 Mohammed marched back to Medeenah, where the news that he 
 was slain had been circulated, and the women had consequently 
 Scratched their faces, dishevelled and plucked out their hair, rent 
 their garments and inflicted wounds on their bodies. But all the 
 lamentation and sorrow of the city was turned to joy and gladness 
 at the prophet's safe return. The lamentable plight of the women 
 led him to implore a blessing on them, and he directed them to en- 
 ter their houses and clothe themselves properly. He encouraged 
 his followers by assuring them that God had promised islam should 
 conquer all other religions, and would be faithful to His word. 
 
 Seventy Musulmans were slain at the battle of Ohod, during 
 which Mohammed swooned. After the Koraysh had retired, the 
 
XIV.] OP MOHAMMED. 265 
 
 prophet went to look at the mangled body of Hamzah, where he 
 wept and said, I never was in a place where my anger was so much 
 excited . God helping me I will serve seventy of the Koraysh in 
 the same manner ; upon which Jibr&eel was sent down with this 
 verse: "If ye take vengeance on any, take a vengeance propor- 
 tionable to the wrong which hath been done you ; but if ye suffer 
 wrong patiently, verily this will be better for the patient,"* which 
 virtue Mohammed resolved to practice. Having collected the 
 slain, he prayed over them and buried them, pronouncing seventy 
 tekbeers in his prayer over Hamzah. 
 
 Commentators and historians agree that the battle of Ohod 
 happened in the month of Sheval, the third year of the Hijret. 
 Most of the sheeah authorities say that the Koraysh came to Ohod 
 on Wednesday, the twelfth of Sheval, and that the prophet arrived 
 there on Friday, the fourteenth, and the battle occurred the next 
 day. The best accounts estimate the infidel army at three thousand 
 men : some say there were more, while others rate them at two 
 thousand, which was only the number of their horsemen, according 
 to certain authorities. The Koraysh had a division of seven hun- 
 dred mailed men, and brought with them a train of three thousand 
 camels. Mohammed's army is variously estimated, some > reckon- 
 ing it at a thousand, others at seven hundred, and others again at 
 six hundred. As Abdullah-bin-Aby with a division of three hun- 
 dred men deserted Mohammed, the compiler observes that his 
 remaining force would not be far from six or seven hundred strong, 
 so that the different accounts nearly coincide. 
 
 In respect to the wounds received by Mohammed in this battle, 
 there are contradictory statements among the sheeah and sunnee 
 ulemas. The general belief is that he received a wound in his 
 forehead, and that his blessed lip was wounded, and one of his front 
 teeth broken out, which latter injury is discredited by other tradi- 
 tions. It appears he was felled by a blow, and when he rose, he 
 said, The wrath of God was heavy on the Yehoodees for calling 
 Azayrf the son of God, and will be heavy on him that sheds my 
 blood. 
 
 .Sly according to some traditions received forty wounds at the 
 battle of Ohod. The prophet took water in his mOuth and ejected 
 it on the wounds, which were so completely healed that not a trace 
 of them remained. When Aly's sword was broken in the battle, 
 Mohammed took a dry branch of a date-tree, which became Zool- 
 fakar, and gave it to S\j. The compiler observes that this account 
 is contrary to numerous traditions, which describe Zoolfakar aa 
 being sent from heaven. It might, however, have been sent at this 
 time, and to human appearance have been as above represented. 
 
 * Surah 16 : 127. t Ezra.— Note 116. 
 
256 LIFE AND RELIGION [CH. 
 
 Long before this battle, Aby-bin-Khalaf, when training a horse at 
 Mekkah, said to Mohammed whenever he met him, I will kill you 
 with this horse. The prophet replied, Inshallah, I will kill you 
 with him. At Ohod the man attacked Mohammed, who slightly 
 wounded him with a javelin, on which he yelled out, I burn ! I 
 burn ! fell from the horse and went to hell. The sunnee traditions 
 maintain that Abubekr and Omar did not flee at the battle of Ohod, 
 which notion the sheeah traditions abudantly refute. Vashy, who 
 slew Hamzah, afterwards became a Musulman, but always remained 
 in doubt whether God would punish or bless him. Forty-six years 
 after the battle, the father of Jaber, who was slain at Ohod, was dis- 
 interred and found like a person in sleep. Others of the martyrs 
 of Ohod were disinterred and found as fresh as when first buried. 
 This was done by Maveeah, who caused a fountain to be opened 
 there. 
 
 After the Koraysh and Musulmans had both retired from Ohod, 
 the former marched again to plunder Medeenah, and advanced to a 
 place called Koha. The prophet with his wounded followers only, 
 marched to give them battle, and encamped eight miles from Me- 
 deenah, at Hamra-ul-Asad, which place gave name to the expedi- 
 tion, in which nothing was done, both parties retiring to their 
 respective cities. 
 
 We proceed now to notice the events which occurred between the 
 battle of Ohod and that of Ahzab. A party from the tribes of 
 Azul and Vaysh waited on the prophet and requested him to send 
 some of his kindred with them to teach their people the Koran and 
 the precepts of islam. The request was complied with, but when 
 the party and their teachers reached Rajeea, a certain water which 
 belonged to the tribe of Huzayl, some of this tribe attacked them 
 and martyred the Musulmans, one of whom was Ansim-bin-Sabit, 
 who had slain at the battle of Ohod two sons of a woman named 
 Salakah. She in revenge had vowed to drink wine from the skull 
 of Ansim. Those that had slain him were intending to sell 
 his head to Salakah, but, by divine interposition, a swarm of 
 wasps collected about him and stung all that approached. They 
 concluded therefore to postpone their business till night, when the 
 wasps would disperse, but providentially rain fell in such torrents 
 that the body of Ansim was swept away and never more found. 
 It is related that one of these Musulman teachers was taken pris- 
 oner, carried to Mekkah and crucified. 
 
 The next event of importance was the battle of Maoonah. About 
 four months after the battle of Ohod, and in the fourth year of the 
 Hijret, Mohammed sent a party consisting of nearly forty persons, 
 who, on arriving at the well Maoonah, were attacked, and all slain 
 except two. 
 
 The Yehoodee tribe of Benee Nazeer had made a treaty of perfect 
 
XIV.] OF MOHAMMED. 257 
 
 neutrality with Mohammed on his first arrival at Medeenah. When 
 he gained the battle of Badr they concluded he was the predicted 
 prophet whose banner would never be turned back, but after his 
 defeat at Ohod they began to doubt his claims, and plotted against 
 him. One of their chiefs, Kab-bin-ul-Ashref, with forty mounted 
 Yehoodees, repaired to Mekkah and presented themselves at the 
 Kabah, where they were met by Abusufeean and forty of the Ko- 
 raysh, with whom the Yehoodees concluded a league and then re- 
 turned to Medeenah. Jibraeel informed the prophet of this 
 treacherous act, and commanded him to cause Kab to be slain, 
 which was accordingly done by Mohammed-bin-Maslemah. 
 
 Agreeably to the account of Aly-bin-Ibraheem, the Medeenah 
 Yehoodees of the Benee Haroon had split into two parties : the Be- 
 nee Nazeer and the Benee Kareezah, the former numbering one 
 thousand and the latter seven hundred. The clan of Nazeer was 
 much superior to that of Kareezah in wealth and rank, and was 
 moreover in league with Abdullah-bin- Aby, the Khazrej chief. If 
 one of the smaller clan had slain a member of the larger, the Benee 
 Nazeer were not satisfied that the slayer alone should be put to death. 
 This arrogance occasioned many quarrels between the clans, till at 
 last a treaty was ratified, stipulating that if a man of Nazeer killed 
 a man of Kareezah, he should be mounted, with his face blacked, the 
 wrong way on an ass, and pay seventy vaseks* of dates, half the 
 ordinary blood-ransom. But if a man of Kareezah killed one of 
 Nazeer, the whole fine should be paid and the slayer put to death. 
 
 After the prophet's flight to Medeenah, and the tribes of Aus and 
 Khazrej were ennobled by embracing islam, and Yehoodee influence 
 was weakened, a man of Kareezah killed a man of Nazeer and the 
 latter tribe demanded both the blood-ransom and the slayer. The 
 Kareezah complained that this was not according to the statutes of 
 the Tor&t, and that the rule had been established by violence. They 
 offered therefore either the blood-ransom or the murderer, proposing 
 if this was not satisfactory, that Mohammed should be arbiter in the 
 case. The Benee Nazeer procured Abdullah-bin- Aby to gain the 
 prophet over to their side and decide in their favor. However, when 
 the case was submitted to his arbitration, he annulled the treaty into 
 which the Kareezah had been forced, and decided against the Nazeer. 
 Another cause of the prophet's attacking this tribe was the attempt 
 of some of them to assassinate him at an apparently hospitable en- 
 tertainment. Jibr&eel warned Mohammed of his danger, which he 
 escaped, and soon sent them a message to leave Medeenah or prepare 
 for war within three days. At first they concluded to depart, but 
 Abdullah-bin-Aby encouraged them to stay and fight, promising to 
 assist them with all his power, and assuring them the Benee Karee- 
 
 * Vasek — 60 sau ; a hprse or camel load.— -Richardson's Dictionary. 
 18 
 
258 LIFE AND RELIGION [OH. 
 
 tah would do the same. Accordingly they fortified themselves and 
 sent to inform Mohammed of their resolution. He rose pronounc- 
 ing Allah akbar ! which was repeated by his companions, and Sly,- 
 bearing the Musulman standard, they marched and besieged the Na- 
 seer, who received no assistance from either Abdullah-bin- Aby or the 
 Benee Kareezah, and after a siege of fifteen days, or, as some say, 
 twenty-one days, were conquered. 
 
 In the progress of the siege Mohammed destroyed part of their 
 houses, which they themselves helped to do in some instances. He 
 began likewise to cut down their date-trees, but desisted on their ex- 
 postulating With him and representing that the trees would be useful 
 to him if he overcame them. After being reduced to great neces- 
 sities, they offered to leave the country, provided they were allowed 
 to take their personal property with them. Mohammed replied that 
 they might take only what their camels could carry, which condition 
 they rejected, but after several days more suffering would have gladly 
 accepted it, but were at last compelled to leave it all. Shaykh Ta- 
 bersee, however, relates that the prophet allowed a camel and a water- 
 bottle to every three persons of these conquered Yehoodees, and some 
 even say that he allowed them to load and take away six hundred 
 camels. Their arms, consisting of fifty coats of mail, fifty helmets, and 
 three hundred and forty swords, became the property of Mohammed. 
 Their property also of right belonged to him, as it was taken by 
 capitulation and not by battle, but he divided it among the Muh&je- 
 rees, and gave their houses, lands and fountains to the commander 
 of the faithful, who bequeathed them to his children by IMmah. 
 The Benee Nazeer dispersed themselves in various places, some going 
 to Fadak, some to Shim, and some to Khyber. The reason why the 
 prophet gave the Ansarees no share in the plunder of the Benee Na- 
 zeer, was this : — When he came to Medeenah he stipulated with the 
 Ansarees that they should provide for the Muhajerees, and he now 
 offered them an exemption from that burden, or a share in the spoils, 
 and they chose the former. 
 
 The devotion of some of the prophet's followers is well illustrated 
 in the case of one of two men who were stationed as a guard in a 
 certain defile. One of those men fell asleep while the other was 
 performing prayers. An enemy approached and wounded the pray- 
 ing man with an arrow, which he drew out and continued his devo- 
 tions. He was wounded in this way three times, but the only inter- 
 ruption he allowed himself was time to pluck out the arrows. After 
 concluding his prayers, he awoke his companion, who, on hearing what 
 had happened, exclaimed, Glory to God ! why did you not wake me 
 at the first attack ? He replied, I was reciting a chapter of the Ko- 
 ran, and would rather have been killed than cut it short, had I not 
 feared to be an unfaithful sentinel. Such were the ancient devotees ! 
 what are we ? dust on our heads ! 
 
XIV.] OF MOHAMM1B. 259 
 
 Among the events of the fourth year of the Hijret was Moham- 
 med's giving judgment against a criminal in a case referred to his 
 decision. A Yehoodee woman of noble rank having been guilty of 
 adultery, her friends wished to free her, but the prophet ordered her 
 and her paramour to be stoned, according to the Torat, and command- 
 ed it to be done in all cases where the guilty were detected in the 
 act by four witnesses. 
 
 A learned Yehoodee having asked Mohammed what determined 
 the resemblance of a child to its father or mother, he replied, The 
 excess of seed furnished by either parent ; moreover, that the bones, 
 veins and sinews were derived from the father, and the flesh, blood, 
 nails and hair from the mother. The Yehoodee agreed that it was 
 so, and became a Musulman. 
 
 The expedition entitled Ahzab or Ehandak was undertaken in the 
 month of Ramazan, in the fifth year of the Hijret, and was occa- 
 sioned in the following manner : — When the Benee Nazeer were ex- 
 pected from Medeenah, some of them went to Ehyber, and their 
 chief,Hy-bin-Akhtab, repaired to Mekkah, and induced Abusfifeean 
 to make an expedition against Mohammed, for which purpose a force 
 of ten thousand men was raised. When the prophet heard what a 
 powerful army was advancing against him, he held a council of war 
 with his companions, who were in all seven hundred men. Salmon 
 the Farsee observed, A small force cannot withstand a large one. 
 What shall we do then ? said Mohammed. Salman replied, Let us 
 entrench ourselves in such a manner that we can be attacked only 
 in one quarter. Jibraeel descended and pronounced the plan of 
 Salman excellent, and declared it must be executed. The ground 
 was then marked out from Ohod to Rayah, and divided into sections 
 of twenty or thirty feet, each section being assigned to a particular 
 party for excavation. The Musulmans began the work with spades 
 and pickaxes, the prophet himself laboring in a section of the 
 Muhajerees. The second day they came to a rock which Moham- 
 med broke to pieces with a pickaxe, as has been related in the chap- 
 ter on miracles. During this work in Ramazan, the month of fasting, 
 a man fainted in consequence of having eaten nothing the previous 
 fdght. The rule as first instituted was that no one should eat or drink 
 who slept at night in Ramazan ; but it was now modified by the fol- 
 lowing verse : " Eat and drink, until ye can plainly distinguish a 
 white thread from a black thread by the daybreak."* It is related 
 that the entrenchment was finished three days before the coming up 
 of the Koraysh, and that it had eight gateways, at each of which 
 Mohammed stationed a Muhajer and an Ansar, with a party as a 
 guard. 
 
 The Koraysh, with their Yehoodee allies, in all ten thousand strong, 
 
 • Stirah 2 : 183. Note 117. 
 
260 LIFE AND RELIGION [CH. 
 
 encamped between Jeraf and Gh&yah. But while they were encamp- 
 ed at Akeek, Hy-bin-Akhtab visited the Benee Kareezah to induce 
 them to join the confederation against Mohammed. This tribe were 
 in league with the prophet and enjoyed his protection. Hy arrived 
 at their castle in the night, and after knocking awhile roused Kab-bin- 
 Asayd, who, perceiving who the visitor was, remarked to his family, 
 This man ruined his own tribe, and has now come to bring calamity 
 upon us by urging us to break our league with Mohammed, who has 
 been faithful and kind to us, and it is not right that we should prac- 
 tise deceit with him. Kab then went to hold a conference with Hy, 
 who said to the former, I have come to proffer you exalted fortunes. 
 Perhaps you have rather come, retorted Kab, to cause our degrada- 
 tion and ruin. Hy then expatiated on the number and power of the 
 allies, and that it was impossible Mohammed could escape an utter 
 overthrow. To this Kab replied, Go back the way you came, for I 
 will never open the gate to you. Nothing prevents your doing it, 
 retorted Hy, but the young gazelle you are roasting and which you 
 fear hospitality will require you to share with me. But do not be 
 alarmed at that, for I will not rob you of your gazelle. May God 
 curse you ! returned Kab, for overreaching me in a way that compels 
 me to open to you in order to preserve my own honor as a hospitable 
 man. Hy was now admitted into the fortified place, and again 
 urged Kab to break his league with Mohammed. 
 
 The chiefs of the tribe were assembled, and after assuring Kab of 
 their fealty to him as superior, declared they would follow his opin- 
 ion and example in the case, whatever it was. An old and experi- 
 enced Yehoodee now arose and said, I have read in the Torat which 
 has come to us from God, that he will send a prophet in the last 
 days who will remove from Mekkah to Medeenah. He will ride an 
 ass without a saddle, wear old clothes, and satisfy the wants of nature 
 with dry bread and dates. He will be noted for smiling, have a red 
 spot in each of his eyes, and will cause the death of many. Between 
 his shoulders will be the seal of prophecy. He will lay his sword 
 an his shoulder and repel all that attack him, and his kingdom will 
 extend throughout the earth. If Mohammed be that prophet he 
 will not shrink before the vast multitude assembled against him, and 
 were the very mountains to war on him he would overcome them. 
 
 Ibn-Akhtab replied, This man cannot be the predicted prophet, 
 for he is to be of the Benee Israeel ; Mohammed is of the Benee 
 Ismaeel, whom the Benee Israeel will never obey, for God has given 
 them superiority over all other men, and has committed to them 
 prophecy and royalty. Moreover, Moosi has obligated us never to 
 believe in any prophet who does not" bring the sign of a sacrifice 
 consumed by fire from heaven. But Mohammed is attended with no 
 miracle at all, and has gathered a deluded multitude about him by 
 sorcery, through which he hopes to overcome the world. By ad- 
 
XIV.] OP MOHAMMED. 261 
 
 dresses of this sort, Hy at length brought the tribe into his views, 
 and demanding their written treaty with Mohammed, tore it to pieces, 
 saying, Now you have no alternative but to fight. 
 
 News of the defection of the Benee Kareezah much depressed 
 the prophet and his companions. He sent two men, one of whom 
 was Sad-bin-Ma&z, to learn the true state of the matter, and charged 
 them, if they found reports correct, on their return to inform none of 
 it but himself, and to signify it to him by the watchword " Azul 
 and Algarah ; " which were the names of two Koraysh clans who 
 once professed islam, but had practised deceit and become infidels. 
 On reaching the Benee Kareenah the messengers were derided by 
 Kab, who reviled their prophet in very abusive terms. They return- 
 ed to Mohammed and gave the concerted watchword, on which, by 
 way of policy, he exclaimed, A curse on them ! I ordered them to 
 do so. This was said with the design that the Koraysh spies, who 
 were always about him, might suspect there was a collusion between 
 him and the Benee Kareezah, and that they were laying a plot to 
 ensnare the Koraysh. 
 
 Hy-bin-Akhtab, after his success with the Benee Kareezah, re- 
 joined Abusufeean, who, with the rest of the Koraysh, were rejoiced 
 at the accession of another ally. A man by the name of Naeem-bin- 
 Masood visited the prophet, and declared he had very recently be- 
 come a Musulman, but had concealed the fact from the Koraysh, and 
 that he was now ready to perform any service Mohammed should 
 require, and if permitted, would excite dissension between the Ko- 
 raysh and Benee Kareezah. The prophet accordingly directed him 
 to go and subvert the treaty, which would be a greater service than 
 he could render by remaining. Naeem then asked permission to 
 say what he might think expedient about the prophet, which was 
 granted. He then went to Abusufee&n, who knew nothing of his 
 having become a Musulman, and said to him, You know my friend- 
 ship for you, and how much I wish that God would favor you with 
 His aid against your enemies. Verily, I have heard that Moham- 
 med has formed a treaty with the Yehoodes that, when they are 
 admitted into your ranks, they shall unexpectedly attack you, and 
 thus enable him to overcome you. On condition of this treachery, 
 he has promised them the houses and lands taken from the Benee 
 Nazeer and Benee Keenkau. My advice is that you do not permit 
 them to enter your army until they have delivered to you some of 
 their chiefs, to be sent as hostages to Mekkah, and thus secure your- 
 selves from their treachery. Abusufeean replied, May God give 
 you favor and a good reward for your counsel ! 
 
 Naeem now repaired in all haste to the Benee Kareezah, who were 
 likewise ignorant of his being a Musulman, and addressing Kab, 
 observed, You know my friendship for you which induces me to say 
 that I have heard Abusufeeao has declared he would draw you out 
 
262 LUTE AND RELIGION [CH- 
 
 of your fortifications and impel you against Mohammed, whom if you 
 conquer, the glory would come to the Koraysh, but if you were 
 defeated they would suffer no harm. My counsel is that you do not 
 join their army till you receive ten of their chiefs to be kept as 
 hostages within your own walls, which hostages are to be detained 
 uutil the Koraysh either conquer Mohammed or restore your league 
 with him. Kab replied, You have conferred the greatest possible 
 favor on us, and we shall certainly abide your advice, and not leave 
 our castle till we get the hostages into our hands. By thus deceiv- 
 ing both parties, Naeem succeeded in exciting hostility between the 
 Koraysh and Benee Kareezah. 
 
 The Koraysh lay more than twenty days before Mohammed's en- 
 trenchments, and then retreated without making an attack. There 
 was some exchange of missiles, in the form of arrows and stones dis- 
 charged by the adverse armies, and an important duel between Sly 
 and a celebrated champion of the Koraysh, Amer-bin-Abdood, who 
 was reckoned equal to a thousand mounted men, and had been sur- 
 named Faris-e- Yaleel the Horseman of Yaleel, from the circumstance 
 of his repelling alone a band of one thousand robbers at Yaleel on 
 the road to Sham. The robbers attacked his kafilah at that place, 
 and although his companions fled to a man, he routed and put to 
 flight the whole banditti. At the head of a party he rode up to the 
 ditch, and passing along to a narrow place, they leaped their horses 
 over it. Amer then rode to and fro, chanting an ode and demanding 
 an antagonist, while all the army of islam fled at his approach and took 
 post behind the prophet. In this emergency Omar said to Abdur- 
 rahman-bin- Auf — Do you see this sbaytan ? no one will escape him 
 with life. Let us deliver Mohammed to him to be slain, and rejoin 
 our Koraysh kindred. Immediately the Most High sent down this 
 verse : " God already knoweth those among you who hinder others 
 from following his apostle, and who say unto their brethren, Come 
 hither unto us, and who come not to battle, except a little ; being 
 covetous towards you : but when fear cometh on them, thou seest 
 them look unto thee for assistance, their eyes rolling about, like 
 flue eyes of him who fainteth by reason of the agonies of death ; yet 
 when their fear is past, they inveigh against you with sharp tongues, 
 being covetous of the best and most valuable part of the spoils. 
 These believe not sincerely; wherefore God hath rendered their 
 works of no avail ; and this is easy with God." * 
 
 Meanwhile Amer thrust his spear into the ground and rode around 
 the arena, chanting an ode to this purport : — My voice is gone in 
 calling so long for an antagonist : who of you all will fight with me ? 
 I stood when the brave feared the encounter, and was always a 
 champion in great battles ; verily, bravery and generosity are the 
 
 • Surah 33 : 18, 19. 
 
XVI.] 0# MOHAMMED. 263 
 
 best qualities for young heroes. The prophet now demanded of his 
 followers, Who will go and repel this dog ? No one answered till 
 the commander of the faithful sprang up and engaged to do it. 
 But, said Mohammed, this is Amer-bin-Abdood ! And. I am Aly- 
 bin-Abutalib ! exclaimed the youthful hero. The prophet then with 
 his own blessed hand bound a turban on Aly's head, and gave him 
 Zoolfakar and prayed to the Lord to preserve him on all sides from 
 danger. Sly then, rushed on the ground like a ravening lion, chant- 
 ing an ode to this purport :^-Be not so hasty, for the acceptor of 
 your challenge has come, not weak to withstand thee, but true to 
 his purpose, and clear-sighted in the way of truth which giveth salva- 
 tion. I hope soon to raise the wail of mourning for you by a cleav- 
 ing stroke whose fame shall long remain. 
 
 Who art thou ? demanded Amer, that darest meet my fight in 
 this arena ? He replied, I am JLly-bin-Abutalib, the cousin and 
 son-in-law of the prophet of God. Wallah ! said Amer, your 
 fether was an intimate friend of mine, and I do not like to toss thee 
 off the ground with my spear, and hold thee up between heaven 
 and earth neither dead nor alive. Aly replied, My cousin, the 
 prophet, has assured me that if you kill me I shall enter paradise, 
 while you will be doomed to hell : and further, if I slay you I shall 
 still gain paradise, and hell will still be your portion. Amer retorted 
 sarcastically, Will the advantage in both cases be yours ? this is a 
 bad division of consequences which you talk of. Be it so, returned 
 Aly ; but I have heard that, laying your hand on the curtains of the 
 Kabah, you declared that whoever should offer you three conditions 
 respecting a eombat, you would accept one of them. Name your 
 .conditions, exclaimed the champion. Aly resumed, My first condi- 
 tion is that you confess the unity of God and the prophetship of 
 Mohammed ; or second, that you retire and cause the Koraysh army 
 to retreat, for if Mohammed's claims are true, his cause is sure, 
 and this peaceful act will enhance your own dignity ; but if he be a 
 liar and no prophet, the wolves and wild Arabs are enough to over- 
 throw his artifice. I reject both these conditions, replied Amer ; 
 the Koraysh women would reproach me with cowardice, and it would 
 be published in poems that I dreaded battle and rendered no aid to 
 the people that made me their chief. My third condition, then, 
 added Aly, is that we fight on foot. Amer immediately leaped on 
 the ground, and hamstrung his horse, observing, I did not suppose 
 there was an Arab living that would dare to offer me this condition. 
 
 The infidel then aimed a furious blow at Aly which cut through 
 his shield and wounded him in the head. As stratagem is lawful in 
 war, Sly said to his adversary,. As you esteem yourself the horseman 
 jof the Arabs, why have you brought with you a second to combat a 
 youth like me ? The champion on this looking behind him, Aly cut 
 off both his legs at a blow, and in falling to the ground he raised such 
 
264 LITE AND RELIGION [CH. 
 
 a cloud of dust that the spectators did not know which was slain, 
 and the hypocrites among the Musulmans declared that K\j was 
 killed. When the dust cleared away, Sly was seen on the breast 
 of Amer, with his beard in his hand, in the act of cutting off his head, 
 which he directly brought to the prophet, blood meanwhile flowing 
 from the wound he had received on his own head. Blood likewise 
 dripped from his sword, and he exclaimed triumphantly, I am the 
 son of Abdulmutalib ! death is better than flight for a young hero. 
 Another duel ended in the triumph of a Musulman named Zobayr, 
 but Omar engaging a Koraysh champion, called Zarar, treacherously 
 attempted to despatch his adversary with an arrow. Zarar reproached 
 and threatened him, on which Omar fled, his antagonist pursuing 
 and pricking him in the back with his spear, saying, Let this remind 
 you that I spared your life. Omar did not forget the favor, but 
 when he became khaleefah gave Zarar a government. 
 
 The compiler adds that the account of Aly's practising a stratagem 
 in his combat with Amer, is stated in no other tradition, and most of 
 the sunnee writers say nothing of it, but as it is related by Xly-bin- 
 Ibraheem it is here recorded. One tradition says that in challenging 
 the Musulmans, Amer tauntingly said, Where is your paradise to 
 which your slain go ! On this combat, Jaber, an Ansar, observed, 
 How much the killing of Amer resembles Daood's slaying Jaloot ! * 
 The sunnee writers affirm that immediately after the death of Amer, 
 Abusufeean retreated to Mekkah, but Aly-bin-Ibraheem and others 
 declare that he remained fifteen days or more, and besieged the 
 Musulmans, who suffered much from cold and scarcity of provisions, 
 until they were miraculously relieved by the prophet, as stated in 
 the chapter of miracles. At length, at the prayer of Mohammed, 
 the Most High sent a violent west wind, which overthrew the tents 
 of tire Koraysh and put them to flight. The entrenchment was 
 made in the month of Eamazan, but the combats which ensued were 
 in the following month, Sheval. The length of the siege is various- 
 ly stated at twenty, twenty-four, and twenty-seven days: God 
 knows best which is right. 
 
 After the retreat of the Koraysh, Mohammed returned to Medee- 
 nah, and his daughter Patimah had just brought water to cleanse him 
 from the dust of his campaign, when Jibraeel, mounted on a mule, 
 appeared, wearing a white turban and having a piece of the satin of 
 paradise, embroidered with pearl and rubies, thrown over his shoul- 
 ders. He too was covered with dust, which Mohammed rose and 
 brushed away, the angel saying to him, The Lord be merciful to 
 you ! you have your armor off sooner than the hosts of heaven, who 
 have pursued the Koraysh to Rohaand given them much annoyance. 
 The Lord now commands you to perform evening prayers to-day in 
 
 * Goliath. 
 
XIV.] OV MOHAMMED. 265 
 
 no other place but by the Benee Kareezah.* I will myself pre- 
 cede you and shake their walls, and will crush the enemy like an 
 egg dashed to atoms by a stone. Jibr&eel then went out, and in 
 the form of a man called Dahyah, proclaimed among the Musulm&ns 
 that evening prayers must be performed at the quarter of Benee Ka- 
 reezah. The Musulm&ns hereupon assembled, and led by Aly 
 bearing the great standard, marched to the attack. On their ap- 
 proaching the walls, Kab-bin-Asayd appeared and reviled the prophet 
 and his army. Mohammed replied, Ye brothers of apes and hogs, 
 and worshippers of Taghoot,t do you revile me ? it is a bad day 
 for any people when we besiege them. Kab answered, Verily, 
 Aboolkasim, you were never known as a reviler. At this remark, 
 the prophet dropped his staff and cloak, and retreated backwards 
 several steps, through excessive shame. As the groves of date-trees 
 around the walls did not allow him to take up the position he wished, 
 he signed to them with his blessed hand, and they removed to the 
 neighboring wilderness. 
 
 The siege lasted three days before the Yehoodees offered to ca- 
 pitulate, and then they asked to quit the country with life and liber- 
 ty, and leave him their property, as their brethren the Benee Nazeer 
 had done. The prophet replied that they must make an uncondi- 
 tional surrender and submit to any treatment he might choose to 
 order. To this they would not agree, till, reduced to the greatest 
 extremity, they at last made an absolute surrender after a siege of 
 twenty-five days. The prophet ordered the men, who were seven 
 hundred in number, to be separated from their families, and their 
 hands to be bound. A deputation from the tribe of Aus now waited 
 on the prophet and represented that the Benee Kareezah were their 
 friends and allies, and had aided them in their wars against the 
 Khazrej on all occasions. They therefore asked the boon of having 
 all the prisoners delivered over to them, to be treated consistently 
 with their former friendship and alliance, enforcing their claim by 
 reminding the prophet that he had once delivered seven hundred 
 men in coats of mail, and three hundred without arms, to Abdullah- 
 bin- Aby, the Khazrej chief, and protesting that they were not inferior 
 to him. 
 
 After they had pressed him long, he replied, Will you be satisfied 
 that I make one of your own tribe arbiter in the case, and abide by 
 his decision? They answered in the affirmative and asked who 
 should be arbiter. He named Sad-bin-Maaz, and all were satisfied 
 with the nomination. Sad, who had been severely wounded at 
 Khandak, was brought on a litter, and the tribe of Aus crowded 
 around him and begged him to decide in their favor. In expecta- 
 tion of speedy death he replied, This is not an hour for me to fear 
 
 « Note 118.. t Note 119. 
 
266 LIEE AND BELIGION [Cffi. 
 
 reproaches; on which the Aus cried out, Verily our allies of 
 Kareezah are doomed ! The women and children of the captivfc 
 Yehoodees besought him in the humblest manner to decide favorably 
 for them, to which he replied, Are you satisfied that I should give 
 judgment concerning you 1 They answered in the affirmative, and 
 he then went to the prophet and said, How do you command me to 
 decide ? According to your own judgment, said Mohammed. Sad 
 rejoined, I decide then, prophet of God, that the men be slain, 
 the women and children held as slaves, and their property be divided 
 among the Muhajerees and Ansarees. Mohammed rose and said, 
 You have judged as God above the seventh heaven has decreed, 
 The wound of Sad, which had been miraculously stanched at the 
 prayer of the prophet, till he should see the fall of the Benee Karee- 
 zah, now opened afresh and bled till his pure soul joined the spirit? 
 of the prophets and their successors, and of the martyrs. 
 
 Mohammed ordered the captives to be brought into Medeenah and 
 closely confined. He then had a pit dug, and brought out the pris- 
 oners one by one, and beheaded them, and cast them into the pit. 
 Hy-bin-Akhtab, who, after the retreat of the Koraysh, had resolved 
 to share the fortunes of the Benee Kareezah, and was taken prisoner 
 with them, said to their chief, Kab-bin-Asayd, What do you think 
 they do with the men they are taking away 1 Why, are you so dull ? 
 answered Kab ; do you not know they put every man to death 
 that they lead out from us ? but be patient and firm in your faith. 
 At length Kab, who was a fine-looking man, was led out with his 
 hands bound behind his back. Mohammed asked him if he did not 
 now find the truth of what a certain learned Yehoodee had declared 
 respecting his prophetship. Kab admited it was so, and added that 
 were it not the Yehoodees would reproach him for turning through 
 fear of death, he would acknowledge Mohammed a prophet and be- 
 come a Musulman ; but, said he, I have lived in the Yehoodee reli- 
 gion, and I will die in it. He was then beheaded. 
 
 When Hy-bin-Akhtab was brought out, Mohammed said to him, 
 Thou corrupt wretch ! have you not sufficiently felt the divine power 
 subduing your own ? He replied, I will not reproach myself for 
 being your enemy. I have tried every means in my power to over- 
 throw you, but he whom God does not aid is defeated. As Sly was 
 about to strike off his head he exclaimed, A noble falls by the hand 
 of a noble. Some say Sly executed all the prisoners, addressing him- 
 self to the task morning and evening, and finishing it in three days ; 
 others maintain that he only beheaded ten, and the rest fell by other 
 hands.; Boys not fully arrived at puberty were spared. Of the 
 women, Mohammed selected for himself, Marah the daughter of 
 Hanakah; some say the woman's name was Keehanah. 
 
 The prophet and his companions went to attend the funeral of 
 Sad. After he was bathed, sprinkled with aromatics, and shrouded, 
 
XIV.] OF MOHAMMED. 267 
 
 Mohammed followed the bier, as chief mourner, barefoot and with- 
 out his cloak, like one in great affliction, and alternately bearing on 
 the right and left side of the bier. On arriving at the grave the 
 prophet entered it himself, and with his own blessed hand depos- 
 ited the body, which he enclosed with brick and covered over with 
 stones, earth, and clay, after which the grave was filled with earth ; 
 Mohammed remarking, I know his body will corrupt and decay, but 
 God loves the servant that does his work well. The mother of the 
 deceased now called from the margin of the grave, Sad, happy to 
 thee be paradise ! Be silent, said the prophet, and impute nothing 
 unjust to the Lord : verily Sad is wrung by the grave in conse- 
 quence of your impatience. On returning from the funeral the 
 people inquired why he did so much more for Sad than he had ever 
 done at the burial of any other. He replied, I walked barefoot and 
 without a cloak because I saw angels doing the same; and I alter- 
 nated from the right to the left side of the bier in order to bear it at 
 the same place with Jibraeel ; and as for the writhing, that came on 
 the deceased because his family were angry at his death. The prophet 
 declared there were seventy thousand angels at Sad's funeral. 
 
CHAPTEE XV. 
 
 Conquest of the Benee Mustalak: Truce with theKoraysh: Conquest 
 of Khyber. 
 
 In the fifth or sixth year of the Hijret, the Benee Mustalak, 
 whose station was at a well called Mareeseea, assembled under their 
 chief, Haris-bin-Zarar, to march against the prophet. He advanced 
 to meet them, and after some skirmishing between the archers, the 
 Musiilmans charged and killed tea of the enemy, who were com- 
 pletely routed. The fruits of this victory were two hundred fami- 
 lies taken prisoners, together with two thousand camels and five 
 thousand sheep, all of which plunder Mohammed divided among his 
 followers after taking a fifth to himself. Sly brought him Javee- 
 reeah, the daughter of the chief, Haris, and he retained her. After 
 her father became a Musulman, he waited on the prophet and repre- 
 sented that as his daughter was of noble birth it was not proper she 
 should be held in the capacity of a slave. Mohammed replied, Go 
 and tell her she may do as she pleases, which permission was ap- 
 plauded by Haris. But when he urged his daughter not to disgrace 
 her kindred by remaining in a servile condition, she replied that 
 she had chosen God and his prophet for her portion. Her father re- 
 proached her, but she remained firm to her purpose. The prophet 
 afterwards manumitted and married her. During this expedition 
 Sly drove a clan of Jins, like Zinkees,* from a certain wady where 
 they had taken up their abode. 
 
 Abdullah-bin- Aby having spoken ill of Mohammed and his com- 
 panions, he was very angry, mounted his camel in the heat of the 
 day, and, followed by his army, marched till the next morning, halt- 
 ing only for prayers. Abdullah declared he did not say what had 
 been alleged, but on the next march Mohammed received the surah 
 entitled Hypocrites,t convicting Abdullah. This divine communi- 
 cation made the prophet so heavy that his camel was near lying 
 down under him. His object in this extraordinary march was to 
 prevent discussion and strife among the people. About this time be 
 declared that a great hypocrite had died at Medeenah. His camel 
 being lost, the hypocrites scofiingly said, He pretends to describe 
 absent matters, but does not know where to find his own camel. 
 
 « Negroes. t Surah 63. 
 
CH. XV.] LITE AND KELIGION, ETC. 269 
 
 Jibraeel hereupon appeared and informed him that her bridle had 
 caught by a certain tree to which she had wandered. On arriving at 
 Medeenah, Abdullah-bin-Aby was prohibited by his own son from 
 entering, till at last Mohammed gave him permission. A few days 
 afterwards he fell sick, died, and went to hell. For the sake 
 of Abdullah's son, Mohammed attended the funeral, for which he 
 was reproached by Omar, who said, Why did you go to the burial 
 of that hypocrite, since Grod has prohibited you from attending on 
 such occasions ? Woe to you ! retorted the prophet ; do you know 
 what prayers I said over him ? I prayed, Lord, fill his stomach 
 with fire, and his grave with fire, and bring him to the fire of hell. 
 This Mohammed was obliged to disclose in self defence, Omar 
 wrangled with him to such a degree. 
 
 It is related that in every military expedition the prophet made, he 
 selected by lot one of his wives to accompany him. When he march- 
 ed against the Benee Mustalak, the lot fell on Auyeshah, who conse- 
 quently went with him. At a certain menzil, while the camels were 
 loading for the march, she stepped aside, and on returning drew her 
 band across her bosom, and perceived that her necklace of Yemen 
 onyx was gone, the string having broken. She went back to hunt 
 for her necklace, and the army marched, it being supposed by those 
 concerned, that she was seated safely in the litter, which was carried 
 off as usual on her camel. Finding all were gone, she sat down 
 on the camp-ground, presuming she should soon be sent for, and 
 fell asleep. About the time she awoke, SafVan-bin-Matal arrived at 
 the spot, and recognizing the prophet's wife, caused his camel to lie 
 down, and turned aside till Auyeshah had mounted. He then led his 
 camel till he overtook Mohammed's army, that had halted for mid-day 
 repose. This accident gave occasion for slanderous reports. On 
 returning to Medeenah Auyeshah fell- sick, and meanwhile found the 
 prophet very cool towards her. On recovering her health, she .went, 
 by permission, to visit her father and mother, the latter of whom in- 
 formed her what ill surmises were afloat. She then understood the 
 cause of Mohammed's coolness, and returning home wept the whole 
 night. 
 
 The injurious reports led the prophet at length to send for Asamah- 
 bin-Zayd and the commander of the faithful, in order to consult them 
 about divorcing Auyeshah. Asamah, who understood Mohammed's 
 affection for her on account of her youth and beauty, recommended 
 him to keep her, as there was no evidence that she had behaved im- 
 properly. But Aly remarked, God is not rigid with you in such 
 matters. Women are plenty ; if you are offended with Auyeshah, 
 divorce her and take another ; or if you prefer, make an investigation 
 in the case by demanding the testimony of her maid-servant. The 
 maid was accordingly called and testified to Auyeshah's perfect inno- 
 cence. At the same time, the Most High sent this communication 
 
270 Lip AND RELIGION .[OH.' 
 
 repelling the breath of slander : "As to the party among you who 
 have published the falsehood concerning Auyeshah, think it not to 
 be an evil unto you : on the contrary, it is better for you. Every 
 man of them shall be punished according to the injustice of which 
 he hath been guilty ; and he among them who hath undertaken to 
 aggravate the same, shall suffer a grievous punishment. Did not the 
 faithful men, and the faithful women, when ye heard this, judge in 
 their own minds for the best, and say, This is a manifest falsehood? 
 Have they produced four witnesses thereof? wherefore since they 
 have not produced the witnesses, they are surely liars in the sight of 
 God."* This passage of the Koran is however differently applied by 
 the sheeahs and sunnees, the latter maintaining that it is a vindica- 
 tion of Auyeshah in the above case, but the former insisting that it 
 convicts her of lying and slander in the instance of Mareeah, the 
 Kibtee, and mother of the prophet's son Ibraheem. 
 
 In the expedition of Badr-e-Saghra, or the little Badr, the prophet 
 fell in with the clans of Ashja, and Benee Zumrah made peace with 
 them, and although they came to entreat it, he sent them ten kharwars, 
 or loads of dates, saying it was proper to forward a present before pro- 
 posing business. In this year, the fifth of the Hijret, the prophet 
 married Zaynab the daughter of Hajish, and previously the wife of 
 Zayd, who divorced her as a favor to Mohammed. It is said that the 
 pilgrimage to Mekkah was made obligatory in this year. The sixth 
 year was distinguished by several plundering excursions, in some of 
 which much booty was taken. 
 
 The expedition entitled Hudaybeeah was made in the sixth year 
 of the Hijret, although some declare it occurred in the preceding, 
 year. Mohammed having been admonished by a dream to perform 
 a pilgrimage to Mekkah, he advanced with his companions to Huday- 
 beeah, which is near the sacred city. Here the Koraysh met him, 
 having sworn by Mt and Uzzy not to let him enter Mekkah while they 
 had power to turn their eyes. He sent a message to them, saying 
 he had not come for war, but to perform the pilgrimage and offer 
 sacrifices, the flesh of which they might enjoy. At last the Koraysh 
 agreed to vacate the Kabah three days in the following year, when 
 Mohammed and his Musulmans might perform the rites of pilgrim- 
 age unmolested, but would by no means permit him to enter Mek- 
 kah at the present time, as they would consequently be disgraced in 
 the estimation of the Arab tribes. Most of the companions disliked 
 this treaty, particularly Omar, who said to the prophet, Did you not 
 assure us we should enter the sacred mesjid, and with others shave 
 our heads ? He replied, I did not say it would be this year. I de- 
 clared that God had promised me the conquest of Mekkah and free- 
 dom to perform the rites of pilgrimage. 
 
 •Surah 24 : U-13. 
 
XT.] OF MOHAMMED. 271 
 
 As the hypocrites clamored about the treaty, he said to them, If 
 you are dissatisfied with it, then try your fortune by engaging the 
 Koraysh. Accordingly they made an attack, but were quickly rout- 
 ed and put to flight, at which the prophet smiled and ordered Sly to 
 advance against the Koraysh, on which they retired, but demanded 
 if Mohammed was ashamed of the treaty. Sly said he was not, 
 but still adhered to it. The unfortunate party that had attacked 
 the Koraysh came and offered many excuses to the prophet, but he 
 chided them sharply for their desertion and disobedience in many 
 places. They acknowledged their own disgrace, and added, God 
 and the prophet know best what should be done. 
 
 Hefes and Suhayl on the part of the Koraysh having reported 
 that Mohammed agreed to a truce with them on condition that Mus- 
 ulmans might profess isliim at Mekkah free from molestation, the 
 envoys were sent back to conclude the treaty. Mohammed called 
 Sly and ordered him to write the articles. He accordingly began 
 by writing, Bismillah-ur-rahman-urraheem :* when Suhayl taunting- 
 ly observed, We know no Rahman, except a fellow of that name 
 belonging to the Yemen. Write as our ancestors did, Bismeka At 
 lahhuma.f Do so, rejoined Mohammed, for that form likewise con- 
 tains the divine name. Sly then proceeded : This is the decree 
 and treaty of peace concluded between Mohammed, the apostle of 
 God, and the chiefs of the Koraysh. Suhayl again interrupted, say- 
 ing, If we had acknowledged you to be a prophet, we had not then 
 waged war against you. Write Mohammed-bin- Abdullah ; do you 
 blush at your own extraction, that you assume such a style ? Moham- 
 med replied, I am the prophet of God, although you deny it : then 
 addressing Sly he said, Obliterate that expression, and substitute 
 Mohammed-bin- Abdullah. Sly replied, I will never destroy your title 
 as prophet. He therefore did it himself with his own blessed hand. 
 The commander of the faithful then wrote, This is the treaty by 
 which Mohammed-bin- Abdullah and the chiefs of the Koraysh make 
 peace and establish a truce for ten years, during which period there 
 shall be no war between the contracting parties, but they shall let 
 each other alone, shall not plunder each other, nor practise fraud 
 against each other, but shall lock up enmity and strife in a box not 
 to be opened : on condition that all who please may enter into 
 alliance with Mohammed and enjoy his protection, and all who please 
 may form alliances with the Koraysh and enjoy their protection ; 
 with this proviso, that whoever without permission from his chief may 
 resort to Mohammed, shall be delivered up, but if any of his party 
 desert him they shall riot be restored. Moreover it is stipulated that 
 islam may be professed at Mekkah, and no one shall be disgraced, 
 annoyed, or persecuted on account of his religion. Furthermore, 
 
 • See Note 120. t In thy name, our God. 
 
272 LITE AND KELIGION [CH. 
 
 Mohammed and his companions shall return this year, yet may come 
 the next year and remain three days at Mekkah, but shall not enter 
 the city armed, except with such weapons as travellers require, and 
 swords shall not be drawn during their stay. This treaty was wit- 
 nessed by Sly-bin- Abutalib and the Muh&jerees and Ansarees. 
 
 The prophet afterwards said to Sly, You refused to expunge my 
 name, but verily, you will be obliged yourself to yield in a similar 
 instance to their children ; which came to pass when Sly concluded 
 a treaty with Maveeah at Sufayn, where his title of commander of 
 the faithful was denied him. Two copies of the treaty with the 
 Koraysh were written, one of which was kept by each of the con- 
 tracting parties. After this truce the tribe of Khazauh formed a 
 league with Mohammed, and the Benee Bekr with the Koraysh. 
 
 Mohammed now ordered his companions to slaughter their sacri- 
 fices, and shave their heads, but they refused, saying, How can we 
 do so, inasmuch as we have not performed the circuits round the 
 Kabah, nor run the courses between Sef& and Mervah ? The prophet 
 was sad at this refusal and mentioned the matter to his wife Umm- 
 galmah. That mother of believers advised him to sacrifice his own 
 camels and shave his own head, assuring him that the Musulmans 
 would follow his example. The sacrifices were then offered, al- 
 though with doubts and heavy hearts. The prophet then exclaimed, 
 God be merciful to those that shave their heads. Some who had not 
 brought camels to sacrifice, besought him to implore mercy for the 
 faulty, which he did, saying, God be merciful to those that shave their 
 heads, and to those that err. When the ceremonies were concluded 
 tiie prophet and his people started for Medeenah. At Tanaeem 
 where Mohammed encamped under a tree, those that had opposed 
 his truce with the Koraysh, came humbly to confess their faults, and 
 begged the prophet to implore forgiveness for them. Sly-bin-Ibra- 
 heem relates that the truce was more advantageous to Mohammed 
 than a victory over the idolaters would have been. Some time after 
 this, a man slew some merchants, and brought the plunder to Mo- 
 hammed, professing to embrace islam. He accepted his confession 
 of faith, but refused the plunder because it had been taken by 
 stratagem. 
 
 Isl§.m now began to flourish at Mekkah. Among other converts, 
 Abujundul, the son of Suhayl-bin-Amer, became a Musulman, and 
 being ill treated by his father, when the truce was negotiating at 
 Hudaybeeah, he broke from his confinement, and with his chains on 
 him rushed and threw himself among the Musulmans, claiming their 
 protection, which they were forward enough to'offer ; but Mohammed, 
 as it was being stipulated in the treaty, surrendered him to his 
 father, saying, If he be a true Musulman God will deliver him. 
 Two men being sent after a fugitive Musulman to Medeenah, the 
 prophet surrendered him to them. The men on their return stopped 
 
XV.] OP MOHAMMED. 273 
 
 with their prisoner two farsakhs from Medeenah. He observed to 
 one of his. keepers, That is a very fine sword of yours. Yes, said the 
 man, and it has several times been well proved. Let me examine it, 
 said the captive. The man giving it to him, he instantly struck off its 
 owner's head, and assaulted the other man, who fled for his life to 
 Medeenah, and entering the mesjid, had hardly told what had hap- 
 pened when the crafty Musulman came up in pursuit. This is a 
 fine occurrence to kindle war, said Mohammed, in case we should 
 now protect the man. Accordingly he said to him, Take the clothes, 
 arms, and horse of the man you have slain, and go where you please. 
 Five other fugitive Musulmans joined him, and they went to the sea- 
 coast between Ays and Zeelmervah, in the land of Jaheenah, and be- 
 took themselves to plundering the kafilahs of the Koraysh. This 
 party was joined by Abujundul and seventy Musulmans that fled 
 with him from Mekkah, and the band continued to receive reinforce- 
 ments till they numbered three hundred strong. Every Koraysh 
 kafilah they met, they plundered, killing all the men. The Ko- 
 raysh now sent Abusufeean to beseech Mohammed to call in the 
 band of robbers, offering to give up the stipulated condition of 
 his surrendering fugitives. It does not appear, however, that 
 Abusufeean succeeded in his mission, and the band continued their 
 depredations. 
 
 An incident that occurred when the truce was concluded should 
 not be passed in silence. Directly after the instrument was 
 sealed a woman fled to Mohammed professing islam, and when she 
 was demanded by her husband, Mohammed declared that the stipu- 
 lation in the treaty related only to men, and that women who were 
 true believers might remain under, the protection of the Musulmans, 
 provided the dower they had received was repaid to their infidel hus- 
 bands. At Hudaybeeah, Mohammed was attended by fourteen 
 hundred of his followers, and as they remained more than ten days, 
 they suffered much for want of provisions till they were miraculously 
 supplied by the prophet. 
 
 Twenty days after the prophet's return from Hudaybeeah he 
 marched against Khyber,* a strong and celebrated Yehoodee town. 
 On approaching it he ordered a halt and offered the following prayer : 
 Lord, thou supporter of the seven heavens and all they over- 
 shadow, and who supportest the seven earths, and the demons, and 
 everything that casts a shade, we entreat thee to deliver us this 
 town and its people, and shield us from all harm it may offer us. 
 He then ordered his men to advance in the name of God the com- 
 passionate, the merciful, and invest the town. The siege lasted 
 more than twenty days. In this period Sly suffered a violent 
 attack of ophthalmia, which for the time deprived him of sight. The 
 
 * Note 118. 
 19 
 
274 LIFE AND RELIGION [CH. 
 
 Yehoodees defended themselves with vigor, being protected by 
 walls and a dry ditch. One day they threw open a gate, and a dis- 
 tinguished champion, named Marhab, at the head of a heavy column 
 made a furious sortie on the Musulmans. Mohammed sent a de- 
 tachment of Muhajerees and Ansarees under Abubekr to attack the 
 Tehoodees, but the Musulmans were repulsed. The next day 
 another sortie was made, and Omar was defeated in an attempt to 
 drive back the enemy. 
 
 Mohammed now said, To-morrow I will give the banner to one 
 who loves God and the prophet, and whom they love. He will not 
 flee nor return till God by him conquers the foe. This declaration 
 led every Musulm&n to hope that he should be honored with the com- 
 mand the next day. However, when they waited on the prophet the 
 next morning, he inquired where Sly was. They replied that he 
 could not attend because he was suffering so severely from ophthalmia. 
 Mohammed ordered him to be brought, and when he was led to the 
 place he said, prophet of God, my eyes are so inflamed that I 
 cannot see, and the pain in my head is extreme. Mohammed 
 caused him to lie down and put his head in his lap, when he rubbed 
 saliva from his blessed mouth on S.ly's eyes and head, saying, 
 Lord, protect him from the harm of heat and cold. Aly was then 
 instantly cured, and Mohammed gave him the white standard, assur- 
 ing him, Jibr&eel attends you on your right, Meekaeel on your left, 
 Azr&eel in your front, and Isr&feel in your rear. Victory advances 
 before you, and fear already fills the hearts of your enemies, whose 
 own books forewarn them that their destroyer will be Ily&s, and 
 when you announce yourself Sly, they will be over come, inshallah ! 
 Advance deliberately, and, before joining battle, summon them to 
 embrace islam. Verily if God should give religious guidance to a 
 single individual of them through your instrumentality, it will he a 
 more glorious conquest than if you should capture all the red camels 
 of Muhemah. 
 
 Sly at the head of the M' asu ^ m ^ ns tb en made an attack on the 
 town, which Marhab came out to defend. He wore a coat of mail, 
 and a helmet upon which was a large stone ring. The two cham- 
 pions, each chanting a boastful ode, engaged furiously, their first 
 blows being mutually parried. Kly's second blow cleft the stone 
 ring, helmet, and head of his adversary, who reeled and fell from 
 his horse. The Yehoodees immediately sought shelter behind their 
 walls, barring after them their gate, which was so massive as to 
 require twenty men, or, according to another tradition, forty men 
 to open and^shut it. Aided by divine power, Sly seized the outer 
 ring of the gate, and shook it so violently that the whole fortress 
 trembled. The gate broke away, and S.ly, using it as a shield, rushed 
 into the town, which he soon overcame. He then hurled the gate 
 
IT.] 07 MOHAMMED. 275 
 
 forty cubits distance, which seventy men, to satisfy their curiosity, 
 tried in vain to lift. 
 
 Some say the conquest of Khyber was in the month of Zeelhejuh, 
 the sixth year of the Hijret ; others maintain that it was in the be- 
 ginning of the seventh year. There were fourteen thousand Yehoo- 
 dees in Khyber when it was taken. Among the captives was Safee- 
 ah, the daughter of Hy, whom Sly sent by Bilal to Mohammed. 
 Bilal led her past her slaughtered kindred, which awful sight so over- 
 powered her as almost to deprive her of life. Mohammed reproached 
 him, saying, Perhaps mercy is quite eradicated from your heart, 
 that you drag a woman by her slain relatives ! The prophet emanci- 
 pated and married Safeeah. A few days before, she had been 
 married to a Yehoodee, named Kenamah, and subsequently dreamed 
 that the moon fell into her lap. On relating this dream to her hus- 
 band he struck her a severe blow on the face, saying, Do you want 
 Mohammed king of Hijaz !* The prophet noticed the mark on her 
 face and inquired the cause of it, when she told him the above story. 
 Some say, however, that the mark was caused by her falling from 
 her seat when Sly shook the castle. Safeeah was a perfect beauty. 
 
 After Sly had cloven the Yehoodee champion, Jibraeel appeared 
 before Mohammed in great amazement. The prophet inquired the 
 cause. He replied, The angels of heaven shout, There is no hero 
 but Sly, and no sword but Zoolfakar ; but my wonder is this : — I 
 was once ordered to destroy the people of Loot,f and took up seven 
 of their cities from the foundation in the seventh earth, and carried 
 them on a single feather of one of my wings, so high that the in- 
 habitants of heaven heard their cocks crowing. I held them there 
 till morning, awaiting the next order of the Most High, and the 
 weight of the seven cities was not even perceptible by me. But 
 to-day, when Sly shouted Allah akbar ! and gave Marhab that 
 Hashim-like blow, I was commanded of God to sustain the excess of 
 it, lest it should cleave in twain the earth, the ox, and the fish. The 
 blow fell vastly heavier on my wing than the weight of the seven 
 cities, notwithstanding Meekaeel and Israfeel both caught Sly's arm 
 in the air to check its force. 
 
 While at Khyber, the people of two neighboring places, one of 
 which was called Fadak, submitted to Mohammed and surrendered 
 to him all their property except their wearing apparel. The captives 
 of Khyber represented to the prophet that they understood the cultiva- 
 tion of their fields better than any other people, and begged to remain, 
 promising to give half the produce of their lands to Mohammed. 
 He granted their petition, with the proviso that he should dispossess 
 them whenever he thought proper. The same terms were bestow- 
 ed on the people of Fadak. 
 
 * The legion including Mekkah and Medeenah. + Lot. 
 
276 LIFE AND KELI8I0N, ETC. [CH. XT. 
 
 Some say that the citadel of Khyber was taken by Mohammed's 
 signing to the walls with his blessed hand, when they instantly sunk 
 till the top was level with the earth, and the Musulmans marched 
 over and took the place. 
 
 Soon after the conquest of Khyber, when the prophet was quietly 
 seated in the enjoyment of victory, Zaynab, a niece of Marhab the 
 champion, brought a roasted shoulder of mutton powerfully imbued 
 with poison to Mohammed, as a friendly offering. The prophed ate 
 a morsel of it, and Besher-bin-Burau did the same. Mohammed 
 withdrew his hand, saying, Touch it not, for the shoulder tells me it 
 has been imbued with poison. The woman being summoned, 
 acknowledged the fact, but excused herself by saying that she con- 
 cluded if Mohammed were a prophet he would know the mutton 
 was poisoned, but if he were only a king they should get rid of him 
 in that way. Such was the benevolence of the prophet that he for- 
 gave her, although Besher presently died of the poison. When Mo- 
 hammed was suffering his last sickness, the mother of Besher visited 
 him, when he said to her, I feel every year more and more the 
 effects of the morsel I ate with your son at Khyber. And at length 
 the prophet died a martyr by that poison. 
 
 Jafer, the brother of Sly, who had been sent to Nejashy, king of 
 Habeshah, returned to Mohammed on the day Khyber was taken. 
 He advanced twelve paces to meet Jafer, embraced him, wept and 
 kissed him, and said he knew not at which he ought most to rejoice, 
 the fall of Khyber or the coming of Jafer. He then taught him a 
 prayer entitled the prayer of Jafer, a repetition of which ensured 
 full forgiveness of sin. When the prophet healed 3.1y of ophthal- 
 mia, he prayed that the hero might not suffer again from heat or 
 .cold, to both of which he was ever after impassive. 
 
 When Mohammed returned from the conquest of Khyber, he sent 
 AsELmah-bin-Zayd against some Yehoodee towns in the vicinity of 
 Fadak. In one of these places was a Yehoodee who fled from the 
 Musulmans, with his family, to the mountains, where, being over- 
 taken, he repeated the creed of islam, but Asamah, not crediting his 
 conversion, put him to death. When the detachment returned and 
 reported their success, the prophet blamed Asamah for slaying the 
 confessing Yehoodee. But, said the officer, he repeated the kale- 
 mah merely through fear. Did you remove the veil of his heart 
 and learn that ? demanded Mohammed ; what have you to do with 
 his heart? Immediately the Most High sent down this verse : " 
 true believers, when ye are on a march in defence of the true re- 
 ligion, justly discern such as ye happen to meet, and say not unto 
 him who saluteth you, Thou art not a true believer ; seeking the 
 accidental goods of the present life; for with God is much spoil."* 
 
 « Surah 4 : 96. 
 
CHAPTER XVI. 
 
 Mohammed makes a Pilgrimage to Mekkah : Sends Letters to a number 
 of Kings, summoning them to embrace Islam : Aly conquers the Peo- 
 ple of Yabis. 
 
 In the seventh year of the Hijret, and a year after the treaty con- 
 cluded at Hudaybeeah, the prophet and his companions set out on 
 a pilgrimage to Mekkah, where, according to the stipulations of the 
 treaty, they remained three days. The idolaters cleared the city for 
 him, and ascended the surrounding mountains, from whence they 
 watched the ceremonies of the Musulmans. Mohammed ordered his 
 followers to exhibit agility and strength in the courses between Mer- 
 vah and Sefa, in order to inspire the infidels with awe of their prow- 
 ess. It is related that previous to this pilgrimage, the prophet had 
 sent Jafer-bin-Abutalib to Mekkah, to solicit for him in marriage 
 Maymoonah, daughter of Haris and sister of Ummfazl, the wife of 
 AbbS,s. Maymoonah constituted Abbas her agent, and he settled 
 the conditions of her marriage with Mohammed. 
 
 In the sixth or seventh year of the Hijret, the prophet set the ex- 
 ample to Musulmans of wearing a ring on his finger. About this 
 epoch, he sent six men with letters to as many kings, summoning 
 them to imbrace islam ; namely, Kbatib-bin-Abubaltah to Makukas ;* 
 Dahyah-bin-Khaleefah to Kaysar,| emperor of Room ; Abdullah-bin- 
 Huzafah to Kesry, % emperor of Ajem ; Amer-bin-Amayah to Ne- 
 jashy; Shujan-bin-Wahab to Ha.ris-bin-Abysb.imr ; and Saleet-bin- 
 Amer to Hozet-bin-Aly. Makukas honored the letter he received, 
 kissed it, and wrote in reply, that he had known another prophet was 
 to appear, and that he respected the claims of Mohammed, to whom 
 he sent four girls, one of whom was Mareeah, afterwards the mother 
 of Ibraheem, and another, her sister Sereen. He likewise sent an 
 ass named Afeer or Yafoor, and a mule called Duldul. Makukas 
 did not become a Musulman, yet Mohammed accepted his presents, 
 observing, He has by this respect adorned bis reign, but his kingdom 
 shall not endure. The prophet kept Mareeah for himself, and gave 
 her sister Sereen to Hisan-bin-Wahab. 
 
 * Note 121. 
 
 t Cresar, emperor of Rome ; i. e. Heraclius, of the eastern Roman empire. 
 
 J Khosroo, of Persia. 
 
278 LIFE AND RELIGION [CH. 
 
 Kaysar, whose proper name was Herkul, appearing dejected one 
 morning, his courtiers asked him the reason. He replied that he 
 had dreamed that the king of the circumcised had arisen. His ule- 
 mas answered, that they knew of no people but the Yehoodees who 
 practised that rite : as to these, they are under your authority, and 
 if you please you can order them all to be slain, and thus remove all 
 ground of fear on this account. While this conversation was going 
 on, a messenger from the governor of Busray arrived, bringing with 
 him an Arab, whom he presented before the monarch with the expla- 
 nation that the man brought news of several wonderful things which 
 had occurred in his country. Herkul then commanded his interpre- 
 ters to question the Arab about the events alluded to. On being 
 interrogated, the man said, A person has arisen among us claiming 
 to be a prophet ; some believe in and obey him, while others op- 
 pose him, and consequently the flame of war and slaughter blazes 
 among us. Herkul demanded if this Arab was circumcised ; and 
 finding that he was, exclaimed, Now the interpretation of my dream 
 is apparent. The emperor immediately summoned his generalissi- 
 mo, and ordered him to search the whole kingdom of Sham for some 
 relative of the new prophet, and if he found such a man, to bring 
 him to the royal court. The commander-in-chief soon found Abusu- 
 feean, who visited Sham for trade, and brought him to Herkul. 
 Abusufeean's account of this matter as related by Ibn-Abbas is, 
 that after he had concluded the truce with Mohammed, he went with ' 
 a company of Koraysh on a mercantile expedition to Sham, where 
 he was met by a party of mounted men, who, understanding his 
 relationship to the prophet, carried him and his companions to 
 Herkul. 
 
 Abusufeean was presented before the monarch, who was surround- 
 ed by all the great men of Boom. Herkul then demanded through 
 an interpreter, which of the Arab party was most nearly related to 
 the man of their country claiming to be a prophet. Abusufeean an- 
 swering that he was the nearest relative present, the emperor ordered 
 him to be brought near, and the rest of the party to listen to what he 
 said, and confirm it if true, and confute it if false. In relating the 
 story Abusufeean observed, Had it not been that I was ashamed to 
 be convicted of lying before the king, verily I had told him nothing 
 but falsehoods. Herkul first demanded what was the family rank 
 of the man claiming to be a prophet. Abusufee&n replied that his 
 lineage was the most noble among the Arabs. Has any one of your 
 people ever before claimed to be a prophet ? No. Has any of this 
 man's ancestors been king ? No. Do the chiefs and principal men 
 follow him, or the poor and needy? The latter class are his follow- 
 ers. Do his adherents increase, or diminish ? They increase. Are 
 any who embrace his religion afterwards ashamed of it ? No. Be- 
 fore claiming to be a prophet, was he considered a liar among you? 
 
XVI.] OP MOHAMMED. 279 
 
 No. Did you ever witness anything like, fraud in him ? No ; we 
 have formed a truce with him for a period, and cannot tell if he will 
 attempt stratagems against us in this matter ; which, added Abusu- 
 feean, was all I could say on that subject. Herkul continued, Have 
 you yet fought against him ? Yes. What was the result ? Our 
 wars have been attended with alternate success. What does he en- 
 join on his followers 1 He requires the worship of God, and forbids 
 associating anything with the Deity, and commands us to forsake the 
 precepts of our fathers, to perform prayers, to bestow charity, and to 
 be chaste and benevolent. Herkul then said to Abusuteean, If 
 what you have stated is true, the prophet will soon be master of this 
 place. If it were possible, I would, go io him and would wash his 
 feet. 
 
 Herkul then called for the letter addressed to him by Mohammed, 
 which was as follows : In the name of God, the compassionate, the 
 merciful : This is a letter from Mohammed-bin- Abdullah, the apos- 
 tle and servant of God, to Herkul, chief of Room. The peace of 
 God be on him that follows the true direction in religion. Now, 
 know thou, I call on thee to imbrace islam. Become a Musulman, 
 that you may be secure from punishment, both in this world and the 
 next. Obey, that God may double your reward. If you do not ac- 
 cept the offer made you, on you will rest the sin of your subjects, who, 
 in consequence of your.example, do not believe. The letter conclud- 
 ed with this passage from the Koran : " ye who have received the 
 scripture, come to a just determination between us and you ; that we 
 worship not any except God, and associate no creature with Him ; 
 and that the one of us take not the other for lords, beside God. But 
 if they turn back, say, Bear witness that we are true believers."* 
 
 Disputation and confusion now arose in the court, and the Arabs 
 were sent away. It is related that Herkul, after reading the letter, 
 summoned his chief ulema, whose name was Askaf, who examined, 
 the epistle, and declared that its author was the prophet of whom 
 Eesii had announced the glad news. I acknowledge his truth, said 
 Askaf, and yield him obedience. Should I do so, said Herkul, my 
 royalty would be forfeited. Kaysar, indeed, wished to profess islam. 
 The Nasi,r&t assembled to kill Askaf, who called Dahyah, the bearer 
 of the letter, and charged him to tell his master that he had acknowl- 
 edged the unity of God and the prophetship of Mohammed, but 
 the Nasara did not regard his words. He then came out and was 
 martyred by the Nas&ra. 
 
 It is related that Herkul sent a man to Mohammed, and charged 
 him to observe what he sat upon, who sat on his right, and to get, 
 if possible, a view of the seal of prophetship. On his return, he 
 reported to the king that he found the prophet seated on the ground, 
 
 * Surah 3 : 57. t Christians. 
 
280 LIFE AND RELIGION [CH. 
 
 water boiling up under his feet, and his cousin JLly sitting on his 
 right. I had forgotten the seal, said the man, but he reminded me 
 of it, and allowed me to see it between his shoulders. Herkul re- 
 plied, He is the prophet predicted by Eesa. 
 
 Kesry, on reading the prophet's letter, tore it to pieces * Mo- 
 hammed therefore pronounced the curse on him that his sovereign- 
 ty should soon pass away, which was verified. The letter was as 
 follows : In the name of God, the compassionate, the merciful : This 
 is a letter from Mohammed, the prophet of God, to Kesry, chief of 
 Fars : peace be to him that follows religious direction, and believes 
 in God and the prophet, and testifies to the unity of God, who has 
 no associate, and that Mohammed is his servant and apostle. I sum- 
 mon thee in God's stead, for I am the apostle of God to all people, 
 to inspire fear in all that live, and to show divine evidence to infi- 
 dels. Become, then, a Musulman, that you may be secure from the 
 wrath of God. If you refuse, all the sins of the Majdosees f will 
 rest upon thee. Kesry was so enraged he tore the letter to pieces, 
 exclaiming, Does my slave write me thus, and put his own name 
 before mine ! He then sent an order to Bazaii, his governor in Ye- 
 men, to despatch two strong men to seize the fellow in Hijaz that 
 claimed to be a prophet, and had the audacity to write such a letter 
 to the great king, and bring him prisoner to his presence. 
 
 Bazan accordingly sent Banubah and another man to apprehend 
 Mohammed, to whom he wrote, saying, The command of the king 
 of Ajem is that you go with these men to his presence. On their 
 arrival at Medeenah, they waited on the prophet and said, The shah- 
 inshah,J Kesry, has commanded Bazan to summon you to appear 
 before his Majesty. If you go with me, I will intercede for you with 
 the shahinshah, so that no harm shall befall you ; if you refuse to 
 go, why then you know he will destroy you and your people, and 
 desolate the country. It is related that they appeared with their 
 beards shorn, and their mustaches hanging over their mouths. The 
 prophet was disgusted at this fashion, and said, Who ordered you 
 to appear in such a style ? They replied, Our lord, Kesry. He 
 rejoined, But my Lord has commanded me to wear a long beard, 
 and to trim the mustaches even with the upper lip. He then order- 
 ed them to withdraw, and visit him the next day. When they wait- 
 ed on him, as directed, he said, My Lord has informed me that last 
 night Kesry was slain. God has incited his own son Sheeruyah§ to 
 kill him. Carry this answer to Bazan : that my kingdom will extend 
 throughout the earth, and the empires of Kaysar and Kesry will he 
 conquered by my sect; and tell him if he becomes a Musulman, I 
 will leave him in the enjoyment of his present possessions. The 
 messengers returned to Bazan, and reported the prophet's answer, 
 
 * Note 122. t Magians. J Note 123. { Note 124. 
 
XVI.] OP MOHAMMED. 281 
 
 and declared they never witnessed such power of inspiring awe as 
 he possessed, in any king, notwithstanding he lived like a poor and 
 humble man. Bazan said, This report does not denote a king, but 
 a prophet ; I will wait till his truth or falsehood is manifest. 
 
 After some days a letter from Sheeruyah reached B&zan, saying, 
 I have killed Kesry because he killed the chiefs of Ffirs. Cause 
 your people to take the oath of allegiance to me, and do not molest 
 the man Kesry ordered you to punish, till you receive further com- 
 mands from me. Bazan and a party of Farsees t who were with 
 him, now became Musulmans. It is said that Feerooz was one of the 
 two men sent to Mohammed, and that he became a Musulman, and 
 when Ees& J the false prophet arose, Mohammed ordered Feerooz to 
 put him to death. Some relate that an angel appeared three suc- 
 cessive years to Kesry, with a staff, saying, Become a Musulman or 
 I will break this. Kesry replied, Behal ! behal ! — let it be, let it 
 be. The third time the angel broke it, and that night Kesry was 
 slain. 
 
 The prophet sent Amer-bin-Amayah to Nejashy, with a letter re- 
 specting Jafer-bin-Abutalib and his companions. The king honored 
 the letter, kissed it, and raised it to his eyes. He humbled himself 
 at the message of the prophet so as to descend from his throne and 
 sit upon the ground, and he became a Musulman. It is related 
 that he sent his son and sixty Habeshahees to wait upon the prophet, 
 but the vessel in which they embarked foundered at sea, and all 
 perrished. Some affirm that this Nejashy was not the same indi- 
 vidual to whom Jafer repaired, but we shall not canvass that question, 
 as much has already been said about Nejashy. 
 
 Haris-bin-Shimr, of Ghas&n, to whom Mohammed addressed a 
 letter, did not believe, and his power soon passed away and he died 
 in the year of the conquest of Mekkah. 
 
 Hozet-bin-Aly honored the letter he received, and proposed to share 
 his kingdom with the prophet, who foretold that he would soon lose 
 his dominions, and in the year Mekkah was taken he went to hell. 
 The letter sent to Zeelkelau of Himyar § had a better effect, for he 
 embraced islam and marched for Medeenah with a large army to join 
 the prophet. On his way he passed a recluse's cell, who, understand- 
 ing his object, said, It is probable that the prophet has departed to the 
 eternal world, for I was just now reading the book of Danyal, || and 
 perused the account there given of Mohammed and of the period of 
 his life, and when I made a calculation I found he must have depart- 
 -ed this very hour. At this news Zeelkelau returned home, and the 
 bearer of the letter to him, Jareer-bin- Abdullah, proceeding on to 
 Medeenah, found the recluse's calculation had been perfectly correct. 
 In the sixth or seventh year of the Hijret, the prophet sent Alau- 
 
 * Persians, f Note 125. J Note 126. § The prophet Daniel. 
 
282 LIFE AND RELIGION [CH. 
 
 bin-Khazramy to Menzer-bin-Shazy, governor of Bahrayn, to summon 
 him to embrace islam or pay tribute. The country of Bahrayn was 
 under the dominion of the emperor of Ajem. Menzer with the Arabs 
 embraced islam, but the Yehoodees and Nasara of that country agreed 
 to pay tribute. Thus Bahrayn was conquered without war. 
 
 In the seventh year, morning prayers were once performed after 
 sunrise, the party having overslept. It is related that in, this same 
 year the sun after setting was brought back at the prayer of Moham- 
 med, for Aly to perform worship, he having been prevented from 
 doing so at the appointed hour by the prophet's laying his head in 
 Sly's lap and being detained there by a divine communication. It 
 was in this year that Sheeruyah killed his father on the tenth of 
 the month of Jamady-u-sany, on Monday night, seven hours after 
 sunset. In the seventh year, also, Makukas sent Mareeah and his 
 other presents to Mohammed. In the eighth year of the Hijret, the 
 prophet married Fatimah, the daughter of Sohab. She manifested 
 dislike for him, being prejudiced by Auyeshah and Hafsah. Moham- 
 med therefore divorced her and sent her back to her family. In the 
 eighth year, a member or rostrum was built in the mesjid for the 
 prophet, previous to which he had leaned against a date-tree post in 
 addressing the people. 
 
 The expedition entitled Motah was undertaken in the month of 
 Jamady-ul-evvel, and eighth year of the Hijret, and was occasioned 
 in the following manner : — In this year, the prophet sent Haris-bin- 
 Ameer with a letter to the governor of Busray. When Haris 
 arrived at Motah, Sherjeel-bin-Amer of Ghasan fell in with him, and 
 learning that he was a messenger of Mohammed going to Sham, 
 ordered him to be beheaded. The prophet was much distressed at 
 this news, and assembled a large army which he sent to that quarter. 
 The sunnees declare that Mohammed constituted Zayd-bin-Harisah 
 emeer of the army, and in the event of his being slain, ordered the 
 command to devolve on Jafer-bin-Abutalib, and if he also should 
 fall a martyr, Abdullah-bin-Bavahah should succeed, and in case of 
 his falling, the Musulmans were to elect a commander themselves. 
 Shaykh Tabersee declares that Jafer was appointed first emeer. 
 When the army reached Maan, news met them that Herkul, emperor 
 of Boom, had advanced to Marib, where he was encamped with a 
 hundred thousand men of Boom, and a hundred thousand Arabs. 
 
 Another account says that the Musulmans received intelligence 
 that a vast multitude of Arab and Ajemee infidels were assembled 
 and encamped in the eastern quarter. The Musulmans were three 
 thousand strong, and at length met the army of Boom at a village 
 called Ashref, in the district of Bulka, and retired to Motah, where 
 the battle was fought. Zayd-bin-Harisah, who bore the standard in 
 the beginning of the engagment, fell with many others. Jafer then 
 raised the banner, and mounted on a red horse, fought till he re- 
 
XVI.] OS MOHAMMED. 283 
 
 eeived many wounds, when he dismounted, hamstrung his horse, and 
 fought on foot till he was slain. He was the first Musulman that 
 hamstrung his horse. Abdullah, who next took the command, was 
 likewise slain, but Khalid-bin-Valeed, who succeeded him, after con- 
 tinuing the action a short time, fled, and sent Abdurrahman-bin-Sem- 
 rah to inform the prophet of what had happened. The messenger 
 found Mohammed in the mesjid, and he ordered Abdurrahman to be 
 silent, that he might himself announce what had occurred, which he 
 did. The people wept at the mournful relation, but he said to them, 
 Weep not, for my sect is like a garden whose possessor cultivates 
 it well, builds houses in it, prunes its trees that they may be more 
 fruitful from year to year. Verily when Ees& shall descend among 
 my sect, He will find a multitude of apostles like His own. 
 
 Another account declares that on the day the battle of Motah was 
 fought, the prophet went to the mesjid and announced to the people 
 what was transpiring on the contested field. Among other particu- 
 lar statements, he said that Jafer, having his right hand cut off, 
 raised the banner in his left hand, which likewise losing, he sustain- 
 ed the standard by pressing it to his bosom with folded and bleeding 
 arms, till at length he fell a martyr. On leaving the mesjid he 
 went to Jafer's house; whose little son he took upon his lap and 
 stroked his head with his hand. The mother observed that the 
 prophet's manner seemed to denote that the child was an orphan. 
 Mohammed then with tears declared that Jafer was martyred ; be- 
 fore which, said he, both his hands were cut off, and in exchange for 
 them God has given him two emerald wings with which he now flies 
 where he pleases among the angels of paradise. Some say the wings 
 were ruby ; however that may be, he is now called Jafer-e-Tyyar, or 
 Jafer the Flyer. The prophet ordered provisions to be sent for three 
 days to the family of Jafer, for which reason it became meritorious to 
 follow his example in eases of bereavement. Jafer was forty-one 
 years old the day he was martyred, and fell covered with more than 
 ninety wounds, all in front. 
 
 When the army returned from Motah, the prophet and his com- 
 panions went out to meet them. Those who came out of the city 
 cast dust in the faces of the defeated army, and reviled them by the 
 name of runaways. Mohammed said, They do not deserve that re- 
 proachful epithet, and, inshallah, they will fight more successfully 
 another time. 
 
 This, however, did not hinder the people of Medeenah from heap- 
 ing such disgrace on the army as no other ever experienced. When 
 they knocked at the doors of their houses, their own families would 
 not open to them, but taunted them, saying, Why were you not 
 slain with your comrades at Motah ? Through shame the officers 
 did not venture to leave their houses till Mohammed had consoled 
 them, and accepted their apology for their defeat. 
 
284 LIFE AND RELIGION [CH. 
 
 It is related, that the Most High sent a communication to Moham- 
 med, signifying that He approved of four things pertaining to Ja- 
 fer. The prophet called him, and inquired what those things might 
 be. Jafer modestly replied, Were it not that God has notified you 
 in the matter, I would not have divulged these four rules, by which 
 I have lived : first, I never drank wine, because I knew if I did, 
 my understanding would be destroyed. Second, I never lied, be- 
 cause a lie diminishes manfulness and probity. Third, I never had 
 improper intimacy with another man's wife, for I knew if I did, I 
 should suffer the same thing in respect to my own family. Fourth, 
 I never worshipped an idol, because an idol can do neither good nor 
 evil. The prophet clapped Jafer on the shoulder, saying, It is pro- 
 per God should give thee two wings, to fly among the angels. This 
 same favor is said to have been conferred on Abbas, a son of Sly, 
 who lost both his hands, and was slain in defending his brother, the 
 imam Husayn. 
 
 It is, related that twelve thousand mounted men, of the wady of 
 Yabis, assembled and covenanted upon oath, that they would not 
 separate till they had slain Mohammed and 5.1y. Jibraeel informed 
 the prophet of the danger which threatened him, and ordered that 
 Abubekr and four thousand men of the Muhajerees and Ansarees 
 should be sent against the army of Yabis. Mohammed accordingly 
 ascended the member or rostrum, and announced the communication 
 made to him, and exhorted the people to engage in the expedition 
 with vigor. He then galve Abubekr orders to summon the enemy 
 to embrace islam, and if they would not accept it, to kill their fight- 
 ing men, take their women and children prisoners, plunder their 
 property, and destroy their houses and fields. Abubekr advanced 
 by easy marches till he came up with the enemy, who sent a detach- 
 ment of two hundred armed men, demanding who the Musulmans 
 were, and what was their object, and furthermore, to have a parley 
 with their emeer. Abubekr, with a party of his men, appeared to 
 parley with the infidels, whom he advised to embrace islam, but they 
 swore by Lat and Uzzy that were it not for some relationship between 
 them they would kill him. Go back, said they, and reckon it a great 
 favor that we have nothing to do with you, though we will slay Mo- 
 hammed and his brother Aly. Abubekr hereupon represented to 
 his army the vastly superior power and advantages of the enemy, and 
 ordered a retreat. The army replied, You act contrary to the com- 
 mands of the prophet. He rejoined, I know what you are ignorant 
 of, and marched his men back to Medeenah. The prophet rebuked 
 him for his disobedience and cowardice, and then announced to the 
 people, that he was divinely commanded to send Omar with four 
 thousand mounted men on this expedition. Omar's fortune was pre- 
 cisely like that of Abubekr, and he received the same rebuke. 
 
 The prophet now sent Aly with an army of Muhajerees and An- 
 
XVI.] OP MOHAMMED. 286 
 
 sarees against the formidable foe. Sly made such forced marches 
 that his men feared their horses would be quite exhausted, and them- 
 selves left behind through fatigue. He encouraged his army by say- 
 ing the prophet had commanded him to advance in that manner, and 
 had promised him victory. Sly encamped on approaching the ene- 
 my, and they again sent out their detachment of two hundred men, 
 to demand who he was, and what was his object. He replied, I am 
 Sly-bin-Abutalib, the cousin and brother of the prophet, and his 
 messenger to summon you to testify to the divine Unity, and to the 
 apostleship of Mohammed ; therefore, imbrace islam and share the 
 prosperity and adversity of the Musulmans. The infidels replied, 
 xou are just the man we wanted to encounter ; get ready for battle, 
 and be assured we shall slay you and your army. Let the only trea- 
 ty between us be to meet in deadly onset to-morrow, at breakfast 
 time. Woe to you ! retorted Sly ; do you think to frighten me by 
 your superior numbers ? I look to the aid of God, of the angels and 
 the Musulmans, and verily, there is no might nor power, but in the 
 almighty God. The parley ended, and both parties retired to their 
 respective camps. Sly ordered the horses to be attended to, barley 
 to be given them, to have them saddled and in readiness. 
 
 At earliest dawn the Musulmans performed prayers, and it was 
 yet dark when Sly attacked the enemy, whom he utterly routed. 
 According to the command of the prophet, he slew their fighting men, 
 took their women and children prisoners, plundered their goods, de- 
 stroyed their houses, and then returned to Medeenah. On the morn- 
 ing of the victory, Mohammed entered the mesjid, and announced 
 Sly's triumph, and that only two Musulmans were slain in the en- 
 gagement. The prophet and people of Medeenah went out several 
 meels* to meet Sly and his victorious army on their return. 
 Mohammed and Sly dismounted from their horses, the prophet 
 embraced the hero, and kissed him between his eyes. It is related 
 that the Musulmans had never before taken such valuable spoils, 
 except at Khyber. The battle was called Zat-ul-Salasil — Master of 
 the chains — from the circumstance that Sly chained his prisoners. 
 The field of battle was five menzils or marches from Medeenah. 
 
 Mohammed asked some of the army what they had observed in 
 their emeer during the expedition. They replied, We saw nothing 
 bad in him, but his conduct was strange in one particular ; in every 
 prayer we performed with him he recited the surah, " Say, God is 
 one God ; the eternal God, he begetteth not, neither is he begotten : 
 and there is not any one like unto Him." f Mohammed inquired of 
 Sly for what reason he did thi3. He said it was because ho had a 
 very great affection for that chapter : and God loves you with a like 
 warmth, rejoined the prophet. Verily, were it not that I fear a sect 
 
 • Miles. t Surah 112. 
 
286 LIFE AN0 RELIGION, ETC. [CH. XTI. 
 
 of my followers will say of you, what the Nasara. affirm* of Eesl, 
 I would this day declare some things in your praise, so that you 
 would pass no company that would not gather the dust on which you 
 tread, for the blessing it confers. 
 
 Another tradition says that Mohammed promised twelve palaces 
 in paradise to any one who would defeat the people of Yabis, and 
 Sly accepting the offer, desired to hear a description of the palaces. 
 Mohammed said they were built of gold and silver bricks, with 
 a cement of musk and amber. The pebbles around them are pearls 
 and rubies, the earth saffron, its hillocks camphor, and through the 
 court of each palace, flow rivers of honey, wine, milk and water; 
 the banks are adorned with various trees, and with pearls and coral. 
 On the margin of those celestial streams are bowers consisting each 
 of one entire, hollow, transparent pearl. In each of those bowers 
 is a throne with emerald feet, and adorned with ruby. On each 
 throne sits a Hooree arrayed in seventy green robes and seventy yel- 
 low robes of so fine a texture, and she is herself so transparent, that 
 the marrow of her ancle, notwithstanding her robes and flesh and 
 bone, is as distinctly visible as a flame in a glass vessel. Each 
 Hooree has seventy locks of hair, every one under the care of a maid 
 who perfumes the lock with a censer which God has created to smoke 
 with perfume without the presence of fire. No mortal olfactory has 
 ever breathed such incense as is there exhaled. My father and mo- 
 ther be your sacrifice ! exclaimed Sly ; I will undertake the expedi- 
 tion. One night on the march, the army lost their way, but at the 
 prayer of Sly, their horses' feet elicited so much fire that their way 
 became very plain. 
 
 • Note 127. 
 
CHAPTEE XVn. 
 
 Conquest of Mekkah: Defeat of the Havazin at Hunayn : Expedition 
 to Tabook. 
 
 The important event of the conquest of Mekkah occurred in the 
 month of Ramazan, and in the eighth year of the Hijret. The ma- 
 jority of writers declare that this conquest was achieved on the thir- 
 teenth of the aforesaid month, but some maintain that it was on the 
 twentieth. The cause of renewed hostilities with the Koraysh was 
 this. At Hudaybeeah, the prophet concluded a truce with the Ko- 
 raysh and took under his protection the tribe of Khazauh, while the 
 tribe of Kananah leagued with the chiefs of Mekkah. Two years 
 after the treaty, as a certain wretch of the latter tribe was chanting 
 a satire on Mohammed, a man of Khazauh rebuked him for it, and 
 threatened, if he repeated the offence, to break his jaws. The other, 
 not intimidated, chanted again his abusive ode, on which the man of 
 Kkazauh struck him a violent blow on the mouth. Both parties 
 calling their respective tribes to their assistance, a furious conflict 
 ensued, in which the Kananah, being the weaker, were driven into the 
 Kabah and many of their party slain. The Koraysh aided this tribe 
 with animals and arms, and. the Khazauh despatched a messenger to 
 Mohammed to inform him what had occurred and call on him for 
 help. The man in recounting the state of affairs chanted a number 
 of odes,* when Mohammed said to him, Enough ! He then went 
 to the house of his wife Maymoonah and called for water to perform 
 ablutions, and while thus engaged, said, I shall not be assisted un- 
 less I render assistance. As he made preparations to march imme- 
 diately on Mekkah, he prayed that the Lord would restrain the spies 
 of the Koraysh, that he might enter their country before they were 
 were apprised of his movements. 
 
 An attempt was made to inform the Koraysh of Mohammed's 
 design, by a man named Khatib-bin-Aby, who had become a Musul- 
 man and fled to Medeenah, leaving his family at Mekkah. The 
 Koraysh induced his family to write to him and inquire what Mo- 
 hammed's plans were. In reply he wrote an account of the intended 
 expedition, and gave the letter to a woman who concealed it in her 
 
 • Note*128. 
 
288 LIFE AND RELIGION [CH. 
 
 hair and started for Mekkah. Jibraeel immediately informed the 
 prophet of all this, and he sent My and Zobayr in pursuit of the 
 woman. On overtaking her, they demanded the letter, but she be- 
 gan to weep, and swore she had no letter, and on searching her they 
 could find none. Zobayr now observed that it was probable her 
 oath was true ; but Aly replied, The prophet has not reported a lie 
 on the word of Jibraeel, nor that angel on the authority of the Lord 
 of the universe. He then drew his sword and assaulted the woman 
 and threatened to cut off her head if she did not produce the letter. 
 She immediately took off her cap, and, undoing her locks,, gave the 
 letter to Sly, who carried it to Mohammed. 
 
 He forthwith summoned the people to the mesjid, and ascending 
 the member or pulpit, said, I have prayed God to conceal our designs 
 from the Koraysh, which a man among you has endeavored to dis- 
 close. Let the writer of this letter rise ; if he does not, God will 
 abase him. All was expectation, but no man rose. Mohammed re- 
 peated the demand, and Khatib, trembling like a date-branch in a 
 strong wind, arose and said, prophet of God, I wrote the letter, 
 but have not become a hypocrite, or doubted your prophetship. 
 Why then have you done this ? demanded Mohammed. My family, 
 said Khatib, are in Mekkah, where I have no friends to protect them, 
 and fearing lest they should be slain and you be defeated, I wished 
 to do the Koraysh a favor on account of my family. Omar, who 
 was worse than Khatib, immediately rose and asked permission to 
 kill the hypocrite. Mohammed replied, He fought at Badr, and 
 perhaps he will repent and God forgive him ; but now put him out 
 of the mesjid ; which they did, beating him at the same time on the 
 back. Soon after, he permitted the culprit to come back, pardoned 
 him, and prayed that God would give him grace not to repeat his 
 offence. The Most High then communicated this verse : — true 
 believers, take not my enemy and your enemy for your friends, 
 showing kindness towards them ; since they believe not in the truth 
 which hath come unto you, having expelled the apostle and your- 
 selves from your native city, because ye believe in God your Lord. 
 If ye go forth to fight in defence of my religion, and out of a desire 
 to please me, and privately show friendship unto them, verily I 
 well know that which ye conceal, and that which ye discover ; and 
 whoever of you doeth this, hath already erred from the straight 
 path."* 
 
 It is related that when Abusufeean, who was then in Sham, heard 
 that the Koraysh had fought the Khazauh and broken the truce with 
 Mohammed, he repaired to Medeenah and waited on the prophet, 
 beseeching him to spare the blood of his kindred, and to renew and 
 extend the truce. Mohammed replied, If you have not yourselves 
 
 * Suxah 6 : 1. 
 
XVII.] OF MOHAMMED. 289 
 
 broken the truce, I still adhere to it. Abusufee&n next applied to 
 Abubekr and Omar, and begged them to guarantee the security of 
 the Koraysh. They replied that no one could do anything with- 
 out the permission of the prophet. He then went to his daughter 
 Ummhabeebah, one of Mohammed's wives, and as he was about to 
 sit down on the carpet, she drew it away, saying, The prophet of God 
 has been seated on this carpet, and I will never allow you, an unclean 
 idolater, to sit on it. At this severe repulse, he went to Fatimah, 
 Mohammed's daughter, and begged her to heighten her renown by 
 confirming the treaty with the Koraysh and extending the period of 
 the truce. She replied that she would pledge whatever the prophet 
 did. He finally wished the young imams Hasan and Husayn should 
 be permitted to guaranty the safety of his tribe, but Fatimah replied, 
 that they would do nothing without the sanction of their grandfather. 
 Last of all he applied to S.ly, who told him to go himself to the door 
 of the mesjid and proclaim that he, Abusufeean, guaranteed the se- 
 curity of the Koraysh, and then start for Mekkah. On reaching 
 home he reported the rebuffs he had met with, and as a last resort, 
 what he had done at the suggestion of S.ly. At this, the Koraysh 
 exclaimed, 3.1y has hoaxed you ; how can you be security for your 
 own tribe ? 
 
 The prophet constituted Abulababah-bin- Abdulmenzer governor of 
 Medeenah, and commenced his march after the afternoon prayers, on 
 Friday the second day of the blessed month of Bamazan, having 
 first summoned the chiefs of the tribes and ordered them to assem- 
 ble their people and join him at Mekkah. At the commencement 
 of the march, the army observed the fast, but on arriving at Karagh- 
 ul-Ghameem, he ordered the people to eat by day, setting the ex- 
 ample himself, and declaring some who still kept the fast, disobedi- 
 ent. 
 
 The prophet had nearly ten thousand people with him, four hun- 
 dred of whom were mounted on horses. The Koraysh were still 
 ignorant of his advance, and Abusufeean and two other men came 
 out of Mekkah with the view of procuring intelligence of him. 
 Previous to this, however, Abbas and Abusufee&n-bin-Haris and 
 Abdullah-bin-Abyamayah had left the city to meet the prophet at 
 Senyet-ul-Akab. Abb^ was permitted by the commander of the 
 guard to wait upon Mohammed, but his two companions were inhibit- 
 ed. Abb^ saluted him, saying, May my father and mother be your 
 sacrifice ! I have brought with me the son of your uncle, and the son 
 of your aunt, both of whom are penitent. Mohammed replied, I 
 have no need of them, they have acted dishonorably by me. Umm- 
 salmah interceded likewise for these men, and at last he pardoned 
 them and called them to his presence. 
 
 Abb&s now concluded that if the prophet entered Mekkah in 
 anger and power, all the Koraysh would be destroyed. He then 
 
290 LIFE AND RELIGION [CH. 
 
 mounted Mohammed's white mule and rode about the country, hoping 
 to find some wood-carrier Or milk-seller and send to apprise the peo- 
 ple of Mekkah of their danger, that their chiefs might come and wait 
 on the prophet and induce him to guarantee their security. It was 
 now night, and AbMs found himself near three men, one Of whom 
 he recognized by the voice to be Abusfifeean, who was inquiring of 
 his companions the cause of the numerous fires of which they had 
 just got a view. One of the men replied that the tribe of Khazauh 
 was encamped there. Abusufeean said that tribe was too small to 
 have so many fires. Abbas now announced himself to Abusufeean, 
 and told him that the fires Were at the camp of the prophet of God, 
 who with ten thousand men was come to take Mekkah. What hope 
 is left 1 rejoined Abusufeean. This, said Abbas : that you mount 
 behind me and go with me to Mohammed and obtain security for 
 yourself and people. 
 
 Abbas relates that the different parties of the army allowed him 
 to pass, on recognizing that he was the prophet's uncle, but on pass- 
 ing Omar's tent, he, seeing Abusufeean, ran out exclaiming, Al- 
 hamdulillah ! you have now fallen into our hands ; and proceeded 
 hastily to Mohammed's tent, saying, Abusufeean is brought here 
 without pledged protection, give me permission to cut off his head. 
 This curse was always brave to kill chained and helpless prisoners, 
 but at sight of an enemy on the field of battle he turned his back 
 and fled. Abbas then informed the prophet that he had given per- 
 sonal security to Abusfifee&n, and brought him there. Let him enter, 
 said Mohammed. He accordingly approached and stood in the pres- 
 ence of the prophet with the appearance of extreme abasement. 
 Mohammed said to him, Have you yet found time to testify to the 
 unity of God and my prophetship 1 My father and mother be your 
 sacrifice ! * responded the humbled chief; how great is your clem- 
 ency ! if there had been another god besides God, he would have 
 heard our cry at Badr and Ohod ; but with respect to your prophet- 
 ship I have still some doubt. Abbas exclaimed, Repeat the creed, 
 or I will instantly cut off your head. Abusufeean complied, with a 
 trembling, stammering voice, forced by necessity, and then went to 
 lodge in Abbas's tent, where he heartily regretted the course he had 
 taken, and thought that he might have assembled the Arab tribes and 
 put Mohammed to flight. The prophet knowing the train of his 
 thoughts, shouted to him that if he had taken that way he would 
 after all have been conquered. 
 
 The next morning, when Bilal pronounced the azan, Abusufeean 
 inquired what it meant. Abbas told him it was the summons to 
 prayers, and directed him to rise and perform the previous ablutions, 
 the mode of which Abbas taught n'iin. They then waited on (lie 
 
 • Note 129. 
 
XVII.] OP MOHAMMED. 291 
 
 prophet, who was still engaged at his ablutions, and the Musulmans 
 were holding their hands to catch the water that fell from his hands, 
 applying every drop they caught to their faces. Abusufeean ob- 
 served, I never saw the emperors of Ajem and Room treated with 
 such veneration. He then asked permission to go and put the 
 Koraysh in fear, and call them to God. and the prophet. Mohammed 
 told him to gO, and promised that all who would repeat the creed 
 should be safe; with all who made no opposition, and all that sat down 
 by the Kabah without arms. Abbas observed that Abusufeean was a 
 man that loved distinction, and wished some favor to be conferred on 
 himself. The prophet added, Whoever enters Abusufeean's house 
 is safe, and whoever remains in his own house and closes his door 
 is safe. 
 
 After Abusufeean had left Mohammed's camp, Abbas said to the 
 prophet that Abusufeean was a man full of stratagems, and as he 
 saw that the Musulmans were scattered about, he might form a plot 
 against them. Abbas was hereupon ordered to pursue and detain 
 him at the entrance of the defile till the army of God should march 
 out in his presence. On being overtaken, Abusufeean said, Do 
 you practise deception on me ? No, replied Abbas, but wait till 
 you have seen the army. When Khalid-bin-Valeed appeared with 
 bis division, Abusufeean thought it must be the main body with the 
 prophet himself, and so he thought at the appearance of each suc- 
 cessive division, till at last came the great standard of the Muhaje- 
 rees and Ansarees, borne by Sad-bin-Abadah, an Ansaree. These 
 men were immersed in iron, and nothing of them was visible but their 
 eyes. Your nephew has become a great king, exclaimed Abusufeean. 
 He is not a king, but a prophet, returned Abbas, to which the other, 
 through fear, assented. As Sad approached Abusufeean, he accosted 
 him in a threatening manner, and told his men they would that day 
 avenge the blood of their slain. Abusufeean in alarm rushed 
 through the ranks till he came to the prophet, and kissing his blessed 
 stirrups, reported what Sad had said. Mohammed replied that no 
 violence should be offered to any that submitted peaceably, and 
 ordered Sly to advance and take Sad's banner and calmly and 
 quietly enter Mekkah, which entrance he made with the happiest 
 fortune. 
 
 Abusufeean, on being dismissed to announce the approach of the 
 Musulmans, ran his horse with all speed, and entered Mekkah by 
 the lower road, as the dugt of the victorious army was rising above 
 the surrounding mountains. M|Koraysh, who had not the least ap- 
 prehension of their danger, asSa him the news. He replied, Mo- 
 hammed is at hand with an innumerable army ; flee into your houses, 
 and whoever enters my house is safe. When Hind, that cursed 
 woman, heard this news from her husband, she' tried to prevent the 
 people from retiring, and endeavored to make them take arms and 
 
292 LIFE AND RELIGION [CH. 
 
 fight the Musulmans. Kill this base old fellow ! cried she ; God 
 curse him ! what a bad news-bringer he is. Woe to you ! retorted 
 Abusufeean, I have seen a power before which the emperors of 
 of Rome and Ajem and the kings of Kandah and Himyar 
 will soon become Musulmans : be still ; truth has triumphed and 
 calamity is near. 
 
 Mohammed had given orders that in entering Mekkah none but 
 those found in arms to oppose him should be slain, with the excep- 
 tion of several men whose names were specified, and two women 
 that had chanted satires against him. He commanded that these 
 proscribed persons should be killed, though found clinging to the 
 curtains of Kabah. 
 
 On entering Mekkah, Mohammed asked for the key of the Kabah, 
 and learning it was with Shaybah's mother, sent him for it. She at 
 first refused to deliver it, but on being threatened with death, gave it 
 up, and the prophet, calling Omar to rebuke him for having former- 
 ly doubted his word in reference to the conquest just achieved, 
 opened the Kabah and returned the key to Shaybah, with whose de- 
 scendants it still remains. From Shaybah's posterity the lord of 
 command, Mahdy, will recover the key, cut off and hang their hands 
 on the Kabah, and proclaim them thieves of that sacred place. The 
 prophet found several portraits in the Kabah, which he ordered to he 
 effaced. Here the Koraysh chiefs who had been his persecutors waited 
 on him, fearing they should be slain, but he assured them he should 
 deal with them as Yoosuf * did by his brethren. After reproaching 
 them for the injury they had done him, he told them to go, for they 
 were now free ; and they left his presence as if they had revived from 
 the dead and come out of the grave. 
 
 Shaykh Tabersee and others relate that there were three hundred 
 and sixty idols in the temple, soldered to one another with lead. 
 On the day of the conquest of Mekkah, the prophet took a handful 
 of pebbles, which he hurled at these idols, saying, Truth has come 
 and vanity is done away. By his miraculous power the idols all 
 fell on their faces, and he commanded them to be carried out of the 
 mesjid and broken to pieces. When the hour for noon-prayers 
 arrived, he ordered Bilal to go to the top of the Kabah and proclaim 
 the azan. At this sound, Akramah, a son of Abujahl, exclaimed, 
 It offends me, that this fellow is braying like an ass from the top of 
 the Kabah: to this Khalid-bin-Asayd replied, Thank God, my 
 father is not alive to hear this noise. Abusufeean observed, I dare 
 say nothing, for I fear these wallsjjU report everything to Moham- 
 med. The prophet summoned alrTPse men, and by his miraculous 
 power told them what they had said. Khalid hereupon became a 
 Musulman, and the prophet made him governor of Mekkah. Three 
 
 * Joseph. 
 
XVII.] OF MOHAMMED. 293 
 
 Musulm&ns were slain at the conquest, having entered Mekkah at a 
 ■wrong gate and fallen into the hands of the idolaters. 
 
 The imam Saduk relates that on the day of the conquest, the 
 prophet sat in the mesjid and received the fealty of the men of the 
 city, by the form of shaking hands till the time of noon-prayers, and 
 afterwards till the hour for evening prayers, after which he received 
 the allegiance of the women. The Most High then sent this passage : 
 " prophet, when believing women come unto thee and plight 
 their faith unto thee, that they will not associate any thing with God, 
 nor steal, nor commit fornication, nor kill their children, nor come 
 with a calumny which they have forged between their hands and 
 their feet, nor be disobedient to thee in that which shall be reasona- 
 ble : then do thou plight thy faith unto them, and ask pardon for 
 them of God ; for God is inclined to forgive, and merciful." * On 
 hearing these terms, Hind replied, I reared a child to manhood, and 
 you killed him. Ummhakeem inquired what those good commands 
 were which he reserved for them. He answered, When calamities 
 come upon you, do not strike your faces, nor scratch them with your 
 nails, nor pluck out your hair, nor rend the covering of your breasts, 
 nor put on black clothes, nor utter loud lamentations. The women 
 inquired in what mode their pledges should be exchanged. The 
 prophet replied, I will not extend my hand to that of a woman : 
 bring a vessel of water. He then put his blessed hand into the 
 water, and taking it out, ordered the women to put their hands into 
 the water, saying, This is the form of pledge .with you. It is said 
 that this transaction with the women took place at SafS,. 
 
 The cursed woman, Hind, who bit Hamzah's liver at Ohod, had 
 veiled her face and mingled with the other women, being afraid of 
 the prophet. When he enjoined them to associate nothing with God, 
 Hind observed, You are exacting a condition of us which you did 
 not of the men. On commanding them not to steal, she said, Abu- 
 sufeeau is a miser ; I have taken some of his property, and do not 
 know whether he will declare it lawful or not. Abusufeean, her 
 husband, replied that whatever she had taken or might afterwards 
 take was lawful. At this the prophet, recognizing the woman, smiled, 
 and asked if she were not Hind, the daughter of Atabah. Yes, she 
 replied ; pardon what is past, that God may pardon you. He then 
 forbid them to commit lewdness. Will a virtuous woman do that 1 
 exclaimed Hind, who was noted for that crime. At this Omar 
 laughed, for in his youth he had been guilty with that very woman, 
 and moreover her son MaveeJHkas the fruit of illicit intercourse. 
 
 After the conquest of MekJ^r the prophet sent out detachments 
 to various quarters in the viMnty, summoning the Arab tribes to 
 embrace islam, but giving no orders to fight. Some of these tribes 
 
 * Surah 60 : 12. 
 
294 LITE AND 11ELIGI0N [CH. 
 
 became Musulmans, others refused. In one of these expeditions 
 KMlid-bin-Valeed encountered a tribe against whom in his youth he 
 was hostile, and to gratify that old enmity he killed many of them 
 and took much spoil. Mohammed was highly offended at this, and 
 sent .Sly to make all possible reparation to the tribe. During this 
 year Akramah, the son of Abujahl, became a Musulman. In this 
 same year, the eighth of the Hijret, the prophet sent Khalid to 
 break Uzzy, the greatest idol of the Koraygh, ordering others to 
 break Suau and Minat. 
 
 Mohammed, to disguise his designs on Mekkah, had made a feint 
 of attacking the Havazin, who made great preparations for defence, 
 and having made Malik-bin- Auf, of the tribe of Nazar, their gene- 
 ral, advanced with all their families, cattle, and property, to the 
 wady of Autas, where they encamped and engaged in festivities in 
 anticipation of victory. Among them was a blind old chief named 
 Dereed-bin-Alsamah, who drew his hand over the ground where they 
 had encamped, and asked what wady it was, and being told, he said 
 it was a fine place to manoeuvre cavalry, as the ground was neither 
 too rough nor soft. He then inquired, why he heard the cry of 
 horses, cows, sheep and children. They replied that Malik-bin- Auf 
 had brought the families and property as an inducement for the 
 men to fight bravely. He then swore by the Lord of the Kabab, 
 that Malik was a mere sheep-feeder and knew nothing of war. He 
 called for him and endeavored to persuade him to send back the 
 families and cattle, admonishing him that he was to contend with a 
 powerful enemy, and demanding if he ever knew a flying army stop 
 for wives, children, and property. Malik rejected this wholesome 
 counsel, telling the chief that he was very old and his understanding 
 was impaired. Dereed, the old chief, then inquired for two tribes, 
 their allies, and finding they had not joined the army, sighed at the 
 ill fortune that brooded over them, and wished he were young again, 
 to engage in the ensuing battle and pay the debt of heroism. 
 
 When the prophet heard that the clans of Havazin were assem- 
 bled in the wady of Autas, he collected the tribes of islam, incited 
 them to the sacred war, and gave them assurance of victory and help 
 from the Most High, who would cause them to triumph over their 
 enemies, whose property and children and women should fall into 
 their hands. The people were now eager for the contest, and pre- 
 parations for the march were quickly made. Mohammed gave the 
 great standard to Sly, and ordered all succors entering Mekkah to 
 join their respective colors. The Jket then marched with the ten 
 thousand men he had led to Mekl»Ed a division of two thousand 
 who had joined him at that city. bR of this latter division were 
 of the Benee Saleem, led by Abbas-bin-Meradas, and the other half 
 of the tribe of Mazeenah. The prophet's army encamped on ap- 
 proaching the position of the Havazin. Their commander-in-chief, 
 
XVII.] OF MOHAMMED. 295 
 
 Malik-bin- Auf, hearing of Mohammed's advance, ordered his men 
 to station themselves in front of their families and property, break 
 their scabbards, and secreting themselves in ravines and behind trees, 
 await Mohammed's advance and attack him on all sides while the 
 morning was yet dark, and put him to rout. This order was fol- 
 lowed by the declaration that Mohammed never had encountered 
 any who understood the art of war. 
 
 After performing morning prayers the prophet commenced his 
 march down the wady of Hunayn, which abounded in defiles and de- 
 clivities. The Benee Saleem who composed the vanguard of Mo- 
 hammed's army being simultaneously attacked on all sides by divi- 
 sions of the HavSainSj gave way and fled, throwing the whole army 
 into disorder and flight, with the exception of the commander of the 
 faithful and a few of the companions of the prophet, before whom the 
 fugitives rushed without paying any regard to him. Abbas held 
 the bridle of Mohammed's mule on the right, and Abusufeean-bin- 
 Haris-bin-Abdulmutalib on the left. The prophet cried to the fugi- 
 tives, company of Ansarees, where are you going? Come to me ; 
 I am the apostle of G°d ! but no one turned back. Neseebah, the 
 daughter of Mazeenah, cast dust at the faces of the fugitives, saying, 
 From God and the prophet whither do you flee ! At length Omar 
 passed her, to whom she said, What is this which you do ? He replied, 
 Such is the providence of God. The prophet then ran his mule 
 towards the commander of the faithful, who with drawn sword was 
 bravely defending the Musulman standard, which he held in his 
 hand As Abbas was a tall man with a powerful voice, the prophet 
 ordered him to ascend an adjacent hill and shout to the people, 
 Where are you going ?'the prophet of God is here ! Mohammed 
 raised his hand towards heaven and said, Lord, to thee belong- 
 eth praise and intercession, and thou art help. At this juncture Ji- 
 braeel descended and assured Mohammed that he had offered the 
 prayer at which the sea was parted for MoosS, to save him from Fa- 
 roun. The prophet ordered Abusufeean to give him a handful of 
 gand, which he cast at the idolaters, saying, Ugly be your faces ! he 
 then raised his head towards heaven and said, Lord, if this com- 
 pany should be destroyed, no one will serve thee hereafter. 
 
 The Anslrees hearing the call of Abbas, returned, broke their 
 scabbards, and crying, Yes ! yes !* passed the prophet, but from 
 shame did not approach him, and joined the standard of .Sly. Mo- 
 hammed asked Abbas who they were, and being told they were the 
 Ansarees, the prophet rejoined, Now the furnace of war is hot ! At 
 that moment angels descended to give the Musulm&ns victory, and 
 the Havazin were routed and fled in all directions. The Musul- 
 mans heard the clangor of angelic arms in the air^ but saw no one. 
 
 * Labayk, yes ! here ! or ready ! — an Arabic response. 
 
296 LIFE AND RELIGION [CH. 
 
 Thus the prophet triumphed over the idolaters, whose property, wo- 
 men and children fell into his hands. The Most High describes this 
 battle in the following manner : " Now hath God assisted you in 
 many engagements, and particularly at the battle of Honein ; when 
 ye pleased yourselves in your multitude, but it was no manner of 
 advantage unto you, and the earth became too straight for you, not- 
 withstanding it was spacious ; then did ye retreat and turn your 
 backs. Afterwards God sent down His security upon His apostle 
 and upon the faithful, and sent down troops of angels which ye saw 
 not ; and He punished those who disbelieved ; and this was the re- 
 ward of the unbelievers."* Traditions say that the engagements re- 
 ferred to in the above verses were eighty in number. On the word 
 sakeenah^ in the above passage, the imam Reza observes that it is 
 the name of a fragrant and agreeable wind of paradise, which has a 
 human form and attends prophets. Xly-bin-Ibraheem states that 
 one of the prisoners asked the Musulmans where were the party-co- 
 lored horses whose riders were arrayed in white, and by whom the 
 Havazin were routed and slain, and in comparison with whom the 
 Musulmans were nothing. They replied, Those were angels whom 
 God sent to our aid. 
 
 Shaykh Tabersee relates that before the prophet marched to 
 Hunayn, hearing that Safvan-bin-Amayah had a hundred coats of 
 mail, he sent to borrow them on the condition of paying their value 
 if they were injured. From this circumstance, a pledge given for 
 borrowed articles was made binding. Mohammed divided these 
 coats of mail among his companions, and marched against the Ha- 
 vazin at the close of Ramazan, or beginning of Sheval, in the eighth 
 year of Hijret. As the Musulmans were so numerous, they had no 
 doubt of being victorious. Abubekr remarked, This is a wonderful 
 army, and we shall now triumph ; at the same time giving the peo- 
 ple a significant wink. But the Most High willed them to know 
 that victory did not depend on their numbers and arms, but on His 
 own almighty aid. When therefore they engaged the enemy, they 
 all fled with the exception of ten men, nine of whom were of the 
 Benee Hashim ; the tenth, Ameen, the son of Ummameen, fell a 
 martyr. The commander of the faithful defended the prophet and 
 repulsed all who attacked him. Another account says that all fled 
 except seven of the sons of Abdulmutalib. Aly clove forty of the 
 enemy exactly in twain, each at a blow. 
 
 Shaykh Tabersee declares that when the Musulmans fled, and the 
 prophet was left with only nine men about him, Malik-bin-Auf, 
 the commander-in-chief of the Havazin, rushed forward, shouting, 
 Show me Mohammed ! and seeing him, made a furious charge, and 
 was met by Ameen, whom he slew, but he could not force his horse 
 
 * Surah 9 : 25, 26. f Translated security by Sale. 
 
XVII.] OF MOHAMMED. 297 
 
 against the asylum of prophecy. At that perilous juncture, Kal- 
 dah, the brother of Safvan-bin-Amayab, shouted, Now the sorcery 
 of Mohammed is destroyed ! Safvan, who had not yet become a 
 Musulman, ordered his brother to be silent, saying, God break your 
 jaws ! it is better that a Korayshee should be our king than a 
 Havazinee. 
 
 Shaykh Mufeed relates that it was yet dark when the Musulmans 
 fled, and the prophet turned his luminous face toward the fugitives, 
 beaming like the full moon, so that all saw him while he demanded 
 what had become of the covenant they had made with God. At 
 this appeal they turned on the infidek, who were led on by a man 
 mounted on a red camel and bearing a black flag on a spear. They 
 slew every Musulman they overcame. The enemy advanced with 
 great impetuosity, but the black standard bearer, whose name was 
 Abujardal, was met by Aly, who at one blow brought his camel 
 to the ground, and with the next stroke clove him in twain. This 
 put the Havazin to rout, and the Musulmans in turn pursued, led on 
 by Sly, making great slaughter and taking many prisoners. After 
 the sun had risen high, the prophet ordered it to be proclaimed that 
 do more of the enemy should be slain, nor any of the prisoners be 
 put to death. Two prisoners, however, were slain at the unmanly 
 instigation of Omar, one of them being recognized by him as a spy ; 
 but the prophet was very indignant at this disobedience to his orders. 
 
 The fruits of this victory were four thousand prisoners, and twelve 
 thousand camels, besides other property, of which God alone knows 
 the amount. Mohammed sent the property and captives to Jaranab 
 under Badeel-bin-Virka, while himself, with his army, pursued the 
 infidels, one hundred of whom are said to have been slain in the 
 battle. 
 
 When the idolaters were defeated at Hunayn, they broke into 
 two divisions and fled to Autas and Taeef, against both of which 
 places Mohammed sent detachments. The division sent against 
 Autas was successful after a sharp action, but the other came back, 
 saying they had found a bucket which could not be drawn from the 
 well. Upon this the prophet himself immediately mached on Taeef, 
 which he took after a siege of more than ten days. The people of 
 Taeef, on being conquered, became Musulmans. After this- con- 
 quest the prophet retired with his army to Jar&nah, where he divided 
 the booty taken at Hunayn among his Koraysh followers and the 
 Arabs, and gave none, or but very little, to the Ansarees. His 
 reason for such a division was to attach firmly to him those who had 
 recently become Musulmans. For this purpose he gave a hundred 
 camels to Abusufeean-bin-Harb, and the same number to his son 
 Maveeah. Several other individuals enjoyed the same share. A 
 man by the name of Abbas-bin-Merdas, receiving only four camels, 
 was so enraged that he complained of the prophet by chanting an 
 
298 LIFE AND BELIGION [OB. 
 
 extemporaneous ode. Mohammed, hearing of this, ordered Sly to 
 go and cut out Abbas's tongue. Accordingly he led away the con- 
 founded man, who earnestly asked him if he really intended to cut 
 out his tongue. I shall obey the prophet's order, replied JQy, who 
 now led him into the camel-yard and bade him take four camels and 
 rank with the Muhajerees, or a hundred camels and be classed with 
 those that had received that number. At Sly's advice he content- 
 ed himself with taking four camels. 
 
 The Ansarees were much offended at this division of the spoils, 
 and said, The prophet was for us in the day of his necessity, but 
 now, when he has gained his own kindred to his cause, he forgets us. 
 On being informed of these reproaches, the prophet ordered the 
 Ansarees to be assembled by themselves, when he came to them in 
 anger, attended only by the commander of the faithful, and thus ad- 
 dressed them : When you were all on the brink of hell fire, did not 
 God, by me, give you salvation ? and when you were at swords' points 
 with each other, did not the Most High, through the blessing of my 
 presence, inspire union and love in your hearts ? To which they 
 responded, Yes. You were few and degraded when I came to yoii, 
 and now, through my influence, you have become numerous and 
 honorable. In this way he enumerated the many favors he had con- 
 ferred upon them. As they continued silent after he had concluded 
 his address, he said, Why do you not answer me ? They replied, 
 What answer can we make you, prophet of God ? All our fathers 
 and mothers be your sacrifice ! all that we enjoy is from thee. Mo- 
 hammed rejoined, You might indeed say to me, Your people charged 
 you with falsehood and expelled you from among them, but we ac- 
 knowledged your truth and gave you an asylum ; you came to us 
 fearful, and we gave you assurance. At this, the whole company 
 wept aloud, and the old men came to the prophet and kissed his 
 blessed hands, and feet, and knees, saying, We are satisfied to have 
 God and his prophet ; do what you please with our own property. 
 He then said, You were vexed with me for dividing the plunder 
 among those that have recently embraced islam, in order to attach 
 them firmly to the faith, and make them your efficient coadjutors, 
 while to you belonged the more excellent riches of the faith. Are 
 you not content that others should take sheep and camels, while the 
 prophet is your portion ? He then declared the Ansarees peculiarly 
 his own, the ark of his mysteries, and said if all the world were to 
 go to one wady, and the Ansarees to another, he would certainly 
 continue with them. He concluded by imploring pardon for them 
 and their posterity. The next year the Ansarees received a very 
 large share of plunder. 
 
 As the prophet was preparing to march, the people still clamored 
 for booty, and he plucked some hair from a camel and told them that 
 he was not enriched by the spoils they had taken to the amount of 
 
XVII.] OP MOHAMMED. 299 
 
 those few hairs, except the fifth, which of right belonged to him, 
 and even this he would give up to them. 
 
 In the month Zeelkadah he marched back to Mekkah, and per- 
 formed the rites of the pilgrimage entitled Umrah. He appointed 
 Maaa-bin-Jibel emeer of Mekkah, or, as some say, At&b-bin-Asayd, 
 constituting Maaz his associate to instruct the people of Mekkah in 
 the faith. 
 
 The imam Saduk declares that the prophet was never in greater 
 danger than at Hunayn, for most of the nomadic tribes were op- 
 posed to him in that battle. A daughter of his nurse Haleemah 
 was there taken prisoner, and on being brought to the prophet, said 
 she was his sister, the daughter of his nurse, and that she was now 
 a prisoner. He spread his cloak for her to sit on, and conversed 
 with her a long time, asking her many questions. He did not take 
 as much notice of her brother, assigning as a reason, that the daugh- 
 ter had been more dutiful to her parents than her brother. At her 
 intercession he freed the prisoners. 
 
 It is related that in the eight year of the Hijret, in the month 
 of Zeehejah, Ibraheem, the son of Mohammed by Mareeah, was born. 
 Seven days after the birth, the prophet gave the customary enter- 
 tainment, shaved his son's head and buried the hair, giving its weight 
 in silver to the poor. It is said that in this same year his daughter 
 Zaynab died ; and he sent Kab-bin- Ameer on an expedition to Sham, 
 who, with his party, were all slain. 
 
 In the summer a kafilah from SMm arriving at Medeenah, with 
 carpets and provisions for sale, gave information that the army of 
 Boom, commanded by the emperor Herkul* in person, who had been 
 joined by many of the Arab tribes, had arrived at Hams, the main 
 body of the army having advanced as far as Bulka, their object be- 
 ing to attack the Musulmans. The prophet immediately made pre- 
 parations to march to Tabook, and summoned all the tribes of Me- 
 deenah and Mekkah, with others, to the sacred war. He ordered that 
 those who had property should assist the poor in the expedition. 
 Great and general contributions were made to defray the expense of 
 outfit and charges of the war. After leaving the city and encamp- 
 ing at Saynat-ul-Bidan, he made the following address to his army : 
 Praise and thanksgiving be to God : ye people, verily the truest 
 word is the book of God ; the best discourse is that of -piety ; the 
 best of sects is that of Ibraheem, and the best of religious obser- 
 vances are those of Mohammed. The most excellent utterance is 
 praising God, the best of narratives are those of the Koran, the best 
 of works are those which are moderate, and the worst of deeds is 
 heresy. The best of religious directions are those of the prophets, and 
 the best death is martyrdom. The worst of the blind are those of a 
 
 • Heraclius. 
 
300 LIFE AND RELIGION [CH. 
 
 blind heart, who wander after receiving religious instruction ; the best 
 works are those which confer advantages in the future world. The 
 hand that gives is better than the hand that receives, and a small 
 competence is better than great wealth, which makes men forgetful 
 of God. The worst who ever ask for pardon are those that do so 
 at death, and the most degraded of penitents are those that appear 
 as such at the judgment. There are those who do not, except rare- 
 ly, assemble for worship on Friday, and some only occasionally think 
 of God, but the worst of all that commit faults with the tongue are 
 liars. The most perfect independence is that from appetite, and the 
 best of necessaries is fearing the wrath of God. 
 
 The beginning of wisdom is to fear God, and the best thing that 
 comes to the heart of man is assurance in the faith. Doubt in reli- 
 gion is infidelity," and distance from the truth is the part of ignorance. 
 Stealing from public spoils is the portion of hell fire, drunken- 
 ness is a flame of hell, poetry is of Shaytan, wine is the gatherer of 
 all sins, and women are the nets of the devil. The worst of arts is 
 that of women, and the worst of frauds is defrauding orphans. He 
 is of a fortunate mind who receives admonition from the state of 
 others, and he is ill-starred whom God knows to be such before his 
 birth. Every one of you will at last go to a narrow cell, toward 
 which all your acts tend. The worst device is that of lying. 
 Whatever is to come soon arrives. Enmity to believers is corrup- 
 tion, fighting them is infidelity, and slandering them is sin against 
 God. Their property is as sacred as their blood. Whoever trusts 
 in God will be sufficiently assisted, and to the patient and persever- 
 ing God will give the victory. Whoever pardons the faults of others, 
 God will pardon his ; whoever quells his anger, God will give him a 
 great reward ; whoever is patient under calamity, God will bestow 
 on him a good recompense. Whoever wishes to make known his 
 good deeds to men, God will make him abject in their estimation. 
 Whoever fasts will receive a double reward, but God will punish all 
 that sin against him. The prophet then repeated several times, 
 Lord, pardon me and my sect, and turning to his followers, said, 
 I ask forgiveness of God for you and for myself. He then incited 
 them to fight manfully for the faith., and all, after hearing this address, 
 were eager for battle. 
 
 There was, however, a party of hypocrites who would not go to the 
 war, and among them a man named Jed-bin-Kays, to whom Moham- 
 med said, Will you not go ? perhaps you may take a daughter of 
 Room prisoner. The wretch replied, It is well known that there is 
 no man fonder of women than myself; but what I fear is, that on 
 seeing the daughters of Room, I shall not be able to restrain myself 
 within proper bounds : do not therefore expose me to such tempta- 
 tion, but allow me to remain at Medeenah. Jed then advised his 
 neighbors not to march, saying there was nothing to be gained by 
 
XVII.] OS MOHAMMED. 301 
 
 it but fatigue. His son reproved him, and admonished him that pres- 
 ently some verses would be communicated from heaven denouncing 
 his infidelity, and which men would read and curse him down to the 
 judgment day. This apprehension was soon realized, for directly 
 the Most High sent down this verse : " There is of them who saith 
 unto thee, Give me leave to stay behind, and expose me not to temp- 
 tation. Have they not fallen into temptation at home ? But hell 
 will surely encompass the unbelievers."* Jed further observed, Mo- 
 hammed thinks an engagement with the armies of Boom is like the 
 battles he has already fought, but not one of his army will return. 
 
 Sly was left in command at Medeenah, which arrangement was so 
 scandalized by the hypocrites, that at last the commander of the faith- 
 ful took his arms and overtook Mohammed at Jeraf. The prophet 
 asked him why he had come. Sly replied that the hypocrites de- 
 clared that he had been left, lest he should bring misfortune on the 
 expedition. That is false, said Mohammed ; and are you not satis- 
 fied with being my brother, and holding in respect to me the rank of 
 Haroon to Moosa.t and to be khaleefah among my people, as there 
 will never be a prophet after me ? Thus consoled and reasoned, Sly 
 returned to Medeenah. 
 
 Mohammed now ordered his army to be numbered, and it was 
 found to be twenty-five thousand strong, besides slaves and servants. 
 He then commanded the believers to be counted, and there were 
 twenty-five persons who had not opposed him in that expedition. 
 
 An attempt was made to cut off Sly on his return from camp to 
 Medeenah, but the plan was frustrated by Aly's horse, that miracu- 
 lously spoke and warned the hero of the slightly-covered pit dug 
 for his destruction, but which he passed without harm, the frail cov- 
 ering miraculously becoming firmer than the adjacent ground. A 
 plot was laid in this expedition by twenty-four- men to assassinate 
 the prophet. On arriving near the place where they intended to 
 put their plan in execution, he summoned these men, and told them 
 that the faithful spirit, Jibraeel, had informed him that a party of 
 hypocrites at Medeenah had plotted the death of Sly, who had been 
 miraculously delivered. When these twenty-four men heard this 
 announcement they whispered to one another that Mohammed must 
 be wonderfully expert in magic, or some carrier-pigeon have brought 
 Mm the news. 
 
 The band of assassins then agreed to go and congratulate the 
 prophet on Sly's escape, and thus lull his own suspicions, and ena- 
 ble them more easily to execute their purpose. They waited on him 
 accordingly, and inquired who was the most exalted, Sly or those 
 angels privileged to approach near the Deity. He replied that 
 the angels enjoyed their exaltation by loving Mohammed and Sly. 
 
 • Suxah 9 : 49. f Aaron to Moses. 
 
302 LIFE AND RELIGION [CH. 
 
 When Adam gave names to all creatures, the angels perceived that 
 he excelled them in knowledge, and when they witness the tempta- 
 tions and troubles and miseries under which good men labor, they 
 know themselves inferior in goodness. The Most High addressed 
 them, saying, my angels, neither the allurements of sense lead 
 you astray, nor hunger impairs your strength, nor fear of enemies 
 troubles you. Shayt&n has no power to ensnare you, for you are 
 under my protection. But whoever of the sons of Adam holds 
 fast his faith under the trials and calamities of life, endures what you 
 never suffer, and treasures up for himself a number of blessings, 
 consisting of nearness of approach to me, which you have not 
 acquired. 
 
 The Most High made it evident that the good and pious were more 
 excellent than the angels, and then commanded them to adore Adam 
 because he was the progenitor of this race which is the best of crea* 
 tares. Still this adoration was not paid to Adam, but he was the 
 Keblah of the angels, towards which they prostrated themselves in 
 adoration of (rod. The act was only a recognition of Adam's rank 
 and greatness, for religious prostration must be made to none but God 
 alone. Iblees disobeyed the Most High, and was destroyed for Mb 
 disobedience, which originated in pride against Adam, who disobeyed 
 God by eating the fruit of the tree,* but was not destroyed, for Mb 
 disobedience was not in pride against Mohammed and his sacred fam- 
 ily. Accordingly God addressed him, saying, Adam, ShaytAti 
 disobeyed me in respect to thee, and was proud against thee, there- 
 fore he was destroyed ; but if he had humbled himself before thee, 
 according to my command, and had ascribed to me exaltation, great- 
 ness and glory, verily he had been saved as you were. You dis- 
 obeyed me in eating the fruit of the tree, but on account of humbling 
 yourself before Mohammed and his family, you were saved and deliv- 
 ered from your fault and shame and dishonor. Adam took refuge 
 in the name of the spirits of Mohammed and his family, and enjoy- 
 ed the utmost degree of safety and pardon through them. 
 
 The prophet ordered his companions to commence their march in 
 the first part of the last half of the night, directing at the same time 
 a herald to proclaim his command, forbidding any one to ascend the 
 mountain called Akabah f or pass that place before himself. He then 
 ordered Huzayfah to advance to Akabah, and notice who passed in 
 disobedience of Ms command. The man replied that he perceived 
 marks of some ill design among the officers of the army, and he 
 feared he should be slain for his fidelity, if found at the appointed 
 place alone. Mohammed answered, There is a large rock at the as- 
 signed place ; when you reach it, say, The prophet of God commands 
 thee to open for me, that I may enter thy centre, then to shut thy- 
 
 • Note 130. ■). Note 131. 
 
XVII.] OF MOHAMMED. 303 
 
 Belf again, leaving a passage for air and whence I may see all that 
 pass Akabah. All this was soon accomplished, after which the 
 twenty-four hypocrites came along on their camels, with footmen be- 
 fore them. Some of the hypocrites said, If any person is found 
 here, kill him, that he may not tell Mahommed what he has seen, 
 and prevent him from ascending Akabah till daylight and frustrate 
 our plot. Finding no one, they took their positions, some on the 
 hill, some at the base, and others in the public rOad. When all was 
 arranged, they said to one another, Do you not see how ready every 
 thing is for the death of Mohammed ? and even he labors to accom- 
 plish it by forbidding the people to ascend Akabah before himself, 
 that he may fall into our hands alone, and give us ample opportu- 
 nity to execute our design before his companions come up. 
 
 The Most High brought all these remarks to the ear of Huzayfah, 
 whom the rock now miraculously directed to go and tell the prophet 
 what he had seen and heard. At the same time the rock opened to 
 let him escape, and the Most High transformed him into a bird, and 
 he flew to the presence of the prophet, and on alighting was restored 
 to his former shape, and related what had happened and named all 
 the conspirators. The prophet remarked, The Most High will ac- 
 complish His own decrees respecting the preservation of Mohammed, 
 although all the world league against him. He then ordered Hu- 
 zayfah and Salmon and Amar to accompany him and trust in God. 
 One led his camel, which another followed and urged on, while the 
 third marched by his side. On reaching Akabah, the conspirators 
 rolled down from the hill some bottles they had filled with sand, in 
 prder to make Mohammed's camel shy and throw him, but by divine 
 power they bounded high in the air and passed over the camel without 
 frightening her. The prophet now ordered Amar to ascend the hill 
 and with his staff beat the camels of the conspirators. Those camels 
 shyed and cast their riders, some having their arms broken, and 
 some their legs, and others their ribs, and they carried the marks of 
 those fractures to their graves. Abubekr, Omar, AbustifeeSa, and 
 his son Maveeah, were among those conspirators. 
 
 On arriving, at Tabook, it appeared that the report of the empe- 
 ror of Room's advancing against Mahommed was false. From this 
 place he sent out a detachment that took several places and consid- 
 erable booty. In some books it is recorded that he remained two 
 months at Tabook. It was his practice to conceal his real destina- 
 tion in his expeditions, sometimes by announcing that he was going 
 to another place ; but on this occasion so much preparation was re- 
 quired that the destination of the army could not be kept secret. 
 This expedition occupied the months of Eejeb, ShaMn, and Kama- 
 zan, in the eighth year of the Hijret. It was attended with 
 many miraeles, but no battle. When provisions grew stale and 
 scarce the prophet miraculously provided his army with a fresh sup- 
 
304 LIFE AND RELIGION, ETC. [CH. XVII. 
 
 ply. But he did not pray that a table should be sent down from 
 heaven for his followers, lest it should be followed with a calamity, 
 as in the days of Eesa. For Mohammed said, When the peopk of 
 Eesa, asked him to bring them a table from heaven, the Most High 
 decreed to fulfil their request, but declared he would punish any of 
 them who should be an infidel after the descent of the table, with such 
 a punishment as had never before been inflicted in the universe. 
 Accordingly after the miracle had been realized and many remained 
 still in unbelief, the Most High transformed them into the shape of 
 hogs, monkeys, bears, cats, and other kinds of creatures of the land, 
 sea and air, to the number of four hundred species of animals. Mo- 
 hammed, he continued, is too benevolent thus to expose you to the 
 wrath of God. 
 
 A flying bird now appeared, and Mohammed said to some of his 
 companions, Tell that bird that the prophet of God commands it to 
 fall to the earth ; which was no sooner said than done. He then ad- 
 dressed the bird, saying, By divine power become great. The bird 
 immediately expanded to the size of a hill, so large that ten thousand 
 people at the command of the prophet stationed themselves around 
 it. He then ordered all the feathers to fall off, and the bird was in- 
 stantly left bare. Next, by a word the flesh was separated from the 
 bill, claws, and bones, which last, at another word, were changed to 
 cucumbers, the feathers at the same time becoming diflerent kinds of 
 vegetables. The prophet then directed his followers to use their 
 knives and begin the repast. A certain hypocrite remarking to an- 
 other man, that Mohammed declared the birds of paradise had the fla- 
 vor of roast meat on one side and grilled on the other, and wonder- 
 ing why he did not give them something of the kind on earth, all 
 which the prophet perceiving, said to the people, Whenever you put 
 a morsel into your mouths, pronounce, In the name of God the com- 
 passionate, the merciful, and blessings on Mohammed and his fami- 
 ly, and you will enjoy the flavor of whatever food you desire, which 
 was fully realized. When a wish was expressed for water, he told 
 them to take a morsel and pronounce as before, and they would find 
 the deliciousness of milk and any sherbets* they might wish, which was 
 likewise fulfilled. He then commanded the bird to return to its 
 original state and fly away, which it did, leaving no trace on the 
 ground of the miraculous feast. 
 
 It is related that many messages passed between Herkul and Mo- 
 hammed while the latter was at Tabook. The prophet forewarned 
 his people that on a certain night a hurricane would arise, which 
 proved true, the tornado blowing one one man away to a distant 
 mountain, and killing another, whom Mohammed raised to life. 
 
 • Beverages made of sugar, water, and acid— as lemonade, etc 
 
CHAPTER XVIII. 
 
 Controversey about Mohammed atNejran : Deputation to Medeendh and 
 proposed Appeal to God: The. Nasard, decline it and submit to Tribute. 
 
 Ibn-Ashnas relates that after the sayyid of creatures had con- 
 quered illustrious Mekkah, and the Arab tribes had become his fol- 
 lowers and subjects, he sent messengers to all the people of the 
 world, particularly to the emperors of Ajem and Room, summoning 
 them to embrace islam, pay tribute, or prepare for war. When the 
 heralds of the prophet delivered these terms to the Nasarfi,* of Nej- 
 ranf and all in that region, namely, to the Benee Abdul-Dan, Benee 
 Haris-bin-KSb, and others who agreed with or differed from them in 
 the Nasaranee religion ; that is, to the tribes of Arnseeah, Salusee- 
 ah, Deenul-Mulk, Maruneeah, Abad and Nestoreeah, they were all 
 thrown into alarm, notwithstanding their great numbers. The peo- 
 ple of Nejran assembled to consider this business in their great ke- 
 neesah, or church, the floor of which was covered with carpets, and 
 the walls hung with silks and brocades. They erected the great gold 
 cross adorned with gems, and which the emperors of Room had sent 
 to them. 
 
 The assembly was first addressed by Abukh&mid-Haseen-bin-Al- 
 kemah, surnamed Abuharisah, the wisest man among them, and a 
 hundred and twenty years old. He used to bind a cord on his fore- 
 head to prevent his eyebrows from hanging down over his eyes and 
 obstructing his sight. He rose, and leaned on his staff ito address 
 the people. He possessed knowledge of the Lord of the universe 
 and a share of the remnant of prophetical wisdom, and was of the 
 number of those that acknowledged the unity of God and held the 
 faith of Ees&. It was also true that he believed in Mohammed, but 
 he concealed this fact from his infidel countrymen. He began by 
 saying, Be careful, ye children of Abdul-D&n, to preserve the bless- 
 ings of peace and prosperity, which God, to whom be praise, has 
 conferred upon you. Lose not these favors through carelessness and 
 precipitancy. Verily, what is not done you may do, but an act once 
 accomplished cannot be recalled. Safety lies near moderation and 
 carefulness, and truly self-restraint is better than precipitation, and 
 parleying long is better than making a hasty onset. 
 
 * Christians. t A town of Yemen. 
 
 21 
 
306 LIFE AND RELIGION [CH. 
 
 Karz-bin-Sayrah, chief of the Benee Haris, now rose, and turning 
 to the old chief who had just spoken, said, Abuharisah, at the ti- 
 dings we have heard your heart has become like one surprised by a 
 lion, and whose reason has been overthrown. You talk to us in pro- 
 verbs, and would frighten us with the prospect of war. But know 
 you not how important it is to advance the truth of the beneficent 
 Lord, though at the expense of the evil you dread ? Religious war 
 indeed is no small matter, and its necessity rarely occurs ; but cor- 
 ruption of the true faith of Almighty God is a just cause for such a 
 war. Can you hinder any of the people from joining us who are the 
 pillars of government, since we have always been victorious ? and 
 what fault can you attach to us ? Karz ended his harangue in such 
 a passion, that without perceiving it he severely wounded his hand 
 with an arrow head he was holding 
 
 Aukib, whose proper name was Abdul-Meseeh-bin-Sherjeel, chief 
 of his tribe, and withont whose advice they did nothing, next rose, 
 and turning to Karz, said, May your face be white, and your place 
 respected, and your party be honorable, and no mischief befall those 
 that enjoy your protection. You have alluded to those whose front 
 is soiled with the dust of battle, and to the honors which warriors 
 have won, and to those they inherit from illustrious ancestors of 
 ancient renown. But every time has its appropriate counsel, and al- 
 though there be men for all times, yet every one is more suited to 
 his own period, than to eras which preceded him. Wars furnish dif- 
 ferent fortunes ; some are destroyed, and others gain the rank of 
 conquerors. Safety is the best of garments, and calamities do not 
 come without cause, and the greatest cause of calamity is forsaking 
 the path of safety. 
 
 Next rose up Sayyid, whose proper name was Ahtem-bin-Naman, 
 one of the wise men of Nejr&n, equal to Aukib in rank, and was of 
 the tribe of Aumilah and allied to the tribe Lahm. He turned 
 toward the last speaker and said, Be your work prosperous and your 
 fortune exalted. Verily, whatever shines has light, and there is 
 light in every word of truth, but by the Lord the giver of under- 
 standing, no one perceives the light except those endowed with 
 vision. Verily, you have all three in your speeches wandered over 
 mountains and plains. Each one according to his own abilities has 
 exhibited an inviting way, and an indisputable matter if assigned to 
 its own proper place. True it is, the chief of the Koraysh has 
 summoned you to a mighty enterprise ; canvass the matter well and 
 give your minds. 
 
 Karz, who was of an impetuous temper, resumed and said, Shall 
 we abandon our faith, which is linked to our very existence, — the 
 faith in which our ancestors lived, and for which we are honored by 
 the kings of the world ? Or shall we sink to the degradation ana 
 baseness of paying tribute? No, wallah ! neither of these will we 
 
XVIII.] OV MOHAMMED. 307 
 
 do, but will draw our keen swords from their scabbards, and not 
 sheathe them again till many women are made widows and our blood 
 is poured out in the presence of Mohammed. We will fight him 
 till God, to whom be praise, gives the final victory to whom He 
 pleases. 
 
 Sayyid rejoined, Have mercy on yourself and us all ; a single 
 sword drawn by us will be the signal for their attack. All the Arab 
 tribes are the followers of Mohammed, and have given into his hand 
 the bridle of their obedience, and his command is obeyed in the 
 city and wilderness. The emperors of Ajem and Room are his in- 
 feriors ; who, then, are you to wage war against him 'I All of you 
 that engage him will be annihilated and your name forgotten ; you 
 will be like straws on a torrent, or a morsel of flesh dashed on a 
 rock. 
 
 In the assembly was a man named Jaheer-bin-Surakah, of the Na- 
 sara religion, but a heretic, though be ranked high in the estimation 
 of Nasara kings. Sayyid addressed him, saying, Give your opinion 
 of the matter before us, for this is an assembly in which important 
 events are to be decided. He rose and spoke to this effect : My 
 counsel is that you yield in part to the demands of Mohammed, and 
 gain time to send envoys soliciting help to all Nasara kings, espe- 
 cially to Kaysar, of Room. Send to the kings of the blacks, sove- 
 reigns of Noobah, Habeshah, Alvah, Ran, Rabat, Merees and 
 Kayt, all of whom are Nasara. In the same manner send to 
 Shain and the rulers on that side, and to the kings of Ghasan, 
 Lahm, Juzam and Kazaub, and all others of your religion and kin- 
 dred and friends, and having marshalled them all,* and the Nasara 
 Arabs of Yemen, attack Mohammed, who will then be unable to 
 withstand you, and you will soon annihilate him and the sedition he 
 has kindled, and you will become great and renowned, like the 
 Kabah of Mehkah to which the world repairs in pilgrimage. This 
 is the counsel to be followed, and no other is good. 
 
 All were pleased with the counsel of Jaheer, and the assembly 
 was about to adopt it and dissolve, when Harisah-bin-As&l, of the true 
 faith of Eesa, arose, and turning to Jaheer, began by chanting an 
 ode to this purport : How long will you attempt to obstruct the way 
 of truth by falsehood, when truth cannot be concealed, and by 
 the power of truth you may remoue mountains 1 It is vain to think 
 of entering a house except by the door. Then turning to the as- 
 sembly, he said, Listen, ye children of wisdom : verily, he is happy 
 who listens to wholesome advice, and turns not away from the 
 words of truth. I would inspire you with the fear of God, and re- 
 mind you of the words of hazret Eesa. He then explained the tes- 
 tament of Eesa, and His commands to His successor Shimoon-bin- 
 
 • Note 132. 
 
308 LIKE AND RELIGION [CH. 
 
 Yobana, and His prediction of what should happen in His sect, 
 namely, that they would turn to vain religions. God, to whom be 
 praise ! said to Eesa, son* of my handmaid, take my book with 
 all your strength, and explain it to the people of Sureeat in then- 
 own language. Tell them I am the Lord, besides whom there is no 
 Lord ; I am the Living and never die, immutable in my existence. 
 I am the Lord who created all things from nothing. I am perpet- 
 ual, without defect, and unchangeable. Verily, I have raised up my 
 prophets, and given them my books in mercy to my creatures, for 
 their religious guidance, and to preserve them from error. Verily, 
 I will send the chosen of prophets, Ahmed, whom I have selected of 
 all my creatures, even Farkaleet, my friend and servant. I will 
 send him at a time when the world shall be destitute of religious 
 guidance, and will raise him to the prophetship in his native land, 
 Mount Faran, J in sacred Mekkah, the place of his father Ibraheem. 
 I will send new light to illumine blind eyes, open deaf ears, and en- 
 lighten foolish hearts. Happy he who lives in the era of that 
 prophet, hears his words, believes in him, and obeys his law. 
 
 The bright world now darkened in the eyes of Sayyid and Aukib, 
 who now feared they should lose their rank and dignity, which was 
 founded on the religion of Eesa, if these predictions should be 
 published ; therefore, Aukib turned to the speaker, saying, Restrain 
 yourself ; more reject your counsel than approve it, and many are 
 the speeches which draw down calamity on those that utter them. 
 Sayyid said, I always thought you great and excellent, one to whom 
 men of understanding inclined, but beware lest you lead the people 
 to a mirage, instead of water. Mohammed, the leader of the 
 Koraysh, has but a short time to remain on earth. After he is cut 
 off, a period will pass, at the close of which will arise, in wisdom, a 
 prophet with the sword, who will become king of a great empire. 
 His sect will extend from the east to the west, and of his posterity a 
 pure king will arise, who will conquer all others, and the people of 
 every faith will embrace his religion, and his kingdom will extend 
 over all that night and day encompass. The period I have mention- 
 ed will be long : it has not yet arrived ; holdfast, then, your present 
 religion, and embrace not a faith which will soon pass away. We 
 are now attached to this religion, and to-morrow belongs to those who 
 may see it. 
 
 Be silent, interrupted Harisah, that is, Abuharisah ; what will he 
 do to-day who thinks not of to-morrow? Fear God, that He may 
 attend your cry, for there is no refuge in the universe but Him. 
 Both you and Aukib are our leaders in religion. Let your under- 
 standing be your guide, adopt whatever your reason approves, and 
 patiently bear its results. Choose what the Most High will bless, 
 
 * Note 133. f Syria. J Note 134. 
 
XVIII. J OF MOHAMMED. 309 
 
 and counsel not to your own dishonor, for whoever gives the bridle 
 to his passions, will be hurried on to destruction, but he who con- 
 siders the end of his work, is safe from disappointment. After re- 
 buking Aukib for saying the majority were against him, Harisah, 
 he turned again to Sayyid, and continued, There is no sword which 
 does not sometimes fail, and no wise man whose wisdom is not some- 
 times lame ; and happy is he who turns from his error to the right 
 way, but calamity awaits him that obstinately clings to his mistake. 
 
 You asserted that after Ees&, two prophets will arise : where in 
 the divine books is this written ? Do you not know what hazret 
 Eesa declared to the Benee Isr&eel, saying, What will be your state 
 when I go to my Father and your Father, and after a certain period 
 the truth speaker and the liar shall come ? Who are they ? inquired 
 the Benee Israeel. He replied, A prophet of the posterity of Is- 
 maeel will arise, and a liar of the Benee Isr&eel will come. The 
 truth speaker will be raised up for mercy and war, and his sovereign- 
 ty will last while the world endures. The title of the liar is Meseeh 
 Dujal,* the anointed liar, whose reign will be short, and the Most 
 High will slay him by my hand when I shall again return to the 
 earth. Beware, said Harisah, of the example of the Yehoodces, 
 who were admonished that two Meseehs would come, one in mercy 
 and religious guidance, the other estranging from the right way. 
 The Yehoodees rejected the true Christ or Meseeh, and charged him 
 with falsehood, but believed in the Meseeh of error, namely, Dujal, 
 of whom they are in expectation, and have excited sedition, and cast 
 the divine books behind their backs, martyred the prophets of God, 
 and killed those that adhered to the Most High. Then God blinded 
 their vision after they had seen an account of their bad deeds, and 
 took away royalty from among them, because of their tyranny and 
 corruption, and subjected them to abasement and degradation, and 
 doomed them to hell. 
 
 Aukib now demanded of Harisah how he ascertained Mohammed 
 to be the prophet predicted in the divine books. Perhaps it is your 
 cousin, Musaylemah,t master of Yemamah, who also claims to be a 
 prophet, and is descended from Ismaeel. Both he and Mohammed 
 have followers who testify to their prophetship, and do you know of 
 any material difference between them and their claims ? 
 
 Harisah replied, Yes, verily, the difference between them is 
 greater than between heaven and earth, or between clouds and dust. 
 The prophets and apostles sent by God are attended by certain marks 
 and proofs which establish an assurance of their truth in the hearts 
 of their Lord's servants. But Musaylemah, ruler of Yeniamah, is 
 a liar. Your own messengers that visited him brought back a suf- 
 ficient refutation of his claims ; whereas, Ahmed, the prophet of Me- 
 
 * Note 135. t Note 136. 
 
310 LIFE AND RELIGION [CH. 
 
 deenah, is accompanied with signs which distinguished the preceding 
 prophets. When he came to Meedenah most of the wells were dry, 
 and those which had any water, it was braekish, but all were filled 
 with sweet water on his casting saliva, or water he had gargled, into 
 the wells. Ophthalmia and wounds were instantly healed by his 
 saliva, and many other miracles were wrought by him. All this was 
 reported to Musaylemah, who had sent some men as spies to Moham- 
 med. On their return they asked him to do what the prophet of 
 Medeenah performed. Reluctantly enough he was constrained to 
 make the attempt, and went with his followers to a well which had a 
 supply of fresh water, which immediately dried up when he cast sali- 
 va into it : and another good well, into which he cast gargled water, 
 became brackish. A person having sore eyes was brought to him 
 for cure, and was made blind by the saliva of Musaylemah ; and a 
 wounded man, by the same application, became leprous. After these 
 judgments, Musaylemah said to his people, You have done ill by 
 my prophetship in demanding miracles before I received a divine 
 communication authorizing me to perform them. But as I am now 
 allowed to work miracles on your bodies, come, and whoever has 
 true faith in me shall be healed, and whoever doubts shall be worse 
 than before. They replied, We do not wish you to do anything to 
 us, lest the people of Medeenah should reproach us. 
 
 At this story Sayyid and Aukib laughed excessively, and said, 
 What relation has light to darkness, or truth to falsehood, between 
 which there is not so much difference as between these two men. 
 But Aukib in apology for Musaylemah said, If he does wrong in 
 claiming to be a prophet, he has yet done well in reclaiming his peo- 
 ple from idolatry to the worship of the true God. 
 
 Harisah resumed, I adjure you by the truth of Him who spread out 
 the earth and enlightened the sun and moon, to say, if in the divine 
 feooks there is not a place where God, — to whom be praise ! — declares 
 Himself the Lord, besides whom there is none else, saying, I 
 am the awarder in the day of awards. I have sent my books and 
 raised up my prophets for the salvation of my servants, and to de- 
 liver them from the snares of Shaytau. The prophets are among 
 my creatures like the stars of heaven, guiding men by my com- 
 munications and laws. Whoever yields them obedience obeys 
 me, and whoever opposes them opposes me. Verily, I and the an- 
 gels and all creatures have cursed him who denies my Godhead, or 
 associates creatures with me, or charges me or my prophets and 
 apostles with falsehood, or declares he has received a divine commu- 
 nication when I have sent him none, or conceals my divinity, or 
 claims to be himself divine, or leads my servants astray, or obscures 
 from them the way of truth. Verily, he worships me acceptably who 
 serves me in the manner prescribed by my servants ; but whoever 
 
mn.] OF MOHAMMED. 311 
 
 forsakes this way, all the service he renders me has no other effect 
 than to remove him the farther from me. 
 
 Aukib assented to what Hurisah had said, but Sayyid, being a 
 warrior, observed, As for this Korayshee, our belief is that he is a 
 prophet to his own people, the children of Ismaeel, but he claims to 
 be raised for all creatures. Are you sure, said Harisah, that Mo- 
 hammed is really a prophet to his own people 1 Yes, answered 
 Sayyid. Do you testify to his apostleship 1 said the other. Who 
 can reject the proofs he brings ? replied Sayyid : Yes, I testify and 
 have no doubt of it, as it is declared by all the celestial books, and 
 all preceding prophets have predicted his coming. Harisah now 
 hung down his head and laughed, and drew his finger on the ground, 
 and when Sayyid asked him the reason, he said he was wondering. 
 Perhaps what I said, continued Sayyid, occasioned your wonder and 
 laughter. Yes, answered Harisah, is it not wonderful that a man 
 claiming to be wise and learned should say that the Most High has 
 chosen for the prophetship, and specially appointed to the apostle- 
 ship, and aided by His own Spirit and wisdom a man who is a liar, 
 who says he has received a divine communication when he has not, 
 and mingles truth with falsehood, like soothsayers, sometimes lying 
 and sometimes speaking the truth ? At this Sayyid was abashed 
 and ashamed, and saw that he had exposed himself to this cutting 
 reproach. 
 
 Aukib now took up the discourse, and after reproving Harisah 
 for saying a great deal, and not all in the most courteous manner, 
 proceeded to declare, The Most High has exalted us above kings 
 in the Nasara religion, and consequently over all mankind. You 
 ought then to respect the rights of those you address. You have 
 mentioned the signs and miracles of the brother of the Koraysh, and 
 on this subject have said much and said it well. We are indeed 
 certain on this point, and testify that all the signs and miracles have 
 met in him except one, which is to the others as the head to the 
 body ; if he is found to possess this also, we will believe in him 
 more readily than yourself; but till that is exhibited, all other 
 proofs are vain. What is that sealing miracle ? inquired Harisah. 
 
 Aukib continued, He finds safety who embraces the truth when- 
 ever he discovers it. You and I and all the ulemas of the divine 
 books know that the past and the future is contained in them, and 
 is manifested to all in the plainest manner, attended both by 
 promises and threatenings. These books declare that Ahmed the 
 prophet will come, who is the seal of the prophets, and whose sect 
 will extend throughout the world and reign a long period. Among 
 his followers a sect will arise, who will violently take the sove- 
 reignty from those that are nearest related and dearest to the 
 prophet, whose words the usurping party will forsake, and tyrannize 
 
312 LITE AND RELIGION [CH. 
 
 many years, during which period royalty will assume the place of 
 the khalafat. 
 
 The royal power of the usurpers will increase till every house in 
 the peninsula of Arabia shall contain some favoring their cause, and 
 others fearing their power, which shall at last be broken and 
 transferred to others who will rule over them and their servants. 
 Bad morals will then prevail, and sovereigns rule by violence, 
 and establish their power by conquest, but will at length lose 
 territory on their frontiers, and infidels will subdue them, and 
 their calamities shall so increase that they will prefer death to life. 
 Their great men in this period will be unworthy of their rank. 
 Nothing but the name of religion will be left to them, and believers, 
 who will be but few, will be treated like strangers, and most of 
 them be reduced to despair of divine relief. But the Most High 
 will at last recompense them for their sufferings, and succor them 
 in their despair, by a man of the posterity of their prophet Ahmed. 
 
 The deliverer will be revealed whence they know not. The 
 heavens and angels will bless him, and the earth and all that dwell 
 therein will rejoice at his appearance. The earth will yield him her 
 blessing, her ornaments and treasures, till it is restored to the state 
 in which it was in the time of Adam. In his period poverty and 
 sickness will be unknown, with all the train of calamities which pre- 
 ceded his era. Tranquillity will reign in all cities. Poison will be 
 taken away from all that have it, and stings and claws from all that 
 possess them, so that a young girl may fearlessly play with the viper. 
 Lions will associate with cattle, like herdsmen, and the wolf accom- 
 pany sheep like a protector. The Most High will make that 
 personage whom He raises up the conquerer of all religions, and 
 give him the keys of all climates, to the extremity of Cheen,* till at 
 last not an individual shall remain without the pale of the true 
 religion. 
 
 When Aukib closed his speech, Harisah highly complimented him, 
 and applauded his remarks, which he declared to be accordant with 
 what God had revealed in His books. But, continued he, what is 
 that important matter you were to explain ? Aukib resumed, What 
 you believe respecting Ahmed the Korayshee, is only error. Why, 
 said Harisah, have you not acknowledged that his claims to apostle- 
 ship have been attested by miracles '? Yes, replied Aukib, but be- 
 tween Eesa and the judgment, two prophets are to appear, the name 
 of one of which is derived from that of the other ; one is Moham- 
 med, and the other Ahmed. MoosS. has annnounced the advent of 
 the first, and Eesa has proclaimed the coming of the second. This 
 Korayshee is raised up for his own people, but after him a prophet 
 will appear whose empire will he great and his period long. The 
 
 * China. 
 
XVni.] OP MOHAMMED. 313 
 
 Most High will sent him to complete the faith, attended with proofs 
 to all people, for, after Mohammed, seditions will arise, so that all re- 
 ligions will be eradicated. Then that prophet will be sent to arrange 
 and restore religion, and subdue all opposing sects. After him just 
 kings will reign wherever night and day pervade, and will inherit the 
 earth like Adam and Nooh, the heirs and masters of the world. 
 These kings of so exalted rank will yet, in humiliation, wear the 
 dress of mendicants. They will be the dearest of all creatures, and 
 by them the servants of the Lord will enjoy prosperity. To the last 
 of them, after a long period, Ees& will descend. After them there 
 shall be no good in life, for there will be various companies without 
 understanding, or like sparrows in reason, in whose period the judg- 
 ment will occur in the age of the worst of creatures. 
 
 Harisah now inquired of Aukib if he was sure and had no doubt 
 the two names he had mentioned belonged to different individuals. 
 He replied that the truth of this was more evident to him than the 
 sun ; on which Harisah, in some metaphorical remarks, reflected on 
 the use the other made of his reason. Aukib demanded what 
 Harisah referred to in speaking so roughly. 
 
 Harisah then swore by the truth of the Lord, by whom the hea- 
 vens and earth are supported, that the two names under discussion 
 belonged to one and the same person and prophet : to him respecting 
 whom Moosa-bin-Imran threatened the people, and whose advent 
 Eesarbin-Maryam announced, and whom, before them, Ibr&heem in 
 his book foretold. 
 
 After some laughter on the part of Sayyid, and personal remarks 
 in return by Harisah, the former took up the argument and adjured 
 the latter if he did not know what the book Zajerah declared, which 
 had been translated from the language of Sureei, into Arabic. This, 
 said he, is the book of Shimoon-bin-Hamon-ul-Sefa, who was the suc- 
 cessor of Eesi,. His book has been transmitted from hand to hand, 
 till it has reached the people of Nejr&n. After mentioning many 
 other things, it declares that when a certain period shall elapse, men 
 will wander in error and cut asunder the ties of mercy and kindred, 
 and the precepts of the prophets will be obliterated. The Most 
 High will then raise up the Farkaleet,* and send Him in mercy and 
 justice to the people, to separate between truth and falsehood. 
 They inquired of hazret EesH, saying, Meseeh of God, who is 
 Farkaleet? He replied, Farkaleet is Ahmed, the seal of the 
 prophets, and heir of all their wisdom. By him the Most High 
 will send mercy in the period of his life, and show him mercy after 
 his death, on account of his pure and sacred descendant. That 
 prophet will be raised up in the end of time, when all the cords of 
 religion are broken, and. the lights of the prophets extinguished, 
 
 * Paraclete, or Comforter. 
 
314 LIBE AND RELIGION [CH. 
 
 and in a short period he will restore the faith of islam, as at the first. 
 The Most High will establish his empire, and righteous kings after 
 him, till his kingdom shall extend throughout the earth. 
 
 Harisah replied, All you have said is true, and in truth there is 
 nothing to fear : but who is that personage you have described ? He 
 must have offspring, said Sayyid. True, rejoined Harisah, and he 
 is no other than Mohammed. That is the point in dispute, returned 
 Sayyid : have not our own messengers and other travellers assured 
 us the two sons of Mohammed, namely, Kasim, the son of a Ko- 
 raysh woman, Khadeejah, and Ibraheem, the son of Mareeah, the 
 Kibtee, are both dead, and he is now left without a son, like a 
 sheep with a broken horn, and tending to destruction ? If Moham- 
 med had a son, your reasoning would have some probability ; for in 
 the book of Shimoon it is written, The son of that prophet shall con- 
 quer the world. But since Mohammed has no son, he cannot be 
 the one whom Eesa foretold. 
 
 Harisah commenced his reply with an oath that admonitions were 
 many but those who heed them few, and proofs are obvious, were 
 there only eyes to see them. As those who have inflamed eyes 
 cannot look at the sun, on account of the agony it would give them, 
 so those of weak understanding cannot comprehend weighty argu- 
 ments. Then turning to Sayyid and Aukib, he continued : If Mo- 
 hammed has no child, do not follow him ; but if it should appear 
 that he has offspring to succeed him, would you doubt that he is 
 the heir and seal of the prophets, and that his religion will over- 
 come all others? They promptly answered, No : on which Harisah 
 exclaimed, Allah akbar !* truth is manifest, and falsehood put to 
 flight. Verily, it is easier to remove the ocean and shiver all the 
 rocks to peices, than to put to death the living truth of God. 
 Know ye that Mohammed is not without offspring, and is therefore 
 the seal of the prophets, in the period of whose sect the judgment 
 will come. From his posterity will arise that righteous king you 
 described, and who will be sovereign of the east and the west. 
 He will conquer by the orthodox Ibraheemic faith, which repels 
 and subdues all idolatrous religions. 
 
 The opponents now assented that if Mohammed had offspring, 
 Harisah had won the cause in debate, but told him his mode was 
 fox-like ; and they insisted on seeing the evidence on the disputed 
 point. Harisah replied he would soon free them from doubt, and 
 impart health to their hearts. He then turned to Abuharisah-bin- 
 Alkemah, an old shaykh and eminently learned man, and said, 
 illustrious father, I beseech you to bestow contentment and joy 
 on our minds, by bringing forward the book entitled J§,mah, or the 
 Collection. Sayyid and Aukib now proposed to adjourn to the 
 
 * God is great. 
 
XVIII.] OP MOHAMMED. 315 
 
 next day, as it was near noon of a summer's day, and they declared 
 themselves quite exhausted. This is said to have been the fourth 
 day of the debate. The assembly accordingly adjourned, with the 
 agreement that the next day the books of Zajerah and Jamah 
 should be produced, and a decision be made accordant with those 
 authorities. 
 
 The next day all the people of Nejran, with the devotees and 
 ulenias, attended to hear the debate and what was produced from 
 the book Jamah on the subject. " At sight of the vast expectant 
 company, Sayyid and Aukib felt ashamed, for they knew that the 
 book appealed to was against them. They therefore, being of the 
 class of incarnate demons for fraud and stratagem, objected to con- 
 tinuing the debate in the presence of such an assembly, and said 
 further that all were tired of Harisah's long speeches, and for them- 
 selves, they had proved their position and urged every argument 
 aginst their opponents : why then should there be tedious repiti- 
 tions? But Harisah insisted on making appeal to the book Jamah, 
 which the people seconded by loud acclamations, supposing from 
 the confident manner of Sayyid and Aukib, that the authority quot- 
 ed would certainly be found in their favor. 
 
 Harisah now sent a servant to bring the Jamah, which was a very 
 large and weighty book, and the servant brought it in on his head. 
 At sight of it Sayyid and Aukib almost died of grief, for they knew 
 it contained a history of the prophet of Grod, of his character, family, 
 times, and posterity, what should happen in his sect, his compan- 
 ions, and all events down to the judgment day. Sayyid and 
 Aukib now had some private conference, in which they deprecated 
 the popular disgrace that threatened them, and which they tried in 
 vain to avert by adjourning the assembly. Meanwhile Harisah 
 introduced in a secret and silent manner, a party who had just 
 returned from a visit to Mohammed. 
 
 The three disputants now turned their attention to the Jamah, 
 and first produced from it the book of Adam,* which related to the 
 kingdom of the Most High, what he has created, and what he has 
 decreed in heaven and earth respecting things temporal and eternal. 
 This book, which contained all sciences, was transmitted by the 
 father of mankind, to Shays. All the assembly gave the strictest 
 attention to the book, in the second chapter of which was written : 
 In the name of God the compassionate, the merciful : I am the 
 Lord, besides whom there is no Lord, self-existent in my nature. 
 I created the universe, and the life of all is derived from me. 
 I have decreed one period to succeed another, and in everything 
 have made the true and the false manifest, and according to 
 my own counsel have given causes their power. Every difficult 
 
 * Note 137. 
 
316 LIFE AND RELIGION [CH. 
 
 thing is subject to my power. I am the great, beneficent Lord, 
 and the gracious giver. I give and forgive, my mercy outruns my 
 wrath, and my favor outstrips punishment. I have created my 
 servants to worship and serve me, and have manifested perfect, 
 divine evidence to all. Verily, I will send them my prophets and 
 my books, from the epoch of the first of mankind, Adam, to the 
 era of Ahmed my prophet, on whom I will send salvation and 
 mercy, make in his heart a place for my blessings, and by him 
 complete the list of my prophets. Adam inquired, Who are thy 
 prophets, Q Lord, and who is Ahmed, on whom thou bestowest 
 such exaltation and greatness '? The Lord of the universe replied, 
 They will all be of thy posterity, and the last of them will be 
 Ahmed. For what, said Adam, dost thou raise them up and send 
 them 1 The Most High declared, On account of my unity, and to 
 make known my oneness I send them. I will communicate by 
 them to mankind, three hundred and thirty religious dispensations, 
 and will perfect them all for Ahmed. I have decreed that whoever 
 comes to me according to one of these dispensations, with faith in 
 me and my prophets, shall enter paradise. 
 
 The next passage of the book was to this purport : The Most 
 High caused Adam to know the prophets and the rest of his pos- 
 terity. His attention was fixed by a light or spirit among them, 
 that illumined all the east, and increased till it likewise filled the 
 west and towered to heaven. This he recognized to be the Moham- 
 medan light, and the fragrance shed by that luminous spirit per- 
 fumed the world. Around this spirit he beheld four others, that 
 in fragrance and splendor resembled it more than any others of 
 his posterity. Next he saw the spirits of those specially aided by 
 the five luminous spirits, and bearing a similitude to them, and 
 around these, again, a multitude like the stars of heaven, of various 
 degrees of brilliance, but all inferior in splendor to those they sur- 
 rounded. Then blackness like a dark tempestuous night arose 
 round the whole horizon. The darkness, on nearer approach, 
 proved to be innumerable multitudes of horrid shapes and hideous 
 features, emitting the most putrid odors. 
 
 Adam, confounded at these wonderful sights, said, Knower of 
 all secrets and Forgiver of sins, the Lord of omnipotent power and 
 victorious decrees, who are those blessed towering lights surround- 
 iug that eminent one? The Most High replied, They are thy 
 heirs, those who eagerly take my mercies and are near me as inter- 
 cessors, and whose intercession for sinners T will accept. This 
 great light is Ahmed, the best of them and of all creatures, whom 
 I have chosen according to my own knowledge, and separated his 
 name from one of my own titles ; I am Mahmood, and he is Moham- 
 med. The light which resembles him is his vizeer and successor, by 
 whom I impart strength to Mohammed, and I bestow on that one my 
 
XVIII.] 01 MOHAMMED. 317 
 
 blessings. This other light is the best of my handmaids, the heir of 
 my knowledge, and daughter of Ahmed my prophet. These two 
 other lights are the grandchildren of Mohammed, and the successors 
 of the others in knowledge and perfection. The lights which sur- 
 round these are their descendants, the heirs of their wisdom. 
 Verily, I have chosen them all, and made them pure and innocent, 
 have bestowed blessings on them all, and imparted to them my per- 
 fect mercy, and have made them the cause of illumination to the 
 universe. 
 
 Looking down this train of luminous spirits, Adam beheld 
 one that shone like the morning star. By the blessing of that 
 favored servant of mine, declared the Most High, I will take 
 away the chains from the necks of my servants, remove calamity 
 from them, and fill the earth with light, mercy and justice, after it 
 has been overflowed with cruelty, anarchy and tyranny. Adam 
 rejoined, Lord, verily he is great whom thou exaltest, and he 
 is ennobled whom thou dost dignify, and whoever thou dost exalt 
 is worthy of the rank : but why are these thy servants so highly 
 exalted V 
 
 The Lord of the universe declared, I am the Lord, besides whom 
 there is no Lord. I am the forgiving and benevolent, the great and 
 beneficent God, and omniscient over all. I know every thought, 
 and the time and manner of every event, and the circumstances of 
 that which will never transpire had it pleased me to give it existence. 
 Verily, on examining the hearts of my servants, I have found none 
 more obedient to me and benevolent to my creatures, than the 
 prophets, for which reason I bestowed on them my wisdom and 
 apostleship, and laid on their shoulders the burden of the doctrine 
 of prophecy. For these I decreed a company peculiarly belonging 
 to the prophets, to whom they are aids and successors and leaders 
 among the people, who by their instrumentality shall be turned from 
 crooked paths to the right way. When I looked among the 
 prophets, I found no one that obeyed me better, or who was more 
 benevolent toward my creatures, than Mohammed, my chosen, and 
 best of my creatures. I chose him in my wisdom, and exalted his 
 name by my own. Those others I found peculiar to him, and 
 resembling him in heart ; therefore I united them to him, and 
 constituted them heirs of my books and of divine communications, 
 the abodes of my wisdom and light. I swore by my own nature that 
 I would never punish any by fire who should not have sinned against 
 the doctrine of my unity, and who should have seized the cord of 
 these my favorites' love. 
 
 Abuharisah now directed them to look into the book of Shays, 
 which had been transmitted as a heritage to Idrees. The book was 
 written in the ancient Suree9,nee character. Here it was recorded 
 that when Idrees was in the house of his devotions, in the land 
 
318 LIFE AND RELIGION [CH. 
 
 of Koofah, his people assembled around him, and he addressed 
 them saying : One day a dispute arose among the offspring of 
 Adam, on the question, who was the most exalted creature ; some 
 maintaining that this dignity belonged to Adam, others insisting 
 that the honor must be the property of the angels who had never 
 disobeyed the divine commands, particularly the archangels Jib- 
 raeel, Meekaeel and Israfeel. Some declared that Jibraeel 
 must be greatest of all, as he was entrusted by the Most High 
 with divine communications. They came at length and referred 
 their dispute to Adam, and told him what they had said on the sub- 
 ject. He replied, I will tell you, my children, who is most exalted 
 before God. Verily, when spirit was breathed into me, and I sat up, 
 the great divine empyrean was beaming in my sight, and on it was 
 written, There is no God but God ; Mohammed is the prophet of 
 God. This I found written all over heaven, so that there was no 
 blank left the size of a parchment page. The name -of every be- 
 liever was written on the empyrean, twelve of which names Adam 
 repeated, and said, my children, Mohammed and those twelve 
 persons are dearest and most exalted of all creatures with the Most 
 
 High. 
 
 Abuharisah next referred to the book of Ibraheem, and notwith- 
 standing the objections of Sayyid and Aukib, who said that quotations 
 enough had been made, insisted on having the testimony of that book 
 brought forward. It was written : The Most High chose Ibraheem for 
 friendship, exalted him with favors, and made him the kcblah of 
 those who should come after him, and established in his posterity 
 the prophetship and imamate, and possession of the divine books. 
 The Most High gave him by inheritance an ark which related to 
 science and wisdom. In that ark Ibraheem found cells to the number 
 of those prophets sent to teach all mankind, and to the number of 
 their respective vizeers. He broke into all the cells and came at 
 length to that of Mohammed, the last of the prophets, on whose right 
 hand was S.ly-bin-Abutalib represented in a gigantic portrait beam- 
 ing with light, with his hand resting on the girdle of Mohammed. 
 On the portrait was the inscription, This is the similitude of the vizeer 
 of Mohammed, and who is aided by divine victory. 
 
 Ibraheem inquired, my Lord and Master, who is this illustri- 
 ous creature ? The Lord of the universe answered, This is my 
 servant and chosen, who will open the chapters of knowledge and 
 wisdom, and he is the seal of the prophets, and whose successor, the 
 heir of his wisdom, is represented by this portrait. Ibraheem ask- 
 ed, Who is the opener and the seal ? The Lord declared, He is 
 Mohammed, my chosen, whose spirit I created before all other crea- 
 tures. He is my great teacher among creatures, and I created him 
 a prophet, and chose him when as yet Adam was an unfinished body 
 of clay. I will raise him up in the end of time, that he may perfect 
 
XVIII.] 0? MOHAMMED. 319 
 
 my religion, and I will complete in him my apostleship. This is 
 S.ly, his brother and faithful witness. I have put brotherhood be- 
 tween them ; I have chosen them, and sent salvation on them, and 
 have encircled them with my blessings, and made them immaculate. 
 I chose with them their offspring before I created heaven and earth. 
 My choice was made from a knowledge of the goodness and purity 
 of their hearts, for I am omniscient to know the character of my 
 servants. 
 
 Ibraheem then looked and saw twelve portraits dazzling with light 
 and beauty, and bearing a resemblance to Mohammed and Sly, and 
 whose names he inquired. The Lord replied, This is the light of 
 my handmaid, the daughter of my prophet, F&timah, of spotless 
 purity, whom, with her husband, I have constituted the parents of 
 the offspring of my prophet. These two lights are Hasan and Hu- 
 sayn ; this is such an one, and so on, till He came to the lord of 
 command, Mahdy. Then He said, This is my light, by whom I will 
 spread my mercy among mankind, manifest my religion, and guide 
 my servants, when they despair of my attending their cry. Ibra- 
 heem pronounced blessings on them, and said, Lord, send salva- 
 tion on Mohammed and his family, as thou hast chosen and perfect- 
 ly purified them. The Most High added, Blessed to thee be the ex- 
 altation I have conferred on thee in making Mohammed and his cho- 
 sen ones of thy posterity, and descendants of thy first son Ismaeel. 
 Rejoice, Ibraheem, for the invocation of blessings on you shall be 
 connected with the same act in their behalf. My doctrine and mer- 
 cy shall be continued to my creatures till their period ends and I 
 be heir of heaven and earth, for all shall die, after which I will 
 raise up creatures in my own justice, and bestow divine equity and 
 mercy upon them. 
 
 Some followers of the prophet on hearing these accounts of him 
 were so overjoyed that their souls were near flying away. 
 
 The attention of the assembly was now turned to the books of 
 Moos&, and in the second book of the Torat was found written this 
 declaration of the Lord of the universe : I will send, of the chil- 
 dren of Ismaeel, a prophet, to whom I will communicate my own 
 book. I will raise him up with a true and righteous dispensation 
 for all my creatures, will bestow my wisdom on him, and assist him 
 by my angelic hosts. His offspring shall be of his blessed daugh- 
 ter whom I will give him in blessing. From that daughter I will 
 cause two sons to spring, whom, like Ismaeel and Ish&k,* I will mul- 
 tiply exceedingly in two great branches, from which I will establish 
 twelve imams for the preservation of that which I will complete by 
 the instrumentality of Mohammed, who is the seal of the prophets, 
 and in the period of whose sect I will set the judgment. 
 
 * Ishmael and Isaac. 
 
320 LIFE AND RELIGION [CH. 
 
 Harisah now exclaimed, The morning of truth appears for all who 
 have eyes to see, and the way of truth is obvious to any that ap- 
 prove the religion of truth. Is there still in your hearts any dis- 
 ease of doubt of which you would be healed ? Sayyid and Aukib 
 made no reply. Abuharisah rejoined, Take the last crowning evi- 
 dence from the word of your Sayyid, hazret Eesa — peace be upon 
 Him ! 
 
 Attention was now directed to the books of the Injeel* which haz- 
 ret Eesa had brought. In the fourth book of these divine commu- 
 nications was written : Eesa, son of a pure woman without hus- 
 band, hear my word, and strive in the executions of my commands. 
 Verily, I created thee without father, and made thee a sign to the 
 universe. Then serve and trust me. Take this book, and strive 
 with all your might in its performance, and in expounding it to the 
 people of Sureea. Tell them that I am the Lord, besides whom 
 there is no Lord : I am the Living, and the life of all is derived 
 from me ; and I am without change or variation. Believe in me 
 and in my prophet whom hereafter I will send, who shall come in the 
 end of time and be a mercy to the universe. He will be raised up 
 for mercy and religious war, and shall bring my servants into the 
 way of truth by the sword. He is the first and last ; that is, he is 
 the first of all in respect to the creation of his spirit, and the last in 
 his manifestation as a prophet, and is raised up for all creatures, and 
 in his period the judgment will occur. Announce the glad tidings 
 of his advent to the children of Yakoob.f 
 
 Hazret Eesa replied, King of all periods, and Knower of all 
 secrets, who is that righteous servant whom I love before seeing 
 him ? The divine response was, He is my chosen prophet, who shall 
 fight with his own hand, and whose word and acts accord with each 
 other, and what he manifests is like what he conceals. I will send 
 him a new light, that is, the Koran, by which I will enlighten blind 
 eyes, and cause deaf ears to hear, and make foolish hearts under- 
 stand. Blessed is he, and blessed is his sect. His name is Ahmed, 
 and he is the chosen one of the offspring of Ibraheem and of Is- 
 maeeL His soul is like the moon, and his forehead is luminous. 
 He will ride camels. His eyes will sleep, but not his spirit. I will 
 raise him up among an untaught people who have no share in knowl- 
 edge, and his kingdom will endure till the judgment takes place. 
 His birth will be in the city of his father Ismaeel, even Mekkah. 
 His wives will be many, but his children few, and his posterity will 
 descend from an immaculate daughter, who will have two illustrious 
 sons, both of whom will be martyred, and from whom the prophet's 
 descendants will spring. Tooba is for these two sons, and those 
 that love them, take refuge in their protection, and aid them. 
 
 • Note 138. + j acob . 
 
XVIII.] OP MOHAMMED. 321 
 
 Hazret Eesa inquired, Lord, what is Tooba? He responded, 
 Tooba is a tree in paradise whose trunk and branches are gold, and 
 its leaves beautiful garments. Its fruit resembles the breasts of 
 virgins, and is sweeter than honey, and softer than butter. The 
 tree is watered by the fountain of Tesneem, and were a crow to fly 
 from the time it is first fledged to old age, it would not reach the top 
 of that tree. So immense is Tooba, that it shades, by some cf its 
 branches, every abode in paradise. 
 
 These convincing accounts respecting Mohammed, drawn from 
 the Jamah, abashed Sayyid and Aukib, and gave the palm of victo- 
 ry to Harisah. The Nasara. of Nejran now gathered around then 
 humbled champions, and asked them what they intended to do, and 
 what was to become of their religion. They declared that they had 
 not abandoned their faith, and exhorted the people to continue firm 
 in the same, until the religion of Mohammed should be better known, 
 for which purpose they would themselves proceed immediately to 
 Medeenah. On this journey Sayyid and Aukib were accompanied 
 by fourteen Nasaranees of Nejran, eminent for knowledge and rank, 
 and seventy of the principal men of the Benee Haris-bin-Kab. Kays- 
 bin-Haseen and Yezeed-bin-Abdumadan, who were ulemas belong- 
 ing to the cities of Hazramoot, and were then at Nejran, started with 
 the party for Medeenah. 
 
 On approaching Medeenah, Sayyid and Aukib, who wished to 
 make a display of their grandeur, caused their companions to halt, 
 wash and refit themselves, before entering the city. The whole 
 party arrayed themselves in costly silk garments of Yemen, and per- 
 fumed themselves with musk. They then mounted their horses and 
 carried their spears upright, and being more portly in person than 
 the other Arabs, they attracted great admiration on entering Medee- 
 nah. They found the prophet in the mesjid, where they were intro- 
 duced to him. When the hour for their prayers came, they turned 
 their faces towards the east, and performed their devotions, which 
 some of the Musulmans wished to prohibit, but Mohammed ordered 
 that they should be left to their own way for three days, during 
 which time they might gain some knowledge of him and his faith. 
 
 After three days the prophet summoned his visitors to embrace 
 islam. They replied, Aboolkasim, we have found in thee every 
 characteristic of the prophet who should arise after hazret Eesa, all 
 which are described in the divine and glorious bocks, with one excep- 
 tion which outweighs all the rest. What is that important character- 
 istic? inquired Mohammed. They replied, We have read in the 
 Injeel that a prophet will come after Meseeh,* bearing witness to 
 His truth, and having faith in Him; but you call Him worthless 
 
 * Christ. 
 22 
 
322 LI*E AND RELIGION [CH. 
 
 and false, and think Him a servant. The narrator here observes 
 that their whole dispute with Mohammed respected Eesa. 
 
 Mohammed replied, It is not as you say, but I declare His truth, 
 and have faith in Him, and testify that He is a prophet of the Most 
 High. Yet I say He is the servant of the Lord of the universe, and 
 not the master of His own advantage or harm, nor of His own life or 
 death or resurrection, but that all these things are from the Most High. 
 They answered, Can a servant do what He did ? Has any prophet by 
 his own power wrought such miracles as He manifested ? Did he not 
 raise the dead, give sight to those born blind, and heal the leprous ? 
 Did He not tell what was in the hearts of men, and what they had 
 stored in their houses 1 Can any but the Most High do these things, 
 or one who is truly the Son of God 1 They said much to this effect, 
 ascribing infinite glory to Eesa — peace be upon Him ! — but the Lord 
 of the universe is uncontaminated by such words, in His own holy 
 and glorious exaltation. 
 
 Mohammed replied, What you asserted, that my brother Eesa 
 raised the dead, and healed the blind and leprous, and told people 
 what was in their hearts and houses, is true ; but He did all these 
 things by the power and permission of the Most High, whose serv- 
 ant Eesa is not ashamed to be, nor is he aspiring. Verily, Eesa 
 had flesh and blood, and He ate and drank, which all are character- 
 istics of a creature ; and His Lord is the sole Lord, and in truth 
 there is no similitude of Him, and no likeness to Him. They re- 
 joined, Show us one who like hazret Eesa had no father. Moham- 
 med replied, In respect to his creation, Adam is more wonderful 
 than Eesa, for he became a creature without father or mother. 
 But no one mode of creation is more difficult than another with the 
 Most High, whose power is such that whatever He wishes to create, 
 He says to it, Be, and it is. The prophet then recited this verse : 
 " Verily, the likeness of Jesus in the sight of Grod is as the like- 
 ness of Adam : he created him out of the dust, and then said to 
 him, Be ; and he was. This is the truth from thy Lord ; be not 
 therefore one of those who doubt."* They said, Our faith respecting 
 Eesa. remains unshaken, and we will not forsake it, nor acknowl- 
 edge that what you say concerning Him is true. Now therefore 
 let us make an appeal to God, and let his curse be on either of us 
 that lies, and let the truth be speedily manifested. 
 
 The passage entitled mubahlah, or divine appeal, was now sent 
 down, namely : " And whoever shall dispute with thee concerning 
 him, after the knowledge which hath been given thee, say urito 
 them, Come, let us call together our sons and your sons, and our 
 wives and your wives, and ourselves and yourselves ; then let us 
 make imprecations, and lay the curse of God on those who lie."t 
 
 » Surah 3 : 52. f Surah 3 : 53, 54. 
 
XVIII.] 01 MOHAMMED. 328 
 
 Mohammed communicated this passage to them, and it was agreed 
 that the appeal should be made the next day. 
 
 Sayyid, Aukib, and their companions now retired to their quar- 
 ters without the city, and said to one another, Let us see if Moham- 
 med appears to-morrow with a multitude, or with a chosen few. If 
 he comes with men of worldly rank and riches, we shall be victo- 
 rious ; but if he comes with a small party of righteous persons 
 fearing God, which is the manner of the prophets, then take warn- 
 ing by it and avoid the trial. 
 
 Mohammed ordered a place between two small trees to be swept, 
 and a black cloak to be spread on the trees, where at the ap- 
 pointed hour he took his position. Aukib and Sayyid made their 
 appearance, with their two sons, Zaghat-ul-Muhsin and Abdulmu- 
 nam, and their wives, Sarah and Maryam. They were attended by 
 the Nasar&nees that came with them from Nejran, all in splendid 
 array. All the people of Medeenah came out with banners, and 
 making their best display, to see the issue of the ordeal. 
 
 The prophet remained in his house till the morning was consider- 
 ably advanced, when he proceeded to the place of divine appeal, 
 attended by Sly and Fatimah, and their two sons the young imams, 
 Hasan and Husayn. These five illustrious persons placed them- 
 selves under the cloak which had been spread upon the trees. Say- 
 yid and Aukib appeared and demanded of the prophet if he would 
 make the appeal with only that young man and woman and those 
 two boys, and not with the principal men of his sect. He replied 
 that he was so ordered by the Lord. At this declaration the color 
 of Sayyid and Aukib turned sallow, and they went back to their 
 companions, who inquired of them what had happened, to which they 
 made no reply. A young ulema of their party now exclaimed, Woe 
 to you ! beware you do not engage in the ordeal ; call to mind what 
 you read in the Jamah respecting Mohammed. Verily, you know 
 he is true. It is not long since your companions were transformed 
 into apes* and hogs, therefore fear Grod. As they knew the young 
 man wished them well, they were silent. 
 
 Menzer-bin-Alkemah, a brother of Abuharisah, now took Sayyid 
 and Aukib aside, and after assuring them of his sincere friendship, 
 which they professed not to doubt, warned them that all who had 
 ever engaged in an ordeal with a prophet had been destroyed ; 
 reminding them at the same time that all who had any knowledge 
 of the divine books knew that Mohammed was that prophet whom 
 all the others had announced, with descriptions of him and his family. 
 And even now, open your eyes to the alarming portents of nature. 
 The sun is changed in appearance, the trees droop, the birds lay their 
 heads and spread their wings on the ground, through divine fear, not- 
 
 * See page 304. 
 
324 LIFE AND RELIGION [CH. 
 
 withstanding they are sinless, and this is only because they see signs 
 of impending wrath. Observe, besides, the trembling of the moun- 
 tains, and smoke covering the earth ; and although it is the clear sea- 
 son of summer, see fragments of black clouds beginning to appear. 
 Look moreover to Mohammed and the members of his family, how 
 they have raised their hands in prayer, and are waiting for you to 
 accept the trial by imprecation. Be assured, then, if one word of 
 imprecation proceeds from them, we shall never return to our families 
 and possessions again, but all be destroyed. Sayyid and Aukib now 
 trembled and were almost bereft of reason, on which Menzer con- 
 tinued, If you become Musulmans you will be safe in this world 
 and the next ; but if you want the world and cannot forsake the rank 
 you enjoy among your people, I have nothing to say to you on that 
 subject, except that you did not wisely in voluntarily leaving your 
 own city and challenging Mohammed to a divine appeal. If you in- 
 tend to retreat from the appeal, do it speedily, and make peace with 
 Mohammed, for your situation is like that of the people to whom 
 Yoonas* was sent, who repented when the signs of divine wrath 
 appeared. 
 
 Sayyid and Aukib now commissioned Menzer to negotiate for them 
 with Mohammed. The deputy accordingly waited on him and ad- 
 dressed him, As-salfi,m alayka, prophet of God ! I testify that 
 besides the Lord of the universe there is no Lord, and that thou 
 and Eesa, are both servants of God, and sent by Him to mankind. 
 Thus Menzer became a Musulman, and then laid the object of his 
 mission before Mohammed, who on his part empowered Sly to con- 
 clude peace with the Nasaranees of Nejran. It was stipulated that 
 they should pay an annual tribute of two thousand good robes, and 
 one thousand miskals of gold, one half to be delivered in the month 
 of Moharrem, and the other half in the month of Rejeb. 
 
 Sly now introduced Aukib and Sayyid, who were greatly abashed, 
 to the prophet, in whose presence they ratified the treaty to their own 
 humiliation. Mohammed, in declaring his acceptance of the treaty, 
 said that if his opponents had joined issue with him in the appeal by 
 imprecation, the whole wady would have been filled with fire and all 
 the Nasaranee party would have been instantly destroyed. 
 
 The prophet and his sacred family now returned to the mesjid, 
 where presently Jibraeel met them, saying, The Most High sends 
 you salutation, and declares that His servant Moosa., with Haroon and 
 his children, made a divine appeal against Karoon.f who, with all his 
 party and property, were swallowed up by the earth. And if you, 
 Ahmed, with your family, had met in ordeal all other; creatures, 
 verily the heavens had been rent in pieces, the mountains 'torn to 
 atoms, and the earth had sunk. The prophet immediately fell in 
 adoration, and rendered thanksgiving to God. 
 
 * Note 139. + Note 140. 
 
XVIII.] OF MOHAMMED. 325 
 
 The compiler remarks that accounts of this appeal, transmitted 
 down from hand to hand by shecahs and sunnees without much con- 
 trariety of statement, in many respects prove the prophetship of 
 Mohammed, the imamate of Xly, and the exalted rank of those 
 under the cloak. First, if the prophet had not had full confidence 
 in his own truth, he would not have been so bold in making a divine 
 appeal, nor would he" have exposed those dearest to him to imminent 
 danger. Second, he forewarned his opponents that if they joined 
 issue with him in the ordeal, the wrath of God would descend upon 
 them, and he strove to bring on the appeal, which, if he had not been 
 perfectly confident of success, would have only exposed his own 
 falsehood, a result which no sensible man would have risked. Third, 
 the Nasaranees avoided the ordeal, when, had they not known 
 Mohammed to be in the truth, they certainly should not have feared 
 the imprecations of him and his family. This retreat was injurious 
 to their own rank among their people, and besides, they submitted to 
 the humiliating terms of tribute. Fourth, all accounts declare that 
 the Nasaranees hindered one another from joining issue in the ordeal, 
 by saying, The truth of Mohammed is manifest, and it is evident 
 that he is the promised prophet. Fifth, from this narrative it is 
 evident that Kly the commander of the faithful, and Fatimah, and 
 Hasan, and Husayn, next to the prophet, were the most exalted of 
 mankind, and dearest of all to Mohammed, as indeed is admitted by 
 our opponents, the sunnees ; for instance, by Zamakhshary, Bay- 
 zavy, Fakhrrazy and others. 
 
 . Zamakhshary, who is the most zealous sunnee of them all, in the 
 book entitled Keshaf, says, Since the prophet challenged his enemies 
 to a divine appeal, in order to make it evident which party was true 
 and which false, of what use was it then to bring to that trial women 
 and children '? I answer, His doing so proves more perfectly his own 
 confidence and faith in his religion, than if he had made the appeal 
 by himself alone. For, in bringing them to the ordeal, he exposed 
 those dearest to him — parts of his own liver — and those of all man- 
 kind he loved best, to divine curse and destruction, which he never 
 would have done had he not been sure that his enemies were the 
 liars, and he wished them and those most dear to them to be destroy- 
 ed if they joined issue with him in the trial. He named wives and 
 children to be parties in the trial, because they are dearest of all and 
 cleave to the heart more than any others, and often it happens that 
 a man will expose himself to death in order to protect them, for 
 which reason they have been sometimes taken with an army to pre- 
 vent flight,* and therefore the verse communicated respecting the 
 ordeal required their presence. To the above Zamakhshary adds, 
 This is the most weighty proof possible of the exaltation of the people 
 
 * See page 294. 
 
326 LIFE AND RELIGION [CH. 
 
 of the cloak, or those who were privileged to sit under it with the 
 prophet. 
 
 Thus far the sunnee : Now if it be evident that they were the 
 dearest of mankind to the prophet, every man of sense must see 
 they were the best of creatures, and in that time, next to him in 
 excellence, for it is obvious that his love was not graduated by con- 
 sanguinity, but that those dearest to Grod were most beloved by 
 himself. Now if they are better than others, it is not proper that 
 others should take precedence of them. 
 
 Sixth, this account proves that the imams Hasan and Husayn. 
 were the children of the prophet, for in the verse the Most High 
 says, " Our sons and your sons," and Mohammed introduced none 
 but these in the ordeal. Fakhrr&zy observes that the sheeahs from 
 this verse maintain that Aly-bin-Abutalib is superior to all the 
 prophets except Mohammed, and more exalted than all the compan- 
 ions of Mohammed, for the Most High has declared in this text, 
 " Let us call ourselves and yourselves ;" the reference here not being 
 to Mohammed, for he makes the challenge with respect to others, 
 since a man does not call himself. This term must therefore mean 
 another than the prophet, and it is agreed on all hands that no one 
 but a woman and children was there present except Sly-bin- Abuta- 
 lib, who therefore must here be denoted by the term soul or self. 
 And as no two souls can be one and the same, the prophet must 
 hear speak metaphorically, and a meaning which lies near the literal 
 acceptation of a word is preferable to a sense which is remote. In 
 the ease under consideration, the comparison holds in every point, 
 except that Sly does not share with Mohammed in the prophetship. 
 And since Mohammed is superior to all other prophets, Sly must 
 therefore be superior to the companions of other prophets. Fakhr- 
 r&zy states this as being held by the sheeahs, and answers it in the 
 following manner : — It is conceded that Mohammed is superior to 
 Sly, and in the same way it may be proved that all the prophets are 
 superior to all those who did not enjoy the gift of prophecy. 
 
 But this sunnee gives no answer to show that Sly is not superior 
 to the other companions of the prophet, for the plain reason that he 
 had none to give. And what he says respecting the superiority of 
 the other prophets over Sly is obviously futile, for the sheeahs are 
 not agreed that superiority rests solely on the ground of prophecy, 
 which is maintained by the sunnees. Most of the sheeah ulemas insist 
 that the commander of the faithful and the other imams are superior 
 to all the other prophets, with which view the authority of the imams 
 themselves coincides. Eighth, most of the sheeah and sunnee tra- 
 ditioners refer to the declaration of the prophet, that the party he 
 brought to the ordeal were next to himself the dearest of creatures 
 before God. More will be said on this subject in the book relating 
 to the eminence of Sly, although what has here been stated is suffi- 
 
JtVJXl.] OJ MOHAMMED. 327 
 
 cient for one who sincerely seeks the truth. Verily God is the 
 director in the right way. 
 
 Among the events which occurred after the divine appeal and to 
 the period of the prophet's farewell hej, or pilgrimage to Mekkah, are 
 the following : — Mohammed summoned a certain man named Amer- 
 bin-Mady to embrace islam, and as a motive declared that at last a 
 sound would be uttered at which all the dead would return to life, 
 and all the living die, whom a second sound would also restore to life 
 and both classes be formed in one line. The heavens at that awful 
 signal would fall in pieces, the mountains crumble to atoms, and 
 the flames of hell blaze forth with inconceivable fury. Amer be- 
 came a Musulman, and being afterwards demanded by the avenger 
 of blood for having slain a person, the prophet decided that he 
 could not now be punished for an act committed in his former state 
 of ignorance, since he had become a true believer. This man 
 belonged to the Benee Zubayd, against which tribe Mohammed 
 sent Sly, who plundered them and appropriated to himself a girl 
 that should have been reserved for the prophet, to whom a com- 
 plaint was therefore made against the commander of the faithful, by 
 one of the companions ; but Mohammed declared that whatever was 
 his was likewise Aly's. 
 
 The prophet now sent Sly to Yemen on a mission in which, six 
 months previously, Khalid-bin-Valeed had failed. The commander 
 of the faithful read Mohammed's letter to the people, and in one 
 day the tribe of Hamadan became Musulmans. Sly communica- 
 ted this news to the prophet, who was greatly rejoiced and fell in 
 adoration and thanksgiving to God, and on rising said, The mercy 
 of God be on the tribe of Hamadan. The conversion of all Yemen 
 followed that of this tribe. To this account Shaykh Tabersee adds 
 that Mohammed sent Sly to convert the people of Yemen, take 
 tithes of their property for religious purposes, and teach them the 
 laws of islam. He was also commissioned to collect the tribute 
 from the people of Nejran. 
 
 The prophet ordered Sly to summon the people of Yemen to em- 
 brace islam before proceeding to hostilities, and enforced the order 
 by the declaration, that if God by his instrumentality should bring 
 one man into the right way, it would be better for him than the pos- 
 session of all the sun shone upon, and to be the imam of such a per- 
 son was preferable to being his sole heir. In relating his success, 
 Sly said that at first the people of Yemen came out against him in 
 full armor, but as previously directed by the prophet, he addressed 
 the mountains and trees, which responded to him, and the Yemenees, 
 terrified at the miracle, received him with the greatest reverence and 
 embraced islam. When ordered to go on this mission, Sly seemed 
 to decline by saying he was young and did not know how to judge. 
 The prophet gave him a slight blow on the breast, saying, Lord, 
 
328 LIFE AND RELIGION [CH. 
 
 guide his heart ! 3.1y affirmed that he never afterwards had the 
 least doubt respecting any judgment he pronounced. 
 
 It is related that in the ninth year of the Hijret the Arab chiefs 
 and tribes came to the prophet and were ennobled by islam. It is 
 said that in this year the envoys of the chiefs of Himyar came to 
 Mohammed with letters certifying that those princes had embraced 
 islam. It is likewise said that a woman of the region of Medecnah 
 was this year stoned, by order of the prophet, on confessing four 
 times that she had committed adultery. 
 
 This year, as stated by Shaykh Tabersee, the verses entitled Lim- 
 itation of Keproach were sent down, namely : "But as to those who 
 accuse women of reputation of whoredom, and produce not four 
 witnesses of the fact, scourge them with fourscore stripes, and re- 
 ceive not their testimony forever ; for such are infamous prevarica- 
 tors ; excepting those who shall afterwards repent and amend ; for 
 unto such will God he gracious and merciful."* After this com- 
 munication Ausim-bin-Ady said, prophet of God, if one of ua 
 sees a man with his wife and tells it abroad, he will receive eighty 
 stripes ; and if he goes to bring four witnesses, the guilty man will 
 have perpetrated the crime and gone. The prophet replied, The 
 verse is thus communicated. Ausim acquiesced, but on his way 
 home met Halal-bin-Amayah, who swore he had found Shareek-bin- 
 Simha, in the act of adultery with his wife. Ausim then returned 
 with Halal to Mohammed, who, after hearing the story, summoned 
 Halal's wife and stated the charge made against her. The woman 
 replied that Shareek sometimes came to their house to learn the 
 Koran of them, and that her husband often left them together, and 
 she did not know if he were excited by jealousy or by inability to 
 provide for her, to charge her falsely with so heinous a crime. 
 
 The Most High now sent down the verses of malediction, namely : 
 " They who shall accuse their wives of adultery, and shall have no 
 witnesses thereof besides themselves ; the testimony which shall be 
 required of one of them shall be, that he swear four times by God 
 that he speaketh the truth : and the fifth time that he imprecate the 
 curse of God on him, if he be a liar. And it shall avert the pun- 
 ishment from the wife, if she swear four times by God that he is a 
 liar ; and if the fifth time she imprecate the wrath of God on her, 
 if he speaketh the truth. "f According to this communication the 
 prophet divorced Halal and his wife, and declared that the unborn 
 child belonged to its mother and had no father, and that the woman 
 should not be accused of adultery. He then said if the child 
 should possess certain characteristics, they would prove it was the 
 husband's child, but if it had certain other marks the child must 
 
 * Surah 24 : 6, 7. t Surah 24 : 8-10. 
 
XVIII.] OP MOHAMMED. 329 
 
 be Shareek's. The birth proved the latter true, for the child bore 
 the greatest possible likeness to Shareek. 
 
 Among other events of this year, Nejashy, in the mercy of God, 
 died in the month of Rejeb, and the prophet at Medeenah performed 
 prayers for him the same day, A light was constantly seen in his 
 tomb. Ummkulsoom, a daughter of the prophet, died in the month 
 of Shaban, the same year. In the tenth year of the Hijret, parties 
 from the tribes of Salaman and Muharib came to the prophet during 
 the season of his farewell pilgrimage, and became Musulman3. The 
 chiefs of Azud, Ghasan, Aumer, and the tride of Zubayd, with Ab- 
 dulkays and the chiefs of Kandah, this year embraced islam, as did 
 likewise the chiefs of the Benee Haneefah, in which tribe was Musay- 
 lemah,* who on returning to his own region claimed to be a prophet. 
 The tribe of Baheelah likewise became Musulmans. Some other 
 chiefs however visited Mohammed this year with the design to slay 
 him. 
 
 * See Note 136. 
 
CHAPTEE XIX. 
 
 Mohammed's last Pilgrimage : He inaugurates Aly his Successor : Falls 
 sick after his Return to Medeenah. 
 
 It is related that the prophet after his flight to Medeenah remained 
 there ten years, during which period he had not performed the hej, 
 and only one umrah.* The Lord of the universe now commanded 
 him to summon his followers to perform the hej, or pilgrimage, and 
 to come on foot and on lean camels from all sides far and near and 
 be ready to secure advantage both for this world and the next. He 
 therefore caused it to be announced every where that he should 
 perforin a pilgrimage, and ordered all who were able to be present. 
 Multitudes hereupon assembled at Medeenah, diligently observing 
 and copying the example of the prophet in respect to the mode 
 of pilgrimage. He started four days before the close of the month 
 Zeelkadah, and the company arrived at Zeelhaleefah soon after me- 
 ridian. Here Mohammed commanded the people to remove the 
 hair of the axilla and pubes, to perform ablutions, leave off all 
 sewed garments, and bind on themselves unsewn cloths. After 
 these preparations they performed the noon-prayers in the mesjid of 
 Sejerah. This service being ended, the pilgrimage f was com- 
 menced, or rather it was begun by the prophet himself. When the 
 company arrived at BaydHi, near the first meel,J the people formed 
 in two columns, occupying each side of the road, and Mohammed, 
 between the lines, introduced the hej by shouting, Labayh! — 
 Yes ! thou who hast no associate, thine are praise and thanks- 
 giving. He pronounced labayk a great many times, particularly 
 on seeing a mounted man, on ascending or descending an eminence, 
 at the end of night, and after prayers. The number of camels he 
 took with him for sacrifice is variously stated at sixty-four, sixty-six, 
 and a hundred. 
 
 The prophet made his entrance into the illustrious city of Mek- 
 kah on the fourth day of the month Zeelhejah, and entered the sacred 
 mesjid by the gate of the Benee Shaybah. He stopped by the door 
 and rendered thanksgiving and praise to God, and pronounced bless- 
 ings on his father Ibraheem. He then went to the black stone§ 
 and drew his hand over it and kissed it, after which he made seven 
 
 * See page 214. f Note 141. J Arabic— mile. § Note 142. 
 
CH. XIX.] LIFE AND RELIGION, ETC. 331 
 
 circuits around the Kabah, and performed two rukats of prayer be- 
 hind the place of Ibraheem. This done he went to the well of 
 Zemzem and drank of its waters, and said, Lord, verily, I have 
 asked of thee that wisdom which profiteth and that healing which is 
 sufficient for all ills. He recited this prayer facing the Kabah, and 
 came again to the black stone, over which he drew his hand and 
 kissed it, and then started for Sef&, reciting this passage of the Ko- 
 ran : " Moreover Safa and Merwah are two of the mountains of God : 
 whoever therefore goeth on pilgrimage to the temple of Mecca or 
 visiteth it, it shall be no crime in him if he compass them both. ' '* He 
 then ascended Sefa, and turning to the quarter of Yemen, rendered 
 praise and thanksgiving to the Most High, and prayed as long as one 
 would be in deliberately reading the chapter entitled the Cow.f He 
 then descended from this mountain and ascended Mervah, where he 
 continued as long as he had done on Sefa. After this he went again 
 to the latter mountain and prayed and returned to Mervah, and 
 thus continued to pass from one to the other till he had visited each 
 seven times. 
 
 When this task was performed, and while he was yet standing on 
 Mervah, he turned to the people and recited ascriptions of praise 
 and thanksgiving to God. He then signed behind himself and 
 said, This is Jibraeel, and he commands me to order all who have 
 not brought sacrifices with them, to withdraw by themselves and 
 change their hej to an umrah, which if I had foreknown, I would 
 not have brought a sacrifice myself, but would have done as many 
 of you now must ; yet as I have sacrifices to offer, it is not proper 
 for me to make the change. Omar demanded, How is it possible 
 for us to quit the hej when the water of its ablution drips from our 
 heads 1 The prophet answered, You will never believe in a proper 
 hej. Another man then arose and said, prophet of God, we un- 
 derstand the rules of our religion but as if we had been this day 
 created ; tell us, then, if what you have ordered is peculiar to this 
 year, or pertains to every hej. The prophet replied, This order is 
 perpetual. He then closed his hands by intersecting his fingers to- 
 gether, and said, The umrah has entered the hej, to be united with it 
 till the day of judgment. 
 
 At this juncture, the commander of the faithful entered Mekkah 
 on his return from Yemen, and going directly to his house found 
 his wife Fatimah rejoicing and adorned in variegated garments 
 breathing perfume. In astonishment he inquired the cause of this 
 premature joy, to which she replied that the prophet had so com- 
 manded. K\y immediately waited on Mohammed, who made him^ 
 his associate in the sacrifices. 
 
 The imam S&duk says that the prophet and his companions in 
 
 * Surah 2 : 153. t Surah 2.— A very long chapter. 
 
332 LIFE AND RELIGION [CH. 
 
 coming to Mekkah encamped at Abtah near noon on the eighth of 
 the month Zeelhejah. Ho there gave orders for the ablutatory rite 
 of the hej to be performed, and the pilgrim ceremonies to be com- 
 menced. He then advanced with his companions and cried, La- 
 bayk ! till he reached Mina, where the prayers for noon, evening, 
 night, sleep and dawn, were performed. On the morning of the 
 ninth day the prophet and his companions advanced to Mount Ara- 
 fat.* One of the many defections of the Koraysh was this, that 
 they refused to advance further than Mashar-ul-Haram, saying 
 they belonged to the sacred place and would not leave it. The rest 
 of the people advanced to Arafat, and on their return to Mashar the 
 Koraysh joined them and proceeded with them back to Mina. The 
 Koraysh had hoped that the prophet would be influenced to keep 
 with them, but they were disappointed, for the Most High communi- 
 cated to him this verse : "Therefore go in procession from whence 
 the people go in procession, "f Those referred to in this text are 
 Ibraheem, Ismaeel and Ishak, and the prophets who succeeded 
 them, all of whom visited Arafat. 
 
 The prophet halted and pitched his tent at Nemrah, opposite the 
 trees called Arak, and the people pitched their tents around his. 
 When the sun begun to decline from the meridian, Mohammed per- 
 formed ablution and came to Arafat, where he ceased to cry Labayk. 
 He advanced to the place which is called the mesjid of the prophet, 
 where he addressed the people who assembled around him, enjoining 
 them what to do and prohibiting what they should not do. Noon 
 and afternoon prayers were there performed with one azan, but at 
 different times. He then went to the place Vokoof, or the standing 
 place, and as the people crowded to approach him he reproved them 
 for it, and told them the proper standing ground of Arafat was ex- 
 tensive. 
 
 The people remained at Arafat till after sunset, with the exception 
 of some hypocrites who started sooner, when Mohammed and his fol- 
 lowers mounted to return. He ordered them to proceed slowly, 
 which he enforced by saying to the people that the hej was not per- 
 formed by racing horses, nor running camels. Fear ye God, and 
 perform the rites properly : do not run over poor people on foot. He 
 held in his own camel so strongly, that the camel's head was drawn 
 back to the saddle. On returning to Mashar-ul-Hiram, the prayers 
 for night and sleep were there performed, as were likewise morning 
 prayers the next day, the prophet having passed the night in that 
 place. He sent the women by night to Mina, ordering them not to 
 throw stones at the pillar of Shaytan in Akabah till sunrise, at which 
 hour he left Mashar-ul-Harara and proceeded to Mina, and then 
 threw seven stones at the pillar. 
 
 * Note 143. t Surah 2 : 195. 
 
XIX.] OP MOHAMMED. 333 
 
 Some traditions say that Sly had brought no camels for sacrifice, 
 others declared he had thirty-four or thirty-six. However that was, 
 the number offered by him and the prophet was one hundred, from 
 each of which Mohammed ordered him, on slaughtering the animals, 
 to separate a piece of flesh and put all the pieces in a stone pot. 
 Of the soup prepared from these pieces, the prophet and commander 
 of the faithful ate, thus tasting of the hundred camels. The skins, 
 blankets, and ornaments of the camels were not given to the butchers, 
 but all were bestowed in charity on the poor. 
 
 The prophet having shorn his head, went the same day and per- 
 formed the circuits of the Kabah, and the task of running between 
 Mervah and Sefa, after which he repaired to Mina, where he remained 
 till the thirteenth day of the month, on which day he three times re- 
 peated the ceremony of throwing seven stones at the pillar in Aka- 
 bah ; the stones were projected from the middle finger and thumb. 
 He then returned to Mekkah. 
 
 It is related that on the second day the prophet was at Mina, this 
 surah was sent down to him : " When the assistance of God shall 
 come, and the victory : and thou shalt see the people enter into the 
 religion of God by troops : celebrate the praise of thy Lord and ask 
 pardon of him ; for he is inclined to forgive."* By this communi- 
 cation he knew his last pilgrimage had come. He considered that 
 chapter a proof that the faith was established, and that he was now 
 released from human work. The Most High commanded him to 
 offer ascriptions of praise, and make intercession for himself. He 
 then mounted his camel and said, ye people, all the blood you 
 shed in the state of your ignorance is pardoned. Verily this is like 
 the day on which God created the heavens and the earth, and estab- 
 lished years and months, of which the number of the latter was 
 twelve. Of these twelve four are sacred to peace; namely, the 
 month of Kejeb, formerly called Mazar, and which falls between 
 Jamady and Shaban, and the three months of Zeelkadah, Zeelhe- 
 jah, and Moharrem. There is no greater infidelity than chafrging 
 the sacred months. Thi3 had been practised by the Arab tribes till 
 the year of the farewell hej, when the sacred months were made 
 unchangeable. 
 
 The prophet continued, ye people, Shaytan forever despairing 
 of being worshipped in your country in the form of idolatry, is satis- 
 fied to be served in another way. Let all, then, turn from Shay- 
 tan and trust in God. Verily, your women are prisoners taken 
 by divine cntrustment, and made lawful to you by religious rites, 
 and you mutually owe each othar certain duties, and in the number 
 of their obligations are these : that they defile not the conjugal 
 bed, nor disobey you respecting good works. If they are dutiful in 
 
 • Surah 110. 
 
334 LIFE AND EELIGION [CH. 
 
 these things, give them their food and clothing according to then- 
 rank, and do not beat them. ye people, I leave among you the 
 book of God, which, if you properly regard, you will never go 
 astray ; then hold it fast. As this day and month and city are hon- 
 orable and sacred, so has the Lord of the universe made your own 
 blood sacred, and likewise your property, neither of which must 
 you take from each other. Let those present report to those ab- 
 sent. Verily, after me there will be no prophet, and no sect suc- 
 ceeding you. He then raised aloft his blessed hands, and said, 
 Lord, be thou witness that I have imparted to them what was 
 necessary. 
 
 It is related that the prophet performed four umrahs, and the 
 imam S&duk affirms that he made the hej twenty times secretly, and 
 on each occasion dismounted to urinate at the pass of Mashar-ul- 
 Har&m, because that was the place where idols were first worship- 
 ped, and whence a stone was taken that was graved for the Koraysh 
 into a great idol called Hubel, and which the commander of the 
 faithful at last threw down from the Kabah. The prophet ordered 
 this stone idol to be buried at the gate of Benee Shaybah, for which 
 reason it became meritorious to enter that gate trampling over 
 Hubel. Ten, or, according to others, seven of these secret pilgrim- 
 ages, were performed before Mohammed assumed the prophetship. 
 He commenced the performance of prayer when he was four years 
 old, on a journey with his uncle AbutSiib to Busray. 
 
 When Omar became khaleefah, he prohibited two things which 
 Mohammed had allowed; namely, forming a connection* with a 
 woman for a limited period, and performing the pilgrimage by 
 proxy. 
 
 When the ceremonies of the pilgrimage were completed, the 
 prophet, attended by Sly and the Musulmans, left Mekkah for Me- 
 deenah. On reaching Ghadeerkhomf he halted, although that place 
 had never before been a menzil or stopping-place for kafilahs, be- 
 cause it had neither water nor pasturage. The reason for encamp- 
 ing in such a place was that illustrious verses of the Koran came 
 powerfully upon him, enjoining him to establish Sly in the khalSfat. 
 He had previously received communications to the same effect, but 
 not expressly appointing the time for Aly's inauguration, which, 
 therefore, he had deferred lest opposition should be excited and some 
 forsake the faith. If the company of pilgrims had passed Ghadeer- 
 khom, they would then have dispersed to their several quarters ; 
 therefore the Lord of the universe willed them to be assembled in 
 this place, that all might hear what should be said to the commander 
 of the faithful, and evidence in the case be complete, and no Mus- 
 ulm&n have any excuse for not acquiescing in the appointment. 
 
 * Note 144. f Note 145. 
 
XIX.] OP MOHAMMED. 335 
 
 This was the message from the Most High : " apostle, publish 
 the whole of that which hath been sent down unto thee from thy 
 Lord : for if thou do not, thou dost not in effect publish any part 
 thereof; and God will defend thee against wicked men, for God 
 directeth not the unbelieving people."* Being thus peremptorily 
 commanded to appoint Sly his successor, and threatened with pen- 
 alty if he delayed when God had become his surety, therefore the 
 prophet halted in this unusual place, and the Musulmans dismount- 
 ed around him. 
 
 As the day was very hot, he ordered them to take shelter under 
 some thorn-trees. Having ordered all the camel-saddles to be 
 piled up for a member or rostrum, he commanded his herald to 
 summon the people around him. Most of them had bound their 
 cloaks on their feet as a protection from the excessive heat. When 
 all the people were assembled, the prophet ascended the member of 
 saddles, and calling up to him the commander of the faithful, placed 
 him on his right side. Mohammed now rendered thanksgiving to 
 God, and then made an eloquent address to the people, in which he 
 foretold his own death, and said, I have been called to the gate of 
 God, and the time is near when I shall depart to God, be concealed 
 from you, and bid farewell to this vain world. I leave among you 
 the book of God, to which, while you adhere, you will never go 
 astray. And I leave with you the members' of my family who can- 
 not be separated from the book of God till both rejoin me at the 
 fountain of Koser. He then, with a loud voice, demanded, Am I 
 not dearer to you than your own lives ? and was answered by the 
 people in the affirmative. He then took the hands of Aly and 
 raised them so high that the white t of his armpits appeared, and 
 said, Whoever heartily receives me as his master, then to him Aly 
 is the same. Lord, befriend every friend of Aly, and be the 
 enemy of all his enemies ; help those that aid him, and abandon 
 all that desert him. 
 
 It was now nearly noon, and the hottest part of the day, and the 
 prophet descended from the member and performed two rukats of 
 prayer, by which time it wa3 meridian ; and the azan having been 
 proclaimed, the prophet and Musulmans made the noon prayers, 
 after which he went to his tent, beside which he ordered a tent to be 
 pitched for the commander of the faithful. When Aly was seated 
 in the tent Mohammed commanded the Musulmans, company by 
 company, to wait upon Aly, congratulate him on his accession to the 
 im&inate, and salute him emeer and emperor of the faithful. All 
 this was done by both men and women, none appearing more joyful 
 at the inauguration of Aly than did Omar. 
 
 Hasan-bin-Sabit now came to the prophet and asked permission 
 
 * Surah 5 : 71. t Note 146. 
 
336 MFE AND KELIOION [CH. 
 
 to recite an ode, embracing what Mohammed had done and said at 
 Aly's inauguration to the irnamate and khalafat. Permission being 
 granted, he ascended an eminence and with a loud voice chanted an 
 ode which is quoted by both sheeahs and sunnees, and which the 
 prophet himself approved saying, Hasan, you will always he 
 assisted by the Holy Spirit while you aid us by your tongue. 
 This condition intimated that Hasan would not continue firm in 
 Sly's interest, which was verified after the prophet's death. 
 
 It is related on the authority of both sheeah and sunnee tradi- 
 tions, that when the prophet had imparted all the precepts of his 
 faith to his people, except the indispensable duty of pilgrimage and 
 the public appointment of Aly to the khalafat, Jibraeel was sent 
 down, and on the authority of the Lord of the universe com- 
 manded these two institutions to be made. The prophet as 
 above related, summoned his followers to make the pilgrim- 
 age, on which he was attended by seventy thousand people, agree- 
 ing in number with the companions of Moosa, from whom that 
 prophet took a pledge of obedience to Haroon, but they violated it 
 and worshipped the calf and heavenly bodies ; and so it happened 
 in respect to the Musulmans that fell to idolizing Abubekr and 
 Omar. The injunction to inaugurate K\y was repeated at various 
 times. At length in returning from his last pilgrimage he was com- 
 manded by the Most High to turn to the right of the road, to the 
 site of the Mesjid of Ghadeer, about three meels from Hejfah, 
 where were a number of thorn-trees under which he ordered a place 
 for himself to be swept. 
 
 The traditions we are now following declare that Mohammed here 
 ordered a member of stones to be built, which he ascended and 
 said, God is worthy of praise and adoration, being exalted in His 
 own unity, and glorious in sovereignty. His greatness is manifest 
 to all His creatures, His omniscience extends to every thing, and 
 His omnipotence rules over all. Forever is He Lord of His own 
 greatness, and worthy of all praise and adoration. He created the 
 high heavens and levelled the low earths. He is most holy and in- 
 finitely free from all defect, the Lord of angels and Ruh.* He is 
 gracious to all His creatures, and bestows favors upon all whom 
 He causes to approach the gate of his glory. He sees all eyes, but 
 they see not him. He mercifully sustains His creatures, and is the 
 Lord of knowledge and dignity. His mercy extends to all, and 
 every thing is under obligation to His favor. He punishes accord- 
 ing to justice. His vengeance does not hastily arise, and He pun- 
 ishes less than is deserved. He knows the secrets of all hearts, and 
 nothing is concealed from Him. Nothing to him is secret or doubt- 
 ful. He encompasses all things, and is almighty over all. Nothing 
 
 • Note 147. 
 
XIX.] OF MOHAMMED. 337 
 
 resembles Him. He created all things when as yet there was no- 
 thing. He is eternal and without decline. He rules justly among 
 men. There is no Lord besides Him. He is almighty to execute 
 whatever He decrees, and all His works are in wisdom . He knows 
 every trifling thing that is done, and is the creator of the minutest 
 atoms. In what is visible and manifest it is impossible to describe 
 a single part of the perfection He displays. His mode of being is 
 unknown, and nothing is understood of His mysteries but what He 
 reveals. I testify, by his holy nature, to mankind, that He is the 
 Lord besides whom there is no Lord, and no other existence is wor- 
 thy of worship. He has filled the world with manifestations of His 
 holiness, purity, light and presence, and from eternity to eternity 
 He enlightens all. He is the Lord who executes His own decrees 
 without the counsel of any intelligent being, and has no associate 
 in ordaining His works, and there is no contrariety in His counsels. 
 He created all things without a model, and brought them into being 
 without any one taking trouble concerning it. He created man 
 from non-existence, and besides Him there is no Creator. He firm- 
 ly established His works, and bestowed good gifts on His creatures. 
 fie is the Just who never oppresses, and the Most Merciful to whom 
 all things return. I testify that He humbles all things before His 
 greatness by His own terrible majesty. He is universal King, who 
 built the heavens and guides the sun and moon for the benefit of 
 His creatures, which luminaries shall circulate till an appointed 
 time. He draws the curtain of night over the face of day, and the 
 curtain of day over the face of night. He is the crusher of every 
 enemy and the destroyer of every shaytan. 
 
 There is nothing correspondent to Him or like Him. He is One, 
 the only God of all creatures, to whom alone they can appeal in 
 their necessities. He is neither paternal nor filial in His nature, 
 and is not subject to accident. He is worshipped in His unity, and 
 is the great Lord! He purposes, then performs ; wills, and then 
 commands, and knows and numbers all things. He causes to die, 
 and after death restores to life. He makes rich and makes poor. 
 He causes to laugh and to weep. He brings near and removes far 
 off Sometimes He prohibits, and sometimes permits. Sovereignty 
 is his peculiar prerogative. He is worthy of the best worship. 
 All are in His hand, and He is almighty over all. He is victorious 
 and forgiving, the hearer of prayer, and the great Giver of favors. 
 He numbers the respirations, and is the Preserver of jins and of 
 mankind, and nothing is difficult or troublesome to Him, nor do the 
 importunities of solicitors weary Him. He is the protector of the 
 good, and bestows favors on the prosperous. He is the Lord of be- 
 lievers, and the Preserver of the universe ; that Lord who is enti- 
 tled to the praise of all His creatures, both in the time of their pros- 
 perity and in the season of their greatest calamity. 
 23 
 
338 LIFE AND RELIGION [CH. 
 
 I believe in Him, and in His angels, books, and prophets. I hear 
 His commands, and obey them, and hasten to do whatever pleases 
 Him, and accept whatever He pleases to send, such is my desire to 
 perform His mandate, and such my fear of His vengeance ; for He 
 is the Lord from whose wrath there is no refuge, though oppression 
 is not to be apprehended from Him. I profess myself His servant. 
 I claim Him for my protector, and communicate what He has im- 
 parted to me, in fear, if I should not, great punishment would over- 
 take me, which none, though most skilled in stratagem, could avert, 
 for there is no Lord besides Him. Verily, He has declared to me that 
 if I do not perform what He has commanded, I shall be unfaithful 
 in His apostleship ; verily, He guarantees me security from human 
 harm, and He is able to avert the mischief of all enemies. He 
 manifests mercy to His friends. 
 
 God, people, has communicated to me a command which I 
 have committed no fault in not imparting to you hitherto, and that 
 I will now deliver to you. Three times has Jibraeel visited me 
 with a salutation from my Lord, and commanded me that I should 
 stand in this place and declare to all, both white and black, that 
 Sly-bin- Abutalib is my brother, and heir, and khaleefah, and the 
 leader after me. His rank and relation to me is like that of Ha- 
 roon to Moosa, except there is no prophet after me. He is consti- 
 tuted over you, with authority to command, next to God and His 
 prophet. This is the meaning of the passage which the Most High 
 has communicated to me in the Koran : " Verily, your protector is 
 Grod and his apostle, and those who believe, who observe the stated 
 times of prayer, and give alms, and who bow down to ivorship."* 
 Mohammed then declared that Sly prayed and bestowed charity 
 while bowed in prayer, and in all things endeavored with pure in- 
 tentions to please God. I asked Jibraeel to intercede with God for 
 me that I might be excused from communicating this message, 
 knowing the devout were few and hypocrites many. I knew what 
 stratagems were practised, and the plots of those deriding islam, and 
 whom the Most High has described in His book as those who say 
 with the tongue what is not in their heart, which they think a light 
 matter although it is grievous. They have carried their injurious 
 treatment of me so far as to name me in derision the Hearkener, be- 
 cause S.ly was always with me and I looked to him and attended to 
 what he said. If I pleased I could name the individuals to whom I 
 refer, or describe them so that they would be known ; but I deal 
 with them in mercy and will not subject them to disgrace. 
 
 I know the Most High will not be satisfied unless I perform what 
 He has commanded. Know ye, then, people, that the Lord of 
 the universe has ordained S.ly your prince and ruler, your imam 
 
 * Surah 5 : 60. 
 
XIX.] OP MOHAMMED. 339 
 
 and leader, and has made obedience to him obligatory on Muha- 
 jerees and Ansarees, on citizens and on inhabitants of the desert, 
 on Arabs and Ajemees, on free and bond, small and great, white 
 and black, on all who worship God in the unity of His nature. 
 Over all these the authority of Aly extends and his orders reach. 
 Whoever disobeys him is accursed, and all that render him due 
 obedience shall enjoy the mercy of God. And whoever testifies to 
 his truth and rights, hears and obeys him, God will pardon. 
 
 ye people, this is the last time I am to stand in such an assem- 
 bly ; then hear my words, obey my injunctions, and receive the com- 
 mands of your Lord. Verily, God is master of your life and is your 
 Creator, and next to Him His prophet Mohammed is your lord, em- 
 powered to command, to guide your counsels and declare what is 
 necessary. Next to me, Sly is your prince and leader, in following 
 the commands of the Lord of the universe, and after him the imam- 
 ate, in my posterity of his sons, has authority to rule till the day you 
 meet God and the prophet at the judgment. Nothing is lawful or 
 unlawful but what God has made so, of all which He has given me 
 knowledge, and I have communicated the same to Aly-bin-Abutalib. 
 There is no science which God has not imparted to me, and I have 
 conferred it all on S.ly, who is the imam mentioned in the text, " I 
 have bestowed all things on the imam that makes manifest."* 
 ye people, stray not from him, be not cold toward him, nor proudly 
 reject his princely authority over you. He will guide you to the 
 truth. He will put away error, and no evil doer shall hinder him 
 in the way of God. He is the first person of the sect who believed 
 in God and the prophet, for whom he exposed his own life. With 
 the prophet he served the Most High, when besides them none of 
 mankind worshipped God. Reverence him, for God has given him 
 exaltation, and receive his inauguration as ordained of the Most 
 High. He is the imam appointed of God, and God will accept the 
 repentance of no one that rejects the authority of K\j. God has 
 made it obligatory on Himself to pardon none who act contrary to 
 His commands respecting Aly, and will punish such with great and 
 eternal punishment, which shall never end. Beware ye, then, of 
 opposing him, which if you do, you will become kindlings of that 
 terrible fire of which human beings and rocks of brimstone are but 
 the kindling fuel ; which fire God has prepared for the unbelieving. 
 
 ye people, I swear by God that the past prophets and apostles 
 announced the glad news of my advent, and I am the seal of the 
 prophets and apostles, and the conclusive proof of God to all crea- 
 tures inhabiting heaven and earth. Whoever doubts these things 
 is an infidel, like those in an idolatrous state of infidelity ; and he 
 who doubts my slightest remark doubts all I have said, and such 
 
 * Surah 36 : 11. See Note 148. 
 
340 LIFE AND RELIGION # [cH. 
 
 backslide to hell. From His own infinite exaltation God has be- 
 stowed on me a portion ; besides Him there is no Lord, and to Him 
 alone belongs my praise forever, in all circumstances. Render exalt- 
 ation to Sly, for next to me he is eminent above all mankind. By 
 our blessing the Most High sends sustenance to His creatures, and 
 saves them from destruction ; he who rejects me is doomed to the 
 wrath of God. 
 
 Verily, Jibraeel has informed me from the Lord of the universe 
 that whoever is inimical to Sly and does not acknowledge his imam- 
 ate, the curse and wrath of God will rest upon him. Let then every 
 soul see to it what he sends before him for the future ; and fear ye 
 God and oppose not Sly, lest your feet should tremble after being 
 firmly established in the faith : verily, the Lord of the universe sees 
 what you do. Sly stands in a very near relation to God. Be 
 counselled by the Koran, and understand its verses ; look to its com- 
 mands and follow not its resemblances. Verily, its verses will not 
 be explained to those who harm Sly, and no one will be able to ex- 
 pound the Koran but he whose hand I will take and draw up to 
 myself. I will raise his arms and show him to you all, namely, Sly- 
 bin-Abutalib, my brother and heir. Verily, Sly and the pure of 
 my posterity are the lesser weight I place among you, and the Koran 
 is the greater, and these two mutually sustain each other and will 
 not be separated till we are reunited at the fountain of Koser. My 
 family are the faithful of God among His creatures, and His rulers 
 on earth. 
 
 Verily, I have now delivered the message entrusted to me, and 
 performed the command of God, and what was necessary have caus- 
 ed you to hear, and what was sent down to me I have published. 
 What I have said is imparted from God. Verily, there is no com- 
 mander of the faithful besides this my brother who is standing by 
 my side, and the exercise of royalty over believers is unlawful to 
 any after me except him. The prophet here took Sly in his arms, 
 and raised him up till his feet reached Mohammed's knees. On 
 first ascending the member he had called Sly up to him and placed 
 him one step lower than himself. He now added, Sly is my 
 brother and heir, the repository of my knowledge, my khaleefah over 
 my sect, my substitute in interpreting the book of God to men, the 
 summoner of men to God, and the doer of that which pleases the 
 Most High. He fights the enemies of God, and is the friend of 
 those who obey God. He forbids sinning against God, and is the 
 khaleefah of the prophet of God, the commander of the faithful, the 
 leader in the true way, and the slayer of those that break treaties 
 and commit violence, and of those that forsake the faith. Know ye, 
 that what I have said will not be changed, for by the command of 
 my Lord I declare it. Lord, do thou love those that love Sly, 
 
XIX.] OF MOHAMMED. 841 
 
 and be the enemy of all his enemies, and let thy curse and wrath bo 
 against those that reject his authority. 
 
 Lord, thou didst declare to me that the im&mate belongs to 
 Sly thy friend, and now I have declared it to men, and ordain him 
 for what thou dost will, to perfect thy religion for thy servants, and 
 consummate thy favors in their behalf, for whose benefit thou didst 
 approve the faith of islam. And thou didst declare that whoever 
 should seek another faith than isl&m should never be accepted, but 
 shall be classed with the wicked in the future world. Lord, I 
 take thee to witness that what thou hast communicated to me con- 
 cerning this matter, I have declared. 
 
 ye people, verily, the Lord has perfected your >. faith by the 
 imamate of Sly. Whoever then does not imitate him and his sons 
 the imiims after him, till the judgment, the Most High will reject 
 his works and he will remain forever in hell without mitigation of 
 punishment. This is Aly-bin-Abutiilib, the greatest helper and the 
 worthiest and dearest of you all to God and myself. Rejoice in 
 him, for every approving text* of the Kwi,n relates to him, particu- 
 larly the surah f entitled " Man," which celebrates none but him. 
 Sly is the helper of the faith of God, the champion of the prophet, 
 the most devout of those who do well, one who guides and has found 
 divine guidance for himself. Your prophet, people, is the best 
 of the prophets, and his heirs the best of all who have been coadju- 
 tors and successors of the prophets. Envy was the cause of Shay- 
 tan's ejecting Adam from paradise ; do not then envy Sly, lest your 
 ■works prove vain and your feet turn from the way of faith. Adam 
 was sent down to the earth for one fault, notwithstanding he was the 
 chosen of the Lord of glory ; what then will be your punishment if 
 you knowingly disobey God ? Some of you are indeed the enemies 
 of God, though verily none but a wretch will be the enemy of Sly, 
 and none but a devout person will love him, and none but a believ- 
 er of purified faith will believe in him. The surah J entitled " The 
 Afternoon," was communicated in reference to Sly. 
 
 ye people, I have taken God to witness that I have imparted to 
 you the message committed to me, which> faithful delivery embraces 
 the whole duty of a prophet. Fear ye God as He should be feared, 
 and die only in the faith of islslm. Believe in God and His prophet, 
 and in the light sent down to him, namely, Sly-bin-Abutalib. 
 Light from the Lord of the universe circulates from me to Sly, and 
 to his posterity the imams of the truth, till the advent of Mahdy, who 
 will take possession of the truth of God, and of every truth that has 
 been in us whom the Lord of the universe has constituted His proof 
 and argument to transgressors, hypocrites and sinners of every class 
 and to all worlds. ye people, I cause you to know that I am 
 
 * Note 149. f Surah 76. + Surah 103. 
 
342 LIFE AND RELIGION [CH. 
 
 the prophet of God, whose apostles have preceded me : should I die 
 or be slain, would you renounce the faith and become infidels? 
 This would not indeed harm God, for you should not fancy that 
 your islam or faith lays Him under any obligation to you, lest He 
 be wroth with you and send upon you a severe punishment. Verily, 
 He will reward infidels at Serat.* 
 
 ye tribes of Musulmans, after me will arise several who will call 
 men into the way to hell, and who shall receive no help at the judg- 
 ment, but be doomed to the lowest perdition. Verily, I have commit- 
 ted the khalfifat to my posterity, to be held by them till the judgment. 
 I have communicated what was commanded, that it may be a witness 
 to all present and absent and those not yet born. Let those present 
 communicate it to the absent, and fathers to children, down to the 
 judgment day. My khalafat will soon be seized by violence, 'and 
 changed to a royalty, and God will curse those that do it. The 
 Lord of the universe will not leave you till He separates the unclean 
 from the pure ; that is, hypocrites from believers. The Most High 
 has not given you to understand what is secret, and till sedition 
 arises, hypocrites and the faithful shall no(; be known from each 
 other. The Most High gave me His commandments and prohibi- 
 tions, which I have imparted to Sly ; then obey him that you may 
 be safe both in this world and the next. I am the appointed way 
 of God, which He has commanded you to follow, and Sly after me, 
 and then my sons of his seed, the imams, who will guide to the truth, 
 and according to the truth judge among men ; and being the friends 
 of God no fear shall rest upon them, nor shall they be grieved in the 
 day of judgment. They are the army of God, and the host of God 
 are the faithful. The enemies of Sly are wretches that have trans- 
 gressed the truth, and are the brothers of demons, who teach one 
 another false doctrines which they have adorned for purposes of 
 mutual deception. The friends of Sly and his offspring are those 
 believers whom the Most High has mentioned in the verse, " Thou 
 shalt not find people who believe in God and the last day to love 
 him who opposeth God and his apostle ; although they be their 
 fathers, or their sons, or their brethren, or their nearest relations."! 
 They shall enter paradise in innumerable multitudes, while their 
 enemies will be doomed to hell. As they are cast into that abyss of 
 woe, it will be demanded of them, if they were not warned by those 
 inspiring the fear of God, and they will answer, yes ; but that they 
 gave the lie to the warning. Great is the difference between hell 
 and paradise. 
 
 ye people, I am the prophet, and Sly is my heir, and from us 
 will descend Mahdy, the seal of the imams, who will conquer all 
 religions and take vengeance on the wicked. He will take fortresses 
 
 * See Note 74. t Surah 58 : 22. 
 
XIX.] OB MOHAMMED. 343 
 
 and destroy them, and slay every tribe of idolaters, and avenge the 
 blood of the friends of God. He will be the champion of the faith 
 of God, and the water-drawer from the bottomless sea of divine 
 knowledge, and the rewarder of all according to their merit, and 
 will requite every fool according to his folly. He is the approved 
 and chosen of God, and the heir of all knowledge. He is most 
 valiant in doing right, and on him the Most High has laid the 
 business of the sect, and on whom benedictions have been bestowed 
 by all his predecessors. Evidence abides with him, and after him is 
 no proof, and there is no truth nor light but with him : none will be 
 successful against him, for he is the vicegerent of God on earth, the 
 lawgiver of God among mankind, and the faithful of God in public 
 and private. ye people, I have explained to you and caused you 
 to understand, and after me Aly will cause you to understand. I 
 call on you to ratify the appointment I have made, by shaking hands 
 with me and Sly in proof of your acknowledgment of his imamate, 
 Whoever breaks this covenant the evil will be his own, and whoever 
 performs it God will reward him. 
 
 Verily, hej and umrah are enjoined ; then make the pilgrimage to 
 the Kabah, for all that do so are enriched thereby, and those that 
 neglect it are impoverished. No believer has stood on Mount Araf&t 
 but God has forgiven all his past sins, and on finishing the hej his 
 account with God begins anew. God helps hajees,* and will recom- 
 pense them for their expenses, and will not cancel the reward of 
 well-doers. Make the pilgrimage to the Kabah devoutly, and per- 
 form all its rites. Attend to prayer and give charity as God hag 
 commanded you. If you forget the laws of islam, Sly will explain 
 them to you. Things lawful and unlawful are too numerous for me 
 to explain them to you now. I have already pointed them all out 
 to you ; do not change them, but keep them in mind and bequeathe 
 them to your children. The Koran assures you that after Aly-bin- 
 Abutalib his sons are to be imams, who, as I have declared, descend 
 from me and Sly. ye people, avoid transgression against God, 
 fear His wrath, and the judgment, the events of which day are great. 
 Remember the accounts of that day, and the scales in which actions 
 are weighed, and the account to be taken before the Lord of the 
 universe, and forget not favor and wrath divine. All that produce 
 good works in the judgment shall find favor, but the bad shall have 
 no portion in paradise. Certain traditions make it evident that by 
 bad works in this passage the prophet meant enmity to the command- 
 er of the faithful. 
 
 ye people, you are too numerous to ratify what I have done 
 by the form of shaking hands, and the Most High has commanded me 
 to receive your verbal acknowledgment and allegiance in regard to 
 
 * Pilgrims. 
 
344 LIFE AND RELIGION [CH. 
 
 the sovereignty of Sly-bin- Abut&lib and his sucessors the imams pro- 
 ceeding from me and him. Say, then, We are hearers and oheyers ; 
 we are satisfied, and will do according to what you have communi- 
 cated to us from our Lord and your Lord concerning Sly and his 
 sons, and we covenant with you in this thing with our hearts and 
 souls and tongues and hands ; in this faith we will live and die and 
 rise in the judgment ; we will not change nor nullify it, we have no 
 doubt nor misgiving respecting it ; we will not turn back from our 
 covenant, nor break our compact, but will obey the injunction you 
 have given us concerning the iniamate of the imams after him whom 
 you have declared his sons and yours. The first of them are Ha- 
 san and Husayn, after whom the Most High has ordained them to 
 be the sons of Husayn. Say ye, We render obedience to God and 
 to thee, and to Sly and to the imams his offspring in all things you 
 have enjoined in the covenant you have taken from us in their be- 
 half, and we will not make void the pledges we have given, and 
 there is nothing in our hearts inclining us ever to turn from this 
 faith ; to all which we take God to witness who is an all-sufficient 
 evidence ; and thou also art our witness to this compact, as well 
 as all known to us and unknown who obey God, and likewise 
 the angels of the Most High; but the testimony of God is 
 greater than all. 
 
 ye people, what will ye do ? Verily, the Most High knows 
 every thing that transpires, and the secrets of all hearts are manifest 
 to Him. Whoever finds the right way, finds it for himself; but 
 whoever wanders from it, the harm is his own. Whoever pledges 
 himself in this covenant, does it with God, and the hand of His 
 mercy is upon those that are faithful in it. Fear ye God and cove- 
 nant with Sly, the commander of the faithful, and with Hasan and 
 Husayn and the imams after Husayn, who are a kalemah* abiding till 
 the judgment. God will destroy every one that practises guile, and 
 ^ave merey upon all those that perform this covenant : such will re- 
 ceive a great reward from the Most High, while the injury done by 
 those that violate this covenant will recoil on themselves. ye 
 people, say what I have directed you, and salute Sly in the imam- 
 ate and sovereignty of the faithful, and acknowledge your obedience, 
 and render thanksgiving to God who has guided you when you 
 could not guide yourselves. 
 
 More respecting the exaltation of Sly is declared in the Koran 
 than I can enumerate in one place and assembly. Whoever obeys 
 God and the prophet and Sly and the imams of his posterity, will 
 be saved with a great salvation. And those that take precedence in 
 entering paradise, and rank highest there, are those that anticipate 
 others in first covenanting with Sly, acknowledging his authority, 
 and saluting him commander of the faithful. Such will be admitted 
 
 * Word or Creed. 
 
XIX.] OP MOHAMMED. 345 
 
 to approach near the Deity, and will secure to themselves great 
 mercy in the paradise of felicity. Say the word, that God may be 
 satisfied with you ; but if you and all the inhabitants of earth prove 
 infidels, it will occasion no harm to the Lord of the universe. O 
 Lord, pardon the believing men and women who believe in what 
 I have said and commanded, and be Thou wroth with infidel men 
 and women who reject what I have enjoined, and destroy them : 
 praise be to the Lord of the universe ! 
 
 All the companions of the prophet now raised their voices aloud 
 and said, We have heard and obeyed what God and his prophet 
 have commanded us, with our hearts, and souls, and tongues, and 
 hands, and all our members. The whole multitude closed around 
 the prophet and the commander of the faithful, and covenant- 
 ed with them by shaking hands. The first who did this was 
 Abubekr, then Omar, and others, among whom it is probable was 
 Osman, all of whom signed an accursed league to deprive Aly of 
 his office. After these men had pledged themselves to the covenant, 
 the Muhajerees and Ansarees and all the people did the same. 
 This formal and individual ratification of the covenant with the 
 prophet and Aly lasted three days, till at length all pledged their 
 faithful allegiance. Mohammed then said, I thank the Lord who 
 has given us exaltation over the universe. This form of pledging 
 allegiance to the khaleefahs by shaking hands was continued even 
 by those who forcibly seized on the office. 
 
 One tradition declares that previous to Aly's appointment to 
 the khalafat, he was alone with Mohammed a day and night, 
 during which time the prophet taught him all things. As this 
 happened when it was Auyeshah's turn to receive a visit from 
 Mohammed, she was curious to know what the prophet was 
 communicating to Aly, and pledged herself to keep the matter 
 secret if Mohammed would tell her ; but she violated her promise 
 and told Hafsah, another of the -prophet's wives, and both related 
 the affair to their respective fathers, Abubekr and Omar, who 
 formed a conspiracy to supplant Aly by accomplishing the death 
 of Mohammed. However, they failed in this design, but after 
 Mohammed's return to Medeenah they entered into a league,' the 
 first article of which was to set aside Aly from the government 
 of the Musulmans. Their league was written in the month of 
 Moharrem, in the tenth year of the Hijret, and they sent and 
 buried it in the Kabah, where it remained till the khalafat of Omar, 
 who took it away. 
 
 On the prophet's return to Medeenah, he went to the house of 
 his wife Ummsalmah, where he remained a month, without vis- 
 iting his other wives. Auyeshah, instructed by her father, tried to 
 allure him to her house, lovingly complaining of his absence from 
 her, but he replied by taxing her with betraying the secret about 
 
346 LIKE AND EELIGION [CH. 
 
 Aly's khalafat. He then ordered all his wives to be called, and 
 commanded them to render obedience to Aly as his successor, 
 whom he charged to protect and support these his wives while they 
 yielded him obedience, but if they disobeyed him to discharge them. 
 All were silent but Auyeshah, who said to the prophet, You never 
 commanded us authoritatively : to which he replied that she had 
 disobeyed him and would oppose Aly at the head of a party. 
 
 After dismissing his wives, Mohammed assembled the hypocrites 
 or opposers who had leagued against Aly and who were four 
 thousand in number. He made Asamet-bin-Zayd their emeer and 
 ordered them to retire to the frontier of Sham, but at their request 
 allowed them to remain some days and prepare for the journey, 
 for which he bestowed on them what was necessary. He made 
 great efforts to fit them out and clear Medeenah of them, and 
 sent Asamet to encamp a fursakh* from the city, when he was 
 suddenly attacked by the sickness which carried him from the world. 
 After the prophet was taken ill the hypocrites postponed their 
 departure. Mohammed then ordered Kays-bin-Sad, with others of 
 the Ansarees, to compel the hypocrites to leave the city, which was 
 immediately done. Asamet was likewise ordered to march forthwith, 
 but Abubekr and Omar induced him, after starting, to return to 
 the camp a fursakh from Medeenah, and there await the issue of 
 Mohammed's sickness, which was becoming more severe. Meanwhile 
 Auyeshah continued to send word of the progress of the disease, 
 and at last directed her father to return to the city with Omar and 
 such other persons as he thought proper to bring with him, for 
 there was no hope of Mohammed's recovery. Accordingly they 
 entered Medeenah by night secretly, and the next morning S.ly 
 being in attendance on the prophet, who was very sick r Auyeshah 
 sent to Abubekr to go and perform prayers with the people, as 
 neither Mohammed nor Aly would be present. 
 
 On going to the mesjid, Abubekr found the people waiting 
 for the prophet or Aly to lead their devotions. Abubekr told 
 them that Mohammed being very sick had sent him to con- 
 duct their worship. But a man rose and said, Who sent you 
 from the camp of Asamet ? I do not believe what you say. BiM 
 then ran to ask the prophet the truth of the matter, and knock- 
 ing loud at the door, Fazl-bin-Abbas went out and inquired what 
 he wanted. Bilal said that Abubekr was in the mesjid, and 
 entering the house told Mohammed what had happened, who the 
 night previous had declared that Abubekr had entered the city. 
 The prophet then ordered the people around him to carry him to the 
 mesjid, saying, By the Lord in whose hand my life is, a great 
 calamity has fallen on islam. Mohammed leaned one hand on the 
 shoulder of Aly, and the other on the shoulder of Fazl, and dragged 
 
 * About four miles. 
 
xix.] or MOHAMMED. 347 
 
 along his feet with great difficulty, till at last he entered the mesjid 
 and went to the mahrab, or place of the leader of prayer, and drew 
 away Abubekr, who, with the other hypocrites, hid himself among 
 the people. Mohammed now performed prayers in a sitting posture, 
 and being so weak that his pronouncing Allah akbar ! was not 
 heard by the people, Bilal repeated it after him. 
 
 When prayers were over the prophet looked around, but Abubekr 
 was not to be seen, on which he said, ye people, are you not 
 amazed at* the conduct of Abubekr and his companions, whom I sent 
 away with the army of Asamet and commanded them to go to 
 Sham ? He then ordered his attendants to lead him to the member 
 or pulpit, and he sat down on the first stair, when, after rendering 
 thanksgiving and praise to God, he said, ye people, verily, the com- 
 mand of my Lord has been communicated to me respecting a thing 
 you must follow. I have placed you on the luminous and straight 
 way, and have made the faith so obvious to you that its very night is 
 light as day. Act not then contrary to it after I am gone, as the 
 Benee Israeel did. I make nothing lawful or unlawful for you 
 which the Korfln does not. I leave among you two principal things, 
 which while you adhere to, you will never go astray : namely, the 
 Koran and my family, both of which are my khaleefah and cannot 
 be separated till they rejoin me at the fountain of Koser, where I 
 shall demand how you regarded them. Verily, on that day a number 
 will be put away from my fountain, as when you water camels you 
 drive away the strange ones. Some of them will say, I am such an 
 one, and such an one ; then will I answer, I know you, but after 
 my departure from the world you became reprobates from the faith, 
 therefore distance from the mercy of God and nearness to his wrath 
 is your portion. 
 
 The prophet then descended from the member, and went to his 
 sacred house, and till he .departed to the eternal world Abubekr 
 remained concealed in Medeenah. The Ansarees did what they did 
 in opposing the rights of the family of Mohammed, to which the 
 Most High had ordained thenr, and this was the reason that other 
 wretches took the khalafat violently. After doing this to one 
 khaleefah of God, then the other khaleefah, which was the book* of 
 God, they mutilated and changed and made it what they pleased. 
 
 It is said that Ibraheem, the son of the prophet, died in the month 
 Babeea-ul-evvel, in the tenth year of the Hijret, and was buried in 
 Bakeea. In the eleventh year of the Hijret, two hundred people 
 came from Yemen and embraced islam, which was the last party that 
 visited him for such a purpose. In the same year, at the command 
 of God, the prophet went to Bakeea and implored pardon for the 
 dead buried there, and said, Happy be your state, you have escaped 
 the sedition which will arise after me. 
 
 * See Note 149. 
 
CHAPTER XX. 
 
 Sundry Accounts relating to Mohammed's Manners, Family, and Rela- 
 tives : Story of Salman the Persian : Sketch of Abuzer and Mikddd. 
 
 Tub prophet often associated with poor and ill-clad people, which 
 offended some of his fastidious followers. A Yehoodee boy fre- 
 quently visited him and was sometimes sent by him on errands. 
 ' Failing in his attendance, Mohammed inquired the reason, and 
 learning that the boy was sick, went to see him. Finding him near 
 his end, he told him three times to say the kalemah or Mohammedan 
 creed, the boy each time looking to his father, who at last told him. 
 to do as he pleased. He immediately repeated the creed and died. 
 Mohammed performed the funeral rites and returned thanks to God 
 that he had saved a child from hell. 
 
 It is related that Mohammed raised Bil&l to life by sprinkling a 
 handful of water on him, he having been killed by a girl he loved, 
 and whom he had solicited 'in vain of her father in marriage. 
 
 On a certain occasion, Mohammed sent a detachment to attack a 
 town, the inhabitants of which made a sortie by night on the Musul- 
 mans, when from the mouths of four of their number who were 
 praying and reciting the Koran, a light proceeded exceeding the 
 splendor of clay, and darkness meanwhile surrounding the enemy, 
 the Musulmans slew and took them prisoners and captured their 
 town. 
 
 An old man coming to Mohammed, said, I am very poor and 
 have a large family ; can you help me 1 The prophet looked to hia 
 companions, and a man rose and said, I was lately in similar circum- 
 stances, but God has favored me. He then took the old man to his 
 house, and filling a great purse with gold and silver, presented it to 
 the man, who said, Do you give me all this ? Yes, said the man ; to 
 which the other replied, I am neither jin nor human, but an angel 
 come to prove you ; may God give you a good reward for your gen- 
 erosity. 
 
 A very poor but devout man named Jueeber was married at 
 Mohammed's order to the daughter of a rich noble, who gave his in- 
 digent son-in-law fine clothes, house and furniture ; but for three 
 nights succeeding his marriage he continued to pray and recite the 
 Koran without once noticing his bride. The father of the woman 
 hereupon complained to the prophet of his cold treatment. Mo- 
 
CH. XX.] LIFE AND RELIGION, ETC. 849 
 
 hammed summoned the man, who said the devotion he had ren- 
 dered to God was very little in comparison with the favor he had 
 received, but that he would remove all cause of complaint on the 
 score of affection. Jueeber was afterward martyred in battle. 
 
 Mohammed compassionating a very poor and devout man, gave 
 him two dirhems, which Jibriieel had brought from paradise for that 
 purpose, telling him to trade with them, which he did, doubling the 
 cost-price at every sale. Soon he became rich, and opened a shop 
 by the mesjid ; but as he did not attend prayers, Mohammed asked 
 him the reason. He replied, Shall I leave my goods to spoil here ? 
 I have sold to this man and must receive pay, and must cancel the 
 account of such another of whom I have bought. The prophet now 
 felt more troubled for the man than in his former state of poverty, 
 and Jibraeel asking him which of the two conditions he thought 
 best for the man, he said the first ; because his worldliness had 
 dissipated his concern for eternity. Then, said the angel, recover 
 the two dirhems from him. Accordingly Mohammed went to him 
 and asked him if he would not repay the two dirhems. Yes, said 
 he, and I will give you two hundred. The prophet answered that 
 he only wanted the two, which the man gave him, after which his 
 property went as it came till he was again left a poor and devout 
 man. 
 
 A man complained several times of his neighbor to the prophet, 
 who directed him to be patient. At last he told him on the next 
 Friday, when the people were coming to prayers, to put his goods 
 out of his house, and tell all who passed that he was moving %way 
 from his troublesome neighbor, who, on its being done, was so much 
 chagrined, that he came and pledged himself to give no further an- 
 noyance to the plaintiff. 
 
 A rich man in a fine dress being seated by the prophet, a poor 
 man in dirty clothes came and sat by the former, who carefully drew 
 aside his garments, but after some conversation with Mohammed on 
 the subject, he offered half his fortune to the poor man, who refused 
 it, saying he feared it would make him as proud as the one who 
 had despised him. 
 
 A certain person priding himself on his ancestry, said he was the 
 son of so and so, enumerating nine generations of infidels, to which 
 Mohammed rejoined, You will number the tenth with them in hell. 
 
 A man having a date-tree to which he passed through another 
 man's house, and as he did this without asking leave, the owner of 
 the house complained to the prophet, who offered to buy the date- 
 tree, and promised to give the owner one in paradise in exchange 
 for it, but all offers being refused, Mohammed ordered the tree to 
 be grubbed up and thrown down before the unreasonable man. 
 
 A woman who performed circumcision on females, calling on the 
 prophet, he inquired if she still practised in that way ; she replied 
 
350 LIFE AND BELIGION [CH. 
 
 in the affirmative, but that she would abandon it if he so commanded. 
 He told her to continue practising the rite. The sister of this 
 ■woman, who was a hair-dresser, was directed not to tie borrowed 
 locks to the hair of the females. 
 
 The imam Saduk relates that Khadeejah bore the prophet Kasim 
 and Taher, alias Abdullah, and Ummkulsoom, and Rokeeah, and 
 Zaynab, and Fatimah, who was married to the commander of the 
 faithful. Zaynab married Aboolaus-bin-Rabeeah ; and Osman-bin- 
 Afan married Ummkulsoom, but before she was taken to his house 
 she departed this life. When Mohammed was about to march to 
 the battle of Badr he gave Osman his other daughter, Rokeeah. 
 Mareeah, the Kibtee, bore to the prophet his son Ibraheem. The 
 other wives and maids of Mohammed bore him no children. Of his 
 three sons, Kasim was the eldest, from whom the prophet was sur- 
 named Aboolkasim. Kasim was born before Mohammed's assump- 
 tion of the prophetship, and his second son, Abdullah, was born 
 after that event, for which reason he was surnamed Tayyib and Ta- 
 ker, the good and pure, which titles some have mistaken for the 
 names of two other sons whom they ascribe to Mohammed, Kasim 
 and Abdullah died at Mekkah, and Ibraheem at Medeenah. 
 
 The daughters of the prophet were four in number, all born of 
 Khadeejah. The first, Zaynab, born before Mohammed's assump- 
 tion of the prophetship, and before it was unlawful to give a daughter 
 to an infidel, was married to Aboolaus, who was taken prisoner at 
 Badr, and afterwards became a Musulman. The second daughter, 
 Rokeeah, was betrothed to Atabah, the son of Abulaheb, but be- 
 ing divorced before the consummation of the marriage, she was after- 
 wards married to Osman, at Medeenah, where she died. The third 
 daughter, as above stated, had been affianced to this same Osman, 
 who was a sad infidel. It is the belief of many, however, that Ro- 
 keeah and Ummkulsoom were the daughters of Khadeejah by a 
 former husband, and some maintain they were the children of her 
 sister, for the prophet would never have given his own daughters to 
 any but a Musulman ; to which it maybe replied, that Osman was a 
 professed Musulman, and the prophet himself performed the funer- 
 al service of Abdullah-bin- Aby, a notorious infidel. Mohammed's 
 fourth daughter was Fatimah, the illustrious wife of the commander 
 of the faithful. Rokeeah died in consequence of the brutal beat- 
 ings she received from her wicked husband. 
 
 The prophet's son Ibraheem died in the eighth year of the Hijret, 
 aged one year, ten months and eight days. 
 
 It is related, on the authority of the imam Saduk, that the prophet 
 married fifteen wives, with thirteen of whom he cohabited, and 
 that nine of them were bound to him by the ties of wedlock when 
 he left the world. The two with whom he never associated, were 
 Umrah and Shinya. The first of the remaining thirteen, was 
 
XX-J 01 MOHAMMED. 351 
 
 Khadeejah, the daughter of Khuaylid ; "the next, Soodah, the 
 daughter of Zamah ; the third, Ummsalmah, whose proper name 
 was Hind, and she was the daughter of Abuamayah. His fourth 
 wife was Auyeshah, the daughter of Abubekr ; the fifth, Hafsah, the 
 daughter of Omar ; the sixth, Zaynab, the daughter of Khazeemah ; 
 the seventh, Zaynab, the daughter of Hajish ; the eighth, Kamlah, 
 the daughter of Abusufeean, and sumamed Ummbabeebah ; the 
 ninth, Maymoonah, the daughter of Haris ; the tenth, Zaynab, the 
 daughter of Amees ; the eleventh, Javeereeah, the daughter of 
 Haris ; the twelfth, Safeeah, the daughter of Hy-bin-Akhtab ; the 
 thirteenth, a woman who gave herself to the prophet, and whose 
 name was Khoolah, the daughter of Hakeem. He had moreover, 
 two select maids with whom he associated in turn as with his wives ; 
 one was Mazeeah and the other Reehanah. The names of the 
 wives he had at his decease were Auyeshah, Hafsah, Ummsalmah ; 
 Zaynab, the daughter of Hajish, Maymoonah, Ummhabeebah, Safee- 
 ah, Javeereeah, and Soodah. The best of them all was Khadeejah, 
 the next in worth, Ummsalmah, and the third in excellence was 
 Maymoonah. 
 
 While Khadeejah lived the prophet did not desire another wife. 
 She lived with him twenty-four years and a month. Her dower 
 was twelve* and a half aukeeahs, which is equal to one thousand 
 and five hundred deenars of our time. The dower of his other 
 wives was the same sum. 
 
 Mohammed's second wife, Soodah, had previously been married 
 to Sakran, who, after becoming a Musulman, died in Habeshah. 
 Auyeshah, the prophet's third wife, was betrothed to him in Mek- 
 kah when she was seven years old, and she was the only virgin he 
 espoused. He married her seven months after his entrance into 
 Medeenah, at which time she was nine years of age. She lived till 
 the khalafat, of Maveeah, and died nearly seventy years of age. 
 Ummshareek or Khoolah, who gave herself without dower to 
 the prophet, had been the wife of Aboolasker and borne him a 
 son called Shareek. Hafsah, the daughter of Omar-bin-ul-Khitab, 
 was married to Mohammed after the death of her former husband. 
 Khanees-bin-Abdullah, whom the prophet sent with a message to 
 the emperor of Ajem, on which journey he died, leaving no offspring. 
 Hafsah lived at Medeenah till the khalafat of Osman, or, by another 
 account, to the latter part of Aly's khalafat. Eamlah, the daughter 
 of Abusufeean, had been the wife of Abdullah-bin-Hajish, with 
 whom she went to Habeshah, where he became a Nasaranee and 
 went to hell, after which, the prophet married her. Ummsalmah, 
 whose mother was Autikah, the daughter of Abutalib, although 
 some give a different account of her family, at the direction of Mo- 
 
 * See Note 61. 
 
352 LIFE AND RELIGION [CH. 
 
 hammed made her own son agent in bringing about her union with 
 the prophet. She departed this life last of all Mohammed's wives. 
 She had previously been the wife of Abusalmah-bin-Abdulasad, by 
 ■whom she had two children, Zaynab and Omar. Zaynab, the 
 daughter of Hajish, was the first of the prophet's wives that died, 
 which event occurred in the khalaf&t of Omar. She had been the 
 wife of Zayd-bin-Harisah, whose story is elsewhere related.* Zay- 
 nab, the daughter of Khazeemah, had been the wife of Abaydah- 
 bin-Haris, or, as some say, of his brother Tufayl. She died in the 
 lifetime of the prophet. Maymoonah's first husband was Abuse- 
 brah, and she died in the thirty-sixth year of the Hijret. Javeereeah 
 was taken prisoner with her tribe, the Benee Mustalak, freed and 
 married by the prophet, and died in the fifty-sixth year of the Hijret. 
 Safeeah was a captive of Khyber, and ennobled by union with the 
 prophet. She died in the thirty-sixth year of the Hijret. With all 
 of these women Mohammed cohabited. 
 
 Of the women whom the prophet married but did not approach, 
 the first was Auleeah, the daughter of Zibyan, who, when brought 
 to him, was divorced before the consummation of the marriage. Sec- 
 ond, Kateelah, who was left a widow before wedlock was concluded, 
 or, as some say, was divorced. Third, Fatimah, the daughter of Sa- 
 hak, was espoused at the time the prophet received a verse directing 
 him to cause his wives to choose between him and the world, 
 namely : " prophet, say unto thy wives, If ye seek this present 
 life and the pomp thereof, come, I will make a handsome provision 
 for you, and I will dismiss you with an honorable dismission : but 
 if ye seek God and his apostle, and the life to come, verily God hath 
 prepared for such of you as work righteousness a great reward, "f 
 This unfortunate woman chose the world, and parting from Mo- 
 hammed, was at length reduced to the necessity of gathering camels' 
 dung in the streets as a means of subsistence, and was accustomed 
 to say, How ill-starred am I that chose the world ! Fourth, Shinya, 
 the daughter of Salet ; the prophet left this vain world before she 
 was brought to him. Fifth, Asmau, the daughter of Naman, who, 
 when brought to Mohammed, being envied by Auyeshah and Haf- 
 sah, was deceived by their telling her if she would gain the affec- 
 tions of the prophet she must be reluctant with him. Accordingly, 
 when he visited her she said, I take refuge in God from you ! to 
 which he replied, You have taken refuge where I confirm it ; go and 
 rejoin your own people; and immediately divorced her. Sixth, 
 Maleekah, whose conduct and fate was similar to the preceding. 
 Seventh, Umrah, the daughter of Yezeed, whom the prophet per- 
 ceiving to be leprous divorced her. Eighth, Layla, the daughter of 
 Khateem, -who, manifesting dislike to Mohammed, was set free by 
 
 * See page 354. + Surah 33 : 51. 
 
XX.] OF MOHAMMED. 353 
 
 him. It is said that she was torn by a wolf. The ninth was the 
 case of a woman whom her father, not wishing to give to Moham- 
 med, made a false excuse of her being leprous, which disease was 
 immediately inflicted on her by the miraculous power of the prophet. 
 The story of the tenth is differently related, some saying that she 
 was affianced, and others that she was married to Mohammed and 
 divorced. 
 
 According to these accounts, the prophet married twenty-one S 
 wives ; Shaykh Tabersee says eighteen, and others fifteen.'TnT" 
 shaykh adds that the prophet had two maids whom he regularly 
 visited as well as his wives. One of these was Mareeah, the daughter 
 of Shimoon, the Kibtee, and the other Keehanah, the daughter of 
 Zayd, both of whom were sent to Mohammed by Makukas, the king 
 of Iskandereeah.* Some say the prophet emancipated and married 
 Keehikiah, and that Mareeah died five years after Mohammed. A 
 woman affianced to the prophet, although the marriage might not 
 have been consummated, was ever after forbidden to wed another. 
 In two instances in which this was allowed by Abubekr and Omar, 
 after Mohammed's decease, the husband of one was smitten with 
 leprosy, and the other with insanity, through the miraculous power 
 of the prophet. Much more, a woman that had lived with him in 
 conjugal bonds, and whom he had left a widow, was sacred from all 
 men. Most of the sunnee ulemas, however, say that a woman 
 divorced by the prophet, before the consummation of marriage, 
 might lawfully wed another, which is contrary to the doctrine of the 
 sheeahs. 
 
 The prophet was aceustomed to give wedding feasts. When he 
 formed a purpose of taking a wife he sent a woman to examine the 
 lady, ordering her to smell the neck of the intended, saying if that 
 were fragrant, so was the whole body ; and to examine the instep of 
 the foot, for if that were plump so was the whole person. 
 
 The imam Saduk being asked how many wives were lawful for 
 the prophet, he replied, As many as he wished ; and that he was 
 allowed to marry whom he would of the daughters of his uncles and 
 aunts, and any other Musulman woman, without giving any dower, 
 which was a favor peculiar to Mohammed and lawful to none be- 
 sides. 
 
 After Mohammed's marriage to Khadeejah he went, on a certain 
 occasion, to a bazar, where finding for sale a slave by the name of 
 Zayd, he bought him, and in due time called him to embrace islam. 
 Zayd was called the freedman of Mohammed, to whom he was so 
 much attached that when his father came to take him away he refused 
 to go, which exasperated his father to such a degree that he would no 
 
 * Alexandria, or Alexandretta. Possibly this account may be reconciled 
 with the statement of Nejashy's sending Mareeah to Mohammed, by sup- 
 posing she was sent through Egypt under some care of Makukas. 
 
 24 
 
354 LIKE AND RELIGION [CH. 
 
 longer acknowledge Zayd to be his son, and the prophet kept him 
 as his own son. After the hijret to Medeenah, Zayd married Zaynab 
 the daughter of Hajish, with whom Mohammed fell in love on see- 
 ing her. Zayd understanding the matter proposed to his wife to 
 divorce her in order that the prophet might marry her, but this Mo- 
 hammed himself declined, till the Most High sent him a communi- 
 cation authorizing him to do it. After this the hypocrites said, He 
 prohibits women to us, but takes his son Zayd's wife to himself, upon 
 which some verses were sent down to stop the slander. This story 
 is related differently by others, but however it was, many verses 
 were communicated about the matter. At the marriage feast the 
 company wished to talk with the prophet, and he wanted to retire 
 with Zaynab, when another divine communication removed the dif- 
 ficulty, by requiring that those entertained by Mohammed should 
 leave as soon as the feast was over. 
 
 Ummsalmah previous to her marriage to the prophet had been the 
 wife of another man. Abubekr and Omar inquired of her if the 
 embrace of the prophet was like other men, to which she replied in 
 the affirmative. Jibraeel then brought him a dish prepared by the 
 Hoorees of paradise, of which he ate and became possessed of the 
 conjugal power of forty men, and approached all his wives in a night. 
 One clay the prophet saw a woman that pleased him, upon which he 
 immediately visited Ummsalmah, and told his followers that they 
 should thus in a lawful way quell any irregular desire. 
 
 The prophet was allowed to retract his oath,* particularly in the 
 case of Mareeah. Visiting Hafsah .one day, she left the room with 
 the prophet and Mareeah together. On returning she found the 
 door fastened, and when Mohammed opened it perspiration was drop- 
 ping from his forehead. After this he refrained from all his wives 
 for twenty-nine days, during which time he stayed with Mareeah, 
 whom he had sworn to visit no more, from which he was absolved 
 by a divine communication. To conciliate Hafsah he told her on 
 her oath of secrecy, that after him Abubekr and Omar would usurp 
 the khalafat, which she told to Auyeshah, and both to their fathers, 
 and these four wretches attempted to poison the prophet, but Jibraeel 
 forewarning him frustrated their design. 
 
 A blind man came once into Mohammed's room when Auyeshah 
 and Hafsah were present, and on his directing them to retire, they 
 said, The man is blind. True, rejoined the prophet, but you are 
 not. 
 
 It is related that the prophet had nine uncles, the sons of 
 Abdulmutalib : namely, Haris, Zobayr, Abutalib, Hamzah, Aydak, 
 Zarar, Mukvim, Abulaheb and Abbas, only four of whom left 
 children, to wit ; Haris, Abutalib, Abbas, and Abulaheb. Haris was 
 
 * Note 150. 
 
XX.] OP MOHAMMED. 355 
 
 the eldest son of Abdulmutalib, for which reason the latter was 
 surnamed Aboolharis. Haris assisted his father in re-digging the 
 well Zemzem. His sons were Abusufeean, Moghyrah, Nofal, Rabeea 
 and Abdeshems. Abusufeean became a Musulman at the conquest 
 of Mekkah, and Nofal at the siege of Khandak. Nofal had sons. 
 The prophet changed the name of Abdeshems to Abdullah, 
 and his descendants arc in Sham. Abutalib and Abdullah 
 the father of Mohammed were of the same mother, whose name 
 was Fatimah, the daughter of Amer-bin-Auyed-bin-Imram-bin- 
 Makhzoom. The name of Abutalib was Abdaminaf, and he had 
 four sons, Talib, Akeel, Jafer and Aly ; and two daughters, 
 Ummshany, whose proper name was Fakhtah, and Jamanah. The 
 mother of all these children was Fatimah, the daughter of A sad. 
 All left sons except Talib. Abutalib died three years before the 
 Hijret of the prophet. Abbas, who was called Aboolfazl, had the 
 office of dispensing the water of Zemzem. He became a Musulman 
 at the battle of Badr, and died at Medeenah in the khalafat of 
 Osman, and was blind toward the close of his life. He had nine 
 sons and three daughters; namely, Abdullah, Abaydullah, Fazl, 
 Kasim, Saeed, Abdurrahman, Tamam, Keseer and Haris. The 
 names of his daughters were Ummhabeeb, Aminah, and Safeeah, 
 The sons of Abulaheb were Atabah, and Ateebah, and Mateb, whoso 
 mother Ummjameel was the sister of Abusufeean. 
 
 Zayd, Mohammed's freedman, was bought for four hundred 
 dirhems, and Khadeejah gave him to the prophet, who emancipated 
 him. There is an account of .thirty-nine slaves possessed by Mo- 
 hammed, many of whom he freed ; some of them were martyred in 
 battle. He had four or more maid-servants. The prophet's prin- 
 cipal amanuensis was the commander of the faithful, but several 
 others were occasionally employed to write, not only common things, 
 but divine communications, some of which were purposely mis-writ- 
 ten, for which the prophet cursed those guilty of the deed. One day 
 Mohammed sent for Maveeah to write for him, who returned answer 
 that he was at dinner ; on being sent for again, he replied that he had 
 not done ; on which the prophet said, God cause that he be never 
 satisfied ! and Maveeah ever after suffered from hunger till he went 
 to hell. 
 
 Mohammed's door keeper was Anis-bin-Malik. He had several 
 muazzins, of whom the principal was Bilal, who was the first that ever 
 proclaimed the azan. Abutalhah was the prophet's herald, and Aly 
 and others were his beheaders of infidels. 
 
 A man who had once entertained Mohammed before his assump- 
 tion of the prophetship, waited on him after that event, when 
 Mohammed told him to ask what he pleased. He replied that he 
 wanted a hundred sheep, with shepherds to take care of them. After 
 a little reflection Mohammed said to him, They are yours. After he 
 
356 LIFE AND KELIGION [CH. 
 
 had gone Mohammed said, When Moosa was about to depart from 
 Misr,* he was ordered to take the bones of Yoosuf, but nobody knew 
 where they were. At last an old man said, If any one can give in- 
 formation, it is such an old man. To him Moosa went, and promised 
 him paradise to discover the bones of Yoosuf. This however 'the old 
 man refused, and demanded his own terms, which were to enjoy the 
 same rank in paradise that Moosa, did. And now, said Mohammed, 
 why did not this man who asked for a hundred sheep make a similar 
 request of me ? 
 
 In their state of idolatry the Arabs were classed in two tribes or 
 divisions, Helm and Hams. The Koraysh were the Hams, and all 
 others ranked under the division of Helm, who must have a Ko- 
 ray.-h patron of Mekkah in whose garments to perform the circuits of 
 the Kgbah, or to do it in a state of nudity, because it was said they 
 had sinned in their own garments, which could not therefore be worn 
 in that religious ceremony. A man to whom Mohammed was a pat- 
 ron became a Musulman. 
 
 The companions of the prophet were twelve thousand in number : 
 namely, eight thousand of Medeenah, two thousand of Mekkah, and 
 two thousand freedmen. 
 
 The imam Saduk said that the rewards of paradise were bestow- 
 ed in proportion to the advance in faith : as in a horse race the first 
 carries off the prize, so among believers, yet those in the last times 
 may perhaps outstrip the first. 
 
 Mohammed said that four men were his peculiar friends, Aly-bin- 
 Abutalib, Mikd&d-bin-ul-Asood, Abuzer, and Salman-e-Farsee. 
 
 Amar-bin-Yasir, a distinguished Musulman, owing a Yehoodee 
 thirty dirhems,t which are equal to three deenars, at the prayer of 
 Aly a stone was transmuted to gold, and then at Amar's prayer 
 became soft, so that he could separate from the mass three miskals, 
 the amount of his debt; all which being realized, he prayed again 
 that the gold might be turned to stone, lest independence should 
 tempt him to sin ; this too was done. The angels, said Mohammed, 
 wondered at his conduct, which would be rewarded hereafter. Amar 
 by the power of faith, at the command of Mohammed, and to con- 
 vince some infidel Yehoodees, took up a rpck which two hundred 
 men could not move, and declaring it seemed lighter than a tooth- 
 pick, at the prophet's order threw it on a mountain a fursakh'J dis- 
 tant. From that mountain at three paces he brought another rock, 
 several times the size of the former one, and threw it down with 
 such violence before the Yehoodees. that it broke to pieces and they 
 fled. Amar at last was slain in battle. During the engagement he 
 three times asked Aly if the time for his martyrdom had come ; and 
 in the third instance being answered in the affirmative, he rejoiced, 
 
 * Egypt. t See Note 61. t Eight miles. 
 
XX.] OF MOHAMMED. 357 
 
 saying he should now join his friends and the friends of Moham- 
 med ; and thus he fell a martyr. 
 
 In regard to the history of Salman-e-Farsee, or Salman the Per- 
 sian, Ibn-Babuyah relates, on the authority of the imam Moosa-bin- 
 Jafer, that a person once asked him how it was that Salman became a 
 Musulman. The imam replied, My father told me that one day the 
 commander of the faithful and Salman and Abuzer and a company 
 of the Koraysh were assembled at the tomb of the prophet, when 
 S.ly said to Salman, Will you not tell us from the first how you 
 came to embrace islam? Salman replied, Verily, if another had 
 asked I had not informed him, but obedience to you is obligatory. 
 I am of the people of Sheeraz, and of one of its principal families, 
 and was greatly beloved by my parents. On a certain festival, I 
 went with my father to the place of assembly, and while on the way 
 thither we passed a hermitage where a recluse with a loud voice 
 said, I testify there is no God but God, and that Eesa is the Spirit 
 of God, and that Mohammed is the beloved of God. On hearing this, 
 love of Mohammed became seated in my flesh and blood, and this 
 affection became so intense that eating and drinking were irksome. 
 My mother said to me, Why have you not prostrated and woisbip- 
 ped the sun ? But I refused to do it, and at last she ceased to urge 
 me. 
 
 On returning home I saw a letter suspended from the ceiling of 
 the house, and asking my mother about it, she said that she saw it 
 there when we came back from the festival, but told me not to go 
 near it lest my father should kill me. Wondering greatly what this 
 letter contained, I waited till night, and when my father and mother 
 were asleep, I arose and read the epistle in which was written : In the 
 name of God the compassionate, the merciful : This is a league and 
 covenant from God to hazret Adam, of whose posterity a prophet will 
 arise, Mohammed by name, who will command men to cultivate 
 good dispositions and agreeable qnalities, and forbid men to worship 
 any but God, and prohibit idolatry. Roozbeh, such was my name, 
 thou art a successor of Eesa ; now then believe and abandon fire- 
 worship. On reading this, I swooned and my love for that prophet 
 increased. 
 
 When my father and mother understood what I had done, they 
 put me in a very deep pit, and said, If you do not renounce what 
 you have embraced, we will kill you. I replied, Do what you 
 please with me, but the love of Mohammed will never leave my 
 tosom. Here Salman observed, Before reading that letter I did not 
 know Arabia, Irit was taught it by divine power. I remained a 
 long time in the pit, my parents sending down to me daily a little 
 round cake of bread. After a protracted imprisonment, I raised 
 my hands toward heaven, and said, Lord, thou hast caused me to 
 love Mohammed and his successor, Aly-biij-Abutalib ; then for his 
 
358 LIFE AND RELIGION [CH. 
 
 sake deliver me soon, and give me enlargement from this suffering. 
 A person clad in white garments then came to me, and said, Rise, 
 Roozbeh ; and taking my hand, he brought me to the hermitage, 
 where I said, I testify there is no God but God, and that Eesa, is 
 the Spirit of God, and that Mohammed is the beloved of God. The 
 recluse put his head out of his cell, and said, Art thou Roozbeh ? 
 Yes, said I ; and he took me in, and I served him two full years. 
 As he was about to die he said, I bid adieu to this vain world. I 
 inquired to whom he would now commit me. He replied, I know 
 of no one my equal in the religion of the truth, except a devotee in 
 Antakeeah.* When you find him, give him my salutation and 
 deliver this tablet to him ; saying which he departed to the eternal 
 world. 
 
 Having performed the funeral rites for the deceased, I carried the 
 tablet, as directed, to the recluse of Antakeeah, before whom I repeat- 
 ed the testimony concerning God, and Eesa, and Mohammed ; on 
 which he rejoined, Art thou Roozbeh ? I replied in the affirmative; 
 I served him two years. When he foretold his death, I inquired to 
 whom he would intrust me ; he replied that he knew of none his 
 equal in the true faith but a devotee in Iskandereeah, to whom 
 give my salutation and this tablet. Having perform his funeral rites, 
 I went to the recluse as directed, and again repeating the testimony 
 as before, he, like the others, asked if I were Roozbeh, and I like- 
 wise served him two years till his death, before which I asked to 
 whom he would commit me, and he replied, I know none equal to 
 me in the true word. The time is near when Mohammed-bin-Ab- 
 dullah-bin-Abdulmutalib is to enlighten the world. Go and search 
 him out, and when you find him, give him my salutation and this 
 tablet. 
 
 After I had bathed and robed and buried my last teacher, I took 
 the tablet and joined a travelling company, agreeing to serve them 
 on the condition that they should furnish me food and water. 
 When the hour for their repast came, according to the custom 
 of the Koraysh infidels, they produced a sheep and beat it to death 
 with sticks, f and having roasted part and baked part, called me to eat. 
 But as the animal had been killed in an unlawful manner, I refused. 
 Again they urged me to eat, but I replied, I am a devotee, and 
 devotees do not eat flesh. Upon this they beat me nearly to death, 
 when one of them said, Let him alone till we drink wine, and if he 
 does not join us in that, then kill him. But as I refused wine on the 
 ground that I was a devotee, they fell upon me with the design to 
 kill me, but I said to them, Do not kill me, nor beat me, and I 
 will be your slave, and surrendered myself to one of them, who sold 
 me to a Yehoodee for three hundred dirhems. 
 
 * Antioch. 
 
 t Beating animals to imbue the flesh with blood has sometimes been prac- 
 tised. 
 
XX-] OP MOHAMMED. 359 
 
 The Yehoodee demanded my history, which I told him, and add- 
 ed, I have no sin but love to Mohammed and his successor ; upon 
 which he said, I hold both you and Mohammed as enemies. He 
 then brought me out to the door of his house, where was a vast 
 quantity of sand, and said, Wallah ! Roozbeh, if you do not carry 
 away all this sand before to morrow morning, I will kill you. I 
 toiled severely all night, and when exhausted I raised my hands to 
 heaven and said, Lord, thou hast given me love for Mohammed 
 and his successor, then by the exaltation of the prophet deliver me 
 and relieve me from this toil. Immediately the Almighty sent a 
 wind which carried all the sand to the spot the Yehoodee had point- 
 ed out. When he came out of his house in the morning and saw 
 what was done, he said to me, You are a wizard and sorcerer : I 
 do not know what to do with you ; but you must be ejected from 
 this city, lest you destroy it. 
 
 The Yehoodee then took me out of the city and sold me to a wo- 
 man, whose name was Saleemah, who was very kind and indulgent 
 to me. She had a garden which she said was mine, and that I 
 might enjoy the fruit or bestow it in charity as I pleased. I remain- 
 ed a long time in that condition, till one day being in the garden I saw 
 seven persons approaching, with a cloud shading their heads, and said 
 to myself, Verily, they are not all prophets, but there is a prophet 
 among them. At length they entered the garden, and I recognized 
 them to be the prophet, the commander of the faithful, flamzah- 
 bin-Abdulmutalib, Zayd-bin-Harisah, Akeel-bin-Abutalib, Abuzer, 
 and Mikdad. They ate the windfall dates, as the prophet directed 
 them not to injure the fruit of the garden. I went to my mistress 
 and asked her to give me a basket of dates, and she said I might 
 have six baskets. Accordingly I brought a basket of fresh dates and 
 said in my heart, If this man is a prophet he will not eat of that which 
 is set apart as alms, but will eat of religious offerings. On presenting 
 the dates I said they were alms, upon which the prophet and K\j 
 and Hamzah and Akeel, being of the Benee Hashim to whom alms 
 were unlawful, refused to eat, but the other three men ate. I said 
 in my heart, This is one sign of the last prophet of time of whom 
 I have read in books. I then presented another basket, saying that 
 it was hadeyah, or religious offering, and immediately the prophet 
 stretched out his hand, saying, Bismillah !* let all eat ; which they 
 did. This, said I, is another sign. As I was much perplexed I 
 walked to and fro behind him weeping, and he turned and said, Do 
 you desire to see the seal of prophecy ? I answered, Yes. He then 
 bared his shoulders, between which I saw the prophetic seal, with 
 some hairs in it, and I fell to the earth and kissed his blessed feet. 
 
 He said to me, Go, Roozbeh, to your mistress and tell her that 
 
 * In the name of God. 
 
360 LIFE AND RELIGION [CH. 
 
 Mohamined-bin-Abdullah says, Sell me this slave. She replied 
 that she would not sell me for less than four hundred date-trees, 
 two hundred to be of the green kind, and two hundred of the red. 
 On reporting this, the prophet said, How very easy to me are these 
 terms. He then told Sly to collect the seeds of the dates they had 
 been eating, and himself thrust them down into the earth, while Sly 
 watered them. When the second seed was planted, the first had 
 vegetated ; and when the work was finished, all the trees were ma- 
 ture and laden with fruit. The prophet then sent for the woman 
 to take possession of the trees and deliver the slave ; but on seeing 
 the new grove she declared she would not adhere to the bargain 
 unless all the trees produced fruit of the green species, upon which 
 Jibraeel descended and drew his wings over the trees and all were 
 changed to the kind required. The woman then said to me, One 
 of these trees is worth more to me than you and Mohammed both ; 
 to which I replied, To serve him one day is better for me than 
 to possess you and all your property. The prophet then freed me 
 and named me Salman. 
 
 Six things, said Salman, excite my wonder, three of which occa- 
 sion tears, namely : separation from friends, that is, from Mohammed 
 and his companions ; death and the state after it ; and standing be- 
 fore the Lord to render the account. The three other things excite 
 laughter : fir?t, when one seeks this world, and death seeks him ; 
 second, when a person is forgetful of futurity, but the Most High 
 and the angels are not forgetful of him, but record his works ; third, 
 one who fills his mouth with laughter, but does not know if God is 
 satisfied or angry with him. 
 
 Salman was made governor of Madaeen* by Omar, who subse- 
 quently sent him a letter complaining of his eating barley bread 
 and making baskets to the disgrace of his office. Salman replied 
 with great boldness, and rebuked Omar for violently depriving Sly 
 of his rights, and told him to do as he pleased, for his power only 
 extended to his life. 
 
 Other traditions give a somewhat different account of Salman, and 
 say that passing a kileeseea, or church near Isfahan, he entered it 
 and was pleased, but his father chained him for doing so. By the 
 assistance of the Nasaranees he escaped to Sham, where he passed 
 from one devotee to another. At last Mohammed bought him of a 
 Yehoodee for five hundred date-trees and one hundred and forty 
 miskals of gold.^ The trees were produced by Mohammed, as in the 
 foregoing tradition, and a stone was changed to gold to pay the bal- 
 ance of the price. Salman is said to have been the master of all 
 knowledge. 
 
 On a certain occasion Salman declared that he had heard from 
 
 * Madain, or Ctesiphon. 
 
XX.] OF MOHAMMED. 361 
 
 the prophet that if a man had a maid-servant and did not approach 
 her nor give her to a husband, if she should commit fornication the 
 sin would, as it were, belong to her master 
 
 Salman being in the hands of infidels who beat him barbarously 
 to make him renounce his faith, they told him at last to call on 
 his God to curse them ; but he prayed for patience. Suddenly the 
 roof of the house where they were, opened, and Salman saw Moham- 
 med, who told him to curse his oppressors, as none of them would 
 ever believe. He then asked them what curse he should imprecate 
 on them. They said, Bid our whips with which we have beaten 
 you to become double-headed vipers and kill us ; which was forth- 
 with done. 
 
 Some say that Salman was probably of the people of Isfahan. He 
 was the slave of more than ten masters in succession. He gave 
 all he possessed to the poor. He had a cloak, but no house, and 
 slept under walls and trees. Being importuned to have a house 
 built for him, he refused, till at last the builder engaged to make it 
 so low that when he stood up his head would touch the roof, and so 
 small that when he- extended his legs they would touch the wall. 
 Sly declared that Salman was as wise as Lokman.* Angels convers- 
 ed with him. 
 
 Salman being one day seated in the most honorable place, Omar 
 contemptuously said, What Ajemeef is this ! Mohammed then as- 
 cended the member of the mesjid, and said, All the sons of Adam are 
 equal, like the teeth of a comb. An Arab has no preeminence over 
 an Ajemee, nor red over white, except that imparted by devotion 
 and religious observance. Salman is a sea without end, and a treas- 
 ury which cannot be exhausted. 
 
 In the book entitled Fazaeel, it is related that a person by the 
 name of Asbagh visited Salman in the beginning of the khalafat 
 of the commander of the faithful. He was still governor of Ma- 
 daeen, having been appointed to that office by Omar. He was then 
 very sick, and turning to the relator, said, Asbagh, the prophet, 
 assured me that when my death approaches, the dead will speak to 
 me. I wish to know if my departure is near. He then ordered a 
 bier to be brought, and a carpet to be spread on it, and four men to 
 carry him to the burying-ground of Madaeen, where he was set 
 down, and having directed his attendants to turn his face toward the 
 keblah, he said with a loud voice, As-salam alaykum ! j ye people of 
 the old and corrupted field ! the peace of God be upon you, ye who 
 are concealed from the world. There being no answer, he cried 
 again, As-salam alaykum ! ye who have tasted death, ye whose cov- 
 ering is earth, ye who have reached the reward of your works in this 
 world, and now wait the blast of Israfeel's trump to rise ! I demand 
 
 * Note 151. -|- Persian. J Peace unto you ! 
 
362 LIFE AND RELIGION [CH. 
 
 of you by the truth of the Almighty God, and by the truth of the 
 beloved prophet, that one of you answer me. Verily, I am Sal- 
 man-e-Farsee, the freedman of the prophet of God, and he has told 
 me that when my death approaches, the dead will speak with me, 
 and I wish to know if my death is near. 
 
 One in his grave now began to speak and said, As-salam alaykum ! 
 the mercy and blessing of God be upon you ! ye who build and 
 are yourselves transitory, and are busy on the arena of the world ! 
 lo, I hear thy words, and will quickly answer : ask what thou wilt ; 
 God be merciful to thee. Salmon rejoined, thou that speakest 
 after death and its sorrows, art thou of paradise or of hell V The 
 dead replied, I am of the number on whom God has bestowed favor 
 and in His mercy introduced to paradise. Salmau said, Thou ser- 
 vant of God, describe to me what thou hast experienced. He an- 
 swered, Verily, cutting the body to pieces many times with shears 
 is easier than the agony of death. 
 
 Know thou that the Most High had bestowed divine favors on me 
 in the world, and I had well discharged my duties. I read the Ko- 
 ran, and was very dutiful to my father and mother. I avoided 
 what was forbidden, and feared to be unjust and oppressive to 
 servants. Night and day I took pains and strove to find out and do 
 what was lawful, through fear of standing before God to be ques- 
 tioned. When I was in the very height of enjoyment, exultation 
 and gladness, suddenly I fell sick, and thus continued a number 
 of days, till my period on earth ended. A man then came to me, 
 of gigantic size and awful look, and stood still before me in the air. 
 He signed to my eyes and made them blind ; to my ears and made 
 them deaf; and to my tongue and made me dumb. Now wept my 
 family and friends. I addressed the being before me, and said, 
 Who art thou, that turnest me away from my family and children ? 
 He replied, I am the angel of death, and have come to remove thee 
 from the house of this world to the house of futurity. Verily, the 
 period of thy life is ended, and the time of thy death has come. 
 
 While he was thus speaking, two other persons appeared, in form 
 and countenance the most beautiful I had ever seen. They sat 
 down on each side of me, and said, As-salam alayka,* the mercy 
 and blessing of God be upon thee ! Verily, we have brought thee 
 thy book ; take it and look in it. I said, What book is this that I 
 must read ? They replied, We are the two angelsf who attended 
 you in the world and wrote your good and bad deeds, and this is 
 the book of your works. When I read the account of my good 
 deeds which was in the hands of the angel called Rakeeb, I rejoiced 
 and laughed, and felt great delight ; but when I looked at the book 
 of my sins, in the hands of Ateed, I was. extremely saddened and 
 wept. They bade me rejoice, for happiness awaited me. 
 
 * Peace unto thee ! t Note 152. 
 
XX.] OP MOHAMMED. 363 
 
 The angel of death now approached and gradually drew my soul 
 from my body. Every pull he made was equal in agony to all 
 pains under heaven. This continued till my spirit reached my 
 heart, when he signed to me with a dart, which if he had laid on the 
 mountains would have melted them, and forcibly drew my soul from 
 my nostrils. Then I heard the loud weeping and lamentation of 
 my family, and understood all they said and did. As their mourn- 
 ing over me was excessive, the angel of death turned to them in 
 wrath, and said, What is the cause of your weeping ? I have done 
 no injustice to the spirit, that you should complain, and no violence 
 that you should shriek and weep. We are all the servants of God, 
 and verily you would have done the same to me if He had command- 
 ed. I have not taken the soul till the period of life was finished, 
 and he goes to the merciful Lord, who will do by him as He pleases, 
 and He is almighty over all. If you are patient, you will be re- 
 warded ; but if you lament impatiently, you will be sinners. Many 
 times must I return to take sons and daughters, fathers and mothers. 
 He then left my body and departed with my spirit, which another 
 angel took from him and bound it in a silk garment, carried it up to 
 heaven and placed it near the Lord in less than the twinkling of an 
 eye. The Most High questioned me about every thing I had done, 
 great and small, about prayer, and fasting the blessed month of 
 Ramazan ; about the pilgrimage to the Kabah, reciting the Koran, 
 alms-giving, obedience to parents, murder, taking the property of 
 orphans, abusing the servants of God, about devotion at night when 
 people are asleep, and such like things He interrogated me. 
 
 My soul was then sent down to the earth, by which time a person 
 came to bathe my dead body, as the commencement of funeral rites. 
 He removed my clothes, and my soul addressed him, saying, Ser- 
 vant of God, be gentle with this weak body. Verily, I came out of 
 none of the veins but the one sundered, and from none of the mem- 
 bers but the one broken. The bather, indeed, heard me not, for if 
 he had, he never would have performed the rite. He poured water 
 on my body, washing me three times. He then robed me in three 
 garments, sprinkling upon me the funeral drugs, and with such pre- 
 paration* I started for the house of futurity. The bather had taken 
 the ring from my right hand and given it to my eldest son, saying, 
 May God recompense you for the distress occasioned by your father's 
 death, and grant you a great reward and patience to bear the afflic- 
 tion. Having robed me, he recited the service for the dead, and 
 called my family and neighbors to bid me adieu. After this mourn- 
 ful farewell, they laid me on a wooden bier. My soul was now be- 
 tween my face and my robe. Prayers were performed over me, 
 after which they carried me to the grave, where, with my family and 
 
 * Musulmans do not use coffins, except the body is carried to a distance. 
 
364 LIFE AND RELIGION [CH. 
 
 friends hanging around me, I experienced great fear, as if I had 
 fallen from heaven to earth. They then put me in the grave and 
 enclosed me with brick and filled the grave up with earth. 
 
 My soul now returned to my tongue and ears, and as the people 
 were about to leave my grave, I felt very sad, and exclaimed, Would 
 that I were of this company, to return with them. But a person on 
 the margin of the grave replied, It is not for you to return, and he 
 recited this passage : " When death overtaketh any of them he saith, 
 Lord, suffer me return to life, that I may do that which is right ; 
 in professing the true faith which I have neglected. By no means. 
 Verily, these are the words which he shall speak : but behind them 
 there shall be a bar, until the day of resurrection."* 1 inquired, Who 
 art thou that speakest with me ? He replied I am Meinbah, an 
 angel whom God has made vakeel or ruler over all mankind, to 
 punish them after death, till they write all they have done as a tes- 
 timony before the Lord of the universe. 
 
 He then took hold of me and set me upright and said, Write 
 your deeds. I replied that I didnot remember them. He said, Did 
 you not hear the word of your Lord declaring in the Koran, " God 
 has taken an exact account thereof ; but they have forgotten the same : 
 and God is witness over all things, "t But, said the angel, write 
 and I will recall to your mind what you have done. I answered, 
 Where is paper to write upon ? He then drew forth a side of my 
 robe, and it was changed to paper, and he said, This is the book in 
 which you must write. But whence shall I get a pen ? said I. He 
 replied, Your right index-finger is your pen. And where shall I find 
 ink? I asked again. Your saliva is the ink, said he. He then 
 repeated to me every thing, great and small, that I had done in the 
 world, which I wrote, after which he sealed the writing and bound 
 it as a yoke on my neck, and it seemed heavier to me than all 
 the mountains of the world. I then said to him, Membah, why 
 do you this to me ? He replied, Have you not heard the word of 
 your Lord, saying, " The fate of every man have we bound about 
 his neck ; and we will produce unto him, on the day of resurrec- 
 tion, a book wherein his actions shall be recorded : it shall be 
 offered him open, and the angels shall say unto him, Bead thy 
 book ; thine own soul will be a sufficient acountant against thee, 
 this day."} Membah added, This address will be made to you in 
 the day of judgment, where you will be present and your deeds 
 will be laid open before your eyes, and you must testify that day to 
 your own life : saying which ,he left me. 
 
 Munkir§ next approached me with a most awful look and terrible 
 countenance, and having an iron mace in his hand which all jins 
 
 * Surah 23 : 102. f Surah 58 : 7. 
 
 t Surah 17 : 14, 15. $ Note 152. 
 
xx ] or MOHAMMED. 365 
 
 and mankind assembled could not move. He then shouted to me 
 with terrific voice, which, had the inhabitants of earth heard, verily 
 they had died. He said to me, Servant of God, tell me who is thy 
 Lord, what is thy religion, who is thy prophet, and who is thy 
 imam. What was thy state and condition, and what was thy belief 
 in the world? My tongue was tied with terror; I was amazed and 
 knew not what to do or answer, and my members separated through 
 fear. Then mercy from my Lord found me, which gave me assur- 
 ance and ennabled me to speak, and I said to him, servant of 
 God, why do you terrify me, when now I testify to the unity of 
 God, and that Mohammed is the prophet of God ? I testify that 
 the Lord of the universe is my Lord, that Mohammed is my proph- 
 et, islam my faith, the Koran my book, the Kabah my keblah, Sly 
 my imam, and the faithful my brethren. I then repeated the two 
 testimonies, There is no God but God ; Mohammed is the prophet 
 of God : and said, This is my answer, and this is my faith, in 
 which I will meet my Lord in the day of resurrection. Munkir 
 rejoined, servant of God, rejoice, blessings await you, and verily 
 you have found salvation ; and so he passed away. 
 
 Nekeer then came and shouted to me in a more dreadful voice 
 than Munkir had done, at which my members recoiled into one 
 another, and he said, Tell me, servant of God, what you have done ! 
 I was astounded and knew not what to say. The Most High then 
 removed from me excessive fear and terror, and imparted to me 
 assurance and grace, and I said, Servant of God, deal gently with 
 me; I have left the world, and have now testified that there is no 
 Lord but one Lord who has no associate. I have testified that Mo- 
 hammed is the prophet of God, that paradise is a truth, and the 
 punishment by hell-fire a truth, and the bridge Serat, and the scales,* 
 and the account taken of mankind, and questioning in the grave by 
 Munkir and Nekeer, and the return to life in the judgment ,f are all 
 truths. The promised enjoyments of paradise, the threatened punish- 
 ments by hell, and the judgment, are, without doubt, true; and God 
 will restore to life those in their graves. He then said to me, Re- 
 joice, servant of God, in eternal blessedness. He then laid me 
 down in the grave, and said, Lie like a bridegroom. At my head 
 he opened a gate of paradise, and at my feet a door to hell, and 
 said, See what you will enjoy, and what you are saved from. He 
 then closed the opening to hell, and expanded the gate to paradise, 
 from which its delightful perfume was wafted to me. He then en- 
 larged my grave as far as the eye could see, and left me. 
 
 Salman, I have found nothing more pleasing to the Most High 
 than these three things : performing prayers in a very cold night ; 
 fasting on a very hot day ; and giving alms with your right hand in 
 
 * Note 153. f Note 154. 
 
366 LIEE AND RELIGION, ETC. [CH. XX. 
 
 such a manner that your left knows nothing of it. This then is my 
 account and description of the terrible things I experienced. I tes- 
 tify to the unity of God, and to the prophetship of Mohammed, and 
 that death is a truth. Fear God and stand in awe of appearing 
 before Him to be interrogated. 
 
 The departed now ceased to speak, and Salman said, Lay me 
 down on the ground ; and when we had laid the bier on the ground 
 he said, Put me in a reclining posture, on which he looked toward 
 heaven and prayed, and departed to the eternal world to rejoin the 
 holy prophet. Aly, who was at Koofah,* being miraculously in- 
 formed of the death of Salman, soon arrived, God having caused the 
 distance to be short, and performed the funeral rites for this devoted 
 follower of the prophet. Some say that Salmon died in Aly's kha- 
 lafat, some in that of Osman, in the thirty-fifth or the thirty-sixth 
 year of the Hijret. 
 
 Next to Salman in the faith was Abuzer, an Arab, who, warned 
 by a wolf that attacked his flock, went to visit the prophet at Mek- 
 kah, where he became a Musulman. Others say that Abuzer was 
 directed to Mohammed by a lion. Abuzer cautioning a man not to 
 harm his dearest friend, the man asked if it was possible he could 
 do so. Yes, said Abuzer, your soul is your dearest friend, and 
 whenever you sin you harm it. 
 
 Abuzer wept so much through fear of God that his eyes were 
 much injured ; and being advised to pray that they might be healed, 
 he said that two things prevented his grieving at the misfortune, 
 namely, paradise and hell. He went to Sh&m, and there speaking 
 against Osman, who was then khaleefah, he was sent at Osman's 
 order by Maveeah" on a hard-paced, two-humped camel, without sad- 
 dle, and hurried on, day and night, from which condition he suffered 
 excessively. Osman threatened him, but Abuzer boldly dared him 
 to do his worst. 
 
 Abuzer and his daughter being utterly destitute, she went into 
 the wilderness to search for something to eat, but found nothing. 
 He scraped together a pillow of sand, and told his daughter to relate 
 his fate to the next kafilah from Ir&k. Some people now arriving 
 asked him what his pain was. He replied it was for his sins. They 
 inquired what he wanted, and he answered, The mercy of God. 
 Abuzer died in the thirty-first year of the Hijret. 
 
 The next in rank among the companions of the prophet was 
 Mikdad-bin-Asvad, of Kandah, or, according to others, of another 
 tribe. He was faithful to My after the death of the prophet, and 
 was one of the seven persons who alone, at one time, maintained the 
 rights of the commander of the faithful. 
 
 * Note 155. 
 
CHAPTER XXI. 
 
 Sickness, Death, and Burial of Mohammed. 
 
 It is related that when the prophet returned from his farewell 
 pilgrimage, conscious that his departure to the-eternal world was near, 
 he was continually addressing the people, warning them to beware of 
 seditions which would arise after his death, and exhorting them not 
 to withdraw from his form of faith, and not do evil against the divine 
 religion. He bade them beware of leaguing against the rights of 
 his family, but to render them support and obedience which were so 
 obligatory on them to yield. He repeatedly said, ye people, I 
 go before you, and when you meet me at the fountain of Koser, I 
 shall demand how you conducted towards the two great things 
 I left among you, namely, the book of God and my family. Beware 
 then that you act not contrary to my command respecting them. 
 Terily, the holy and omniscient Lord has told me that these two 
 things cannot be separated till they rejoin me at the fountain of 
 Koser. These two I place among you. Usurp not precedence of 
 my family, nor forsake them,, nor do any thing against them, lest 
 ye be destroyed. Do not attempt to teach them, for they are wiser 
 than you. Turn not from my, faith, nor draw your swords against 
 each other. Know ye, that Aly-bin-Abutalib, my cousin, is my suc- 
 cessor, and will fight for the true meaning of the Koran as I did for 
 its communication. He spoke on this subject to many assemblies 
 of the people. 
 
 Mohammed made Asamet-bin-Zayd emeer of a company of hypo- 
 crites and seditious people, and commanded them to depart to 
 Room, where Asamet's father had been slain. The object of the 
 prophet was to free Medeenah of those opposed to the rights of Aly, 
 till he should be established in the khalifat. He ordered Asamet 
 to proceed to Jeraf and stop there till the army should be collected, 
 and commanded a party of Musulmans to drive the hypocrites out 
 of the city to the camp of Asamet. In the midst of these prepara- 
 tions the prophet fell sick of that disease by which he departed in 
 the mercy of God. 
 
 Taking the hand of the commander of the faithful he went out to 
 Bakeea* with most of his companions, saying, The Most High has 
 
 * Jeraf was a short distance from Medeenah, of which city Bakeea appears 
 to have been the burying place. 
 
368 LIFE AND RELIGION [CH. 
 
 commanded me to implore pardon for the dead at Bakeea. On ar- 
 riving there he said, As-salam-alaykum !* ye people of the tombs, 
 bo happy in the state in which the morning finds you, saved from 
 the seditions that await the living ; verily, calamities are coming on 
 men, like fragments of a dark night. After imploring for a long time 
 forgiveness for the dead at Bakeea, he turned to Sly and said, Jibra- 
 ect has every year recited the Koran to me once, but this year has 
 done it twice, which I think is a sign that my death is near. Verily, 
 the Most High offered me perpetual possession of the treasures of 
 earth, or paradise : and I chose the latter, and to meet my Lord. 
 When I die do thou cover ray secrets, for whoever else looks on them 
 will become blind. 
 
 The prophet returned to his house, and in the space of three days 
 his sickness became severe. He then tied a bandage on his head 
 and leaning on the commander of the faithful and Eazl-bin-Abbas, 
 went to the mesjid and ascended the member, and sitting down 
 thus addressed the people : The time is near when I shall be con 
 cealed from you. Whoever has any claim on me, let him now de 
 clare it. Verily, none can claim favor at the hand of God but by 
 obeying Him, and none can expect to be safe without good works, or 
 to enjoy the favor of God without obedience. Nothing but good 
 works will deliver from divine wrath, and verily, if I should sin I 
 should go to hell. Lord, I have delivered thy message. He then 
 came down from the member and performed short prayers with the 
 people, and returned to the house of Uramsalmah, where he remain- 
 ed one or two days. 
 
 That cursed woman, Auyeshah, having satisfied his other wives 
 on the subject, came to the prophet and induced him by entreaties to 
 go to her house, where his sickness became very oppressive. At 
 the hour for morning prayers Bilal shouted the azan, but the 
 prophet, near his departure to the holy world, heard it not. Auye- 
 shah then sent to her father, Abubekr, to go to the mesjid and 
 lead the devotions of the people, and Hafsah sent the same message 
 to Omar. As these two women were conversing about the matter 
 before the prophet, not seeming to suppose that he understood them, 
 he interrupted them, saying, Quit such talk ; you are like the women 
 that tried to lead Yoosuf astray. Finding that contrary to his orders 
 Abubekr and Omar were in the city with seditious designs, he was 
 very sorrowful, and oppressed as he was with a severe disease, he rose, 
 and leaning on Sly and Fazl-bin-Abbas, with extreme difficulty 
 went to the mesjid, lest Abubekr or Omar should perform prayers 
 and the people doubt who should be his successor. On arriving at 
 the mesjid he found that the curse, Abubekr, had occupied the 
 
 * Peace unto you ! The example of praying for the dead is still followed 
 by the Musulmans. 
 
XXI.] OP MOHAMMED. 369 
 
 place of the leader of prayers, and already begun the devotions with 
 the people. The prophet with his blessed hand signed to Abubekf 
 to remove, and he took the place, and from weakness sat down to 
 perform prayers, which he began anew, regardless of Abubekr's com- 
 mencement. 
 
 On returning to his house Mohammed summoned Abubekr, Omar 
 and some others, and demanded if he had not ordered them to depart 
 with the army of Asamet. They replied that he did. Abubekr 
 said that he went and returned again, and Omar said that he did 
 not go, for he did not wish to hear of the prophet's sickness from 
 another. Mohammed then told them to go with the army of Asamet, 
 and three times pronounced a curse on any who should disobey. 
 His exertions produced such exhaustion that he swooned, on which 
 the Musulmans present and his wives and children wept and lament- 
 ed aloud. At length the prophet opened his blessed eyes, and 
 said, Bring me an inkstand and a sheep's shoulder blade, that I 
 may write a direction which will prevent your going astray. One 
 of the companions of the prophet rose to bring what he had ordered, 
 but Omar said, Come back ; he speaks deliriously ; disease has 
 overcome him, and the book of God is sufficient for us. It is, 
 however, a disputed matter whether Omar said this. However, they 
 said to the prophet, Shall we bring what you ordered ? He replied, 
 After what I have heard from you, I do not need them, but I give 
 you a dying charge to treat my family well and not turn from them. 
 The compiler observes that this tradition about the inkstand and 
 shoulder blade is mentioned in several sunnee books. 
 
 During the last sickness of the prophet, while he was lying with 
 his head in Sly's lap, and Abbas was standing before him and 
 brushing away the flies with his cloak, he opened his eyes and asked 
 Abbas to become his executor, pay his debts, and support his family. 
 Abbas said he was an old man with a large family, and could not 
 do it. Mohammed then proffered the same to Aly, who was so 
 much affected that he could not command utterance for some time, 
 but as soon as he could speak, promised with the greatest devotion 
 to perform the prophet's request. Mohammed, after being raised 
 into a sitting posture, in which he was supported by Sly, ordered 
 Bilal to bring his helmet, called Zooljabeen ; his coat of mail, 
 Zatul-Fazool ; his banner, Akab ; his sword, Zoolfakar ; his tur- 
 bans, Sahab and Tahmeeah ; his two party-colored garments, his 
 little staff, and his walking cane, Memshook. In relating the story 
 Abbas remarked that he had never before seen the party-colored scarf, 
 which was so lustrous as nearly to blind the eyes. The prophet now 
 addressed My, saying, Jibraeel brought me this article and told me 
 to put it into the rings of my mail, and bind it on me for a girdle. 
 He then called for his two pairs df Arab shoes, one pair of which had 
 been patched. Next he ordered the shirt he wore on the night of 
 25 
 
370 LIPE AND RELIGION [CH. 
 
 the Maraj, or ascent to heaven, and the shirt he wore at the hattle 
 of Ohod. He then called for his three caps, one of which he wore 
 in journeying, another on festivals, and the third when sitting 
 among his companions. He then told Bilal to bring his two mules, 
 Shabba and Duldul ; his two she-camels, Grhazba and Sahbsi ; and 
 his two horses, Jinab and Khyrdam. Jinah was kept at the door of the 
 mesjid for the use of a messenger, and Khyrdam was mounted by 
 the prophet at the battle Ohod, where Jibraeel cried, Advance, 
 Khyrdam. Last be called for his ass Yafoor. Mohammed now di- 
 rected Abbas to take Sly's place and support his back. He then 
 said, Kise, Sly, and take these, my property, while I yet live, 
 that no one may quarrel with you about them after I am gone. 
 
 When I rose, said Sly, my feet were so cramped that it was with 
 the utmost difficulty that I could move. Having taken the articles 
 and animals to my house, I returned and stood before the prophet, 
 who, on seeing me, took his ring from his right hand, pointing the way 
 of truth, and put it on my hand, the house being full of the Benee 
 Hashim and other Musulmans, and while from weakness his head 
 nodded to the right and left, he cried aloud, company of Mus- 
 ulmans, Sly is my brother, my successor and khaleefah among 
 my people and sect ; he will pay my debts and cancel my engage- 
 ments. ye sons of Hashim and Abdulmutalib, and ye other 
 Musulmans, be not hostile to Sly, and do not oppose him, lest ye 
 be led astray, and do not envy him, nor incline from him to another, 
 lest ye become infidels. He then ordered Abbas to give his place to 
 Sly. Abbas replied, Do you remove an old man to seat a child in 
 his place ? The prophet repeated the order, and the third time 
 Abbas rose in anger, and Sly took his place. Mohammed finding 
 his uncle angry, said to him, Do nothing to cause me to leave the 
 world offended with you, and my wrath send you to hell. On 
 hearing this, Abbas went back to his place, and Mohammed direct- 
 ed Sly to lay him down. 
 
 The prophet then said to Bilal, Bring my two sons, Hasan and 
 Husayn. When they were presented he pressed them to his bosom, 
 smelt and kissed those two flowers of the garden of prophecy. Sly, 
 fearing they would trouble the prophet, was about to take them away, 
 but he said, Let them be, that I may smell them, and they smell me, 
 and we prepare to meet each other, for after I am gone great calam- 
 ities will befall them, but may God curse those that cause them to 
 fear and do them injustice. Lord, I commit them to thee, and to 
 the worthy of the faithful, namely, Sly-bin-Abutalib. The proph- 
 et then dismissed the people and they went away, but Abbas, and 
 his son Fazl, and Sly-bin-Abutalib, and those belonging to the 
 household of the prophet, remained. Abbas then said to the proph- 
 et, If the khalafat is established among us, the Benee Hashim, 
 assure us of it, that we may rejoice ; but if you foresee that they will 
 
XXI.] OF MOUAMMED. 371 
 
 treat us unjustly and deprive us of the khalifat, commit us to your 
 companions. Mohammed replied, After I am gone, they will weaken 
 and overcome you : at which declaration all the family wept, and 
 moreover despaired of the prophet's life. 
 
 Xly continued to attend Mohammed night and day, never leaving 
 him, except from the most imperative necessity. On one of these 
 occasions when Sly was absent, the prophet said, Call my friend 
 and brother. Auyeshah and Hafsah sent for their fathers, Abubekr 
 and Omar, but he turned from them and covered his face, on which 
 they remarked, He does not want us, he wants Aly, whom Fatimah 
 called and Mohammed pressed him to his bosom, and they mingled 
 their perspiration together, and the prophet communicated to him a 
 thousand chapters of knowledge, each opening to a thousand more. 
 One tradition declares that Mohammed kept Aly in his bed till his 
 pure spirit left his body, his arm meanwhile embracing Sly. 
 
 Before his departure, Jibraeel came to Mohammed and asked 
 him if he wished to continue on earth. He replied that he did not, 
 but having accomplished his apostleship, he wished to join his friends 
 the prophets in heaven. He said, After me there will be no prophet, 
 and if any one comes claiming to be a prophet, put him to death. 
 Mohammed said, Rend not your garments nor hair, nor weep for me. 
 
 Most of the ulemas, both sheeah and sunnee, believe that the de- 
 parture of the sayyid of the prophets occurred on Monday, the twenty- 
 eighth of the month of Sefer, according to most of the sheeahs*, and 
 on the twelfth of the month of Rabeea-ul-evvel, agreeably to a ma- 
 jority of the sunnees, with whom, on this point, Mohammed-bin- Ya- 
 koob-Kulaynee agrees. But the former date is the correct one. The 
 sunnees indeed mention several dates, but there is no disagreement 
 as to the fact that the prophet died at the age of sixty-three, and in 
 the tenth year of the Hijret. 
 
 In the book entitled Kashf-ul Ghamah, it is related, on the author- 
 ity of the imam Mohammed Baker, that the prophet departed to the^ 
 eternal world in the tenth year of the Hijret, and when he was sixty- 
 three years old. He had lived at Mekkah to the age of forty years 
 before divine communications were given him, after which event he 
 remained in that city thirteen years longer ; and when he removed 
 to Medeenah, fifty-three years of his life had passed. He remained 
 in Medeenah ten years after his Hijret, and died on Monday, the 
 second of the month of Rabeea-ul-evvel. The compiler observes 
 that none of the sheeah ulemas adhere to this date, which perhaps 
 may be ascribed to religious dissimulation on the part of the imam. 
 In the same book it is said that he was two years and four months 
 old when his father died, and eight years of age at the death of Ab- 
 dulmutalib, when Abutalib became his guardian. Others say that he 
 was not born when his father died, while some again maintain that 
 he was then seven months old, and that his mother died when he was 
 
372 LIFE AND KELIGION [CH. 
 
 six years of age. His uncle Abutalib died when he, the prophet, 
 was forty-six years, eight months and twenty-four days old. Three 
 days after the death of Abutalib, Khadeejah died, for which reasons 
 that was called the year of grief. 
 
 After Mohammed's assumption of the prophetship, he remained 
 thirteen years at Mekkah, and was three days, or six days, conceal- 
 ed in the cave immediately before his flight to Medecnah, which city 
 he entered on Monday, the eleventh of Rabeea-ul-evvel. He resid- 
 ed ten years at Medeenah, and departed in the mercy of God on the 
 twenty-eight of the month of Sefer, and in the tenth year of the 
 Hijret. It is related that the curse, Abusufeean, one day waited 
 on the prophet, who told him he had come to ask how long he, Mo- 
 hammed, should live ; the prophet answered that he should live 
 to be sixty-three years old. The imam Mohammed Baker said, 
 Do not fast nor journey on Monday, for on that day the prophet 
 died. 
 
 The imam Saduk says, Let every one attacked by disease think 
 of the prophet, whose disease was more severe than that of any 
 other. It is related that Jibraeel brought forty dirhems* of camphor 
 from paradise to sprinkle on the corpse of the prophet, who divided 
 it into three parts, one for himself, another for Aly, and the third for 
 Fatimah. Aly visiting the prophet one day when he was sick, found 
 him asleep, with his head in the lap of an extremely beautiful man, 
 who told Aly to take his place. The prophet on awaking said it 
 was Jibraeel. 
 
 Abdullah-bin-Masood said he asked the prophet who should bathe 
 him after his death. He replied, My successor Sly. Abdullah then 
 asked how long Sly would survive him. He answered, Thirty years, 
 the same period that Yoosha-bin-Noon, the successor of Moosa, sur^ 
 vived that prophet. Safrau,f the daughter of Shuayb.t who had 
 been the wife of Moosa, fought Yoosha, and declared herself more 
 worthy of the khalafat than him ; but Yoosha defeated her army 
 with great slaughter and took her prisoner, yet treated her with much 
 consideration. Verily, the daughter of Abubekr will fight Aly 
 with many thousands of unmanly people of my sect. Aly will slay 
 most of her people, take her prisoner and treat her well. 
 
 It is related by several most respectable authorities, that the proph- 
 et said to Aly, When I die bring six sacks § of water from the well 
 of G-hars, and bathe me thoroughly with that water. Then robe me 
 with embalming perfumes, after which take hold of the breast of my 
 robe, and seat me upright, and ask me what you please, and I will 
 answer all your questions. All this was done, and Mohammed then 
 taught Aly a thousand chapters of knowledge, from each of which a 
 
 « Drachms. f Note 156. % Hobab. Num. 10 : 29. 
 
 { Leather water-sacks. 
 
XXI.] OP MOHAMMED. 373 
 
 thousand others opened, and told him all that would happen till the 
 judgment day, 
 
 Mohammed told Sly to bathe him and cover his secrets, for who^ 
 ever else saw them would become blind. Sly replied, You are a 
 heavy man, and must no one assist me in bathing you ? He answer- 
 ed, Jibraeel will assist you, and let Fazl-bin-Abbas tie a bandage over 
 Kis eyes and hand you the water. 
 
 The imam Zayn-ul-Aubideen says that his father Husayn told 
 him that Jibraeel visited the prophet three days before his death and 
 said, Verily, the Lord of the universe has sent me to you on account 
 of your high estimation and exaltation before Him, and asks you 
 concerning the state which He better understands, and inquires how 
 you find your condition. He replied, Jibraeel, I find myself sad 
 and in distress. On the third day Jibraeel again descended with 
 the angel of death and an angel called Ismaeel, the regent of the 
 air, attended by seventy thousand angels. The same message from 
 the Lord of the universe was delivered, and the same answer return- 
 ed. The angel of death then asked permission to enter the house. 
 Jibraeel therefore said to the prophet, Ahmed, this is the angel 
 of death, and asks permission to enter your house, a request he never 
 6topped to make of any one before, and will never do it again." The 
 prophet having given the permission, the angel of death entered and 
 stood respectfully before him, and said, Ahmed, verily the Most 
 High has sent me to you and commanded me to obey you implicitly. 
 If you order me to take away your spirit I will do it, or if you com- 
 mand I will return. Jibraeel remarked to the prophet, Verily, 
 the Most High wishes to meet you ; on which Mohammed said, 
 angel of death, execute your orders. Jibraeel said, This is my last 
 descent to earth : you were the necessary cause of my visiting it, for 
 with you I had business ; but I have now no more to do with this 
 world. 
 
 When the holy spirit of the prophet left his immaculate body, one 
 invisible came and consoled the mourners, saying, As-salam-alay- 
 kum ! the mercy of God be upon you ; every one must taste the cup 
 of death, and all will receive their full reward in the judgment. Who- 
 ever escapes the fire of hell, will enter paradise. Life on earth is 
 but a deceitful benefit. Verily, the mercy of God sustains under 
 every calamity, and God remains, whatever may perish, and His re- 
 ward recompenses for what dies. Then trust and hope in Him. 
 Verily, he finds calamity who is debarred from the favor of God. 
 &ly observed, This is Khizr* who has come to console us. 
 
 The prophet said to 5.1y, When I die robe me in these two gar- 
 ments I have on, in a white garment of Misr, or in a Yemen cloak, and 
 prepare not for me a costly robe. Carry me and lay me on the brink 
 
 • Note 157. 
 
374 LIMS AND RELIGION [OB. 
 
 of the grave ; then the first who will perform prayer over me will be 
 the Almighty Lord, who will bless me from the empyrean of His own 
 exaltation and glory. Next Jibraeel, Meekaeel, and Israfeel, with 
 the hosts of angels, whose number no one knows but God, will per- 
 form prayers over me ; then those around the divine empyrean, then 
 successively those that dwell in each heaven, and last, all my 
 family and wives according to their rank will sign to me and salute 
 me, but let them not trouble me with wailing and lamentation. 
 
 After declaring these things, Mohammed sent to summon the peo- 
 ple to the mesjid, to which he went, supporting himself with his 
 staff, and ascended the member ; and having rendered thanksgiv- 
 ing and praise to God he said, ye my companions, what a prophet 
 I have been to you ! Have I not fought against my own nature 
 among you ? Did you not break my front tooth, soil my forehead 
 with dust, and cause blood to flow on my face till my beard was 
 dyed with it ? Have I not suffered distresses and calamities through 
 the ignorance of my people ? Did I not bind a stone on my stom- 
 ach to lull the torment of hunger when aiding my sect ? They 
 replied, Yes, prophet of God ; verily, you endured for God's sake, 
 and you prohibited what was wrong : may God reward you on our 
 account with the best of rewards ; to which he replied, The Lord 
 grant you the same. He then added, The Most High has sworn 
 that He will not pardon tyranny and injustice. I adjure you then 
 by God, that if any one has a claim on me for an injury done him, to 
 rise. A man rose and said, On such a day, your staff struck me, 
 but whether it was intentional on your part, I do not know. Mo- 
 hammed replied, God forbid that it should have been intentionally 
 done. He then sent for the same staff and told the man to retaliate 
 the blow, but he kissed the prophet's body, in whom he took refuge 
 and pardoned the accident. 
 
 After Mohammed returned from the mesjid to the house of 
 Ummsalmah, he said, Lord, preserve my sect from the fire of hell, 
 and make the account of the day of reward easy to them. Umm- 
 salmah asked him why he appeared so sad, and his color changed. 
 He replied, Jibraeel has just informed me of my death : peace be 
 upon you in this world, for after this day you will never hear the 
 voice of Mohammed. On hearing this, Ummsalmah exclaimed, 
 Alas ! such trouble has come upon me as repentance and regret can- 
 not remove. The prophet then said to her, Call the beloved of my 
 heart and the light of my eyes, F&timah ; saying which he swooned. 
 Fatimah coming in and seeing him in that condition, exclaimed, May 
 my life and spirit be the sacrifice for yours, O my illustrious father ! 
 I see you are on your journey to the future world, and the hosts of 
 death surround you. Will you not speak one word more to your 
 
XXI.] (JF MOHAMMED. 375 
 
 afflicted, agonized child, and lull the fire of sorrow with the water of 
 consolation Y This mournful cry caused the prophet to open his 
 blessed eyes, and he said, My dear daughter, I shall soon be departed 
 from you, I bid you adieu ; peace be upon you. On hearing these 
 afflictive tidings from the sayyid of mankind, Fatimah sighed from 
 a heart full of grief, and said, my illustrious father, in the day of 
 judgment* where shall I meet you Y He replied, Where creatures 
 are brought to account. She rejoined, If I do not find you there, 
 where shall I seek you Y He answered, In the place of the Praised, 
 for God has promised me that I shall there make intercession for the 
 sinners of my sect. But, added she, if I do not even there find you, 
 what shall I do ? Then seek me, said he, at Ser&t, when my sect 
 pas3 that bridge, where I shall stand with Jibraeel on my right, 
 and Meekaeel on my left, and the other angels of God before and 
 behind me, and all at the gate of divine decrees supplicate and im- 
 plore, saying, Lord, cause the sect of Mohammed to pass Serat safe- 
 ly, and make their account easy. Fatimah then inquired, Where is 
 my illustrious mother, Khadeejah ? Mohammed replied, She is in a 
 palace from which four palaces open to paradise. 
 
 The prophet again swooned and seemed to depart for the holy 
 world, but when Bilal called to prayers and said, The blessing and 
 the mercy of God be upon him ! he revived and rose and went to 
 the mesjid and performed light prayers, after which he called Klj- 
 bin-Abutalib and Ab&met-bin-Zayd and directed them to carry him 
 to the house of Fatimah, the best of women, in whose lap he laid 
 his head and reclined. When the young imams Hasan and Husayn 
 saw their illustrious grandfather in that state, they were overcome 
 with grief, and the water of sorrow rained from their lamenting eyes, 
 and they exclaimed, May our lives and souls be a sacrifice for 
 yours ! The prophet inquired who they were, and the commander 
 of the faithful replied, They are thy dear children, Hasan and 
 Husayn. He then called them to him, put his arms around their 
 necks and pressed those two liver-lobes j of his own to his bosom. 
 As Hasan wept most, Mohammed said to him, Diminish your tears, 
 for your weeping wounds my heart. 
 
 The angel of death was now sent down, and said, As-salam alayka ! 
 O prophet of God ; to which he replied, Alayka as-salam ! angel 
 of death. I have a request to make of thee that thou wilt not take 
 away my spirit till Jibraeel comes and exchanges salutations with 
 me. Presently Jibr&eel descended from the air, and asked the 
 angel of death if he had taken the spirit of Mohammed ; to which 
 the angel of death replied in the negative, saying, He asked me not 
 to do it till he should see you. Jibr&eel rejoined, Perhaps, angel 
 of death, you do not see the gates of heaven opened to receive the 
 
 • Note 158. t Note 159. 
 
376 USE AND RELIGION [CH. 
 
 spirit of Mohammed, and the Hoorees of paradise adorned to welcome 
 him. Jibraeel then came and addressed the prophet, saying, 
 As-salam alayka ! Aboolkasim ; to which he replied, Alayka as-salam, 
 Jibraeel ; do you leave me in such a state ? The angel then said, 
 Mohammed, you must of necessity die ; every one has death before 
 him, and every living soul must taste of death. The prophet said, 
 Come near me, my beloved. Jibraeel then approached him, and 
 the ano-el of death came down, to whom Jibraeel said, Remember 
 what the Most High commanded about taking the spirit of Moham- 
 med. Jibraeel then stood on the right hand of the prophet, and 
 Meekaeel on his left, and the angel of death before him, and pro- 
 ceeded to execute his office. 
 
 In relating the story of the prophet's death, Fazl-bin- Abbas said 
 that repeatedly on the day of his departure Mohammed said, Call 
 the beloved of my heart ; but he turned away from all they sum- 
 moned, till Fatimah sent for Sly, on seeing whom, he rejoiced and 
 smiled, took his hand, seated him by his pillow, and again swooned. 
 Hasan the chosen, and Husayn the sayyid of martyrs, now entered 
 the door, and when their eyes fell on the matchless perfection of 
 that chosen one of the Lord of glory, and beheld him in such a state, 
 they cried, Alas! and threw themselves on his bosom. The com- 
 mander of the faithful wished to remove them, but the prophet re- 
 viving, said, Let me smell those two flowers of my garden, and 
 they smell the rose of my cheeks, and we bid each other farewell. 
 Verily, after me they will be oppressed and killed by the sword of 
 oppression and the poison of sedition : then three times he repeated, 
 The curse of God be on the person that does them injustice ! He 
 then extended his hand toward Sly, and took him under his coverlid, 
 and communicated to him a great number of secrets and divine mys- 
 teries, till at length the bird of his sacred spirit sped its flight to its 
 nest in the empyrean of mercy. Sly then left the bed and said to 
 those around, May God give you a great reward in the calamity you 
 endure from the loss of your prophet. Verily, the Lord of the uni- 
 verse has taken to himself the spirit of the chosen of men. The 
 60und of lamentation and wailing was now raised high by the family 
 of the prophet, with whom a small number of believers, who were 
 not employed in forcibly seizing the khalafat, deeply sympathized. 
 
 When Mohammed was very sick, some one rapped at his door, 
 Baying that he was a stranger and wished to see the prophet. Fatimah 
 replied, God be merciful to you ! go about your business ; Moham- 
 med is very sick and cannot see you. A short time after, the knock- 
 ing was renewed, and Mohammed said, It is the scatterer of assem- 
 blies and he who breaks delights, the angel of death : let him enter ; 
 which he did, conducting himself very courteously. The prophet 
 then told Sly to endure patiently the violence which awaited him in 
 this world, to take care of Fatimah, Hasan and Husayn, to collect the 
 
XXI.] OP MOHAMMED. 377 
 
 Koran into a volume, to pay his, Mohammed's, debts, to bathe 
 his corpse, and to build a wall around his grave. It is related on the 
 authority of Sly, that Jibraeel visited the prophet every day and 
 night during his sickness. 
 
 Before the prophet died, he called his wives and children to bid 
 them farewell, pressed Fatimah to his bosom, and she rose weeping, 
 but on his embracing her again she rose smiling, and being asked 
 the reasons for this different conduct, she said that in the first in- 
 stance Mohammed foretold his own death, and the second time in- 
 formed her that she would soon follow him and be the first of his 
 family to meet him in paradise. 
 
 After the prophet's departure to the eternal world, Sly performed 
 the funeral ablutions, assisted by Fazl-bin-Abbas, and then robed 
 the corpse and kissed his blessed face. On the authority of the 
 imam Saduk, it is related that when the prophet departed to the 
 eternal world, Jibraeel and the angels, and Run, the Spirit, all of 
 whom came down to the prophet on the night of dignity,* now 
 again descended, and the Most High enlightened the eyes of the 
 commander of the faithful so that he saw them to the extreme part 
 of the heavens. They assisted Sly in bathing the prophet, and in 
 performing prayers over him, and they alone dug the grave of that 
 illustrious personage. And when Sly bore the corpse to the grave, 
 they entered it with him, and assisted in laying the remains of Mo- 
 hammed in long repose. Here the prophet conversed with the 
 angels, and the Most High caused Sly to hear what was said, which 
 was a charge by Mohammed, and an engagement by the angels to 
 protect and aid the commander of the faithful, though after that 
 time he would see and hear them no more. 
 
 When Sly departed to the holy world, Jibr&eel and the angels and 
 Ruh were sent down to Hasan and Husayn, who saw them, and what 
 had occurred at the death of the prophet was then repeated. They 
 saw Mohammed assisting the angels in bathing, robing, and burying 
 the commander of the faithful. At the death of each successive 
 imam, the same angelic visitation was repeated, attended by the 
 prophet and all the departed im&ms. The whole train appeared to 
 the imam Jafer-e-Saduk, the author of this tradition, and assisted 
 him in the funeral service of his father, the imain Mohammed Baker, 
 and this order is to be continued, says SSduk, down to the last imam. 
 
 The compiler observes that perhaps the meaning of Jibr&eel's de- 
 claration, in the foregoing accounts, is, that he would no more de- 
 scend to earth for the purpose of bringing divine communications ; or 
 it may be he attended these funeral ceremonies standing in the 
 air ; — God knows best. Kulaynee and others relate that the prophet 
 was robed in three garments, one of which was a red cloak, and two 
 were white robes of Yemen. 
 
 • Note 160. 
 
378 LUE AND RELIGION [CH. 
 
 Saduk relates that Abbas came to the commander of the faithful, 
 and said, The people have agreed to bury the prophet in Bakeea, 
 and that Abubekr shall perform prayers over him. As Sly knew 
 those hypocrites had a corrupt design, he came out of his house and 
 said, ye people, verily, the prophet is our imam and leader in life 
 and after death. He said, I will be buried in Bakah* or the -temple, 
 where I shall yield up my spirit. Since they had laid their plot to 
 seize on the khalafat, they did not oppose Sly about the burial, but 
 said, Do what you think best. Sly then stood before the door and 
 performed prayers, and afterwards directed the companions to enter 
 the house by tens and stand with him by the bier of the prophet and 
 recite after him this verse : " Verily God and his angels bless the 
 prophet. true believers, do ye also bless him, and salute him with 
 a respectful salutation, "f 
 
 This was continued till all the people of Medeenah and the sur- 
 rounding region had pronounced blessings on the prophet The 
 ceremony lasted from Monday till Tuesday night, in which time, all, 
 small and great, men and women, had performed their devotions at 
 the prophet's bier. When at length the corpse was borne to the 
 grave, Sly and Fazl-bin Abbas, and an Andixcc, namji Aus-bin 
 Khooly, entered the grave and laid to rest the remains of the proph- 
 et. The body was laid at the foot of the grave before being depos- 
 ited in it. 
 
 Kulaynee relates, on the authority of the imam Saduk, that Abu- 
 talhah, an Ansaree, dug the prophet's grave, on which the compiler re- 
 marks that it is possible it may have so appeared, though in reality the 
 angels dug it according to a foregoing statement. Sly enclosed the 
 body with brick, and on the grave poured a quantity of red pebbles. 
 The grave was filled and elevated the breadth of four fingers above 
 the surface of the ground. Shaykh Toosee says it was elevated a 
 span. The compiler remarks that the majority of traditions favor 
 the first account, but as a quantity of red pebbles were found on 
 the grave, it may have been raised by these to the height of a span ; 
 but it is possible that this tradition about the span is one of religious 
 dissimulation. 
 
 Ummsalmah declared that after the prophet's death, she put her 
 hand on his breast, and for several weeks when she ate or washed, 
 her hand emitted the fragrance of musk. 
 
 The night after the prophet's departure to the gardens of paradise 
 seemed endlessly long to the bereaved family, who scarcely knew if 
 they were on the face of the earth, fearing the revenge of hypocrites 
 and infidels against whom Mohammed had warred in God's behalf. 
 In these afflictive circumstances the Most High sent an angel to 
 comfort them with the consideration that all must die, and the assur- 
 ance that they were particularly chosen and favored of the Lord. 
 
 • Note 161. t Surah 33 : 56. 
 
XXI.] OP MOHAMMED. 379 
 
 Mohammed died a martyr, for, having tasted of a poisoned shoulder 
 of mutton at Khyber,* it at last caused his death. Himself declared 
 that no prophet or successor of a prophet leaves the world except by 
 martyrdom. Some say that Auyeshah and Hafsah, — the curse of 
 (rod be upon them ! — poisoned Mohammed ; and it may be that they 
 did, although he was also poisoned by the Yehoodee woman of 
 Khyber. 
 
 Certain authorities, both sheeah and sunnee, declare that when 
 Mohammed died, the hypocritical Muhajerees and Ansarees, such as 
 Abubekr, Omar and Abdurrahman-bin-Auf, instead of visiting the 
 family of the prophet to comfort them in their distresses, assembled 
 at the abode of the Benee Saudah, and plotted to seize the khalifat. 
 Most of them consequently did not perform prayers over the proph- 
 et, although Sly sent to call them for that purpose. Their plan was 
 to make Abubekr khaleefah, which indeed had been plotted in Mo- 
 hammed's lifetime. The hypocritical Ansarees, however, wished to 
 get the khalafat for Sad-bin- Abadah, but were overruled by the 
 Muhajerees. A man brought the information that Abubekr was 
 constituted khaleefah when S.ly with a spade in his hand was filling 
 up the prophet's grave, and added that the hypocrites feared they 
 should not succeed in depriving SJy of his rights if they waited till 
 he had completed the funeral ceremonies. Sly laid the spade on 
 the ground and repeated these verses: "In the name of God the 
 compassionate, the merciful. A. L. M. Do men imagine that it 
 shall be sufficient for them to say, We believe ; while they are not 
 proved ? We heretofore proved those who were before them ; for 
 God will surely know them who are sincere, and he will surely 
 know the liars, "t 
 
 After the prophet's death Fatimah was afflicted in spirit to a de- 
 gree which none but God knew. Jibraeel was sent down daily to 
 comfort her, and Sly wrote what the angel said, and this is the book 
 of Fatimah which is now with the imam Mahdy. Fatimah died sev- 
 enty-five days after the prophet her father. 
 
 Shaykh Toosee relates that when they wished to build a mauso- 
 leum over the grave of the prophet, near his head and feet musk 
 appeared more fragrant than had ever been seen before. 
 
 It is related that a man named Jafer-bin-Musena, being in Medee- 
 nah when the roof of the prophet's mesjid was undergoing repairs in 
 a place which overlooked Mohammed's tomb, asked permission of the 
 imam Saduk to go up and view the grave : but the imam said he 
 was unwilling it should be done, for things might be seen which 
 would blind one's eyes. The prophet might appear in the attitude 
 of prayer, or be seen sitting and conversing with some of his pure 
 wives. 
 
 • See page 276. t Surah 29 : 1-3. 
 
380 MFE AND RELIGION [CH. 
 
 On the authority of the imam Saduk, it is related that in the 
 forty-first year of the Hijret, Maveeah proposed to make a pilgrim- 
 age, and sent a carpenter with timber and tools, and wrote a letter 
 to the governor of Medeenah, ordering the member or pulpit of the 
 prophet to be rebuilt in the style of Maveeah's mesjid in Sham. 
 When the workmen attempted to remove the old member, the sun 
 was eclipsed and a powerful earthquake occurred, on which they de- 
 sisted and wrote an account of the prodigies to Maveeah, who repeat- 
 ed his former command, and it was accordingly executed. 
 
 The same imam relates that the prophet one day said to his com- 
 panions, My life is a benefit to you, and so will be my death. They 
 replied, We know your life is good for us, for by you we have found 
 religious guidance, and been delivered from error, and have been 
 saved from the brink of the fiery gulf. But why is your death good 
 for us ? He replied, After my death your works will be brought 
 before me, and at every good deed I behold, I will pray that God may 
 give you more grace, and will implore forgiveness for you whenever 
 your bad deeds come before me. One of the hypocrites inquired if 
 this would take place after his bones had crumbled to dust. The 
 prophet answered, The Most High has forbidden the earth my flesh : 
 my body will not corrupt in the grave, nor become old. Saduk said 
 that no prophet nor successor of a prophet remains more than three 
 days in the earth before his spirit and flesh and bones ascend up, 
 and people go to the place their bodies occupied,* and their salams 
 reach the departed from far and near. 
 
 In many traditions from the imam Saduk, it is related that when 
 the curse, Abubekr, deprived Sly of the khalafat, the latter said to 
 him, Did not the prophet of God command you to obey me? The 
 curse denied, saying, If he had so commanded, I would have obey- 
 ed. Sly enjoined, If you now should see the prophet and he should 
 command you to obey me, would you do it? He answered, Yes. 
 Sly said to him, Then come with me to the mesjid of Kuba.t 
 When they arrived there, Abubekr saw Mohammed standing in the 
 attitude of prayer, and when he had finished his devotions, the com- 
 mander of the faithful said to him, prophet of God, Abubekr de- 
 nies that you commanded him to obey me. The prophet then said 
 to Abubekr, I most strictly commanded you to obey him ; go and 
 do it. The curse went away in great terror, and meeting Omar, 
 the latter inquired what had happened to him. When Abubekr 
 related the vision, Omar said, The sect will be destroyed, since such 
 a fool is made of their ruler. Do you not know that all this pro- 
 ceeds from the sorcery of the Benee Hashim ? 
 
 In some of the books of the imam Saduk, it is related that when 
 the commander of the faithful was dragged to the mesjid for the pur- 
 
 » Like the shrines of saints. t Note 162. 
 
XXI.] OV MOHAMMED. 381 
 
 pose of making him swear allegiance to Abubekr, Sly stood by the 
 tomb of the prophet, and in . the words of Haroon to Moosa said, 
 "And Aaron said unto him, Son of my mother, Yerily the people 
 prevailed against me, and it wanted little but they had slain me."* 
 An arm then protruded from the prophet's grave towards Abu- 
 bekr, all recognizing it to be the hand of Mohammed. This was 
 accompanied by a voice which all knew to be the prophet's, saying, 
 " Hast thou become infidel to that Lord who has created thee from 
 dust, and then from seed formed thee a man ! "t Another tradi- 
 tion says that a hand appeared from the grave, and on it was written 
 the above demand addressed to Omar. 
 
 Saduk says that on the night preceding Friday, the spirit of Mo- 
 hammed, with the spirits of past prophets and their successors, and 
 the spirit of present imams, are carried up to the empyrean, around 
 which they make seven circuits, and perform two rukats of prayer 
 at each corner of the empyrean, and the imams in the morning find 
 their knowledge vastly increased. 
 
 Another tradition says that when the Most High wills to impart new 
 knowledge to the reigning imam, except what relates to lawful and 
 unlawful, Ho sends an angel that explains it to Mohammed, who di- 
 rects him to. do the same to Aly, and he likewise sends the angel to 
 the next imam, and thus at length the imam on earth is taught the 
 divine will. 
 
 The compiler states that more in relation to this subject will be 
 related, please God, in the book on the imamate, though for sheeahs, 
 who submissively receive these mysteries, this epitome is sufficient 
 to preserve their faith and prevent them from giving any place 
 in their imagination to doubt and distrust. Satanic doubts first 
 blend with imaginations, especially in one who has not power to 
 repel such fancies. 
 
 To this point I have brought the work, Hyat-ul-Kuloob, and 
 I beseech my brother believers not to blame too severely some slip 
 of language or meaning, nor deny to one sunk in an ocean of sins 
 the prayer for mercy and pardon addressed to the beneficent Lord, 
 nor forget the claims of the poor author who has been impeded in his 
 work by a multiplicity of other occupations, and by many interrup- 
 tions, and by sorrows caused by those that have troubled him, and 
 by the scarcity of those who know the truth and are acquainted with 
 books relating to the family of the house of prophecy, which accounts, 
 in consequence of the depression of the sacred family, were for many 
 yeais abandoned to neglect. I have collected these legends and 
 given them a form for the sheeahs, and have translated them into 
 
 • Surah 7 : 149. t Surah 18 : 35. — Persian version. 
 
382 LIFE AND RELIGION [CH. 
 
 F&rsee* for the use of those ignorant of Arabic, that they may un- 
 derstand the character and attainments, of the first champions of the 
 faith who enjoyed nearness of approach to the gate of the Lord of 
 the universe. I seek the reward of my labor from the Most High 
 and fear nothing from those who know not the truth. 
 
 This book was finished on the twenty-fifth of the month Zeehejat- 
 ul-HariLm, in the year one thousand and eighty-sevenf of theHijret. 
 
 Thanks be to God first and last, and blessings be on Mohammed, 
 the sayyid of apostles, and on his pure immaculate family. 
 
 » Persian. f February, A.D. 1676. 
 
NOTES. 
 
 NOTE 1. 
 
 Bismillah-ur-rahman-ur-raheem : — In the name of God, the compassionate, 
 the merciful. This formula is employed on all occasions involving the idea of 
 commencement. It is used at the beginning of books, chapters, etc. Bismil- 
 lah — in the name of God ; the contracted form of this formula is used on almost 
 every variety of occasion, even where a violation of the divine law is the ob- 
 ject. It is the common form for any challenge, accompanied perhaps with a 
 significant gesture. A more reverent use of the formula is when it is employ- 
 ed to denote permission, as for one person to visit or approach another. A re- 
 quest for this purpose is made, and the friend or magistrate, as the case may 
 be, replies — Bismillah, which here conveys the idea — let him come ; and he 
 is welcomed in, and welcomed to a seat, and to refreshments, by a repetition 
 of Bismillah. This formula is pronounced at the instant of slaughtering any 
 animal for food, and birds or other game not taken soon enough to be blooded 
 with the repetition of Bismillah, are considered unlawful to be eaten. A stran- 
 gled fowl would of course be unlawful. The Mohammedans regard fifoodmuch 
 in the same light as the Jews do. 
 
 Conversing with a moolla of Sheeraz in 1837 on the ocean of meaning reput- 
 ed to be locked up in the Koran, he remarked that some twenty-five years 
 before it had been his fortune, at Meshid, to meet a famous Mohammedan 
 doctor, Shaykh Ahmed, from Arabia, who preached to mooshtahid, moollas 
 and people daily, for a month, on Bismillah-ur-rahman-ur-raheem. The 
 shaykh astounded his auditors by the overwhelming tide of wisdom which he 
 rolled through this narrow channel, and finally closed his lecture by saying 
 that a year would be insufficient to diminish the fountain he had opened. 
 
 The shaykh began with the diacritical point under the (tJ) ba, or initial let- 
 ter of his text, and from this muktah, or point, deduced all the letters of the 
 alphabet, and the whole Koran. In the first place, said Shaykh Ahmed, a 
 writer puts down the nib of his kalem, or pen, and thus makes a point. If he 
 draw his pen downwards he makes an alif, (|), the first letter of the alpha- 
 bet ; if after a very short downward stroke he carries his pen to the -left, he 
 forms a ba (J), whose peculiar mark is the point with which he commenced. 
 Three points beneath the same little right angle, in the connected form of 
 the letter, mark pa (J), the third letter of the alphabet. In this manner 
 the shaykh unrolled the alphabet, the Koran, and all written wisdom, from 
 
384 NOTES. 
 
 this generating muktah or point. But all this scarce penetrated the surface 
 of the boundless, bottomless ocean of meaning contained in — . — muktah. 
 
 In the commencement of creation, the almighty, self-existent God formed a 
 muktah, from which, by drawing the kalem or pen of infinite wisdom and 
 power, appeared the heavens ; another turn produced the earth ; while all 
 beings, angelic, human, and irrational, were developed from this fountain of 
 existence, this primordial point. The strokes of the divine kalem radiating 
 from this centre, were infinite. Not a world, not an atom, not an existence 
 throughout the universe of God that did not spring from this unsearchable 
 and exhaustless muktah. 
 
 The shaykh's auditors were confounded, and those who ventured to argue 
 were swept away and drowned in the torrent of his argument. Shaykh Ahmed 
 declared that, besides the Koran, he had never read more than two books, one 
 a grammatical treatise, the other a little volume of history. The knowledge 
 he possessed did not depend on study, but on divine grace. My informant 
 adds that he was everywhere treated with great distinction. 
 
 " I am apt to believe Mohammed really took this form, as he did many 
 other things, from the Persian Magi, who used to begin their books in these 
 words : Ben&m Yezddn bakhshaishgher dad&r, that is, In the name of the most 
 merciful, just God." Sale's Preliminary Discourse, p. 75. 
 
 Note 2. 
 
 An account of the Arabic and Persian works of our deceased moolla, Mo- 
 hammed Baker, the son of Mohammed Taky — may God be gracious to both ! — 
 with the number of lines in each book. 
 
 Section I. 
 Of his Arabic works, ten in number. 
 
 Behar-ul-Anvar. 
 
 I. The Behar-ul-Anvar — Oceans of Lights — the occasion of which work 
 was this : — After the events at Kerbela the khaleefahs of the house of Benee 
 Amayah — a curse on them all ! — became very powerful, and religious dissimu- 
 lation among the sheeahs was very prevalent. They consulted their imams 
 less and did not study their own traditions till the time of the imams Moham- 
 med Baker and Jafer-e-Saduk. But when those wretches the Benee Amayah 
 were cut off, and before the Benee Abbas had completely established sove- 
 reign power, religious dissimulation fell nearly into disuse, and the sheeahs 
 learned the traditions from the two illustrious imams above mentioned. At 
 this epoch four books of traditions were written, celebrated as the Chehar-sad- 
 Asal, or Four hundred Principles. 
 
 But in subsequent times, for want of suitable men to preserve the traditions, 
 while science and philosophy were engrossing attention, a great part of the 
 Four hundred Principles was lost. Therefore our moolla, of happy memory, 
 was at vast labor and research to recover the Four hundred Principles, and at 
 length got possession of more than half the original work. To prevent an- 
 other loss he compiled the whole that he had recovered in the Behar-ul-Anvar, 
 explaining by suitable remarks such traditions as presented difficulty. The 
 
NOTES. 385 
 
 plan of the Behar-ul-Anvar embraces twenty-five volumes, of which sixteen 
 volumes were completed: namely, 
 
 1. The book on Akl va. Ilm — Understanding and Science — which consists 
 o 12,000 lines. 
 
 2. The volume on Teheed — the Divine Unity — containing 16,000 lines. 
 
 3. Adl va Maad— Justice and the Future State— consisting of 30,000 lines. 
 
 4. Ihtajajat — Controversies — consisting of 16,000 lines. 
 
 5. Tareekh — or History from hazret Adam to Mohammed, containing 
 40,000 lines. 
 
 6. Tareekh, or History of our prophet [Mohammed], containing 67,000 
 lines. 
 
 7. The Imamate, consisting of 31,000 lines. 
 
 8. Fitu va Mahu — Seditions and Calamities— which after the death of the 
 prophet befel the commander of the faithful and Fatimah and Hasan and Hu- 
 sayn and their sheeahs or followers, consisting of 61,000 lines. 
 
 9. History of the commander of the faithful, containing 50,000 lines. 
 
 10. History of hazret Fatimah, and Hasan and Husayn, containing 23,000 
 lines. 
 
 11. History of the imams Zayd-ul-Aubideen, Mohammed Baker, Jafer-e- 
 Saduk, and Moosa Kazim, containing 18,000 lines. 
 
 12. History of the imams Keza, Mohammed Taky, Aly Naky, and Hasan 
 Askeree, containing 10,000 lines. 
 
 13. History of the lord of command (Mahdy), containing 21,000 lines. 
 
 14. A work on Heaven and the Universe, consisting of 80,000 lines. 
 
 15. Taharet — Purity — consisting of two volumes and 101,500 lines. 
 
 16. Zeearet — Pilgrimage — to the imams, consisting of twenty-two books in 
 the outline, a number of which were not written ; this work contains 30,000 
 lines. 
 
 In addition to the above there is an unfinished work on Infidelity and Faith, 
 embracing in its plan twelve books ; the first, eighth, eleventh, and twelfth 
 of which are wanting. 
 
 II. Merateb-ul-akool, or a history of the prophet's family. This work is 
 incomplete, for under the head of religious principles, half the book on prayer, 
 and the whole book on social intercourse, is wanting. Again, under the head 
 of religious observances, half the book on benedictions, and the whole book on 
 Zikat and Khums, or tithes, is not written. This book contains about 100,000 
 lines. 
 
 III. Asylum of History. This work, founded on the book Tahzeeb-ul Akh- 
 bar, is incomplete, but contains about 50,000 lines. 
 
 IV. The Four Explanations, consisting of forty separate traditions and 
 containing 12,500 lines. 
 
 V. The Profits of the Way, being a commentary on the Saheefah or fifty- 
 four psalms of imam Zayd-ul-Aubideen. This work was left incomplete, but 
 in accordance with the will of the deceased author, it is in the course of being 
 speedily completed by the humble writer of this account. This book contains 
 6,000 lines. 
 
 VI. An account of the persons from whom the moolla collected his tradi- 
 tions, with the story of their ancestors by whom the traditions were handed 
 down. This book contains 1,000 lines. 
 
 26 
 
386 NOTES. 
 
 VII. On articles of faith, containing 750 lines. 
 
 VIII. [Wanting ; perhaps a mistake of the Persian transcriber.] 
 
 IX. Shekeeat-e-Nemaz — Doubts in Prayer— directions what to do when 
 the person praying is uncertain how far he has followed the prescribed forms, 
 containing 750 lines. 
 
 X. Answer to the Hindee Questions, — sent from India by his brother Ab- 
 dullah, containing 150 lines. 
 
 Besides the above, our deceased moolla has written notes on four books of 
 traditions, and on a book of law, which amount to about 400,000 lines. 
 
 Section II. 
 
 The Persian works of our author, which are forty-nine in number. 
 
 1. Ayn-ul-Hyat — Fountain of Life — containing certain exhortations and 
 counsels which the prophet gave Abuzer, allied to advice on abandonment of 
 the world, containing 21,000 lines. 
 
 2. Mishkat-ul-Anvar — Lamp of Light — an abridgment of the Ayn-ul-Hyat, 
 consisting of 3,000 lines. 
 
 3. Halyat-ul-Mutakyeen — Ornament of the Pious — relating to certain per- 
 formances which are often necessary, as paring the nails, trimming the mus- 
 taches, visiting the bath, shaving the head, going on journeys, proprieties of 
 marriage and the nuptial night, and the birth-feast, containing 12,000 lines. 
 
 4. Hyat-ul-Kuloob — Life of Hearts — consisting of three volumes : 1st. 
 History of the prophets from Adam to Mohammed, with accounts of certain 
 kings contemporary with the prophets, containing 26,000 lines ; 2d. History 
 of the prophet, containing 36,000 lines ; 3d. Prophecy and the Imamate, and 
 the Benefits of sending prophets and imams ; this volume is incomplete, 
 the amount written is 3,000 lines. 
 
 5. Tuhfat-ul-Zayer — A present to Pilgrims — relating to pilgrimage to the 
 imams, containing 13,000 lines. 
 
 6. Jila-ul-aynn — Light of the eyes — account of the birth and of the martyr- 
 dom of the imams, their miracles, and sketches of their character and actions, 
 containing 22,000 lines. 
 
 7. Mikbas-ul-Mesabeeh — A spaTk of the Lamp — relating to procedures 
 after the regular prayers for night and day, and consisting of 5,500 lines. 
 
 8. Rabeea-ul-Asaya — relating to the duties of each day of the week, con- 
 taining 3,000 lines. 
 
 9. Zad-ul-Maad — Provision for Futurity — relating to the duties of the twelve 
 months of the year, containing 15,000 lines. 
 
 10. A treatise on Deeat — Fines — for wounds inflicted by one person on an- 
 other, or for homicide ; what amount should be given, containing 3,000 lines. 
 
 11. Shekeeat-e-Nemaz — Doubts in Prayer — containing 750 lines. 
 
 12. Risalah-e-Rejeat — a treatise on the return of the imams and their 
 sheeahs, and concerning the end o? time, containing 2,000 lines. 
 
 13. [Wanting ; perhaps an omission of the Persian copyist.] 
 
 14. Translation of a letter which Aly wrote to king Ashter, an Arab chief, 
 relating to the conduct which a ruler should pursue, containing 1,000 lines. 
 
 15. Risalah-e-Ikhteyarat — Treatise on Choices — as to fortunate days for 
 any enterprise, containing 500 lines. 
 
NOTES. 387 
 
 16. Risalah-e-Behesht va Dozakh — Treatise on Paradise and Hell— con- 
 taining 700 lines. 
 
 17. A treatise on funeral ceremonies, containing 700 lines. 
 
 18. A treatise on the duties of Hej and Umrah — Pilgrimage to Mekkah — 
 containing 1,000 lines. 
 
 19. An abridgment of the above, containing 700 lines. 
 
 20. Miftah-ul-Ghayb — Key of Mystery — relating to casting lots, contain- 
 ing 1,500 lines. 
 
 21. A treatise respecting the property of Sly's enemies — what should be 
 done with it, containing 50 lines. 
 
 22. A treatise on Zikat— what things are liable to this tax, containing 50 
 lines. 
 
 23. A treatise on pecuniary atonement — where it should be given, contain- 
 ing 1,000 lines. 
 
 24. A treatise on archery, relating to the lawful game, containing 50 lines. 
 
 25. A treatise on prayer, containing 50 lines. 
 
 26. A treatise on the proprieties of prayer, containing 1,000 lines. 
 
 27. A treatise on the truth and application of the illustrious verse of the 
 Koran [Surah 56 : 10] : " and those who have preceded others in the faith shall 
 precede them to paradise," containing 50 lines. 
 
 28. A treatise on the distinction between the natural and the active attri- 
 butes of the Most High, containing 200 lines. 
 
 29. A treatise on an abridged course of duties after finishing the night and 
 day prayers, containing 100 lines. 
 
 30. A treatise on the certainty of judgment and a future state, which also 
 contains 100 lines. 
 
 31. A treatise on necessity and permission, whether the Most High inter- 
 feres in the acts of His servants or not, containing 100 lines. 
 
 32. A treatise on marriage, containing 50 lines. 
 
 33. Translation of an account of the miracles and wonderful prodigies 
 manifested at the tomb of the commander of the faithful, containing 4,000 
 lines. 
 
 34. Translation of Mufazl's doctrine of the divine unity, as contained in 
 long traditions from the imam Saduk, on the knowledge and wisdom display- 
 ed in creation, containing 2,800 lines. 
 
 35. Translation of a treatise on the divine unity, similar to the above, and 
 containing 700 lines. 
 
 36. Translation of a treatise on the general visitsmade to imams and proph- 
 ets in prayer and saluting them, containing 200 lines. 
 
 37. Translation of the prayer of Komayl, containing 200 lines. 
 
 38. Translation of the prayer of imprecation, or divine appeal, containing 
 150 lines. 
 
 39. Translation of the prayer of Samat, containing 200 lines. 
 
 40. Translation of a prayer entitled the cuirass, containing 100 lines. [From 
 the repetition of the name of God it is supposed to act as a charm.] 
 
 41 . Translation of a tradition from Abdullah Jandab, containing 200 lines. 
 
 42. Translation of a tradition from Duzja-bin-Abyzamak, relating to duties 
 and courtesies, on the authority of the imam Reza, containing 300 lines. 
 
388 NOTES. 
 
 43. Translation of a poem by Dabil of Khazan, in eulogy of the imam Reza, 
 containing 500 lines. 
 
 44. Translation of a treatise on the subject of six things which do not belong 
 to servants, containing 100 lines. 
 
 45. A treatise composed on returning from illustrious Nejef and noble 
 Kerbela, expressing affection for those two distinguished places, containing 
 300 lines. 
 
 46. Minajat — Petitions — containing 100 lines. 
 
 47- Punishment of the Jews, relating to the mode of their tribute when 
 lawful, when unlawful, containing 150 lines. 
 
 48. Replies to questions which the people put to our author, and answers 
 to certain important inquiries, containing 5,000 lines. 
 
 49. Hak-ul-Rakeen — Certain Truth — relating to the principles of the faith, 
 containing 21,000 lines. This is the last work of the pious, departed author — 
 may God grant him a habitation in paradise ! 
 
 The amount of all the lines which have been enumerated, both Arabic and 
 Persian, is one million, four hundred and two thousand and seven hundred. 
 If now a calculation is made by the age of the departed, which was exactly 
 seventy-two years, the annual amount of his works will be nineteen thousand 
 two hundred and fifteen lines and fifteen words ; of which the monthly pro- 
 portion is one thousand six hundred and one lines and thirteen words and a 
 fraction. The daily quota is fifty-three lines and seventeen words. Butif the 
 calculation be made for the period of his maturity, which was fifty-eight years, 
 the annual amount of our moolla's productions will be twenty-four thousand 
 one hundred and seventy lines and thirty words, of which the daily proportion 
 is sixty-seven lines and seven words. 
 
 ■ God knows best the truth of all this, and may God be gracious to the author 
 and to his parents, for the sake of Mohammed and his pure immaculate family. 
 
 (Appendix to the third volume of the Hyat-ul-Kuloob.) 
 
 The word translated line is bayt or couplet, which, though strictly applicable 
 to poetry, is also taken by a certain rule as a measure of quantity in prose. 
 The following estimate may enable the English reader to judge of the amount 
 of our moolla's labors. The second volume of the Hyat-ul-Kuloob is said to 
 contain 36,000 bayts. The volume, printed in fair Persian type, contains 894 
 quarto pages. The whole amount of his works make 38JJ volumes, each con- 
 taining the above number, 894, quarto pages. After proper abatement for 
 translations, abridgments, and repetitions, there will still remain a great lit- 
 erary monument to his industry, talents and fame. 
 
 The last of his works — Hak-ul-Yakeen — was finished near the end of the 
 month of Shaban, in the year 1109 of the Hijret, A. D. 1697, about which pe- 
 riod it may be presumed his life as well as his labors terminated. As he lived 
 seventy-two lunar years his birth must have occurred about 1027 of the Hijret, 
 A. D. 1627. Consequently his life fell in the reigns of Abbas II., Sulayman, 
 and the unfortunate Husayn. He appears to have resided chiefly at Isfahan, 
 then the Persian capital. His favor at court may be inferred from his title 
 Mejlisee, or member of the royal council. His memory is greatly respected, 
 and his writings arere garded as the highest.standards by the Persians, and 
 his tomb at Isfahan is still a sanctuary to all who flee to it for refuge. 
 
339 
 
 Note 3, p. 1. 
 
 Hazret : This Arabic word has no equivalent in Persian or English, and is 
 employed in a variety of acceptations. Applied to a gentleman, it would mean 
 your honor ; to a clergyman, your reverence ; to a king, your majesty ; and to a 
 prophet, the sacredness of his office and character. The Virgin Mary is called 
 hazret Mar'yam ; and our Saviour, hazret Eesa, which here means the Lord 
 Jesus, as understood by Christians, although the Musulmans, in applying this 
 title to Christ, which they uniformly do, intend to denote only his prophetical 
 character. This epithet is also applied to the Deity, in which case the Musul- 
 mans themselves understood by it — Lord — in the sense of divinity. A term 
 of such various significations should be transferred, as it cannot well be trans- 
 lated. 
 
 Note 4, p. 2. 
 
 Ibn-Babuyah or Xly-bin-Babuyah : In the Hak-ul-Yakeen he is called the 
 ehief of traditionizers, and is said to have died in the year 329 of the Hijret, 
 A. D. 040. Mohammed-bin-Yakoob Kulaynee, commonly called shaykh Ku- 
 laynee died the same year. Ahmed-bin-Ibraheern, or Ibn-Ibraheem, flourished 
 at this time. (Hak-ul-Yakeen, p. 127.) 
 
 Ibn-Shahrashoob, or Shaykh Mohammed-bin-Shahrashoob, Shaykh Toosee 
 and Shaykh Tabersee are also often quoted, and probably flourished about the 
 same period with Babuyah. 
 
 Ibn- Abbas, or Fazl-bin Abbas, a cousin of Mohammed, and evidently afavor- 
 ite with him from his attendance at the death-bed of the Arabian prophet. 
 D'Herbelot says, AbdulIah-bin-Abbas, by whom Fazl must be meant, was a 
 principal person of the class called companions of the prophet, and that his 
 authority is very great in all traditional matters. He died in the sixty-eighth 
 year of the Hijret, A. D. 687, and according to Captain Matthews, the trans- 
 lator of the " Mishcat-ul-Masabih," was born three years before that event, 
 Ibn- Abbas is often quoted in the Hyat-ul-Kuloob as high authority. For con- 
 venience all these authorities are noticed under one head. 
 
 Note 5, p. 2. 
 
 Commander of the faithful — Emeer-ul mumneen. This title is given to Xly 
 in the Hyat-ul-Kuloob, and is claimed for him as his peculiar right. See p. 
 340, inauguration of Aly. 
 
 Note 6, p. 2. 
 
 Light or Spirit — in the original — Noor — Light — but here having the sense of 
 luminous spirit. 
 
 Note 7, p. 4. 
 
 Blessings of God be upon him, — Sald-vdt-Ullah-alayha 1 This formula is uni- 
 formly added by devout Musulmans to the mention of Mohammed by name, 
 both in writing and conversation, as alayhissal&m — peace be upon him ! is to 
 the mention of other acknowledged prophets. I have sometimes retained these 
 formulas where they are emphatic. In conversation with Musulmans it is 
 
390 NOTES. 
 
 well to style any prophet that may be mentioned, hazret ; they conceive it to 
 be disrespectful to call them by name, like a servant, and if the al mj his' sal&mis 
 occasionally added, it will be considered as another mark of veneration as well 
 as of gratitude to the prophetical character. It is not necessary, however, nor 
 is it right, to apply these expressions to a character we do not recognize as 
 bearing the impress of divine guidance. In this case, offence may be avoided 
 by the phrase— -paghember-e-shuma — your prophet. They often ss-y—paglt- 
 ember-e-md — our prophet. 
 
 Salavdt has the same general sense as blessings ; when used in reference to 
 the Deity it means the bestowment of blessings ; when employed by men, it de- 
 notes the imploration of blessings from God on a person. 
 
 Note 8, p. 4. 
 
 Ibraheem, or Abraham, was born on the first of the month Zeelhejah. His 
 father was the astrologer of Nimrood-bin-Kanaun, who did nothing without 
 his advice. One morning the astrologer announced to Nimrood that a son 
 would soon be conceived and born who would have power to destroy them. 
 Nimrood then ordered the men to leave the city and the women to remain, but 
 that very night, Ibraheem was conceived. After his birth, his 'father, thinking 
 he was the dreaded child, proposed to carry him to Nimrood, but the mother 
 advised that the boy should be exposed to perish in a cavern of the mountains, 
 to which the father assented. She then concealed him in a cave, having nurs- 
 ed him, and placing a stone at the entrance of the cave, left him to his fate. 
 But the Most High caused an abundant supply of milk to issue from the child's 
 thumb, which he sucked and grew as much in a week as other children do in a 
 month. After a long time the mother, with the permission of her husband 
 visited the cave, and to her astonishment found her son alive, nursed him. and 
 on returning, reported to his father that she had buried him. However, she 
 occasionally stole away to visit her son till he grew up. 
 
 After giving a different account of Ibraheem's birth, the story proceeds to 
 say that on a festival he was made keeper of the idol-house, while Nimrood and 
 all his people retired to hold their festivities. Ibraheem then entered the idol- 
 house and offered the idols food, saying, Eat and speak. As they did not 
 answer he took an axe, and broke the arms and legs of all the idols, and then • 
 hung the axe on the neck of the great idol who stood in the corner of the house. 
 
 "When the king and his people returned from the festival and saw their idols 
 broken, they denounced death on him who had done the deed. Ibraheem be- 
 ing accused, was brought before Nimrood, who demanded of him who had broken 
 their idols. Ibraheem replied that the great idol had done it, and told the 
 king to ask the broken idols if it were not so. Nimrood then consulted with 
 his counsellors and it was determined to burn Ibraheem, for which purpose 
 immense quantities of fuel were collected. An elevated seat was built for the 
 tyrant that he might witness the tragedy, but when the pile was lighted no one 
 could approach to cast Ibraheem into the fire, which was so vehement that a 
 bird could not fly within a fursakh*'of it. Shaytan now taught them to con- 
 struct a catapult and cast Ibraheem into the fire by means of that engine. 
 
 * Eight miles. 
 
NOTES. 391 
 
 But the Most High changed the fire to frigidity, so that Ibraheem's teeth 
 chattered with cold in the flames, where he was attended by Jibra.ee!, who met 
 him in the air as he was hurled from the engine, and where roses and tulips 
 sprang up on all sides to refresh him. Jibraeel gave him a ring, on which 
 was inscribed the Mohammedan creed. On beholding the prodigy, Nimrood 
 asked Ibraheem who was his God. He who kills and makes alive, said Ibra.- 
 heem. That I can do, said the tyrant ; and ordering two criminals to be brought 
 commanded one to be decapitated and the other set free. But, said Ibraheem, 
 restore to life him you have slain. My God causes the sun to rise in the east, 
 do you cause it to rise in the west ; on which the infidel was abased. (Hyat- 
 ul-Kuloob, vol. I., p. 80 — 81J.*) Azar was not the father, but the uncle of Ibra- 
 heem, whose father's name was Tarikh, a Musulman. (Ibid, 84£.) 
 
 Sale, in a note on this subject, (Koran, vol. II., p. 122,) says, " this story 
 seems to have had no other foundation than that passage of Moses where God 
 is said to have brought Abraham out of vs. of the Chaldees misunderstood : 
 which words the Jews, the most trifling interpreters of scripture, and some 
 moderns, who have followed them, have translated out of the fire of the Chaldees ; 
 taking the word Ur, not for the proper name of a city, as it really is, but for 
 an appellative signifying fire. However, this fable is of some antiquity, and 
 credited not only by the Jews, but by several of the eastern Christians ; the 
 twenty-fifth of the second Lanun, or January, being set apart in the Syrian 
 calendar for the commemoration of Abraham's being cast into the fire." 
 
 Note 9, p. 5. 
 
 Mahmood — Praised, or the praised — i. c, God: whence is derived Moham- 
 med — worthy of praise, laudable. Ala — exalted or glorious — an epithet of God ; 
 whence Sly — above, superior, etc. 
 
 Note 10, p. 5. 
 
 Tradition — Hadees — a religious legend explanatory of or relating to the Mus- 
 ulman religion. The sheeahs attach great importance to these traditions, but 
 do not regard them all as possessing equal authority. A part they admit to 
 be stibook — light — of small authority, but contend that the truth is contained 
 in them as a whole. Some however, insist on the positive correctness of every 
 passage in these traditions, and in the case of manifest contradictions, say 
 that if not true in one respect, they are in another; or that every thing, how- 
 ever contradictory to human view, is easily reconciled by almighty power. 
 These traditions are related on the authority of Mohammed and the twelve 
 imams, to all of whom devout sheeahs attribute the gift of inspiration. The 
 hadees, therefore, is a tradition as it comes to us, but originally had the char- 
 acter, not of tradition or legend, but of divine communication. It is in these 
 traditions that the sheeah religion must be learned, as this sect study the Ko- 
 ran in no other light, and apply it by no other rule. Free-thinkers among the 
 Persians who have not cast off all regard for religion, of which there are no 
 
 * In all quotations from Persian printed books, by page the rukoom is meant, as the Per- 
 sians only page each leaf, consequently one of their pages is equal to two pages of ours. 
 
392 
 
 N0TE8. 
 
 open examples, sometimes venture to say that they receive such parts of the 
 traditions as are consistent with their reason. 
 
 Note 11, p. 5. 
 
 Only fifteen seas are mentioned. I once called the attention of a Sooffee 
 moolla to this fact, when he observed, laughing, that they could think of no 
 more names by which to describe the remaining seas. 
 
 Note 12, p. 5. 
 
 One hundred and twenty-four thousand prophets. The Musulmans some- 
 times inquire of us the number of these sacred messengers, and wonder that 
 we cannot give a definite answer. Some of this vast number they suppose to 
 have been prophets in their own families or tribes, and perhaps many contem- 
 porary with each other. 
 
 Note 13, p. 6. 
 
 La ilahaillellah — There is no God but God: the first part of the Mohammedan 
 creed, which is very frequently pronounced by them as a simple exclamation of 
 wonder or other emotions. See No. 33. 
 
 Note 14, p. 6. 
 
 Badd-e-salam — Returning the salutation. This is reckoned very obligatory in 
 the case of those considered believers, but a Musulman does not feel bound to 
 return the salutation of an infidel. Persian politeness, however, is not in this 
 respect violated towards Frangee acquaintances. 
 
 Note 15, p. 7. 
 
 The foundations of the. earth are a curious fancy : on coming to the last 
 foundation, the Sooffee to whom I have once alluded, laughed heartily, and said 
 that to this point all was well known. Few, however, but Sooffees would 
 make so light of this or any other matter contained in the traditions. 
 
 Note 16, p. 7. 
 
 Sidret-ul-Muntaha — The Lote-tree of termination : a tree in paradise where 
 Jibraeel resides and beyond which none may pass. " This tree, say the com- 
 mentators, stands in the seventh heaven, on the right hand of the throne of 
 God, and is the utmost bound, beyond which the angels themselves must not 
 pass ; or, as some rather imagine, beyond which no creature's knowledge can 
 extend." (Sale, vol. II., p. 311. Note.) 
 
 Note 17, p. 8. 
 
 Alhamdulillah — Thanks to God! This is a very frequent exclamation of the 
 Persians and other Mohammedans. Every event or sentiment of a cheering 
 or satisfactory nature is thus welcomed. Eahemakallah — The mercy of God bt 
 
notes. 393 
 
 upon thee ! This is not usedjn common discourse by the Persians. But bar'a'- 
 kallah — blessed be God ! — is very often heard from them, generally as a mark 
 of admiration, or "where an European would cry Bravo ! The very common 
 and profane use of the name of the Supreme Being on the most trifling occa- 
 sions, and particularly oaths to confirm falsehoods, is more shocking on reflec- 
 tion than when a foreigner hears them in a strange language, although he may 
 understand their import. Profanity in a foreign tongue does not in general 
 convey to us the same awful ideas as in our own language, which, to our shame, 
 can hardly be surpassed in horrid oaths. 
 
 Note 18, p. 11. 
 
 Mohavelah. The imam Saduk being asked how Adam's posterity multi- 
 plied, and told that some declared brothers married their sisters by divine di- 
 rection, he denied it, saying that such a thing was unlawful according to the 
 T6rat, Zaboor, Injeel, and Koran ; how then could it have been appointed by 
 the Most High ? Saduk then declared that there were seventy pairs of twins, 
 each pair a son and a daughter, born to Adam, after which Kabeel slew Ha- 
 beel,* for whom Adam grieved so much that he couldnot approach Havaf for five 
 hundred years. Subsequently Shays was bom without a twin-sister, and Yafis 
 also. "When they arrived at maturity, one Thursday evening, God sent Nez- 
 lah, a Hooree, whom Adam married to Shays, and the next evening Menzelah, 
 another Hooree, was sent down and married to Yafis. The offspring of Shays 
 was a son, and of Yafis a daughter, and Adam at the command of the Most 
 High united these cousins in marriage. Such was the ancestry of the chosen 
 prophets and apostles, who were not born from the incestuous connexion of 
 brothers and sisters. 
 
 The imam Mohammed Baker says that Adam married one of his sons to a 
 Hooree, and another to a female jin. From the Hooree all the good qualities 
 of men are derived, and all bad dispositions from the jin. (Hak-ul-Yakeen, 
 p. 47.) 
 
 Several other different accounts follow, but the above sketch is sufficient. 
 The name of Seth's Hooree differs from that mentioned in the Hyat-ul-Ku- 
 loob, but taking such stories for our guide we may easily suppose she had two 
 or more names. Japheth or Yafis, the brother of Seth, need not be confound- 
 ed with the son of Noah. 
 
 Note 19, p. 11. 
 
 Sayyid : This title is spelled and pronounced differently by Europeans. I 
 have followed the best authorities within my reach. It signifies a prince or 
 chief, sometimes the Lord. This title is often applied to Mohammed, who is 
 called the sayyid or prince of the prophets and of mankind. His descendants, 
 who have become extremely numerous through the line of his daughter Fati- 
 mah and his grandson Husayn, take the same title, and are generally distin- 
 guished in Persia by the dark sea-green or blue color of their turbans, or if 
 they wear the common Persian cap, they generally denote their lineage by 
 some green garment or a green shawl girdle. A sayyid, or descendant of their 
 
 • Cain and Abel. 1 Eve. 
 
394 NOTES. 
 
 prophet, is entitled to the most honorable seat in company, and, according to 
 Mohammedan law, to certain contributions from his fellow-Musulmans. 
 
 Note 20, p. 11. 
 
 Akhnookh or Idrees — Enoch. " And remember Edris in the same book ; 
 for he was a just person, and a prophet : and we exalted him to a high place." 
 (Sale, vol. II., p. 102.) 
 
 He was a small, fat man, with a wide chest and a large head of hair, and one 
 of his ears was larger than the other. He spoke softly, and in .walking he 
 took short steps. He was surnamed Idrees, the Teacher, because he gave so 
 much instruction in divine mysteries and rights of the true faith. From the 
 visible universe he prove d to his people the being and attributes of God, and 
 the obligation of rendering Him suitable worship. 
 
 Idrees then retired with a party of his people and instructed them. The 
 Most High now constituted him a prophet, and communicated to him thirty 
 books. It is said he was the first that wrote with a pen, and the first that 
 sewed garments, skins having been previously worn. 
 
 A tyrant at the instigation of his wife having slain a believer and seized his 
 land, which he refused to sell,* the Lord sent Idrees to denounce judgments 
 on the oppressor. The enraged tyrant ordered the prophet to retire instant- 
 ly or he would not escape with life. The wicked queen encouraged her hus- 
 band not to fear, for she would send and kill Idrees and falsify his predictions. 
 On hearing this the prophet and his followers left the city. Idrees them im- 
 plored God to withhold rain from that city and its environs till he should pray 
 for it. The Lord answered that it would occasion the ruin of the city and 
 famine and affliction to its inhabitants. Idrees however persisted in his peti- 
 tion, which being granted,' he informed his followers of it, who were in all 
 twenty persons, and they dispersed to other cities, where the story of the proph- 
 et's imprecation was circulated. Idrees himself retired to a cave in a high 
 mountain, where he lay concealed twenty years, during which period an angel 
 at the command of God brought him food every evening, and he fasted by day. 
 
 The tyrant was slain, his city destroyed, and the flesh of his wife eaten by 
 dogs. The famine and distress consequent on the drought becoming very 
 great, the people concluded to humble themselves before God, observing that 
 they did not know where Idrees was. On their repentance and humiliation 
 the Most High directed Idrees to pray for rain, but he replied he would not. 
 The Lord then ordered the angel who carried food to the prophet to withhold it. 
 
 After three days, Idrees complained, Lord, dost thou take away my sus- 
 tenance before my life ? The Most High rejoined, Do you complain that your 
 food has been withheld three nights, and have you no concern for the people 
 of your city, who have suffered famine twenty years ? I have therefore caused 
 you to taste their affliction, and your patience is small under the trial. Now, 
 go down from this cave, and seek your own support, for I leave you to provide 
 for yourself. Idrees then went to a city, and seeing smoke rise from a house 
 he entered it, and saw an old woman baking two cakes of bread on the fire, 
 and asked for food, for he was exhausted with hunger. She replied, O servant 
 
 * The whole story bears a close resemblance to that of Abab and Naboth. 
 
N0TK3. 395 
 
 of God, the curse of Idrees has not left us the means of feeding others ; and 
 she took her oath that she had nothing but those two cakes, and told him to 
 go and seek a supply in some other place. He then begged enough of the 
 bread to sustain nature and enable him to go elsewhere for food, but she told 
 him one of the cakes was for herself and the other for her son. He is small, said 
 Idrees, and half the cake will be sufficient for him and the other half for me. 
 The woman then ate her cake and divided the other between her son and the 
 stranger ; but when the boy saw Idrees eating part of his cake he became so 
 impatient and agitated that he died. At this the woman cried, servant of 
 God, you have slain my son. Be not troubled, he replied, for by the power of 
 God I will restore him to life, which was done, when the astonished woman 
 exclaimed, Thou art Idrees the prophet ! and ran out of her house and cried 
 to the people to rejoice, for Idrees had come among them. 
 
 He went and seated himself on the hill, which was the site of the city that 
 with its tyrant had been destroyed. Here some of his people waited on him, and 
 besought him to have mercy on them ; but he declared he would not pray for 
 rain till their present tyrant, and all the people, came barefoot to entreat him. 
 The tyrant now sent forty men to bring Idrees to his presence, but the proph- 
 et cursed them, and they all died. The tyrant then sent five hundred men 
 to take Idrees. He told them to look at the forty dead men, whose fate would 
 be theirs if they persisted to take him. They replied, You have been slay- 
 ing us with hunger for twenty years, and do you now curse us to death ? is 
 there no compassion in you ? Idrees, however, insisted on his conditions, 
 which were at length complied with. He then prayed for rain, which descend- 
 ed in such torrents that the people feared they should be drowned. 
 
 It is related that the Most High, being offended with an angel, clipped his 
 wings, and cast him down on an island of the sea, where he remained a long 
 period. After Idrees was raised to the prophetship, the angel came to him 
 and besought him to intercede with God, that his wings might be restored, 
 and he received again to favor; which being done, the angel at the prophet's 
 desire, carried him to heaven, to give Idrees an interview with the angel of 
 death, whom they met between the fourth and fifth heavens. The angel of 
 death declared that he had been just ordered to take away the spirit of the 
 prophet. This news so alarmed Idrees, that he fell from the wing of the 
 angel, who had carried him to heaven, on which the angel of death executed 
 his commission. 
 
 Some other accounts are given of Idrees and the angel of death. The life 
 of Idrees on earth was 300 years, some say more. "When he went to heaven, 
 he left his office to his son Metushalakh, who lived 919 years, and transmitted 
 the prophetical inheritance to Malik, from whom it descended to Nooh. (Hy- 
 at-ul-Kuloob, vol. I., pp. 54-58.) 
 
 Richardson, in his note on Idrees, says : " The Mohammedans attribute to 
 Enoch the inventions of writing, of the needle, of astronomy, of arithmetic, 
 and particularly of geomancy, or the art of fortune-telling by fingers. The 
 eastern Christians say that Enoch is the same with the Hermes, Mercury, or 
 Trismegistus of the Egyptians." The book of Enoch, as it claims to be, has 
 been lately given to the public. 
 
 Sale, in his note on the text I have quoted from him at the begining of this 
 article, says: "The learned Bartolocci endeavours to show, from the testimo- 
 
396 notes. 
 
 nies of the ancient Jews, that Enoch, surnamed Edris, was a very different 
 person from the Enoch of Moses, and many ages younger." The account 
 given of him in the foregoing sketch from the Hyat-ul- Kuloob, recalls the 
 history of Elijah, from which indeed oriental fancy may have taken flight to 
 expatiate on the more obscure story of Enoch. 
 
 Note 21, p. 12. 
 
 Risalet-penah — Asylum of prophecy, an epithet of Mohammed, often con- 
 ferred on him to denote his supposed prophetical superiority. The same idiom 
 is not unfrequently applied to other subjects by the Persians. 
 
 Note 22, p. 12. 
 
 Kabah. "The temple of Mecca stands in the midst of the city. The 
 Caaba is a square stone building, from north to south twenty-four cubits long, 
 from east to west twenty-three cubits wide, and its height is twenty-seven 
 cubits. The door, which is on the east side, stands about four cubits from 
 the ground ; the floor being level with the bottom of the door. In the cor- 
 ner next this door, is the black stone. On the north side of the Caaba, 
 ■within a semicircle enclosure fifty cubits long, lies the white stone, said to be 
 the sepulchre of Ismaeel, which receives the rain-water that falls off the Caa- 
 ba by a spout, formerly of wood, but now of gold. The Caaba has a double 
 roof, supported within by three octangular pillars of aloes wood ; between 
 ■which, on a bar of iron, hang some silver lamps. The outside is covered with 
 rich black damask, adorned with an embroidered band of gold, which is chang- 
 ed every year, and was formerly sent by the Khalifs, afterwards by the Soltans 
 of Egypt, and is now provided by the Turkish emperors. At a small distance 
 from the Caaba, on the east side, is the station or place of Abraham." (Sale's 
 Preliminary Discourse, p. 128.) 
 
 Note 23, p. 12. 
 
 " The well Zemzem is on the east of the Caaba, and is covered with a small 
 building and cupola. The Mohammedans are persuaded it is the very spring 
 ■which gushed out for the relief of Ismael, when Hagar, his mother, wandered 
 with him in the desert ; and some pretend it was so named from her calling to 
 him, when she spied it, in the Egyptian tongue, Zem, zem, that is, Stay, stay." 
 (Sale's Preliminary Discourse, p. 126.) 
 
 The water of Zemzem is very brackish, and is drank by the hajees, or] pil- 
 grims,[on account of its supposed sanctity. 
 
 Note 24, p, 16. 
 
 Hashim, from hashimat, — breaking a bone, etc. ; The Bone-breaker ; so call- 
 ed from the number of animals he slaughtered, and the great provision he 
 made in the exersise of unbounded hospitality— a trait in the highest esteem 
 among the Arabs. 
 
NOTES. 397 
 
 Note 25, p. 18. 
 
 Ratifying a treaty by shaking hands, seems an ancient custom. By this 
 form the Musulmans pledged their fealty to Sly, at his inauguration. (See 
 p. 345.) Amer seems to have driven a hard bargain ; but a large dower for a 
 daughter was considered honorable to her family and to her husband. 
 
 Note 26, p. 20. 
 
 Salmay's cruelty toHashim's animals diminishes respect for her dignity and 
 delicacy as a lady. She was, however, under the influence of overwhelming 
 grief, and Arabian refinement, it must be remembered, was no soft, impotent 
 quality. 
 
 Note 27, p. 25. 
 
 Musulman — A true believer, from the Arabic moslim. The sheeahs do not 
 accord this title to the sunnees ; nor do they restrict it to those they consider 
 believers since the time of Mohammed, but declare the patriarch Abraham to 
 have been a Musulman, with other good men of old. 
 
 Note 28, p. 33. 
 
 Paradise and the Hoorees. It is obligatory to believe that paradise is the 
 abode of eternal peace ; where death, and age, and infirmity, and pain, and 
 sickness, and sorrow are unknown. Everything the soul of man can desire 
 and enjoy, there abounds. It is an eternal abode, which the pure and good 
 shall never leave. There hatred, and envy, and enmity, and disputation, and 
 quarrelling exist not ; but every one is satisfied with what God bestows on 
 him, and aspires to nothing else. Some say that those of a higer rank will 
 descend to visit those of a lower sphere, which visits, however, will not be re- 
 turned, lest inferior ranks should be dissatisfied with their blessings, and their 
 enjoyment abridged. This supposition, however, is not necessary, for the 
 Most High may make every class perfectly satisfied with their state, without 
 the least desire for some other rank. As in this world men delight in differ- 
 ent things, so in paradise each may prefer his own enjoyments to any other 
 state of happiness. "What each desires will be given him, consequently there 
 will be variety. There will be no vile excretions in paradise, but by means of 
 a fragrant perspiration, every thing necessary will be expelled. 
 
 The wives of believers, both Hooree and human, will not be subject to pe- 
 riodical infirmity, travail, and natural excretions, and jealousy, and envy, and 
 enmity, and bad dispositions, which are customary among women, but they 
 will be pure. 
 
 Paradise will not be enlightened by the sun, and moon, and stars, but will 
 be perpetually illumined with an agreeable light, like that between dawn and 
 sunrise, or that of an extended shade. 
 
 The wine of earth is attended with drunkenness, and excretions, and vomit- 
 ings, and bitterness, and nausea, and excites foolish talk, abuse and vitupera- 
 tion ; but the wine of paradise has none of these bad qualities, while it pos- 
 sesses the most delightful flavors. 
 
398 NOTES. 
 
 As an entertainment is more agreeable where the attendants and all the 
 accompaniments are in good livery and keeping, so in paradise every cir- 
 cumstance will be calculated to impart a delight. They will be seated front- 
 ing each other on thrones woven of gold wire, and adorned with pearls and 
 jewels. Around them will be handsome youths, with jewels in their ears, to 
 serve them with wine from gold and silver cups, and vessels adorned with a 
 variety of gems. From these convivial scenes no noise will arise, and the 
 mind of no one will be marred or clouded. There they will enjoy every spe- 
 cies of fruit they desire, and the roasted flesh of any bird they wish, with the 
 society of celestial Hoorees, those black-eyed companions, like pearls fresh 
 from the shell. There will be no noise in drinking the wine, no silliness, 
 nor abuse, nor sin following it, but mutual concord, congratulation and ca- 
 resses. Behold, then, the grace and favor of the Almighty Lord, who on 
 such minute atoms, covered with faults from head to foot, bestows such bless- 
 ings to promote their enjoyment. 
 
 The dwellings of paradise are chiefly chambers, because the prospect of 
 rivers, flowers and verdure is more extensive and delightful from an elevated 
 position. The fault of elevated rooms on earth is that one must descend from 
 them, which trouble is not experienced by the inhabitants of paradise, for if 
 they wish, they can come down with the utmost ease. The rivers of paradise, 
 without the damage they do on earth, rise to any desirable height and flow 
 before the chambers and by the trees they nourish. 
 
 It is related that Mohammed declared the walls of paradise to be built of 
 alternate bricks of gold, silver, and ruby, with a cement of musk, and covered 
 with red, green and yellow ruby turrets. I asked, said Bila.1 the narrator, 
 what the doors of those mansions are. Mohammed replied, The gate of mercy 
 is red ruby. What are the handles ? said Bila.1. The gate of patience is small, 
 rejoined the prophet, has no handle, and is of red ruby. The gate of praise is 
 white ruby and double-leafed and opens the space of five hundred years' jour- 
 ney. "When the worthy servants of God enter paradise, they will be em- 
 barked in vessels of ruby and sail along two rivers of crystal water. The rig- 
 ging by which the vessels are propelled is of pearls. On board those vessels 
 are angels of light, clothed in many green glittering garments. Believers also 
 walk along the banks of that river, whose name is Jinnet-ul-Mava. 
 
 In the centre of paradise is the paradise of Aden, which is the centre of all 
 the paradises. Its walls are red ruby and its pebbles are pearls. "Within Aden 
 is the paradise of Firdoos, whose walls are light, and its chambers of light of 
 the Lord of the universe. 
 
 The inhabitants of paradise possess beautiful forms and faces. Of these 
 some are women from earth, said to be better than the Hoorees themselves. 
 The native women of paradise will join hands and sing in various strains whose 
 like creature never heard: "We are contented and never angry; we are 
 abiding and never remove ; we are delightful blessings, friends "of illustrious 
 husbands." When the Hoorees chant this ode, the women of earth will 
 answer them : "We are those who performed prayers, but you never prayed ; 
 we fasted, which you never did ; we performed the obligatory ablutions, which 
 you have not done ; we have testified to the truth, but you have not." Thus 
 will they gain the victory over the Hoorees. 
 
 The imam Saduk being asked if a believing husband and wife on entering 
 
NOTES. 399 
 
 paradise would resume the matrimonial connexion, replied, The Most High is 
 a just judge : if the man is superior to the woman, it will be left to his choice 
 whether she shall be of the number of his wives or not. But if the woman is 
 better than the man, she will choose whether she will have that man for her 
 husband or not. 
 
 The same imam declared there were three paradises and divers ranks. Those 
 above may descend to those below, who, although they cannot ascend, can yet 
 communicate with those above without leaving their thrones. He declared 
 likewise there would be a class not in paradise nor in hell, not being true be- 
 lievers nor infidels. 
 
 Ummsalmah said to Mohammed, A woman may have two husbands, and all 
 go to paradise ; whose wife of them will she be ? Mohammed replied, His 
 whose disposition was best. 
 
 It is related that Abubaseer addressed the imam Saduk, saying, May I be 
 your sacrifice ! descendant of the prophet, excite my desires for paradise. 
 The imam replied, The fragrance of paradise may be perceived at the distance 
 of a thousand years' journey, and the very lowest of its inhabitants possesses 
 so much that if all jins and mankind were his guests, he could satisfy 
 them all with wine and viands without diminishing his stores. The very low- 
 est of the inhabitants of paradise, in grandeur and dignity, is so exalted that 
 when he enters paradise three gardens will meet his view, and on his entering 
 the lowest he will behold so many women and servants and fruits and rivers, 
 all radiant with beauty and splendor, that his eyes will glisten, and his heart 
 rejoice, and he will render thanksgiving and praise to God. It will then be 
 said to him, Look above ; and when he sees the second garden and beholds 
 there a number of enjoyments which were not in the first garden, he will say, 
 Lord, bestow this also on me. A voice will answer, Perhaps if this is given, 
 you will want another. No, he will reply, that is enough for me, and I shall 
 not wish more. When he enters that garden his joy and gladness will be 
 doubled, and he will again render thanksgiving to God. A door of the eternal 
 paradise will now be opened to him, and on beholding its felicities he will as- 
 cribe praise to God, saying, my Lord, thou hast given me salvation from 
 tormenting flames, and bestowed upon me boundless blessings. 
 
 Abubaseer wept for joy at this account, and said, May I be your sacrifice 
 increase my ardent desire still more. The imam replied, There is a river in 
 paradise on whose banks maidens grow, and whenever a believer passes and 
 is charmed with one of them, and takes her away, the Most High causes 
 another to grow in her place. May I be your sacrifice ! said the man ; still 
 more increase my longing desire. The imam continued, Every believer will 
 ■ have seven thousand virgins, four thousand women, and seven thousand 
 Hoorees. May I be your sacrifice ! exclaimed Abubaseer ; will every believer 
 have seven thousand virgins ? Yes, rejoined the imam ; and congugal inter- 
 course will Jioi deprive them of virginity. 
 
 May I be your sacrifice ! added the Musulman ; of what are the Hoorees 
 formed ? Of the luminous earth of paradise, said the imam ; and their bright- 
 ness shines through seventy garments with which they are adorned, and the 
 marrow of their ancles is visible beneath their seventy dresses. Their liver 
 is the mirror of the believer, whose liver is the same to them. May I be 
 your sacrifice ! do the Hoorees talk ? Yes, in language of the utmost sweet- 
 
400 NOTES. 
 
 ness ; and they sing with such blandishments and ravishing tones as creature 
 has not heard, saying, " "We are immortal, and never die ; we are soft and 
 gentle, and shall never be offended ; we are abiding, and from paradise shall 
 never go ; we are the amiable, and will never be angry : happy he created for 
 us, happy he for whom we were formed ; we are those who if the locks of one 
 of us were hung in mid heaven, their lustre would confound the eyes of be- 
 holders, or if one of us were held between heaven and earth, all would be 
 satisfied to lose the sun and moon." 
 
 The imam Saduk being asked how those received to paradise could be 
 happy when a near relative or dear friend might be missing, and whom they 
 would conclude to be in hell, he replied, Some of the wise say God will cause 
 believers to forget such persons ; others think they will be in expectation of 
 their coming. 
 
 There are four rivers in paradise, one of wine, one of water, another of 
 milk, and the fourth of honey. When believers enter paradise they will as- 
 sume the stature of Adam, sixty cubits high ; according to another account, 
 seventy cubits high, with shoulders ten cubits broad ; and they will be 
 clothed with seventy different colored garments ; they will possess the manly 
 perfection of hazret Eesa. at the age of thirty-three years, with the tongue of 
 Mohammed in the Arabic language, and the beautiful form of Yoosuf. Light 
 will radiate from their countenances, and their hearts will be like that of 
 Tyoob, free from hatred and envy. According to one account there are four 
 paradises. (Hak-ul-Yakeen, pp. 202-200.) 
 
 Note 29, p. 33. 
 
 Kaf: " A fabulous mountain, anciently imagined by the Asiatics to surround 
 the world and bind the horizon on all sides. On Kaf the eastern poets and 
 romances have fixed the residence of the dives or genii, (supposing them to 
 have been confined by Tahmuras, and other ancient heroes of Persia;) here 
 too, they say, lies fairy-land ; and here they place the city of Aherman (the 
 principle of evil). (Richardson's Dictionary, Article Kaf.) 
 
 Note 30, p. 36. 
 
 Shaytan's children : Mohammed said that when God sent Adam down to 
 earth, his wife was sent with him. Shaytan and the serpent then came down 
 and had no partners. Shaytan then committed fornication with himself so 
 that his posterity sprung from himself; and the serpent did likewise. (Hak- 
 ul-Yakeen, p. 47.) 
 
 Other accounts say that one of Satan's thighs is masculine, the other fem- 
 inine, and on their striking together demons are rapidly produced. 
 
 Note 31, p. 36. 
 
 Book of Danyal, or Daniel. " The orientals attribute to Daniel the invention 
 of geomancy and a book Ossoul al Taber : the Principles of interpreting 
 dreams. In the king's library, No 410, is a book, entitled Adhmat al man- 
 e oul an Daniel al Nabi, which contains predictions received by tradition from 
 
NOTES. 401 
 
 the prophet Daniel: it is a work full of falsities, which the Musulmans have 
 fabricated on the basis of the true prophecies of Daniel." (D' Herbelot, Biblio- 
 theque Orientale, vol II., p. 260. Article Daniel.) 
 
 In the Hyat-ul-Kuloob, (vol I., p. 294,) there is a fabulous account of Dan- 
 iel, but nothing satisfactory about his book. One of the stories told of him 
 resembles that of Susannah, in the Apocrypha. 
 
 Note 32, p. 39. 
 
 Kalemah : Its simple meaning is, a word, etc. It denotes, also, the Moham- 
 medan creed — La ilaha illelhah : Mohammed rasool TJUah — There is no God 
 but God; Mohammed is the apostle of God. The first half of this formula con- 
 tains twelve letters, without twice counting two that are doubled, which is 
 the precise number of letters contained in the ancient Persian creed, Neest 
 bajuz Yezdan : There is none but God. 
 
 5 -+- 3 + 4 = 12 letters. 
 
 Persian — Vj/'i^^'_ V^' ,4S ^ AV W / There is none but God. 
 
 4 4- 3 + 3 4- 2 - 12 do - 
 Arabic— \[) j \JJ &l) U There is no God but God. 
 
 The sentiment in both formulas is essentially the same. This coincidence 
 in sentiment and quantity was pointed out to me by a moolla, who said that 
 the ancient Persians repeated their creed as Musulmans now do their own. I 
 do not recollect if he affirmed that Mohammed borrowed the form of his sub- 
 lime doctrine on the Deity from the Persians, but such a conclusion naturally 
 arises in the mind. Of course, the moolla to whom I refer was not a bigoted 
 Musulman. 
 
 Alan. This word, though sometimes used to express omnipotence, gener- 
 ally means an idol-god, and in the Mohammedan creed should, I think, be 
 thus taken, and the word commenced with a small letter. The sentiments 
 of the creed would then be — There is no god, or an idol is not God ; there 
 is none but God. 
 
 The above term, Kalemah — The word, is the title by which the Musulmans 
 sometimes designate Christ. See p. 212. 
 
 Note 33, p. 39. 
 
 Surmah : A collyrium with which orientals tinge the border of their eyelids 
 and their eyelashes. Some maintain that this application is beneficial to the 
 eye, particularly when inflamed. Surmah, however, is used by way of orna- 
 ment, although it generally strikes a European as a disfigurement. 
 
 Note 34, p. 40. 
 
 As-salam alayka — Peace be upon thee ! This, or generally the plural form, 
 as -salam alaykum— peace be upon you ! is the common salutation in Moham- 
 medan countries. The response is — alaykum as-salam — upon you be peace ! 
 This form of salutation is similar to that of the Hebrews. 
 27 
 
402 NOTES. 
 
 Note 35, p. 41. 
 
 Satah is said to have been summoned from Damascus, by Zobaydah. the 
 empress of Haroon-ur-Rasheed, to determine astrologically a fortunate hour 
 for founding the city Tebreez. This, according to D'Herbelot, was in the 
 year 175 of the Hijret, A. D. 791. Zobaydah, they say, being attacked by inter- 
 mittent fever, which could not be cured at Baghdad, was advised to travel for 
 her health, and on reaching the site or neighborhood of Tebreez, she quite 
 recovered from her illness, and was so much delighted with the place and cli- 
 mate that she here founded a city, which, in memory of her recovery, she 
 named Teb-reez— -fever-dispelling. The city still maintains its reputation for 
 salubrity, although it has been visited by plague and cholera, and several times 
 been ruined by earthquakes, of which slight shocks occur almost annually, and 
 are matters of prediction with the astrological almanac-makers of the place. 
 The strongest shock, which, however, did little or no damage, that has been 
 experienced at Tebreez for a number of years, was on the 2d of July, 1840. 
 The centre of this earthquake appears to have been at or near Mount Ararat, 
 in Georgia. In the vicinity of that mountain are immense quantities of 
 pumice stones and vitrified rocks. 
 
 Note 36, p. 42. 
 
 Letter in his turban. It is a common practice in Persia now, to carry letters 
 and papers in the cap or turban. 
 
 Note 37, p. 43. 
 
 Shaykh — 'A venerable old man ; a chief. This title is common among the 
 Arabs, and occasionally in use in Persia. Those who now enjoy the title, 
 need not necessarily be old men. It has a religious, as well as civil application ; 
 for example, shaykh-ul-islam — chief of the faith, which is the title of the prin- 
 cipal moolla of Ooroomiah. 
 
 Note 38, p. 44. 
 
 Vizeer is the title of the king's chief minister in Mohammedan States. 
 His situation in these despotic governments, is one of great arbitrary power, 
 and great hazard, from the caprices of his absolute master. He is not, how- 
 ever, at the present day, disposed of so summarily, either in Persia or Turkey, 
 .as often happened in former times. 
 
 Note 39, p. 44. 
 
 Emeer formerly signified an emperor, or king, and was the title of the great 
 conqueror, Taymoor, or Tamerlane, who is celebrated in the East as the Emeer 
 Taymoor. The title of the khaleefahs was emeer-ul-mumeneen — command- 
 er of the faithful. Emeer now signifies in general, a governor of high rank- 
 Meer seems originally to have had the same signification as Emeer, to which 
 it is nearly allied, but in Persia it is now an inferior title, signifying captain 
 or master. 
 
NOTES. 403 
 
 Note 40, p. 44. 
 
 Dya or Ilyas. It is related that hazret Yoosha-bin-Noon, after the time of 
 hazret Moosa, led the Benee Israeel into the country of Sham, which he divided 
 among them. One tribe was sent to the region of Balbek. To this tribe b elonged 
 Ilyas, whom the Most High raised up to be their prophet. At that time there 
 was a king who had seduced the people to the worship of an idol which they 
 called Bal.* Ilyas threatened, but the people gave the lie to his warnings. 
 That king had an adulterous wife, whom, whenever he was absent, he left re- 
 gent. That cursed woman had a believing and learned secretary, who had 
 saved three hundred believers from being slain by her. On the face of the 
 earth there was not a more adulterous woman than that queen. Seven kings 
 of the Benee Israeel had married her, and she had had ninety children. One 
 of the king's neighbors had a garden beside the palace. He was a just man, 
 and esteemed by the king. The king having gone on a journey, the wicked 
 queen killed the good man, and seized his garden, for which cause the Most 
 High was offended with them. When the king returned, his wife told him 
 what she had done, for which he reproved her. The Most High then rais- 
 ed up Ilyas to summon the people to the worship of the true God. But they 
 charged bim with falsehood, drove him from them, and threatened him with 
 death. Ilyas bore their violence, and repeated his summons, but the more he 
 expostulated the worse they grew. 
 
 The Most High then swore by His own holy nature, that if they did not re- 
 pent He would destroy the king and his wife. Ilyas communicated to them 
 this divine message, which increased their indignation against him, and they 
 plotted to put him to death, and falsify his predictions. He fled to one of 
 the most inaccessible mountains, where he remained seven years, living upon 
 herbage and wild fruits, the Lord concealing his retreat from his enemies. 
 The most beloved of the king's sons then fell sick, and his life was despaired 
 of. Application was made to their idol in behalf of the son, but altogether in 
 vain. They then sent a party to the bottom of the mountain where they sus- 
 pected Ilyas to be, to cry aloud and beseech him to come down and pray for 
 the king's son. Ilyas then descended from the mountain, and said, The Most 
 High has sent me to you, to the king, and to the other inhabitants of the city : 
 hear then the message from your Lord. The Most High commands that you 
 return to your king and say, I am the Lord besides whom 'there is no Lord. 
 I am the God of the Benee Israeel, whom I created and whom I preserve. I 
 cause to die, and make alive, and in my hand is gain and loss ; and do you seek 
 the recovery of your son from another than me ? The party returned, and told 
 the king what they had seen and heard, at which he was enraged, and ordered 
 them to seize the man who had sent such a message, bind him, and bring him 
 to the royal presence, for he was an enemy. They replied, When we saw, we 
 were afraid of him, and we cannot apprehend him. 
 
 The king then summoned fifty of the'bravest men in his army, and com- 
 manded them to go and profess faith in Ilyas, till they got an oportunity to 
 seize him and bring him to the king. This company went to the mountain, 
 
 ♦ Baal. 
 
404 NOTES. 
 
 which they ascended, and called on Ilyas to appear, as they believed in him. 
 The prophet was now in a desert, and hearing their cry, prayed that if they 
 were sincere, the Lord would give him permission to go with them, and if they 
 were treacherous, to preserve him from their ill designs. But before his 
 prayer was ended, fire descended upon the fifty men, and consumed them all. 
 When news of this event reached the king, he was enraged more than ever 
 against Ilyas, and called the believing secretary of his wife, and sent him 
 with a party, saying, The time has now come for us to believe in Ilyas and 
 repent. Go and bring Ilyas here, that he may direct us what to do, and what 
 to avoid, and thus cause our Lord to be pleased. The king, moreover, com- 
 manded his people to abandon idolatry. 
 
 The secretary with his party then ascended the mountain where Ilyas 
 dwelt, and called to him, and he recognized the voice of the believer. The 
 Most High commanded him to go to his worthy brother and salute him. The 
 secretary told Ilyas the orders of the king, and said he feared the king would 
 kill him if he returned without the prophet. The Most High then communi- 
 cated to Ilyas the fact that all the king's pretences were a treacherous strata- 
 gem to get the prophet into his power to put him to death. Tell the believer 
 that I will cause the king's son to die, and being occupied by the funeral, he 
 will not harm the secretary. When the party returned they found the king's 
 son dying. Ilyas remained safe in his place. After a period had elapsed, and 
 the king's grief for his son had abated, he asked the secretary about his expe- 
 dition, and he stated that he did not find Ilyas. 
 
 The prophet then descended from the mountain, and went to the mother of 
 Yoonas-bin-Matty, with whom he remained secreted a year. Yoonas was 
 born before this period. Ilyas returned again to his place in the mountain. 
 Not long after his departure the mother of Yoonas weaned him, and he soon 
 died. She was greatly afflicted at this calamity, and went to the mountain in 
 search of Ilyas, whom at length she found and told him what had befallen 
 her son, and said, I have received a divine commandment to bring you to re- 
 store him to life. Ilyas inquired how many days her son had been dead, and 
 was answered, seven days. Seven days more elapsed before Ilyas arrived 
 at the house of Yoonas, where he prayed till the Most High by his own per- 
 fect power restored him to life ; and when he was forty years old he was 
 raised up a prophet among his people. 
 
 Ilyas returned, and seven years more elapsed, when the Most High said to 
 him, Ask me what thou wilt, that I may confer it on thee. Ilyas replied, I 
 wisk thee to cause me to die and unite me to my father, for I am weary of 
 the Benee Israeel, whom on thy account I hold as enimies. The Most High 
 addressed him, saying, Ilyas, this is not the time for me to take you away 
 from the earth, whose inhabitants are now entrusted to you as a prophet. 
 In every period there must be a khaleefah on the earth, clothed with au- 
 thority from me. Therefore make another repuest, that I may grant it. 
 Ilyas replied, Then take vengeance on those who are my enemies for thy 
 sake ; for seven years send them no rain except at my intercession. 
 
 Famine and death then ensued among the Benee Israeel, and they knew 
 these calamities were brought on them by the curse of Ilyas. At length 
 they went and besought him, saying, We are thy servants ; what you please, 
 command us. Ilyas came down from the mountain with his disciple Yesa, 
 
NOTES. 405 
 
 and went to the king, who said, You have destroyed the Benee Israeel by 
 famine. Ilyas replied, Whoever has seduced them from the right way has 
 slain them. The king said, Pray that God may send rain. When night came 
 on, Ilyas prayed and told Yesa to look toward heaven. Yesa told his master 
 that he saw a cloud rising. Ilyas replied, Rejoice, rain is coming : tell the 
 people to secure themselves and their property from a deluge. A great rain 
 then fell, and vegetation sprung up, and famine ceased. 
 
 Ilyas remained among them and they were prosperous till they returned to 
 their evil ways and 1 denied the truth of the prophet and rejected his au- 
 thority. God then sent an enemy against them, who overcame them and 
 slew their king and his wife in the garden of the good man whom the woman 
 had put to death. 
 
 Ilyas constituted Yesa his successor, and God took Ilyas and clothed him in 
 a garment of light, and translated him to heaven. In mid air he threw down 
 his mantle to Yesa, whom the Most High constituted the prophet of the Be- 
 nee Israeel. 
 
 An account follows stating that a man appeared to the imam Mohammed 
 Baker, and his son the imam Jafer-e-Saduk, and after some conversation show- 
 ed a sword, with which he said he should aid the imam Mahdy. The stranger 
 then declared himself to be Ilyas. The compiler remarks that from this and 
 other traditions it is evident that Ilyas, like Khizr, is alive on earth, and to 
 continue till the time of the lord of command, Mahdy. 
 
 The story of Ilyas is next related, to which the compiler sensibly adds, The 
 supposition is not remote that Ilya and Ilyas were one and the same person, 
 as their histories and names resemble each other. 
 
 Shaykh Tabersee states that the wise men differ about Ilyas, some declar- 
 ing him to be identical with Idrees, and others one of the prophets of the 
 Benee Israeel, of the posterity of Haroon the son of Imran, and cousin of 
 Yesa. Others say he was of another family. It is said he was raised to the 
 prophetship after Hizkeel [Ezekiel.] After he ascended to heaven Yesa 
 became prophet. Some say that Ilyas in deserts directs the lost, and aids the 
 weak ; and that Khizr does the same in isles of the ocean ; and that they meet 
 daily at Mount Arafat. Some say that Ilyas is identical with Zoolkifl, (who is 
 said to have succeeded Solomon as prophet), and others that Khizr and Ilyas 
 are the same. (Hyat-ul-Koolub, vol. I., pp. 203-206J.) 
 
 These stories have some points of resemblance with the history of Elijah, 
 who, there is little doubt, is the personage the Musulmans recognize under 
 the names of Ilyas and Ilya. It is such a confused account as we might 
 suppose an imaginative author to make, after having heard some imperfect 
 •tory about the facts of the case. It may here be remarked that the Moham- 
 medan legends respecting the prophets in general bear the stamp of extrav- 
 agant fiction, founded on fact. Their manner of confounding times and per- 
 sons is well illustrated by the closing paragragh of the above quotation. A 
 considerable part of their prophetic romances was probably borrowed from the 
 Jewish traditions. The lives of the prophets were doubtless filled with many 
 events of which we have no record in the Bible; but how difficult it is to cull 
 from the fields of romance, facts, even where some may exist. 
 
406 NOTES. 
 
 Note 41, p. 45. 
 
 Sayyid — Lord or prince. This title is given to Mohammed, as prince of the 
 prophets, and here to Sly as prince of their successors or lieutenants, and to 
 the offspring of Mohammed by Sly and Fatimah for their supposed superiority 
 over the rest of mankind. (See Note 19.) 
 
 Note 42, p. 46. 
 
 Vady : A plain, or valley between mountains, through which a winter torrent 
 may sometimes flow, as few of the vadies of the Arabs are cheered by a pe- 
 rennial stream. These vadies, or portions of them, are often called Sahrah, 
 which means not only a desert in our sense of the term, but simply an un- 
 cultivated tract or region. This name is written wady by most authors on 
 Arabia and Syria, but it is not so pronounced in Persia. The opportunities 
 I have had of judging on this point, at Tebreez, Sheeraz, and other places, 
 confirm me in the belief that to write "W for vav in all cases, would be little 
 more correct than to discard the letter V from the English alphabet. The io 
 and v sounds are certainly given to the vav by good speakers in Persia, from 
 whom the distinction in the application of these sounds must be learned, 
 just as a foreigner would learn to distinguish between our v and w. The 
 sound given to vav in many cases, however, is medial to v and w. [See Proof- 
 reader's Preface^ 
 
 Note 43, p. 48. 
 
 Deyat — Blood-ransom : This waslixed, say!the traditions, by the Arab chief 
 Abdulmutalib, at one hundred camels. Cases of homicide are frequently 
 settled in Persia by a blood-ransom ; the sum is generally graduated by the 
 means of the slayer, who is sometimes stripped of all he possesses to make 
 satisfaction for his crime. The relative of the murdered person, who is the 
 avenger of blood, sometimes, dagger in hand, leads the murderer three times 
 round the grave of his victim, and then despatches him on the grave, or, with 
 singular generosity, sets the murderer free at the moment he had expected 
 the fatal stroke. 
 
 Note 44, p. 49. 
 
 The dates of Abdullah's death are various — a circumstance attending most 
 of the chronological statements of the orientals, who appear to attach com- 
 paratively little importance to this branch of science. Give them a fact, and 
 they will easily give it form and date to suit their purpose. 
 
 Note 45, p. 55. 
 
 Inshallah — Please God ! This is uttered at every turn, implying promise or 
 hope, even when there is no intention of fulfilling the one, and no ground of 
 expectation in the other. It is regarded as a pious expression, and the man 
 who should never say inshallah ! would be considered as having no faith in 
 an overruling Providence. 
 
NOTES. 407 
 
 Note 46, p. 65. 
 
 Room. The Mohammedan title of the Greek or Lower Roman Empire. 
 Eoomee means Roman or Grecian, with which branch of the great Roman 
 empire the Musulmans came much in contact, and from which in their wars 
 and plundering expeditions they carried off many slaves. The patronymic, 
 adjective in Persian is formed from the substantive proper by a suffix ya, (<_$) 
 which I write in all such cases ee, and form the plural by the addition of an «. 
 Persian plurals end in An or ha, but for the sake of uniformity all are subject- 
 ed to the rule which Europeans recognize in forming the plural of the name 
 given them by Mohammedans and many other Asiatics, namely, Frangee — 
 Frank, or European — plural, Frangees. The wealth and splendor of Moham- 
 med's ancestors, (witness Hashim's display at Medeenah,) I leave for others 
 to believe or disprove. 
 
 Note 47, p. 58. 
 
 Mohammed's dream of a tree resembles Nebuchadnezzar's, which may 
 have been its original. 
 
 Note 48, p. 61. 
 
 Kafilah, or Karavan — A travelling company, including the animals. As 
 the roads in eastern countries are often unsafe and lead through the dreary 
 wastes, merchants and travellers associate together for mutual defence and 
 comfort. These companies have a chief who is a sort of director-general, 
 sometimes chosen by the people of the kafilah, as appears from the story ot 
 Mohammed's departurefor Syria, (p. 75.) At other times a person of acknowl- 
 edged rank and influence may assume the command, without any formal 
 appeal to the party. KAfilah is the name given to such a company in the 
 Hyat-ul-Kuloob, with very few exceptions, yet the name karavan is most 
 common now in Persia. A kafilah may vary from ten to ten thousand per- 
 sons more or less, with a corresponding number of animals — camels, horses, 
 mules and donkeys, — some carrying loads of merchandise, others travelling 
 equipage, and the rest their masters. 
 
 Note 49, p. 63. 
 
 Lat and Uzzy : D'Herbelot says, " Lat is the name of an idol of the ancient 
 pagan Arabians, which name the Mohametans have corrupted into that of 
 Allah, which signifies the only true God who should be worshipped." (Biblio- 
 thique Orientale, p. 524. Article Lat.) 
 
 " Allat was the idol of the tribe of Tha-kif, who dwelt at Tayef, and had a 
 temple consecrated to her in a place called Nakhlah. This word seems most 
 probably to be derived from the same root with Allah, to which it may be a 
 feminine, and will then signify the goddess." (Sale's Preliminary Discourse, 
 pp. 39, 40.) 
 
 " Lat or Allat : Name of an idol worshipped by the pagan Arabians, as the 
 eldest daughter of Allah, Omnipotence. " (Richardson's Dictionary.) 
 
408 NOTES. 
 
 " Al Uzza, as some affirm, was the idol of the tribes of Koreish and Ken- 
 auah, and part of the tribes of Salim. The name of this deity is derived from 
 the root azza, and signifies the most mighty." (Sale.) 
 
 Lat and Uzzy appear to have been the principal idols of the Koraysh in the 
 time of Mohammed, as they are nlost frequently invoked. 
 
 Note 50, p. 72. 
 
 Homaee: " A bird peculiar to the East: it is supposed to fly constantly in the 
 air, and never to touch the ground : it is looked upon as a bird of happy omen ; 
 and that every head it overshadows will in time wear a crown. It commonly 
 denotes a bird of paradise, a phoenix, a large royal eagle and a pelican." 
 (Richardson's Dictionary, Article Huma.) 
 
 Note 51, p. 73. 
 
 Irem — or Iram, " celebrated but fabulous gardens, said to have been anciently 
 made in Arabia Felix by a king named Shedad ben Ad, or Iram ben Omad. 
 Frequent mention is made of these gardens by the eastern poets, who describe 
 them as a perfect model of that voluptuous paradise which the Mohammedans 
 are promised by their prophet." (Richardson's Dictionary, Article Iram.) 
 
 Note 52, p. 75. 
 
 Tucking the skirts of the robe in the girdle is a daily practice now in the East, 
 when a man earnestly addresses himself to any work. In this connection an 
 umbrella is mentioned — an article seldom seen among the Arabs and Persians, 
 who generally despise it as an appendage of effeminacy. 
 
 Note 35, p. 76. 
 Water-bottles in the East are made of leather or of skins. 
 
 Note 54, p. 80. 
 
 The cost of a wedding among all classes in the East bears a large proportion 
 to the property of the bridegroom, especially if he possesses but little, which 
 little all is sometimes expended in the protracted feasting, the music and other 
 accompaniments of the occasion. 
 
 Note 55, p. 83. 
 
 Khaleel — A sincere and intimate friend. Khaleel — Ullah — the friend of God. 
 The title is commonly applied to Abraham by the Musulmans. 
 
 Note 56, p. 85. 
 
 These traditions in several places teach that the property of those not Mus- 
 ulmans is lawful plunder, a sentiment common among the Persians, although 
 
NOTES.' 409 
 
 they have certain precepts to the effect that the property of infidels is not 
 awful in all cases. Law and custom however protect Europeans and their 
 property, and that of native Christians, also, to a greater or less extent, and 
 open robbery is seldom committed without a plausible pretext. 
 
 Note 57, p. 85. 
 
 " The prophet said, 'Verily clean eartMs Wadu [vizoo, a purifier,] for a Mu- 
 sleman, if he does not meet with water for ten years ; but when he finds water 
 and throws it over him, it is better for purification.' 
 
 " His majesty, in order to explain Tayammum, [purification by dust,] struck 
 his hands flat upon the ground , and blew the dust off them, and then touched 
 his face with them." (Mishcat-ul-Masabih, vol. I., p. 117.) 
 
 Note 58, p. 86. 
 
 The names of Mohammed are significant. Mohammed, Ahmed, Mahmood 
 and Hamid are all derived from the same root, hamd, signifying praise. Ab- 
 dullah signifies servant of God. Ya-sin, or Y. S., and Noon, or N., are mys- 
 tical titles. The following titles are Fatah the Conqueror ; Khatim the Seal, 
 that is, Seal of the Prophets ; Kafy, the Sufficient; Mikfay, the Preferred; Ha- 
 shir, the Gatherer {of the deadto judgment ;) Muadmuad, the Approved ; Tabtab, 
 the Delightful. F&rkaleet is a corruption of the Greek Parakletos or the Com- 
 forter. (John. 14: 16,26.) The others are Shahid, the Martyr ; Shaheed, the 
 Witness; Mubsher, the Judicious ; Basheer, the Messenger of Good News, (or a 
 prophet with promises ; ) Nazeer, a Messenger of Bad News, (or a prophet with 
 threatenings ;) Dauy, the Persuasive Orator ; Siraj-mineer, the Beaming Sun; 
 Rahmet-ul-aulameen, the Mercy of the Universe; Rasool,-UUah, the Prophet of 
 God; Khatim-un-Nebyeen, £Ae Seal of the Prophets ; Neby, the Prophet ; Um- 
 my, the Untaught; Noor, the Light ; Namet, the Favor; Raof, the Benevolent ; 
 Baheem the Merciful; Meuzer, the Admonisher ; Muzikker, a Praiser (of 
 God) : Shems, Sun; Nejm, a Star; Ha-Mim or H. M. (a mystical title said 
 to have been the name used to denote Mohammed in a book the Most High 
 communicated to the prophet Hood.) The last two names mentioned in this 
 connection are Saraa, Heaven, and Teen, the Fig, from its good qualities. I 
 have received this last interpretation on high authority, but marvel at the 
 title. 
 
 The ignorance of the Mohammedans respecting our Scriptures is illus- 
 trated by the disagreement whether the title Farkaleet or Parakletos belongs 
 to the Old Testament or the New. 
 
 Note 59, p. 86. 
 
 Nasara. and Nasaranee are derived from Nazarene, the opprobrious title which 
 the Jews gave the Christians. It appears from these traditions that most or 
 all Christians were thus designated by the early Mohammedans, but the Per- 
 sians now apply the term to the Nestorians, not usually calling Armenians or 
 other Christians by that title. 
 
410 NOTES. 
 
 Note 60, p. 93. 
 
 Zulaykha : "When Yoosuf was carried into Egypt a man of that country, nam- 
 ed Azeez, bought him, and told his wife Zulaykha to treat him well, for he 
 would increase their fortune, or perhaps they might adopt him, as they had no 
 child. When he arrived at maturity she fell in love with him and endeavored 
 to entice him to sin, hut he fled from her presence, and as she pursued, they 
 were met in the door by Azeez himself, to whom the treacherous wife accused 
 Yoosuf. But he returned the accusation and said there was an infant in a 
 cradle in that room, who would testify to his innocence. Azeez demanded of the 
 child what had occurred, and was answered that if Yoosuf's garment was torn in 
 front he was guilty, but if behind, his accuser was the criminal. The latter 
 being found true, Azeez rebuked his wife for her wickedness. The story getting 
 abroad she was severely condemned by other ladies, the principal of whom she 
 invited to an entertainment, and, giving a knife and an orange to each, intro- 
 duced Yoosuf to their presence. They were so smitten by his beauty, that, 
 forgetting their orange they cut their hands, on which Zulaykha told them to 
 excuse her, and declared her intention of sending him to prison. 
 
 All of those women sent that very day to solicit Yoosuf, but he prayed 
 God to preserve him lest he should be drawn astray. When Zulaykha found 
 she could not beguile Yoosuf, she contrived to get her husband to cast him 
 into prison, where he interpreted the dreams of the king's baker and butler, 
 and told the latter when he should be restored to the king's favor to mention 
 him, but Shaytan caused the butler to forget him for seven years. Yoosuf 
 then interpreted the dreams of the king, at length became king himself, and 
 finally, after her repentance, married Zulaykha, her husband having died 
 during the period of the famine in Egypt. (Hak-ul-Yakeen, pp. 116-123.) 
 
 Note 61, p. 94. 
 
 Twelve dirhems, equal to fifteen shahees : The shahee is a copper coin the 
 value of which probably differs considerably now from its value when these 
 traditions were compiled. At present, twenty shahees make one sahibkoion, 
 a silver coin ; ten of which make a toman, a gold coin, which is now reckoned 
 at about ten shillings sterling, although less than that sum. According to 
 Hanway, in the reign of Shah Husayn and of Nadir Shah, in the first half 
 of the eighteenth century, the toman was equal to two pounds ten shillings 
 sterling. Since the death of Feth Aly Shah, in 1834, it has been depreciated 
 one fourth by weight, now weighing about fifty-two grains. The miskal is 
 seventy grains nearly. On page 162, it is said that twenty-four thousand 
 deenars are about three thousand six hundred tomans. Page 356, thirty 
 dirhems are said to be equal to three deenars, which are described to be 
 equal to three miskals of gold. Page 248, it is said that forty aukeeahs are 
 equal to one hundred sixty miskals, and on page 351 that twelve and a half 
 aukeeahs are equal to one thousand five hundred deenars . The ashrafee 
 was a gold coin, that of Hindoostan, according to Richardson's Dictionary, 
 valued at two pounds sterling. Perhaps the ashrafee and toman of these 
 traditions were identical, or of nearly equal value. 
 
NOTES. 411 
 
 Note 62, p. 96. 
 
 Takeeah — Religous dissimulation through force. These traditions declare 
 such dissimulation not only lawful, but meritorious. The sheeahs constantly 
 practise it whenever they are in danger from the sunnees or others. In 
 making the pilgrimage to Mekkah, passing, as they must do, through the 
 country of the sunnees, they make the Mohammedan ablutions and prayers 
 according to the sunnee form, and declare themselves of that sect. This 
 may not occur in every instance, but it is general, and always done when 
 a sheeah falls into sunnee company and fancies himself in danger, as the 
 animosity between the sects is often carried to deeds of violence and blood, 
 particularly by the more intolerant sunnees. 
 
 Note 63, p. 97. 
 
 This number of human veins is according to their notions of anatomy — a 
 science of which they are very ignorant, as dissection is never practised by 
 them. 
 
 Note 64, p. 98. 
 
 The Arabians divide their lunar month into thirds, which are often referred 
 to in specifications of time. 
 
 Note 65, p. 98. 
 
 The appointed prayers are now very often performed in the house or field, 
 or wherever a Musulman finds a suitable place when the hour and opportu- 
 nity for his devotions arrive. Few comparatively visit the mesjid every clay, 
 except at the great festivals. But it seems that Mohammed and his im- 
 mediate disciples were more scrupulous in worshipping in the mesjid, 
 although he declared the whole face of the_earth was to him and his sect a 
 place for prayer. 
 
 Note 66, p. 98. 
 
 It is customary in Persia and some other countries of the East, during the 
 warm season, to sleep on the roofs of the houses, or otherwise in the open 
 air. Vermin and confined air are thus avoided, and such is the dryness and 
 salubrity of the atmosphere, that this practice contributes to health and en- 
 joyment. The substitute of open airy rooms is in some respects preferable* 
 as the wind may occasionally bring clouds of dust, or at the beginning and 
 close of the dry season there may sometimes be a slight shower of rain. 
 But a person on the roof is less liable to be teased by musquitoes, as the 
 night breeze bears them away from such positions. 
 
 Note 67, p. 98. 
 
 It is related that Nooh lived two thousand and five hundred years ; eight 
 hundred and fifty years before he was raised to the prophetship, after which 
 he preached to his people nine hundred and fifty years. He was two hundred 
 
412 N0TE3. 
 
 years building the ark, and lived five hundred years after the flood. When 
 at last the angel of death came to him, Nooh was sitting in the sun, and 
 asked to retire to the shade before the angel performed his office, and on 
 gaining the shade he declared his whole life seemed transient as that re- 
 moval. 
 
 Nooh was sleeping one day on board the ark when the wind blew his 
 garments aside, at which exposure Ham and Yafis laughed, but Sam checked 
 them and covered his father. Nooh on awaking saw them laughing and 
 asked the cause ; Sam related what had passed. Nooh raised his hand 
 toward heaven and said, Lord, change the seed in the loins of Ham, that all 
 his offspring may be black ; and change the seed in the loins of Yafis. This 
 imprecation took effect, and Nooh declared to Ham and Yafis that their 
 offspring would be servants of the descendants of Sam till the judgment day. 
 Therefore all the blacks are children of Ham and Yajooj and Majooj, and 
 the Turks and Chinese are the offspring of Yafis. (Hyat-ul-Kuloob, vol. I., 
 pp. 58, 59.) 
 
 Note 68, p. 99. 
 
 Judy : " This mountain is one of those which divide Armenia, on the south, 
 from Mesopotamia, and that part of Assyria which is inhabited by the Curds, 
 from whom the mountains took the name of Cardu, or Gardu ; by the Greeks 
 turned into Gordyai, and other names. Mount-al-Judi (which seems to be a 
 corruption, though it be constantly so written by the Arabs, for Jordioi 
 Givrdi) is also called T/taman&n, probably from a town at the foot of it, 
 so named from the number of persons saved in the ark, the word Thamanfm 
 signifying eighty, and overlooks the country of Digar Rabiah, near the cities 
 Mauzel, Forda, and Jazirat Ebu Omar ; which last place one affirms to be but 
 four miles from the place of the ark, and says that a Mohammedan temple 
 was built there with the remains of that vessel, by the Khalif Omar Abu Ebd- 
 alaziz, whom he by mistake calls Omar Ebu al Khattab. 
 
 " The tradition which affirms the ark to have rested on these mountains 
 must have been very ancient, since it is the tradition of the Chaldeans them- 
 selves. * * * The relics of the ark were also to be seen here in the time 
 of Epiphanius, if we may believe him ; and we are told the emperor Herac- 
 lius went from the town of Thamamin up to the mountain al Judi, and saw 
 the place of the ark. There was also formerly a famous monastery, called 
 the monastery of the ark, upon some of these mountains where the Nestorians 
 used to celebrate a feast day on the spot where they supposed the ark rest- 
 ed; but in the year of Christ 776, that monastery was destroyed by light- 
 ning, with the church and a numerous congregation in it. Since which time 
 it seems the credit of this tradition hath declined, and given place to an- 
 other, which obtains at present, and according to which the ark rested on 
 Mount Masis in Armenia, called by the Turks, Aghir dagh, or the heavy or 
 great mountain, and situate about twelve leagues south-east of Erivan." 
 (Sale's Koran, vol. II., p. 15, Note.) 
 
 It hardly need be added that Ararat is generally supposed by Europeans to 
 be the mountain on which the ark rested, which the legends of the Armen- 
 ians positively affirm. The Bible, however, does not designate any particular 
 summit. 
 
NOTES. 413 
 
 Note 69, p. 99. 
 
 Israfeel : This angel is said to stand nearest of created beings to the Most 
 High, and the Mohammedans suppose he will blow the last trumpet at which 
 the living will die and the dead be restored to life, when a second blast will re- 
 vive those the first peal had caused to die. 
 
 Note 70, p. 100. 
 
 " The Prophet said Miswhh [a certain toothbrush] is the cleaner of the mouth, 
 and that which pleases the Almighty. When the prophet arose from sleep, 
 either in the night or day time, he would clean his teeth before going through 
 the Wadu." — [Wadu, or vizoo, that is, the ablutions.] (Mishcat-ul-Masabih, 
 vol I., p. 89.) 
 
 Note 71, p. 103. 
 
 A roasted goat : This attempt to poison Mohammed seems distinct from that 
 made at Khyber, respecting which there are various accounts. 
 
 Note 72, p. 104. 
 
 Fishing on the Sabbath. In the days of David some Israelites dwelt at Ailah, 
 or Elath, on the Ked Sea, where, on the night of the Sabbath, the fish used 
 to come in great numbers to that shore, and stay there all the Sabbath, to tempt 
 them; but the night following they returned to the sea again. At length some 
 of the inhabitants neglecting God's command, caught fish on the Sabbath, 
 and dressed and ate them, and afterwards cut canals from the sea, for the fish 
 to enter, with sluices, which they shut on the Sabbath to prevent their return to 
 the sea. The other part of the inhabitants, who strictly observed the Sabbath, 
 used both persuasion and force to stop this impiety, but to no purpose, the 
 offenders growing more and more obstinate ; whereupon David cursed the Sab- 
 bath-breakers, and God transformed them into apes. (Sale, vol. I., p. 198, Note.) 
 
 Note 73, p. 106. 
 
 The book of Ibraheem : The Mohammedans suppose a book of divine reve- 
 lations to have been communicated to him, and to others whom they acknowl- 
 edge as prophets. 
 
 Note 74, p. 114. 
 
 Serat is of the number of things in the faith which it is necessary to believe. 
 Serat is a bridge over hell, and none can enter paradise without crossing it. 
 According to both sheeahs and sunnees, it is thinner than a hair, sharper 
 than a sword, and hotter than fire. True believers will cross it with the great- 
 est ease and quick as a flash of lightning ; some will pass it with dirficulty, and 
 yet be saved, and others fall from it into hell. That passage to the future 
 world is a symbol of the true Serat, or bridge of this world, which consists in 
 
414 NOTES. 
 
 the true faith and obedience to the commander of the faithful, and to the im- 
 maculate imams of his posterity. Whoever knows and obeys them, God -will 
 cause to pass Serat safely in the day of judgment. 
 
 A portion of this bridge, in length three thousand years' journey, is exces- 
 sively difficult. In passing it they go a thousand years downwards ; then a 
 thousand years over thorns, briers, serpents and scorpions, and last, a thou- 
 sand years upward. Mohammed said that he should be the first to accomplish 
 that task, the second would be Sly-bin- Abutalib. None will pass without 
 great difficulty except Mohammed and Sly-bin- Abutalib and the family of the 
 prophet, who will traverse Serat together, like the leaping lightning. Then 
 another party will cross like the wind, another company with the speed of a 
 horse, another with the expedition of footmen ; another party will crawl on 
 their hands and feet, and others creep along like infants. God will make 
 Serat broad for believers and narrow for sinners. 
 
 It is related that the envoy of Herkul, emperor of Room, said to the prophet, 
 You summon people to a paradise whose extent embraces heaven and earth ; 
 where, then, is hell ? Mohammed replied, Praise to God ! when day comes 
 where is night ? In explanation of this tradition it is said as day and night are 
 opposites, so paradise is at the zenith and hell at the nadir. It is said, sup- 
 posing paradise to be above the heavens, and hell below the seventh earth, 
 then how can Serat be extended over hell, for people to pass to paradise ? "We 
 reply that speculation on this subject is not necessary, nor to be regarded. 
 Implicit faith in what the prophets have revealed must be had, and specula- 
 tions in explication of what they have declared, which are the occasion of 
 Satanic doubts, must not be made. One who withdraws himself from the cor- 
 rupt reasonings of philosophers, and believes fully in the declarations of the 
 Koran and the traditions, may find every thing consistent and congruous. 
 For whenever the stars shall fall, and the heavens pass away, and the empyrean 
 descend, paradise also will come down, having the empyrean for its canopy, 
 which perhaps is the state referred to, while hell shall be raised to view, as is 
 declared in the Koran. The seas of all the earths will then become fire and 
 be joined to hell, overwhich Serat will be extended to afford apassage to para- 
 dise. (Hak-ul-Yakeen, pp. 198-202.) 
 
 This bridge, like other things in the Mohammedan system, is spiritualized 
 by some philosophical teachers, who represent that their prophet having to do 
 with people who understood little but appeals to the senses, taught them spi- 
 ritual things gby such awful figures, the narrow way of piety in this world 
 being the essential matter symbolized. 
 
 Note 75, p. 121. 
 
 Table-cloths in Persia are spread on the carpet before the guests, and the 
 dishes placed on the cloths. 
 
 Note 76, p. 122. 
 
 Moosa's rod and hand : When the Lord spoke to Moosa from the flaming 
 tree, He bade him cast down his staff, which became a serpent, and he fled from 
 it ; but at the command of God, turned and seized it, and it became a staff 
 again. The Most High then commanded him to put his hand into his bosom, 
 
NOTES. . 415 
 
 and declared that when he should take it out it would be white and shining 
 without the agency of disease, for he was of a black complexion. Moosa obey- 
 ed, and on taking his hand from his bosom the world was illumined with its 
 radiance. (Hyat-ul-Kuloob, vol. I., p. 145J. See Exodus 4 : 2-7.) 
 
 Note 77, p. 124. 
 
 The number 200 oocurs Yery frequently in this discussion. It may be con- 
 sidered a round number, but explanation or criticism would be misplaced 
 here. 
 
 Note 78, p. 128. 
 
 Nooh's son : It is disputed whether this was really a son of Nooh, or a son of 
 his wife by a former husband, or in fine how it was. The son, however, was 
 destroyed by the flood. (Hyat-ul-Kuloob, vol. I., pp. 63, 64.) 
 
 Note 79, p. 129. 
 
 Wind of Hood : Hood was the son of Abdullah, the son of Reeah, the son 
 of Jaloos, the son of Aud, the son of Aus, the son of Aram, the son of Sam, 
 the son of Nooh. Some say Hood is identical with Auber.* The tribe and 
 people of Hood were Aud, whose cities were in the Arabian desert, and for meu- 
 zils or days' journey in extent. They possessed many fields and date-trees. 
 Having became idolaters, Hood was raised up a prophet among them, but they 
 rejected his admonitions and were consequently punished by a drought of 
 seven years. They entreated Hood to pray for rain, but as they would not aban- 
 don idolatry the Most High sent against them an excessively cold wind, which 
 blew seven nights and eight days. This wind came from below the seventh 
 earth, and never came forth except in the case of Aud. A current of this wind 
 the size of a finger-ring destroyed the people of Aud and all who were with 
 them. (Hyat-ul-Kuloob, vol. I., pp. 67, 68.) 
 
 Note 80, p. 129. 
 
 Salah was sent a prophet to his own people, the tribe of Samood, and sum- 
 moned them to the worship of the true God. He was the son of Abayd, the 
 son of Asef, the son Mashekh, the son of Abayd, the son of Hazer, the son 
 of Samood, the son of Auser, the son of Aram, the son of Sam, the son 
 of Nooh. His people rejected him and said, "We will not believe till 
 you produce from this lock a female camel. They worshipped that rock 
 and offered sacrifices to it annually. Now then, said they, if you are 
 such a prophet and apostle as you claim to be, call on your God that 
 he may bring forth for us from this hard rock a camel in the tenth month of 
 gestation. The Most High then caused a camel to come forth from the rock 
 in the state they had demanded. He then announced to Salah, Tell them to 
 leave all the water pf their vady for this camel each alternate day, when she 
 
 # Eber or Heber. 
 
416 NOTES. 
 
 will drink it all. Then let them milk the camel, and she will produce milk 
 sufficient for the whole tribe. This state of things continued till the people 
 became rebellious, and agreed to destroy the camel, declaring they were not 
 satisfied to surrender the water to it every other day. They then proclaimed 
 that whoever would kill the camel for them should be rewarded according 
 to his wishes. 
 
 An illegitimate man of singular appearance agreed for a stipulated reward 
 to slay the camel, which he did, waylaying her as she came from the water. 
 Her young one ran off to the mountains and three times cried to heaven. All 
 the people of Salah were parties to the slaughter of the camel, and came and 
 each took a portion of the flesh. Salah approached and rebuked them for their 
 deed. The Most High then commanded Salah to admonish them that He was 
 about to send on them a plague, but would accept the repentance of the con- 
 trite. Three days' respite was allowed them, but they became more impious 
 than before, and challenged Salah to inflict his predicted punishment. The 
 next day their faces were yellow, the second day red, and the third day black : 
 still they repented not. The following midnight, Jibraeel descended among 
 them, and uttered such a sound that their ears were split, their hearts rent, and 
 livers torn in pieces. During those three days they had robed themselves for 
 their own funeral, knowing they should be destroyed. They all died, great 
 and small, in the twinkling of an eye. (Hyat-ul-Kuloob, vol. I., pp. 73, 74.) 
 
 Note 81, p. 133. 
 
 The camel is in general extremely docile, but in the winter and spring the 
 males sometimes become savage and unmanageable, foaming at the mouth and 
 bellowing frightfully. In such a state the Persians call them mest, drunk ; 
 and sometimes a number of these mad camels are taken to a convenient place, 
 let loose and incited to worry each other, which they do with brutal ferocity. 
 This barbarous amusement is occasionally witnessed by princes, governors, and 
 multitudes of people. The camel, with all its apparent stupidity, has intelli- 
 gence enough to be revengeful. I have been credibly informed that a man was 
 killed by a camel in revenge for ill treatment, several years since, at Tehreez. 
 Another that was ill used, fled for refuge to the governor's gate, whichitrefused 
 to leave, and where people fed it in admiration of its sagacity. I have these 
 anecdotes on high authority, and the latter one may be accounted for on the 
 supposition that the camel had received some kindness at the governor's gate. 
 
 Note 82, p. 133. 
 
 It is useless to ask what and where this mighty river was. Between Mek- 
 kah and Hunayn there is almost no water. 
 
 Note 83, p. 135. 
 
 Sulayman's throne : * It is related that the demons made a carpet for 
 Sulayman a fursakh [four miles] square, and woven of gold and silk. In the 
 
 * Solomon, son of David. 
 
NOTES. 417 
 
 centre of this carpet they placed for the king a golden throne, on which he was 
 accustomed to sit. Around the throne were three thousand gold and silver 
 seats, on the former of which were seated prophets, and on the latter wise 
 men. Around all these, other people sat, and around these, again, stood deevs, 
 and demons and jins. Birds shadowed the company with their wings. Zeph- 
 yrs took up the carpet, and between morning and evening bore it a month's 
 journey, and from evening to morning another month's journey. The imam 
 Mohammed Baker declares that the Most High made Sulayman monarch of 
 the world, and that he reigned seven hundred years and seven months, sove- 
 reign of the whole ; jins and men and deevs and quadrupeds and wild birds and 
 beasts of prey, all being subject to his authority, and that God taught him 
 every thing and every tongue. (Hyat-ul-Kuloob, vol. I., p. 231.) 
 
 Note 84, p. 136. 
 
 A bow's length. The true distance indicated by the words so translated is 
 matter of uncertainty and dispute. Some say a bow's length, others the dis- 
 tance of two bowshots: so variously may the words "kab va kosayn" be 
 interpreted. Let those interested decide. Sale says " it is a dispute among 
 Mohammedan divines, whether their prophet's night-journey was Teally 
 performed by him corporally, or whether it was only a dream or vision." 
 (Vol. II., p. 71. Note.) The sheeah traditions declare it was made bodily. 
 
 Note 85, p. 147. 
 
 " Auyeshah said, his majesty was lying upon his side, at home, with his 
 clothes put away from his thighs, and Abu-Bacr asked leave to come in, which 
 his majesty granted and did not cover his thighs. Then Abu-Bacr spoke. 
 After that, Omar asked leave to come in, and his majesty granted it, and he 
 did not cover his thighs ; and Omar spoke. After that, Othman asked leave 
 to come in, which was granted; and the prophet sat up and covered his 
 thighs. And when Othman went out, I said, ' Abu-Bacr came in, but you 
 did not move for him, nor mind him ; then Omar came, and you moved not 
 for him, nor minded him ; after that came Othman, and you sat up and cov- 
 ered your thighs.' Then his majesty said, ' Should I not be modest before 
 him in whose presence the angels are ashamed ? ' " (And in one tradition 
 it is thus that his majesty said, " Verily, Othman is a modest man ; and were 
 I to permit him to come in, and in that condition, he would not be able to ad- 
 vance.") (Mishcat-ul-Masabih, vol. II., p. 763.) 
 
 Note 86. p. 150. 
 
 Wallah — By God! and wallahee, the intensive form, is often used and signi- 
 fies by God who is, or the only God. This oath is exceedingly common in Persia, 
 used on all occasions of affirmation, and often as an expletive at the beginning 
 of a remark where we in colloquial phrase should say well. In a majority of 
 instances it simply conveys the sense of indeed, — so low has excessive profanity 
 reduced this solemn oath. The double oath, wallah ! billah !— by God ! by God ! 
 is commonly used where one seriously affirms anything ; and the triple form 
 28 
 
418 'NOTES. 
 
 wallah! billah ! tellah ! or the same appeal to Go<l three times repeated, is 
 'employed to denote certain fact, or full determination. Profane invocations 
 of the divine Being among all classes in these countries are shockingly prev- 
 alent. 
 
 Note 87, p. 152. 
 
 Member — Tkenameofa Mohammedan pulpit. This is a small, elevated desk 
 on the side or in a corner of the mesjid, from which the moolla addresses the 
 people. In performing prayers the mOola, or leader in the service, occupies 
 a niche called Mehab, on the side towards Mekkah, with the people in ranks 
 behind him : hence the phrase to perform prayers behind any one is to take 
 that individual for a religious leader. The discourses of the moollas relate 
 both to Mohammedan faith and morals, and are sometimes eloquent and 
 impressive. 
 
 Note 88, p. 154. 
 
 Muhajerees and Ansarees. Muh&jer signifies a refugee, exile or fugitive ; 
 and Ans&r an auxiliary, an asistant or helper. The Muhajerees of these 
 traditions, are that class of Mohammed's followers who fled from Mekkah to 
 Medeenah; and the Ansarees are the Medeenah auxiliaries or allies who 
 leagued with Mohammed for his defence. Numbers of this class, when the 
 league was first formed, had not become Musulmans. 
 
 Note 89, p. 156. 
 
 Thestory of Mohammed's cleaving the moon is a common appeal in proof 
 of his having wrought miracles. 
 
 Note 90„p. 170. 
 
 This camel, it appears, was taken to paradise. The imam Saduk declared 
 that the Most High had formed no creature for which a dwelling in paradise 
 or a dwelling in hell was not appointed. (Hak-ul-Yakeen, p. 209J.) 
 
 Note 91, p. 178. 
 
 Jan — ■• Jan bini Jan, the name of an imaginary being, who makes a great 
 figure in eastern fabulous tradition. He is supposed to have been the mon- 
 arch of that race of creatures called by the Arabians Jann or Jinn (by the 
 Persians Jdnnedn or Jinnean) and also of the peris or fairies, both of whom 
 inhabited the earth before Adam's creation, but were banished to a corner 
 of the world called Jinnistan, for disobedience to the Supreme Being." 
 .(Richardson's Dictionary.) 
 
 The Persians suppose jins to be numerous and unrestricted to Jinnistan. 
 
 Note 92, p. 180. 
 
 Zoolkamayn : It is related that his real name was Ayash, and that he wal 
 the first king after Nooh. His empire extended from the east to the west. 
 It is a disputed poinfrwhether he was Iskander Koomee 1 [Alexander' the- Gfeii] 
 
NOTES. '419 
 
 or another person : authentic traditions affirm he was not Iskander Roomee. 
 It is also disputed whether he was a prophet or not. The truth is, he was not 
 a prophet, but a worthy servant of the Most High by whom he was aided. 
 Different reasons are given for his title of Zoolkarnayn, or lord of two horra. 
 -First, that he was twice killed by two blows, one on each side of his head, the 
 Most High in both instances restoring him to life. Second, that he lived two 
 ages, and in his period human life was abridged two ages. Third, that he had 
 •on his head two horns, or two eminences resembling horns. Fourth, that there 
 were two horns on his crown. Fifth, that the parietal bones of his head 
 ■strong, which bones are called horns. Sixth, that he traversed and ruled the 
 two horns or hemispheres of the world. ■ Other reasons are given, but the last 
 mentioned is most current. 
 
 He travelled to the West till he found the place where the sun sets in a 
 muddy or warm spring, near which he met a certain sect. He then traversed 
 the East till he discovered the: place where the sun rises, and found a people 
 scorched by its beams. He then proceeded to a region of darkness. Complaint 
 was made to him by the inhabitants of that quarter of the world that Yajooj and 
 Majooj [Gog and Magog] plundered them of their possessions and produce. 
 Zoolkarnayn built a wall and prevented the incursions of those marauders. 
 Being in favor with the Most High , an angel, named Rakaeel, was sent to con- 
 verse with him. Zoolkarnayn asked him how the service of heaven compared 
 with that of earth. The angel replied that the latter was nothing, for in 
 heaven every space was covered, and angels standing never sat down, those 
 bowed in rukoo forever remained so, and those in prostration never arose. 
 At this Zoolkarnayn wept and desired to remain and serve God on earth. 
 
 The angel then told him that God had a fountain on earth, called the foun- 
 tain of life, of which whoever drank would not die, till he besought it of the 
 -Most High. The angel knew not where the spring was, but had heard in 
 heaven that God had created a region of darkness which jin or man had never 
 (explored. A dumb child at length told the king where that realm of dark- 
 ness lay, and he assembled a thousand wise men to accompany him in the 
 exploration. After travelling eastward twelve years, they arrived on the 
 frontiers of darkness, which, however, did not resemble the darkness of 
 night or of smoke. Having encamped his army there, he summoned his wise 
 men and told them he wished to explore that darkness. They expostulated, 
 but he was resolved ; and being informed by them that fillies were the clear- 
 est-sighted animals, he collected six thousand and mounted on them as many 
 men, of whom Khizr commanded a division of two thousand, that formed the 
 advance guard, while Zoolkarnayn followed with the other four thousand, 
 having ordered his army to wait twelve years for his return. Zoolkarnayn 
 advanced forty marches into the region of darkness, Khizr alone having found 
 and tasted the fountain of life. 
 
 The king at last came to an immense palace where there was light, but not 
 of the sun or moon. There a being in human form, probably the angel 
 Jsrafeel, rebuked him for his insatiable ambitions, gave him a stone which 
 the being told him would be satisfied when he was, and ordered him to return. 
 [Zoolkarnayn, on rejoining his band, weighed the stone against another of 
 equal size, and increased the quantity to a thousand fold, but the mystic stone 
 out-balanced all, Khizr then took and weighed it against one of equal size, 
 
420 NOTES. 
 
 putting a handful of earth on the other, and both were balanced. The prophet 
 then told the king that he would be satisfied when the earth covered him. 
 On the return, they passed a place where a sound from their animals' feet 
 arose as if they were passing over pebbles. What is here, O King ? they in- 
 quired. Take of these things, said he, and whoever takes will be sorry, and 
 whoever does not will be sorry. On emerging from the region of darkness, 
 those stones were found to be emeralds, and those who had taken some re- 
 gretted they had not gathered more, and those who had taken none, were 
 grieved at their neglect. Zoolkarnayn then went to Domet-ul-Jundal, where 
 was his residence, and remained there, till in the mercy of God, he departed this 
 life. (Hyat-ul-Kuloob, vol. I., pp. 105-107.— See Sale, vol. II., pp. 94, 95.) 
 
 Zoolkarnayn is supposed by some to be Jemshid, but probably his ro- 
 mance arose from the history of Alexander. 
 
 Note 93, p. 180. 
 
 Yajooj and Majooj — Gog and Magog. They resemble human beings, but are 
 not more than five spans in height. They wear neither clothes nor shoes, 
 and have claws instead of nails ; fish are rained down for their food, and when 
 this fails they break loose from their quarters and destroy every thing that 
 comes in their way. One of their ears is hairy, the other woolly, and so large 
 that one serves for a bed, and the other for a blanket. Their united yell may 
 be heard a hundred fursakhs. Every individual of them has a thousand chil- 
 dren before death, and their number none can estimate but God. Zoolkar- 
 nayn built a wall of iron and copper, closing a pass between two mountains 
 through which alone they could invade the world. One sign of approaching 
 judgment will be the rupture of this wall and the consequent irruption of 
 Yajooj and Majooj, whose numbers nothing can withstand. (Hyat-ul-Ku- 
 loob, vol. I., pp. 112, 113.) 
 
 Malcolm has an interesting Note on these creatures, (vol. I., p. 80,) which 
 ' differs somewhat from the above. He adds " the fable probably alludes to the 
 wall at the Straits of the Caspian, which Alexander built to prevent the de- 
 structive inroads of the Scythians into Persia." 
 
 Note 94, p. 182. 
 
 " Farwardin — March : So named from an angel whom they suppose to be 
 the KMzin, or treasurer of paradise, and to have the particular care of the 
 souls of the blessed. On the first of this month, called Noo Kooz or New 
 (Year's) Day, began the principal festival among the Persians, which contin- 
 ued for six days. On the first, the king gave his chief attention to promote 
 the happiness of thebodyof thepeople; on the second, he entertained the 
 doctors and astrologers ; on the third, the priests and counsellors of state ; 
 on the fourth, the princes of the blood and grandees ; on the fifth, the royal chil- 
 dren ; and on the sixth, which was considered as the king's particular day, 
 his subjects made him free gifts agreeable to their rank. On the eve of 
 Nawroz, a young man of an elegant figure, personating the New Year, was 
 stationed at the door of the royal bedchamber, which he entered without cere- 
 mony the moment the sun appeared above the horizon. The king immediate- 
 
NOTES. 421 
 
 ly addressing him, said, "What art thou ? Whence dost thou come ? Whither 
 dost thou go ? What is thy name ? Wherefore dost thou approach ? And 
 what dost thou bring?" To which he answered, "I am the Fortunate and 
 Blessed ; I am sent hither by God, and bring with me the New Year. " Then 
 Bitting down, another appeared with a large silver dish, in which were wheat, 
 barley, pease, vetches, sesame, and rice (seven ears and nine grains of each), 
 with a lump of sugar and two new-coined pieces of gold, which, as an offering, 
 were placed before the king. Then entered the prime minister, the general 
 of the forces, the lord high treasurer, and the superintendent of war ; after 
 whom followed the nobles and people, according to their dignity and respective 
 classes. A large loaf, made of the above mentioned grains, being then pre- 
 sented to the king, after eating part of it, he offered some to those who were 
 around him, saying, " This is the new day, of the new month, of the new year, 
 of new time, when all things consistent with time must be renewed. Then 
 investing his nobles with rich robes, he blessed and distributed amongst 
 them the presents which had been brought. The "origin of this solemnity 
 is carried up to one of their ancient kings, called Jamshid, who then made 
 his first public entry into Astakhar (Persepolis), which he had just finished; 
 and, amongst other regulations, ordered that the Persian era should commence 
 from that day." (Richardson's Dictionary. Article Month.) 
 
 The Persian year commenced at the vernal equinox, which continues to he 
 celebrated as Noo Rooz — New Day — that is, New Year, by the Persians, with 
 whom it is still a great and joyous festival. It is the most important custom 
 of antiquity that has survived the civil and religious revolutions of this people, 
 and has no little influence of a national character. The first day after the sun 
 has crossed the vernal equinox is still a time for the king, his princes and 
 governors, to give audiences, dresses of honor, and new-coined pieces of 
 money. Servants look to their masters for a dress at this season. The festiv- 
 ities continue a week or ten days, business is at a stand, and the gay Persians, 
 all in their new attire, engage in a round of visiting in which great quantities 
 of sweetmeats, sherbets, tea and tobacco are consumed. But even this favorite 
 festival is clouded with a melancholy air, and some of its ceremonies are omitted 
 when it falls in or near the Ashurah, or first third of the month Moharrem, 
 the anniversary of the death of their beloved imam Husayn. 
 
 Note 95, p. 182. 
 
 Ruh, or Ruh-ul-Kudoos — Spirit— is here declared to be superior to Jibraeel, 
 who, however, some affirm to be identical with Spirit. (So Sale explains in 
 his Note, vol. I., p. 201.) But it is evident some other being is intended, re- 
 specting whom both Mohammed and his followers had only vague conceptions, 
 and therefore are inconsistent in their statements. Having heard from 
 Christians something respecting the Holy Spirit, they gave a fanciful account 
 of Him, suited to the Mohammedan system, which rejects the doctrine of the 
 Trinity. 
 
 Note 96, p. 183. 
 
 That Israfeel receives his communications from a superior angel is contra- 
 dicted by several traditions, nor have I found any account of such a being, 
 anless it be Ruh-ul-Kudoos, the Holy Spirit. 
 
422 NOTES. 
 
 Note 97, p. 189. 
 
 It is not obvious how this stone was placed, if Mohammed was in the house 
 and not in the open court ; for in the former case he would have been protect- 
 ed by the roof, unless missiles were thrown in at a door or window in such 
 a way as to fall in the corner where he sat. He was obviously in danger 
 rom the mob, who, however, to their credit, appear to have felt the reproof of 
 Khadeejah, and to have respected her rights as a woman. 
 
 Note 98, p. 190. 
 
 Bayt-ul-Mamoor — The temple on^ high perpendicularly over the Kabah. 
 (See pp. 197, 198.) 
 
 Note 99, p. 192. 
 
 The steadfastness of the prophet seems not to have secured the present 
 generation, at least, of his followers from the charms of the world. Frangees, 
 who are sufficiently conversant with this people to understand their language, 
 remark what a universal and common topic is pul (money) among all classes, 
 all times, and in all places. Christian nations, it is true, are eager enough in 
 discussing the same subject, and have little right to inveigh against others for 
 devotion to mammon ; yet, in all-engrossing interest and eager desire, they, 
 must probably yield the palm to their Musulman neighbors. 
 
 Note 100, p. 198. 
 
 The azan — Notice, or Mohammedan call to prayers. The sheeahs sound the 
 azan at dawn, noon and twilight. In the two latter instances, double prayers 
 are offered : thus performing on three occasions the five daily prayers. The 
 sunnees sound the azan- at dawn, noon, about two hours before sunset, 
 shortly after sunset, and again about two hours afterwards ; making five sep- 
 arate azans, as well as five prayers. The person who sounds the azan is called 
 muazzin, the notifier. This office is sometimes performed by a person whose 
 regular business it is to sound the azan ; at other times and places, the boys 
 of some adjoining school pronounce the azan, particularly at noon, and often 
 with little reverence. The following is the sheeah azan which is repeated at 
 every call to prayers : 
 
 1. Allah akbar ! I. God is great ! 
 
 2. Ashadu inna la ilaha illellah. 2. I testify that there is no God but 
 
 God. 
 
 3. Ashadu inna Mohammedun ra- 3. I testify that Mohammed is the 
 Sool Ullah sally-UUahu alayha va apostle of God — the blessing of 
 alehe. God be upon him and his family. 
 
 i. Ashadu inna Aly-yun Emeer ul 4. I testify that Sly is the command* 
 mumeneen valy-yullah. er of the faithful, and the friend of 
 
 God. 
 6. Hyya alissalah. 5. Hasten to prayers. 
 
 6. Hyya. alelfelah. 6. Hasten to prosperity. 
 
NOTES. 423 
 
 7i Hyy&alakhyir-iil-amel. 7. Hasten to the best worfe 
 
 8. Allah akbar! 8. God is. great! 
 
 9, La ilahaillellah. 9. There is no God but God. 
 
 Number 1 is repeated four times consecutively, in general toward the four 
 ppints of the compass. Each of the other declarations is twice repeated. 
 The expression Allah akbar ! signifies that God is greater (the literal meaning 
 of Akbar, the Arabic superlative) than all; that is, He only is supreme. The 
 enunciation of the closing sentence in No. 3 is not considered obligatory, 
 but is generally pronounced. No. 4, Valy : This title signifies both friend and 
 vicegerent, and these offices are attributed to Aly by his devout followers, who 
 invoke him on all occasions. Sunnees of course reject No. 4 entirely from 
 their azan, as they do also No. 7, maintaining, as I am informed, that fight- 
 ing for the faith is better than prayer. 
 
 Note 101, p. 201, 
 
 The sheeah form of ablution before prayers differs from the sunnee mode in 
 this : the sheeahs begin by taking water in the right hand and applying it to 
 the tips of the fingers of the left hand, which is held in an elevated position 
 and the washing carried down to the elbow : the right hand and arm are then 
 washed in the same manner. The sunnees begin at the elbow and wash down 
 to the fingers. This is considered by the parties a great sectarian distinction, 
 and is the ground of much animosity between them. The face is washed in 
 the ablutions for prayers. The sunnees consider it obligatory to wash their 
 feet at every ablution before prayers. The sheeahs sometimes perform this 
 part of the ceremony, or draw their wet hand over the top of their foot, which 
 is. their proper mode. 
 
 Note 102, p. 201. 
 
 Tekbeers : A tekbeer consists in twice pronouncing Allah akbar — God is 
 gfeafi. 
 
 Note 103, p. 203. 
 
 The daily prayers of the sheeahs, followers of the twelve imams, consist of 
 seventeen rukats. 
 
 First, the morning prayer contains two rukats. The person performing- 
 prayer stands with reverential demeanor, and recites the first and one hundred 
 twelfth surahs of the Koran : namely, 1st. " In the name of the most merciT 
 ful God !■ — Praise be to God, the Lord of all creatures,; the most merciful, the. 
 king of the day of judgment. Thee do we worship, and of thee do we beg assisr 
 tance. Direct us in. the right way, in the way of those, to whom thou hast 
 been gracious ; not of those against whom thou art incensed, nor of those 
 Who go astray.'* 
 
 " In the name- of the most meroiful God. Say, God is one God, the eter- 
 nal God : he begctteth not, neither is he begotten, and there is not any 
 one like unto, him." [Surah 112. ] The rukoo ig, then made, that is, the 
 person performing prayer bows his body and rests his hands on his knees, in 
 which posture he pronounces the following ascription : Glory to. the almighty, 
 
424 NOTES. 
 
 Lord and praise to Him ! He then rises to an erect attitude, and says, Allah 
 akbar ! He then perforates the sejdah, that is, hows down on his hands and 
 knees, and touches his forehead to the ground, and pronounces this ascrip- 
 tion : Glory to the exalted Lord and praise to Him ! He then raises his 
 head and assumes a sitting posture, with the instep of his right foot placed 
 in the hollow of his left foot, in which position he again repeats, Allah akbar ! 
 and then a second time bows his forehead to the ground, and again repeats, 
 Glory to the exalted Lord and praise to Him ! He then raises his head and 
 stands up, and again recites the first and one hundred twelfth surahs of the 
 Koran ; after which he assumes the attitude of kanoot, that is, he raises 
 his hands opposite and parallel to his face, and recites this prayer : There is 
 no God but God, the mild, the gracious ; there is no God but God the high 
 and mighty ; glory to God the Lord of the seven heavens, and Lord of the 
 seven earths, and what they all contain, and what is under the earths, and 
 Lord of the great empyrean ; and God is great. 
 
 He then performs the rukoo as hefore, and the sejdah in like manner as 
 before, and then again assumes the sitting posture in the mode above 
 described. He next pronounces the confession and salutations as follows : I 
 testify that there is no God but Gfcd, the sole without associate ; I testify 
 that Mohammed is His servant and apostle ; Lord, bless Mohammed and 
 the family of Mohammed. As-salam alayka, [peace be upon thee] O prophet, 
 with the mercy of God and His blessing. Peace be upon you hoth,* and on 
 all the good servants of God. Peace be upon you all [prophets, believers, 
 and angels], with the mercy of God and His blessing. Thus ends the morn- 
 ing prayer. 
 
 The next is the noon-prayer which consists of four ruJeats, the first of which 
 is like the first rukat of the morning prayer. In the second rukat of the 
 noon-prayer the creed is recited in the following mode : In the name of God, 
 and by God, and by all His glorious names, I testify that there is no God, but 
 God the sole, without associate ; and I testify that Mohammed is His servant 
 and apostle : O Lord, bless Mohammed and the family of Mohammed. O 
 Lord, accept his intercession for his sect, and exalt their rank, and bring near 
 his mediation and forgive us for his sake. 
 
 The person performing prayer then rises and stands on his feet and either 
 recites the first surah of the Koran, or these four ascriptions : Glory to God ! 
 and praise to God ! and there is no God but God ! and God is great ! These 
 ascriptions must be thrice repeated if pronounced instead of the first chapter 
 of the Koran. He then performs the rukoo and recites the ascriptions belong- 
 ing to that attitude, after which he raises his head, stands upright, and im- 
 mediately performs the sejdah, and places his forehead on the ground, and 
 repeats the ascriptions of this attitude, which have been already mentioned. 
 He again rises, and again repeats the four ascriptions, or the first surah of the 
 Koran. The ru/coo and sejdah, the creed and salutations, are then repeated in 
 the same manner as ahove described, which concludes the noon-prayer. 
 
 The afternoon prayer is just like the noon-prayer, immediately at the close 
 
 * It is a disputed point who are meant here, some say the prophets and believers, ofcherf 
 the two angels (Rakib and Atid, ) who are supposed to sit on the shoulders of every individ- 
 ual, to note his good and bad deeds. 
 
NOTES. 425 
 
 of which it is performed, the individual raising his open hands so as nearly to 
 touch his ears, and saying in his heart, I perform afternoon prayers, which are 
 obligatory, and bring near the divine presence. 
 
 The twilight or evening prayer consists of three rukats, in the first of which 
 the first and one hundred twelfth surahs are recited. After the second sejdah 
 the creed as heretofore stated is repeated. The person then rises and either 
 recites the four ascriptions three times, or the first surah once. Having per- 
 formed the ruioo and the sejdah he pronounces the creed or the salutations, 
 which concludes the evening prayer. 
 
 After the evening prayer is the prayer before sleep, which consists of four 
 rukats, like the noon and afternoon prayers. As those two are performed at 
 the same hour, so are the twilight and bed-time prayers, in the latter of which 
 the first and one hundred twelfth surahs are recited, which indeed is the case 
 in two rukats of every prayer. 
 
 Ru'cat is a performance of the rukoo, or bowing the body with the hands 
 resting on the knees. Sejdah is a prpstration on the hands and knees, with 
 the forehead touching the ground. From this word is derived mesjid, a place 
 for prostration or worship, which is the name universally given in Persia and 
 other Mohammedan countries to those buildings which European writers call 
 mosques, a word altogether unknown among Musulmans. 
 
 In addition to this series of daily prayers the sheeahs have various prayers 
 for special occasions. Perhaps the most highly prized and frequently repeat- 
 ed of these is one entitled the Prayer of Komayl, which may properly be intro- 
 duced in this connection. 
 
 The Prayer of Komayl, taught him by Sly-bin- Abutalib. Translated from 
 Moola Mahommed Baker Mejlisee's Persian version of the orignal Arabic. 
 Recited on Thursday evenings by the sheeahs, particularly during the month 
 of Rejeb. 
 
 Lord, verily I beseech thee by thy mercy, which embraces all things ; by 
 thy power, which subdues all things, and to which all thinsrs are subject and 
 obedient, and before which all things are abject and contemptible ; by thy om- 
 nipotence and grandeur, which overcome all things ; by thy glory, to which 
 nothing is comparable ; by thy infinity and greatness, which fill all things ; 
 by thy sovereignty, which governs all thing* ; by thy own holy nature, which 
 remains after the fading away of all things ; by thy names, which fill the 
 atoms and substance of all things ; by thy knowledge, which encompasses all 
 things ; and by the light of thy being, which illumines all things : O thou man- 
 ifest God, most pure from all evil, thou earlier than the first, and later than 
 the last ! — Lord, pardon my sins which rend the veil of virtue : Lord, 
 pardon my sins which call down judgment : Lord, pardon my sins which 
 subvert thy blessings; O Lord, pardon my sins which restrain prayer; O 
 Lord, pardon my sins which bring down calamities ; Lord, pardon my sins 
 which I have committed, and every fault of which I have been ignorantly 
 guilty. 
 
 O Lord, verily I seek to approach thee by mention of thee, and intercede 
 with thee, and beseech thee for thy forgiveness' sake that thou wouldst bring 
 me near thyself; grant me grace to thank thee.and inspire me with thy praise. 
 Lord, verily I beseech thee with the supplication of one humble, submissive 
 and weeping, that thou wouldst draw the hand of mercy over me, and restore 
 to me contentment and peace and humility in all circumstances. 
 
426 
 
 NOTES: 
 
 O Lord, I beseech thee with the entreaty of one in distressing poverty t 
 and who brings his- pressing wants before thee with great desires. Lord, 
 thy dominion is great, thy dwelling-place high, and thy councils secret, thy 
 doings manifest, and thy vengeance victorious. Thy power is ever active, 
 and escape from thy judgments is impossible. O Lord, I can find no one to 
 forgive my sins, to cover my crimes, or change a single bad deed of mine to a 
 good action, except thee. There is no God besides thee. In purity I name 
 thee, I am engaged in thy praise. I have injured my own soul, and been very 
 audacious in ignorance, but put my trust in what thou hast constantly de- 
 clared to me and conferred upon me. 
 
 Lord, my Master, how vile is that thou hast covered : how heavy the 
 calamities thou hast averted: how many falls thou hast prevented: how 
 many ills thou hast warded off: and how many occasions of joy, of which I 
 was unworthy, hast thou spread before me ! 
 
 Lord, my distress is great, my wretchedness boundless, my shifts- are 
 unavailing, my vain efforts have exhausted me. My wandering desires have 
 kept me from my own good ; the world has sported with me in its wiles, and 
 by its fraud thrown back my duty. O Lord, I beseech thee by thy majesty, 
 that my wicked conduct may not prevent my prayer from reaching thee. Do 
 not abase me for my secret sins which thou knowest, nor hastily take ven- 
 geance on me for what I have done sinfully in secret by continual transgres- 
 sion in criminal ignorance and great carnality and carelessness, but be thou, 
 O' Lord, merciful to me in ail circumstances, and complacent in all things. 
 
 my Lord and Perserver, whom can I entreat but thee, to free me from 
 my troubles, and to pity my condition ? my Lord and Master, thou hast 
 given me laws, but I have followed the desires of my own heart, and have not 
 kept myself, according to thy law, from adoring the enemy who beguiled me 
 to his wishes, and whom God aided by His inevitable decree. Then I suffered 
 that which befell me according to some of thy decrees through transgression 
 of some of thy commands. But praise is my due to thee in all these 
 things, nor is argument or- excuse left me by- what has happened to me 
 through thy decree, for thou didst make thy law and the trial of obedience 
 necessary ; and verily I come to thee, O my Lord, supplicating pardon for my 
 faults and for the injury I have done my own soul ; being overwhelmed with 
 shame, asking pardon, imploring thy forgiveness, exercising repentance, con- 
 fessing my sins and acknowledging thy righteousness. 
 
 1 find no place to flee from my past conduct, and no refuge to which I can 
 turn in my trouble, unless thou pardon and grant me enlargement through 
 the mercy of the Lord Himself. Pardon me, then, and have mercy on me in 
 my distressing condition, and deliver me from the bonds of my own sins. 
 my Preserver, be merciful to this weak body of mine, this tight skin and 
 these slender bones, O thou, who didst commence my being, and didst remem- 
 ber me and nourish me . Give me what is for my good, with needful aliment, 
 as the commencement of thy beneficence, and for the sake of the favors thou 
 hast hitherto conferred upon me. 
 
 O my Lord, my Master, my Perserver, wilt thou punish me in fire after 1 
 have confessed thy unity, after my heart has grasped knowledge of thee, and 
 my tongue been vocal with thy praise, and my heart been established in thy 
 love, and after the sincere confession of my sin and my humble prayer ?■ 
 
NOTES. 42T 
 
 Far lie it from tliee, that thou shouldst spurn away one thou hast cherished, 
 and banish him thou hast brought near, or expel' one to whom thou hast 
 given a place in thy regard, or expose to calamity him thou hast shielded in 
 mercy. Would that I knew, O'my Ruler, my Master, my God, whether thou 
 wilt deliver to flames, souls that have fallen prostrate in adbration before thy 
 majesty ; and tongues that have in sincerity confessed thy unity and extolled 
 thee with thanksgiving ; and hearts that with certainty of its truth acknowl- 
 edged thy divinity ; and minds that contain knowledge of thee and humble 
 themselves before thee ; and bodily members that have labored to serve thee 
 with obedience and earnest* desire, and have humbly besought thy pardon by 
 signs ! far be such a thought of thee ; not thus have we learned of thy majesty. 
 
 thou Lord of benevolence, my Preserver, thou knowest my inability to 
 support a little of the calamities and judgments of earth, and abominations 
 which befall its inhabitants, though all these woes are small, light and tran- 
 sient'; how then can I endure the agonies of eternity and the vast sweep of 
 its sorrows, when the period is endless, the torment eternal, and under which 
 the sufferers find no alleviation for the infliction of thy wrath, indignation 
 and vengeance which the heavens and the earths cannot withstand ? my 
 Lord, how then can I endure, who am thy weak, abject; worthless , poor bro- 
 ken servant. 
 
 O my God, my Preserver, my Sayyid, my Master, for which of my troubles 
 shall I entreat thee, for which shall X be excited and weep ? shall it be on 
 account of severe and agonizing punishment, or the eternity of its duration ? 
 But if thou dost deliver me to torment among thy enemies, and crowd me in 
 With those who suffer thy vengeance, and separate me from thy friends and 
 saints, then I yield to the doom, O my God, my Sayyid, my Master, my Pre- 
 server, and am patient under the punishment ; but how can I endure sepa- 
 ration from thee, though bearing to dwell with those condemned to fire ?' 
 How can I endure to be debarred from adoring thee, when I had hoped for thy 
 pardon ? Then, by thy majesty, O my Lord, thou Master of my volition, I' 
 swear in sincerity, that if thou dost leave to me the faculty of speech, I will' 
 wail to thee from among the inhabitants of hell, with the cry of those that still' 
 cherish hope, and I will complain to thee with the cry of supplicants, and will 
 bewail my exclusion from thy mercy with the weeping of those that have lost 
 their friend. And I will certainly exclaim to thee, Where art thou, O Friend' 
 of the faithful ! thou Goal of the desires of those possessing divine knowl- 
 edge ! thou who dost attend the cry of those seeking help ! O Friend of sin- 
 cere hearts, O Lord of all worlds, canst thou be found ? I am longing for thee, 
 G my God ; I am engaged in thy praise, that thou wouldst hear in hell the cry 
 of thy Musulman servant who is imprisoned here for his transgressions, and* 
 tastes the punishment of disobeying thee; and is bound at the bottom of hell 
 in its heat and iniquity. He cries to thee with a cry inspired by hope of thy 
 mercy, and calls upon thee with the tongue of those worshipping thee in thy 
 unity, and seeking to approach thee in thy Godhead. O my Lord, how then 
 shall he remain in punishment, when he cherishes hope from what he has 
 formerly experienced of thy patience, kindness and mercy. How then shall 
 the fire inflict on him pain, when he hopes in thy exaltation and mercy ? or 
 how shall the flames burn him and thou hear his cry and see his condition, or 
 roar around him and thou know his weakness ? How shall he struggle in the 
 
428 NOTES. 
 
 depth of hell, and thou know the truth of his confessions ? or how shall the 
 flames of hell torment him and he call on thee, saying, my Lord ! or how 
 despair that thy grace will deliver him from hell ? Wilt thou then leave him 
 there ? Far be it : not such is our belief of thee. This is not learned from thy 
 greatness, nor is it consistent with the covenant of worshipping thee in thy 
 unity, from considerations of thy goodness and grace. 
 
 Verily, I conclude that were it not thou didst decree to punish a denial of 
 thy Godhead, and didst irrevocably ordain to imprison the obdurate forever in 
 hell, thou wouldst convert the fire to coolness and salubrity, nor would there 
 remain one in that state nor place for importunity. But thou whose names 
 are holy hast sworn that thou wouldst fill hell with infidel jins and men, 
 and that thou wouldst forever confine there the obdurate. Thou whose praise 
 is great hath said it, and begun the execution, yet conferring favor and exer- 
 cising beneficence notwithstanding thy declaration. But shall a believer be 
 classed with a corrupt wretch ? are they not equal, O my God and Master ?.. 
 I beseech thee, then, by the decree thou hast ordained, and the ordinance that 
 has overpowered the subject of it, that thou wouldst forgive me, this night 
 and this hour, every fault I have committed and every sin I have perpetrated, 
 and every bad deed I have secretly done, and every wrong act I have ignorant- 
 ly performed, whether secretly or openly, and every thing bad which has been 
 written against me by those angels thou hast commissioned to record all 
 I do, and hast constituted them witnesses in my case with my own bodily 
 members that will testify also to my life, thou meanwhile being acquainted 
 with all my ways, and witnessing what even they did not, mercifully conceal- 
 ing some things from them, and in thy majesty covering it, yet multiplying 
 my benefits from every blessing which thou sendest down in grace and good- 
 ness, in order to exhibit my advantage when thou wilt unfold it with the sin 
 thou wilt pardon, and the faults thou will cover. 
 
 O my Lord, my God, my Ruler, the Master of my choice and King of my 
 servitude, thou in whose hand is my forelock to guide me as thou wilt, 
 thou who knowest my sad condition, thou who art my help, and knowest my 
 poverty and necessity, O my Lord, my Lord, I beseech thee by thy truth and 
 holiness, by thy greatest attributes and by thy names, that thou wouldst 
 night and day make my seasons of praising thee pleasant, and being 
 bound to thy service and my duties acceptable, let my labors and pains 
 all come before thee together, and my existence be joined to thy service with- 
 out end. 
 
 O my Master, thou in whom is my trust, thou to whom I have made my 
 supplication, O my Lord, my Preserver, strengthen my members in thy service 
 and strongly incline' my heart to serve thee ; forgive my short-comings in thy 
 fear and in continuance in thy service, that I may advance in the course, 
 and speed toward thee among the foremost, approaching thee with ardent 
 desires with those that long for thy favor, and drawing near thee like those 
 devoted to thee, and fearing thee like those sure of thy presence, and turning 
 myself toward thee with the faithful. 
 
 O Lord, do thou purpose evil against all who intend me harm, and avert the 
 mischief of all that practise fraud against me, and put me with the best of thy 
 servants in happiness, those highest in rank, and in favor most peculiar to thee, 
 to which degree none can arrive except by thy grace. Forgive me through thy 
 
NOTES. 429 
 
 bounty, and be gracious to me through thy greatness, and keep me in thy 
 mercy, and tune my tongue to praise thee, and kindle my heart to love thee and 
 grant me grace worthy of thyself ; pass over my failures and pardon my sins. 
 
 Verily, thou hast commanded thy servants to serve thee, and to pray to 
 thee, and hast become surety for them that their prayers shall be accepted. 
 Then to thee, Lord, I lift up my face ; Lord, I extend my hands to thee, 
 and by thy majesty adjure thee to accept my prayer, and prosper me accord- 
 ing to thy will, and for the sake of thy own majesty cut not off my hope. 
 Repel from me the malignity of jins and men that are my enemies. thou 
 who art easily reconciled, pardon one from whom proceeds nothing but the 
 prayerful declaration that thou doest what thou pleasest. 
 
 thou whose name is the remedy of pains, whose praise is the healing of 
 sicknesses, and obedience to whom is the cause of vigor, have mercy on one 
 whose resource is hope, and whose weapon is weeping. O thou Lord of per- 
 fect grace, O thou who repellest punishments, thou light of the wandering in 
 darkness, thou who art wise but untaught by any, grant mercy to Moham- 
 med and his family, and do by me worthy of thyself. 
 
 Let God send peace on His prophet, and on the religious guides of the 
 prophet's family, who are lords of felicity, let Him send and bestow peace. 
 
 Note 104, p. 203. 
 
 An imam is a lieutenant or vicegerent of a prophet, empowered to take the 
 direction of a sect, but not clothed with the same absolute authority as a 
 prophet. (Hak-ul-Yakeen, p. 14.) 
 
 There must necessarily be an imam in every age, obedience to whom is obli- 
 gatory, and none find religious direction but by him. (Hyat-ul-Kuloob, vol. 
 III., p. 1.) 
 
 [Note 105, p. 203. 
 
 Sheeah, ox follower, is applied to those who recognize the commander of 
 the faithful as khaleefah after the departure of the prophet ; and after Sly, 
 the imam Hasan ; after him, the imam Husayn ; alter him, the imam Zayn- 
 ul-Aubideen ; after him, the imam Mohammed Baker ; after him, the imam 
 Jafer-e-Saduk ; after him, Moosa-bin-Jafer Kazim ; after him, Sly-bin Moo- 
 sa-Keza ; after him, Mohammed-bin- Aly Taky ; after him, Aly-bin Moham- 
 med Naky ; after him, Hasan-bin-Aly Askeree : and after him, Hujet-bin-ul- 
 Hasan Mahdy, who is believed to be alive, but concealed from most men, and 
 that he will surely appear and remove all evil, and fill the world with justice 
 and establish the true religion. 
 
 Seventy or eighty sects have been enumeratad. The Kaysanees acknowl- 
 edge Mohammed-bin-Hanefeeah, a son of Sly, as imam next after Husayn. 
 Some say that this Mohammed is Mahdy, and still living concealed, but will 
 appear, and after him there is no imam. Others say he died and the im- 
 amate descended to his offspring. Vain notions abounded among them, but 
 thanks to God, they have ceased. 
 
 The Zaydees maintain that Zayd, the son of the imam Zayn-ul-Aubideen, 
 succeeded his grandfather, the imam Husayn, or his father in the imamate. 
 
430 NOTES. 
 
 Some consider Aly the sole khaleefah, and others acknowledge the three 
 spurious khaleefahs, [Abubekr, Omar, and Osman,] as the Ismaeelees,* 
 who hold Ismaeel a son of the imam Jafer-Saduk to have been imam, although 
 he died in his father's lifetime. This sect split into parties, some affirming 
 that Ismaeel is not dead, but that his father, in the way of religious dissim- 
 ulation, pretended to bury his son, said to be dead, in order to conceal and 
 preserve him. Others say that he died not long after his father, and that 
 the imamate descended to his offspring, with various other accounts. A few 
 of the sect continue secretly to this time. 
 
 The Navoosees maintain that the imam Saduk is alive and will appear, and 
 that he is Mahdy. The Aftahees pretend that Abdullah Aftah, the eldest 
 son of Saduk, was the successor of that imam, and after Abdullah they.ac- 
 knowledge the imam Moosa. Abdullah died a few days after his father. 
 
 The Yakofees say that the imam Moosa is Mahdy, and acknowledge no 
 imam after him. 
 
 Other sects are mentioned, but of all down to the present time, which is the 
 year 1109 of the Hijret, [A. D. 1697,] not more than three sects remain — the 
 Imamees, the Ismaeelees, and the Zaydees ; all other sects having been cut 
 off and exterminated, leaving only their names, and as their faith was vain 
 it needs no explanation. (Hak-ul-Yakeen, p. 117.) 
 
 The Hyat-ul-Kuloob contains a sketch of Sly till the death of Mohammed. 
 Other sheeah works give full histories of him and of the eleven imams his 
 successors. (See the list of Mohammed Baker's works and the Hadeekat-e- 
 ' sheeah, or Sheeah Garden, which contains a brief account of the imams.) But 
 'for convenience sake a few quotations on these subjects will be made from 
 European authors : 
 
 " After the death of Mohammed, Abubekr was elected khaleefah June 7, 
 A. D. 632. After his death Omar was inaugurated in accordance with the 
 bequest of Abubekr. This event occurred July 24, A. D. 634. In the twelfth . 
 year of his reign he was mortally wounded by an assassin. Osman was elect- 
 ed to the khalafat Nov. 6, A. D. 644, and was put to death by his rebellious 
 i subjects June 18, A. D. 655. Sly was then elected khaleefah. A rebellion 
 of which Auyeshah was the head was quelled by her defeat and capture, after 
 which she was kindly treated. Ninety engagements, great and small, were 
 < fought between Aly and Maveeah, the son of Abusufeean, in which it was esti- 
 mated that Sly lost 25,000 men, and his adversary 45,000. Aly would have 
 been completely victorious but for the awe inspired by copies of the Koran 
 which Maveeah exposed on his foremost lances. A truce humiliating to 
 Sly followed. Aly was subsequently assassinated in the mesjid at Koofah 
 in the sixty-third year of his age, after a troubled reign of five years." (See 
 Gibbons' Decline and Fall of the RomanEmpire, ch. L.) 
 
 " Aly had nine wives, the first of whom was Mohammed's daughter, Fati- 
 mah, during whose life he espoused no other. By Fatimah he had three chfl- 
 dren, Hasan and Husayn, and Mohasan, the last of whom died in his infancy. 
 -By his second wife, Ummnebyeen, he had four sons, Abdullah, Abbas, Osman, 
 ,and Jafer, all of whom were slain at the battle of Kerbela. Aly 's third. wife, 
 
 * This sect in the eleventh and twelfth centuries became famous, or rather infamous at 
 the Assassins. (See Malcolm, vol. I., p. 395, et seq.) 
 
NOTES. 431 
 
 Asimah, bore him Yahya and A6un. The fourth, TJmmhabee-bah, became 
 the mother of Omar. Khaoulah, the sixth, bore him Mohammed, surnamed 
 Bin-Hanefeeah. The names and children of the seventh, eighth, and ninth 
 wives of Sly are not particularized. It is only stated that Mohammed the 
 second, Mohammed the Cadet, and Amer, were born of some one of these 
 three. Fourteen .sons are here enumerated, and it is certain he had a fif- 
 teenth. Only five of them left posterity, namely, Hasan, Husayn, Moham- 
 med-bin-Hanefeeah, Abbas and Amer. The number of Sly's daughters was 
 eighteen." (D'Herbolet. Article Sly, p. 88.) 
 
 In the time of Husayn all the males of Sly's house were cut off except 
 Zayn-ul-Aubideen. 
 
 2. Hasan, the second imam, and eldest son of Sly, inherited more of the 
 piety than valor of his father. His great antagonist was Maveeah, the son of 
 Abusufeean, who induced him to abdicate the khalafat in his favor. Hasan 
 died at Medeenah in the forty-ninth year of the Hijret, poisoned, as was sup- 
 posed, by his wife at the procuration of Maveeah. Only six months are allow- 
 ed to the reign of Hasan. The Persians, however, pretend that he was chief 
 of the Musulman faith and empire till his death, and left the succession to 
 his brother Husayn. Hasan had fifteen sons and five daughters, but his fam- 
 ily was destroyed by his bitter and cruel enemies. He abdicated just thirty 
 years after Mohammed, thus fulfilling his words that the khalafat would 
 endure just thirty years* after his decease. He died at the age of forty-seven 
 years, in the month of Sefer, the fiftieth year of the Hijret. Auyeshah and 
 the partisans of Osman would not allow him to be buried by the side of Mo- 
 hammed, and he was put in the sepulchre of his mother, Fatimah. After the 
 death of Hasan, Maveeah enjoyed the khalafat peaceably, which thus passed 
 from the family of Mohammed. 
 
 3. Husayn, the third imam and younger brother of Hasan, refusing to ac- 
 knowledge Yezeed, the son of Maveeah, as the legitimate khaleefah, was 
 obliged to quit Medeenah and retire to Mekkah. The inhabitants of KoofaTi 
 declared for Husayn, and denounced Yezeed as a usurper. Husayn started 
 for Koofah, but was intercepted in the plain of Kerbela by a captain of Yezeed 
 sent for that purpose, and slain, with his household of seventy-two persons, 
 on the tenth of Moharrem, in the sixty-first year of the Hijret, Oct. 10, A. D. 
 680. He was born in the fourth year of the Hijret. His head was sent to 
 Yezeed, who insulted it, and with difficulty permitted it to be buried at Da- 
 mascus. His hody was interred at Kerbela. About 367 of the Hijret, A. D. 
 977, a. splendid mausoleum was erected to the memory of Husayn, which is 
 now annually visited by great numbers of Persian pilgrims. Many bodies are 
 carried thither for interment, from a notion that Kerbela will be united to 
 paradise at the judgment, and those buried there be exempt from the trial of 
 that day. Husayn is the favorite imam of the Persians. There is a short 
 account of Husayn's fate in the Decline and Fall, ibid. 
 
 4. Zayn-ul-Aubideen, the fourth imam, was born at Medeenah, in theyear 
 of theHijret, 38, A. D. 658, and died in the year 75. He left eight sons and 
 
 •This declaration may have been identical with that on page 372, namely, that A]y 
 would survive Mohammed thirty years. 
 
432 notes. 
 
 seven daughters, of whom Mohammed Baker was the eldest. The Persians 
 relate that Zayn-ul-Aubideen was not put to death with the other children of 
 Husayn because he was at that time so sick that he was expected soon to die. 
 
 5. Mohammed Baker, the fifth imam, was born at Medeenah in the fifty- 
 ninth year of the Hijret, A. D. 678. His mother was a daughter of the imam 
 Hasan. Mohammed Baker died in the one hundredth and fourteenth year of 
 the Hijret, poisoned, as was supposed, by the khaleefah Hashim. All the kha- 
 leefahs feared the credit and authority of the imams with the people. Moham- 
 med Baker left six sons and two daughters. His eldest son Jafer succeeded 
 him. 
 
 6. Jafer-e-Saduk, the sixth imam, was born at Medeenah, in the eighty- 
 third year of the Hijret, A. D. 702, and died and was buried in the same city in 
 the year 148 of the Hijret, aged sixty-five years. He is said to have had seven 
 sons and three daughters. His eldest son Ismaeel died before him, and he 
 left the imamate to his second son Moosa. HoweTer, a faction arose claim- 
 ing the office for Ismaeel. The authority of Jafer-e-Saduk is very high on the 
 doctrines and traditions of islam. 
 
 7- Moosa. Kazim, the seventh imam, was born between Mekkah and Medee- 
 nah in the year 128 of the Hijret, A. D. 745. The khaleefah, Haroon-ur- 
 Rasheed, fearing this imam would occasion troubles in Arabia, called him to 
 Bagdad, and put him under the guard of an officer. But his jealous fears 
 daily increasing he caused the imam to be poisoned. Moosa died at the age 
 of about fifty-five years, in the one hundred and eighty-third year of the 
 Hijret, A. D. 799, leaving his eldest son, surnamed Reza, his successor. 
 
 8. Aly-bin-Moosa-ul-Reza, the eiggth imam, was born at Medeenah in the 
 one hundred forty-eighth year of the Hijret, A. D. 765, and was poisoned by 
 the Khaleefah Al-Mamoon, at Thous, near Meshid, in Khorasan, in the year 
 203 of the Hijret, A. D. 818. Jealousy of this imam's influence caused his 
 death. His tomb is much visited by sheeah pilgrims. His memory is very 
 dear to the Persians. He died at the age of fifty-five, and left the imamate 
 to his son. 
 
 9. Mohammed-bin-Sly Taky, the ninth imam, was born at Medeenah, in 
 the year of the Hijret, 195, A. D. 810. He accompanied his father to Meshid, 
 where the Khaleefah Al-Mamoon was so charmed with his manners, that 
 he gave him his own daughter in marriage. This imam went with the kha- 
 leefah, his father-in-law, in the year 220 of the Hijret, A. D. 835, to Bagdad, 
 where he died, aged only twenty-five years, and where he was interred with 
 great pomp. He was supposed to have been poisoned by the jealous parents 
 of the khaleefah. He left two sons, the eldest of whom, Sly, succeeded him 
 in the imamate. 
 
 10. Aly-bin-Mohammed Naky, the tenth imam, was born in the two hun- 
 dred twelfth year of the Hijret, A. D. 827, at a place called Asker, identical 
 with Semarah, about sixty miles above Bagdad, and died in the year 254 of the 
 Hijret, A. D. 867. He was supposed to have been poisoned, and died in the 
 forty-firstyear of his ago. His eldest son succeeded him. 
 
 11. Hasan-bin-Sly Askeree, the eleventh imam, was born at Medeenah in 
 the two hundred and thirty-second year of the Hijret, A. D. 846, and went 
 with his father and brothers to the city of Asker, or Semarah, from which he 
 
NOTES. 433 
 
 was surnamed Askeree. He died and was buried at Asker, in the two hun- 
 dred sixtieth year of the Hijret, A. D. 873, aged twenty-eight years. This 
 imam left an only son named Mohammed. The talents and virtues of Hasan 
 rendered him an object of jealousy to the khaleefah, Motamed, who cut him 
 off, as was supposed, by poison. 
 
 12. Mohammed-bin-Hasan, surnamed Mahdy, the guide, the twelfth and 
 last imam, was bom in the two hundred and fifty-fifth year of the Hijret, 
 A. D. 868, in the reign of the khaleefah Motamed, who, hearing of his birth, 
 attempted to take his life, but the imam's mother concealed him in a cave, 
 where he remained hid till the close of life. The sheeahs do not agree among 
 themselves either in respect to his life or his death. Some of them declare 
 that he died, as is very probable, at the age of seventy-five years, in the three 
 hundred and thirtieth year of the Hijret, A. D. 941, and that he never had 
 any communication with his friends, except in the most secret manner. Oth- 
 ers maintain that he is still living, miraculously, in the same cavern where 
 he was concealed, and that he will appear at the end of the world to unite all 
 creeds under islam. This fable is apparently taken from a tradition of Jews 
 and Christians which supposes Elijah to be alive, and that he will appear at the 
 end of time to prepare for the advent of Christ. At different periods a num- 
 ber of persons have arisen among the Musulmans claiming to be this Mahdy. 
 
 The foregoing sketches of the imams after Sly are extracted, with a few 
 additional remarks, from D'Herbelot's Bibliotheque Orientale, where a more 
 extended account of these personages may be found under their respective 
 names. 
 
 The date of the imam Mahdy's birth is assigned to the year 255 of the Hij- 
 ret, A. D. 868. A party say it was in the year 256, and some maintain that the 
 event occurred in the year 258 of the Hijret. It was well known by both sun- 
 nees and sheeahs that his father, the imam Hasan Askeree, died in the year 260, 
 which would leave the young imam five years old at his father's decease, if 
 the first date be adopted. Many miracles were manifested by him. He was 
 twice concealed, once for a space comparatively short, and afterwards for a 
 period which is indefinitely long. In the first instance he left agents to 
 whom petitions and inquiries were addressed, and which were answered in 
 the imam's own hand-writing. These agents received from the sheeahs tithes 
 and votive offerings, according to the Musulman law, and caused them to reach 
 the imam, who ordered the same to be distributed among the sayyids and 
 poor sheeahs. During this disappearance the imam's party greatly increased. 
 The period of this concealment was about sevenfy-four years. 
 
 The commencement of the great period of concealment was in the year 329 
 of the Hijret, (A. D. 940,) when a manifest and public imamate ceased. In 
 this year died Mohammed-bin- Yakoob Kulaynee, and that chief of tr'adition- 
 izers, Aly-bin-Babuyah. 
 
 The last of the illustrious vizeers of Mahdy, during his first retirement, was 
 Shaykh Jaleel Aly-bin-Mohammed Semaree, who exercised the : office three 
 years, and died in 329 of the Hijret. It is related that certain persons, being 
 in Baghdad, waited on Jaleel a few days before his death, when he produced 
 a firman from the imam Mahdy, the purport of which was this: "In the 
 name of God the compassionate, the merciful : Aly-bin-Mohammod Sema- 
 ree, God grant your brel hren a reward in the calamity of your death, for after 
 29 
 
434 NOTES. 
 
 six days you will leave the world. Arrange your affairs, and appoint no one 
 your successor, for the great period of concealment has arrived, and after this 
 we shall not be manifest to a single individual except by special permission 
 from the Most High. A manifestation will be made after a very long period, 
 when the heart of expectation is heavy and the earth is filled with violence 
 and oppression. Hereafter some among the sheeahs will claim to have seen 
 the concealed imam, but whoever declares he has seen me before the appear-, 
 ance of Sufeean and certain sounds from heaven, he is a liar and imposter : 
 there is no power nor strength but in God the high and mighty." The visit- 
 ors copied this letter, returned the sixth day, found Semaree dying, and asked 
 him if he would not appoint a successor. He replied, God has a design in this 
 long concealment : saying which he departed to the world above. 
 
 The compiler remarks that very many entitled to the highest credit declare 
 that they have seen the imam in his great concealment, and after parting 
 with him knew who he was. Therefore it is possible the meaning of the fore- 
 going tradition is, that if they should claim to have seen and recognized him 
 at the same time, it will be a proof of their falsehood. (Hak-ul-Yakeen, pp. 
 126, 127.) 
 
 Accounts of various appearances of Mahdy follow. The time of his future, 
 manifestation is said to be unknown, but will be indicated by certain signs,, 
 some of which are mentioned in the Hyat-ul-Kuloob. In 1837, a moolla at 
 Ardoobad, Georgia, collected multitudes about him, and it was given out that 
 he was the precursor of Mahdy. The Russian Government, apprehending dis- 
 turbances, carried off the moolla, and expectations about the imam were thus, 
 indefinitely postponed. 
 
 Note 106, p. 204. 
 
 Jesus Christ is here said to be in the seventh heaven ; at page 195, He is 
 stated to be in the second heaven. The compiler of these different traditions 
 would doubtless say that two distinct ascents of Mohammed are here re- 
 ferred to. 
 
 Note 107, p. 212. 
 
 The Musulmans call Jesus Christ the Spirit of God— Ruh-Ullah; but this 
 title must not be confounded with Ruh-ul-Kudoos— The Holy Spirit, who 
 they maintain is another individual creature. 
 
 ■Note 108, p. 212; 
 
 The story of Mareeah is explained in the Hyat-ul-Kuloob. Whether she 
 was from Egypt or Abyssinia, as different traditions assert, I leave for others 
 to determine. Gibbon, (page 927,) in characteristic style notices this person 
 who occasioned some of the revelations of Mohammed. (See surah 66, and 
 Sale's Notes on that chapter of the Koran. See also Note 150.) 
 
 Note 109, p. 216. 
 
 Aseeah— Kharbeel: According to some, he was Faroun's treasurer, and his 
 wife, a believer, was the hair-dresser of Faroun's daughters. One day letting 
 
NOTES. 435 
 
 her comb fall she exclaimed, Bismillah !— In the name of God!— which being 
 reported to Faroun, he summoned the woman, and finding her a believer in 
 the true God, burned her and her children in a copper furnace or oven. Asee- 
 ah his wife, a believing Israelitess, had previously worshipped God secretly 
 in the house of Faroun ; but when this hair-dresser was martyred, Aseeah 
 saw her spirit carried on high by angels, and was thus confirmed in the faith. 
 Faroun visiting her related the story of the martyr, when Aseeah exclaimed, 
 Woe to you, what will be your reward from God ! Faroun replied, Perhaps 
 you are deranged like that woman. No, said Aseeah, I am not deranged, but 
 I believe in Him who is your Lord and mine, and Sovereign of the universe. 
 Faroun then summoned Aseeah's mother and told her that her daughter was 
 crazy, and ordered the mother to prevail on her to become' infidel to the God 
 of Moosa, or he would cause her, Aseeah, to taste death. The mother obey- 
 ed, but to no purpose, wherefore Faroun caused the faithful Aseeah to be 
 bound to four pins or stakes and tortured till she became a martyr. (Hyafc- 
 ul-Kuloob, vol. I., pp. 160, 161.) 
 
 Note 109, p. 230. 
 
 Hijret — Removal or flight ; that is, Mohammed's flight from Mekkah to Me- 
 deenah, which constitutes the Mohammedan era, 15th July, A. D. 622. They 
 reckon by the lunar computation, and the names of their months are, first, 
 Moharrem, Sefer, Rabeea-ul-evvel, Rabeea-ul-akher, Jamady-ul-evvel, Jama- 
 dy-ul-akher, Rejeb, Shaban, Ramazan, Shaval, Zeelkadah, and Zeelhejah. 
 Names of the days of the week : Yek-Shembah, (Sunday,) Doo-Shembah, Sah- 
 Shembah, Chehar-Shembah, Penj-Shembah, Jumah, Shembah, (Saturday.) 
 
 Note 110, p. 233. 
 
 " Among the more commendable days is that of Ashura, the tenth of 
 Moharrem, which, though some writers tell us it was observed by the Arabs, 
 and particularly the tribe of Koreish, before Mohammed's time, yet, as others 
 assure us, that prophet borrowed both the name and the fast from the Jews ; 
 it being, with them, the tenth of the seventh- month, or Tisri, and the great 
 day of expiation commanded to be kept by the law of Moses. Al-Kazurln 
 relates that when Mohammed came to Medina, and found the Jews there, fasted 
 on the day of Ashura, he asked them the reason of it ; and they told him it 
 was because on that day Pharaoh and his people were drowned, Moses, and 
 those who were with him, escaping : whereupon he said that he bore a nearer 
 relation to Moses than they, and ordered his followers to fast on that day_ 
 However, it seems, afterwards he was not so well pleased in having imitated 
 the Jews herein; and therefore declared, that if he lived another year, he 
 would alter the day, and fast on the ninth, abhorring so near an agreement 
 with them." (Sale's Preliminary Discourse, p. 122.) 
 
 The Ashurah, or first ten days of Moharrem, is the anniversary of the imam 
 Husayn's arrival at Eerbela, with the succeeding events till his death, which 
 took place on the tenth. The unfortunate imam was attacked and at length 
 slain, with his family friends, by the troops of the snnnee khaleefah Yezeed. 
 This mournful tragedyis theatrically represented by the Persians, who on these. 
 
436 notes. 
 
 occasions beat their breasts with a united stroke, and weep with as much 
 enthusiasm as if the story were a recent event. People of distinction have 
 the scenes enacted in the courts or yards of their houses, while crowds of 
 several hundreds of people each assemble here and there in the bazars where 
 they are harangued by the moollas on the sufferings and martyrdom of their 
 favorite imam and his family. Never have I seen whole assemblies weep and 
 sob with one voice and heart as on these occasions. 
 
 Such is the contagion of these melting sympathies, that Armenians, as I have 
 been credibly informed, seldom approach as spectators, lest the tide of emotion 
 should overwhelm them and they involuntarily weep for one whom with his 
 friends and enemies they regard as foes altogether of the Christian faith. 
 
 The mesjids at this season are thronged with worshippers, among whom are 
 crowds of women. During these days of excitement bands of fanatics some- 
 times run furiously through the streets, with daggers in their hands, with which 
 they wound their own heads, while the streaming blood increases their frenzy. 
 Such excesses, however, are limited. At night multitudes assemble in the 
 courts of the principal mesjids, where naphta torches are lighted, and separat- 
 ing into two divisions, one shouts Hasan ! the other responds Husayn ! and 
 thus they cry Hasan ! Husayn! — Hasan! Husayn! both parties joining at 
 intervals in a sort of chorus roar. Groups of boys in the day, with sticks in 
 their hands, range themselves in two classes, one of which strikes the ground 
 and cries Hasan! and the other gives a reciprocal stroke and shouts Husayn! 
 This national enthusiasm perpetuated through so many generations is an 
 evidence of the devotion of the sheeahs to the family of Sly. 
 
 Note 111, p. 238. 
 
 " Keblah — Any thing opposite. That part to which people direct their face in 
 prayer; (especially, Mecca; towards the Caaba, or temple, of which city the 
 Mohammetans, in whatever quarter of the world they are, turn themselves 
 when going to pray.") (Richardson's Dictionary, in loo.) 
 
 Note 112, p. 238. 
 
 Zikat — A species of alms for the poor, or for religious uses obligatory on 
 Musulmans, amounting to a tenth, more or less, according to the article taxed 
 and the liberality of the person'. A particular account of this tax may be 
 found in the Mishcat-ul-Masabih, (vol. I., p. 414, et seg.) 
 
 Note 113, p. 238. 
 
 Taloot and Jaloot— King Saul and Goliath. After the time of Moosa the 
 Benee Israeel committed many sins, and the Lord in anger caused the ark of the 
 covenant to be carried to heaven. When Jaloot overcame them they besought 
 their prophet Ishmueel [Samuel] to appoint them a king to fight their battles, 
 Taloot was appointed, and the ark, moreover, was sent down to them by the' 
 ministry of angels. The Lord then communicated to His prophet that he 
 
NOTES. 43T 
 
 would cause Jaloot to be slain by a man whom Moosa's coat of mail would fit. 
 Daood was found to be the man. 
 
 "When they were advancing against the enemy, Taloot said to his army that 
 the Lord would prove them by a stream they would pass : each one that did 
 not drink, or drank no more than could be taken up in the palm of the hand, 
 belonged to him, while the rest would be rejected. Sixty thousand drank, 
 and only three hundred and thirteen refrained, with which little band Taloot 
 marched against Jaloot and his army. Daood advanced against Jaloot, who 
 was mounted on an elephant, with a crown on his head in the front of which 
 was a radiant ruby. His army was drawn up on his right and left. Daood, 
 who had picked up three stones on the march, with his sling hurled one of 
 them at the right wing of Jaloot's army. The stone killed every one it hit, 
 and the whole wing fled. Another stone routed the left wing, and the third 
 penetrated Jaloot's ruby and brain, and he fell and went to perdition. (Hyat- 
 ul-Kuloob, vol. I., p. 215.) 
 
 Note 115, p. 253. 
 
 Hubel — An idol, (see p. 334.) '* This idol of the ancient Arabians was 
 surrounded by three hundred and sixty others, much smaller, and which were 
 invoked as presiding over each day of the year." (D'Herbelot, sub voce.) 
 " Hubel represented the sun." (Malte Brun, vol. I., p. 3S7.) 
 
 " There were no less than three hundred and sixty idols, equalling in number 
 the days of their year, in and about the Caaba of Mecca, the chief of whom 
 was Hobal, brought from Belka, in Syria, into Arabia by Amru Ebu Lohai, 
 pretending it would procure them rain when they wanted it. It was the statue 
 of a man made of red agate, which having by some accident lost a hand, the 
 Koreish repaired it with one of gold ; he held in his hand seven arrows without 
 heads or feathers, such as the Arabs used in divination." (Sale's Preliminary 
 Discourse, p. 41.) 
 
 Note 116, p. 255. 
 
 Azayr— Ezra. " This grievous charge against the Jews the commentators 
 endeavor to support by telling us that it is meant of some ancient heterodox 
 Jews, or else of some Jews of Medina, who said so for no other reason, than 
 for that the law being utterly lost and forgotten during the Babylonish 
 captivity. Ezra, having been raised to life after he had been dead one hundred 
 years, dictated the whole anew to the scribes, out of his own memory ; at 
 which they greatly marvelled, and declared that he could not have done it, 
 unless he were the son of God. Al Beidawi adds, that the imputation must 
 be true, because this verse was read to the Jews, and they did not contradict 
 it; which they were ready enough to do in other instances." (Sale, vol. I., 
 p. 380. Note.) 
 
 ■ There is a confused account of Jeremiah, Ezra, and Daniel in the Hyat-ul- 
 Kuloob, (vol. I., p. 291, et seq.) The above Note sufficiently illustrates the 
 statement about Ezra. 
 
 Note 117, p. 259. 
 
 The Persian translation of this verse is, "Eat and drink till be manifest to 
 you the white thread of morning from the black thread of night," — that is, 
 
438 notes. 
 
 from twilight to dawn. The Persian version of passages from the Koran, 
 occurring in this work, often differs essentially from Sale, whom, with two or 
 three exceptions, I quote as the only English authority in this matter, and 
 generally correct, though leaning on sunnee authorities. 
 
 Note 118, p. 265. 
 
 " The Kainoka dwelt at Medina under the protection of the city : he seized 
 the occasion of an accidental tumult, and summoned them to embraoe his 
 religion, or contend with him in battle. ' Alas,' replied the trembling Jews, 
 ' we are ignorant of the use of arms, but we persevere in the faith and worship 
 of our fathers ; why wilt thou reduce us to the necessity of a just defence ?' 
 The unequal conflict was terminated in fifteen days ; and it was with extreme 
 reluctance that Mahomet yielded to the importunity of his allies, and con- 
 sented to spare the lives of the captives. But their riches were confiscated, their 
 arms became more effectual in the hands of the Musulmans, and a wretched 
 colony of seven hundred exiles was driven, with their wives and children, to 
 implore a refuge on the confines of Syria. The Nadharites were more guilty, 
 since they conspired in a friendly interview to assassinate the prophet. He 
 besieged their castle three miles from Medina, but their resolute defence 
 obtained an honorable capitulation ; and the garrison, sounding their trumpets 
 and beating their drums, was permitted to depart with the honors of war. 
 
 " The Jews had excited and joined the war of the Koreish : no sooner had the 
 nations retired from the ditch, than Mahomet, without laying aside his armor, 
 marched on the same day to extirpate the hostile race of the children of 
 Koraidha. After a resistance of twenty-five days, they surrendered at dis- 
 cretion. They trusted to the intercession of their old allies of Medina ; they 
 could not be ignorant that fanaticism obliterates the feelings of humanity. A 
 venerable elder, to whose judgment they appealed, pronounced the sentence 
 o their death ; seven hundred Jews were dragged in chains to the market- 
 place of the city ; they descended alive into the grave prepared for their 
 execution and burial ; and the apostle beheld with an inflexible eye the 
 slaughter of his helpless enemies. Their sheep and camels were inherited by 
 the Musulmans; three hundred cuirasses, five hundred pikes, a thousand 
 lances, composed the most useful portion of the spoil. 
 
 "Six days' journey to the north-east of Medina, the ancient and wealthy 
 town of Chaibar was the seat of the Jewish power in Arabia ; the territory, 
 a fertile spot in the desert, was covered with plantations and cattle, and pro- 
 tected by eight castles, some of which were esteemed of impregnable strength. 
 The forces of Mohammed consisted of two hundred horse, and fourteen hun- 
 dred foot : in the succession of eight regular and painful sieges, they were 
 exposed to danger, and fatigue, and hunger, and the most undaunted chiefs 
 despaired of the event. The apostle revived their faith and courage by the 
 example of Ali, on whom he bestowed the surname of the Lion of God. Per- 
 haps we may believe that a Hebrew champion of gigantic stature, was cloven 
 to the chest, by his irresistible scymetar ; but we cannot praise the modesty 
 of romance, which represents him as tearing from its hinges the gate of a 
 fortress, and wielding the ponderous buckler in his left hand. After the 
 reduction of the castles, the town of Chaibar submitted to the yoke. The 
 
NOTES. 439 
 
 chief of the tribe was tortured, in the presence of Mahomet, to force a confes- 
 sion of his hidden treasure. The industry of the shepherds and husbandmen 
 was rewarded with a precarious toleration ; they were permitted, so long as it 
 should please the conquerer, to improve their patrimony, in equal shares, for 
 his emolument and their own. Under the reign of Omar, the Jews of Chai- 
 bar were transplanted to Syria ; and the Caliph alleged the injunction of his 
 dying master, that one and the true religion should be professed in his native 
 land of Arabia." (Decline and Pall, ch. L.) 
 
 Note 119, p. 265. 
 
 Taghoot : " This word properly signifies an idol, or whatever is worshipped 
 besides God ; particularly the two idols of the Meccans, Allat and Al-Uzza ; 
 and also the devil, or any seducer." (Sale, vol. I., p. 226. Note.) 
 
 " An idol, a demon, or any thing worshipped (excepting Omnipotence), par- 
 ticularly an ancient idol at Mecca. Satan. A diviner, etc. (Richardson's Dic- 
 tionary.) 
 
 Note 120, p. 271. 
 
 Bismillah-ur-rahman-urraheem ! — In the name of God the compassionate, 
 the merciful! Bismeka Allah huma ! — In thy name, our God! 
 
 Note 121, p. 277. 
 
 "Makukas was governor of Egypt, under the Greek emperors. He submit- 
 ted to the Saracen Amrou or Amer." (See Decline and Fall, ch. L.) Kay- 
 sar — Ccesar — the Greek emperor Heraclius. Kesry — Khosroo Purveez — em- 
 peror of Persia. 
 
 Note 122, p. 280. 
 
 Sir John Malcolm adds the following note to his account of Khosroo : 
 " Khosroo Purveez was encamped on the banks of the Karasoo river when 
 he received the letter of Mohammed. Enraged at being called upon by an 
 Arabian of whose name he had probably never before heard, to renounce the 
 religion of his fathers, he tore the letter and cast it into the Karasoo. For this 
 action, the moderate author of the Zeenut-ul-Tuarikh calls him a wretch, and 
 rejoices in his subsequent misfortunes. These impressions still exist. I 
 remarked to a Persian, when encamped near the Karasoo, in 1800, that the 
 banks of that river were very high, which must make it difficult to apply its 
 waters to the purposes of irrigation. "It once fertilized the whole country," 
 said the zealous Mahommedan, " but its channel sunk with horror from its 
 banks, when that madman Khoosroo, threw our holy prophet's letter into its 
 stream which has ever since been accursed and useless." (Malcolm's His- 
 tory of Persia, vol. I, p. 159. Note.) 
 
 Note 123, p. 280. 
 
 Shahinshah — King of Mngs. This title is still assumed by the Persian 
 monarchs. Ajem appears to be the Arabic name for Persia. This country is 
 
440 NOTES. 
 
 •till denominated Ajcm by the Turks, while by the natives themselves and la 
 their histories it is universally called Eeran. 
 
 Note 124, p. 280. 
 
 " Sheeruyah put to death and succeeded Purveez, but enjoyed his ill acquir- 
 ed crown only eight months, dying of melancholy." (See Malcolm, vol. I„ 
 pp. 162, 163, where the name is written Schiroueh.) 
 
 i 
 Note 125, p. 281. 
 
 Eesa the false prophet appears to have been identical with Al Aswad, aliaa 
 Aiha-la, an apostate from Mohammedanism, who gained a party, but was put 
 to death the night before Mohammed died. (Sale's Preliminary Discourse, 
 p. 180.) 
 
 Note 126, p. 281 
 
 Himyar — "A district in Yemen, the dialect of whose inhabitants was mora 
 agreeable and pure than that of the Koraysh ; but the promulgation of the 
 Koran, and the victories of Mohammed, gave the latter a triumph over the 
 other." (Malte Brun, vol. I., p. 395.) 
 
 Note 127, p. 286. 
 
 There is a sect in Persia, called Sly-Alldhees, who maintain that the Deity 
 was incarnate in Aly, which is considered * blasphemous doctrine by the 
 Orthodox. 
 
 The sheeahs relate that a man by the name of Noosary, addressing Sly as 
 divine, was smitten to death for the blasphemy by the indignant hero. At 
 the entreaty of the bereaved family Sly prayed that he might be restored to 
 life, which was no sooner done, than Noosary, nothing daunted by his late 
 grapple with the king of terrors, declared, Aly, I believed you to be divine 
 before, but now by your restoring me to life I know you to be Deity. From 
 this man have sprung a sect called Noosarees, who maintain that Sly was an 
 incarnation of the Deity. In the tribe of Lak, in the region of Kermanshah, 
 is a large number of this sect. In the tribe of Hazarah, whose hordes 
 are scattered about Kabbol and Kandahar, Noosarees or Aly-Allahces are 
 numerous. This information was given me by a moolla of Sheeraz, a native of 
 Kabool and member of the Hazarah tribe. 
 
 It is said that a majority of the Loorees of Looristan are of this sect. A 
 village called Ilkh&ehe, about twenty miles south of Tebreez, is peopled chiefly 
 with Sly-Allahees, who are also found among the Koords and elsewhere. The 
 leading tenet of the sect — the divinity of Sly — is considered blasphemous by 
 both sheeahs and sunnees. 
 
 All Persians, however, invoke Aly frequently, particularly when lifting » 
 burden, or commencing anything difficult or adventurous. Y& 3.1]/! — Alyl 
 is a very common exclamation, and is sometimes inscribed as a motto on a 
 shop or building. Dervishes, in their begging songs and calls, invoke Sly as 
 often and as ardently as any saint in the calendar was ever appealed to. 
 
NOTES. 441 
 
 Note 128, p. 287. 
 
 The ardent temperament of the Arabs delights toexpress its various passions 
 in poetical rhapsodies. Of this habit many examples occur in the Hyat-ul- 
 Kuloob. 
 
 Note 129, p. 290. 
 
 This form of address is of frequent occurrence in this work. Fidaet-shevem ! 
 — May I be thy sacrifice ! — is the common introduction of a petition or letter 
 from a Persian to his prince. The equivalent Turkish phrase— Korbdn olim — 
 is used by the Azerbijanees to a superior, as a preface to all urgent requests. 
 
 Note 130, p. 302. 
 
 The imam Reza being asked which of the three accounts was correct, namely, 
 whether Adam ate of wheat, or grapes, or envy, replied that all were true ; for 
 as the trees of paradise bear different fruits, so that of which Adam ate, though 
 forbidden to do so by his Creator, bore wheat and grapes. He also envied 
 the superior rank of Mohammed and his family, whose names he beheld on 
 the pillars of the empyrean. He was warned against this envy by the Most 
 High, but yielding to it, Shaytan was permitted to tempt him to eat of the 
 forbidden fruit, and Hava, looking with an eye of envy towards Fatimah, fell 
 into the same transgression. (Hyat-ul-Kuloob, vol. I., p. 34.) 
 
 Note 131, p. 302. 
 
 Akabah, among a variety of meanings, signifies a mountain, hill or eminence, 
 especially the steep and difficult part of such height. An Akabah is mentioned 
 in Mekkah, (page 220,) which probably was only an elevated portion of that 
 city. The Akabah mentioned here appears to have been the mountain range 
 east of the gulf of Akabah, or eastern bay of the Red Sea. Near the northern 
 extremity of this bay were Elath or Aylah and a place called Akabah. 
 
 Note 132, p. 307. 
 
 Some of the tribes mentioned in this list were in Arabia, some in Syria, and 
 others in Africa. Their " kings" were only chiefs. Habeshah, or Abyssinia, 
 was indeed a nation whose monarch might properly rank with kings ; the rest 
 were governors or chiefs. Some of them are noticed in Sale's Preliminary 
 Discourse, (page 70.) 
 
 Note 133, p. 308. 
 
 The general sentiment of this address is expressed in surah 59 : 22-24, and 
 in surah 61 : 6, namely : " He is God, besides whom there is no God ; who 
 knoweth that which is future, and that which is-, present : he is the most 
 Merciful ; he is God, besides whom there is no God : the King, the Holy, the 
 
442 NOTES. 
 
 Giver of peace, the Faithful, the Guardian, the Powerful, the Strong, the 
 Most High. Far be God exalted above the idols which they associate with 
 him! He is God, the Creator, the Maker, the Former. He hath most 
 excellent names. Whatever is in heaven and earth praiseth him : and He is 
 the Mighty, the "Wise." 
 
 " And when Jesus the son of Mary said, children of Israel, verily I am 
 the apostle of God sera unto you, confirming the law which was delivered 
 before me, and bringing good tidings of an apostle who shall come after me, 
 and whose name shall be Ahmed." (See page 313, where Farkaleet is called 
 Ahmed.) 
 
 Note 134, p. 308. 
 
 Faran or Paran, Gen. 21 : 31. Name of a mountain of the Midianites, in 
 Arabia, which was reduced to powder in view of the majesty of God. (D'Her- 
 belot, p. 315.) 
 
 Note 135, p. 309. 
 
 Dujal : *' This word signifies properly in Arabic a liar, or impostor, and is 
 the title which the Mohammedans give to their Anti-Christ or Meseeh-ul- 
 Duja.1. They think he will come at the end of the world, and be mounted on 
 an ass, and that Jesus Christ will descend to combat and slay him." (D'Her- 
 belot, p. 258. Article Daggial.) 
 
 "The Muslemans will conquer the countries of Greece, after which they will 
 not be thrown into commotions, and Constantinople will be taken. And 
 whilst the Musulmans shall be dividing the plunder, having hung up their 
 swords upon the olive tree, all of a sudden, the devil will call out, Verily 
 Dajjal has attacked your wives and children, in your absence. Then, on 
 hearing this, the Muslemans will come out of the city, and this information 
 of devils will be false: but when they enter Syria, Dajjal will come out, and 
 whilst the Muslemans shall be preparing their implements of war, and dressing 
 their ranks, all on a sudden, prayers will begin, and Jesus son of Mary will 
 come down, and act as imam to them. And when Dajjal, this enemy of God, 
 shall see Jesus, he will be near dissolving away, like salt in water. And if 
 Jesus lets him alone, verily, he will melt and perish, and God will kill him 
 by the hand of Jesus ; and he will show to the people the blood of Dajjal upon 
 his lance." (Mishcat-ul-Masabih, vol. II., p. 551.) 
 
 Dujal, say the Persians, will have but one eye and one eyebrow ; he will rise 
 but of a well or pit at Isfahan in a time of famine ; be mounted on an ass 
 whose step will reach from country to country. He will have an oven on his 
 ass from which he will throw off bread in a cloud, while gold coin will drop 
 in a stream from the mouth of the ass, whose excretions will be dates. In 
 this [way Dujal will soon turn the world to himself and infidelity. Mahdy 
 will then appear, and Christ descend, by whom Dujal will be slain, and the 
 world, purified from evil, will be restored to a paradisal state. 
 
 Note 136, p. 309. 
 
 Musaylemah : " In the fertile province of Yemamah, between the Red Sea 
 and the Gulf of Persia, in a city not inferior to Medina itself, a powerful chief, 
 
NOTES. 443 
 
 (his name was Moseilama,) had assumed the character of a prophet, and the 
 tribe of Hanifa listened to his voice. A female prophetess was attracted by 
 his reputation : the decencies of words and actions were spurned by these 
 favorites of heaven, and they employed several days in mystic and amorous 
 converse. An obscure sentence of his Koran, or book, is yet extant ; and, in 
 the pride of his mission, Moseilama condescended to offer a partition of the 
 earth. The proposal was answered by Mahomet with contempt : but the rapid 
 progress of the imposter awakened the fears of his successor : forty thousand 
 Moslems were assembled under the standard of Caled, and the existence of 
 their faith was resigned to the event of a decisive battle. In the first action 
 they were repulsed with the loss of twelve hundred men ; but the skill and 
 perseverance of their general prevailed : their defeat was avenged by the 
 slaughter of ten thousand infidels, and Moseilama himself was pierced by an 
 Ethiopian slave with the same javelin which had mortally wounded the uncle 
 of Mahomet." (Decline and Fall, ch. L.) 
 
 "The uncle of Mahomet," above mentioned, was Hamzah. (See the story of 
 his being slain by Vashy , page 253.) (For a corresponding account, see Sale's 
 Preliminary Discourse, p. 179.) 
 
 "Khardy or Kerdje, according to the Arabians, is the same canton which 
 has Yemama for its capital, a place of great note since the days of Mahomet, 
 as the residence of the rival prophet Moseilama." (Malte Brun, vol. I., 
 p. 388.) 
 
 Note 137, p. 315. 
 
 It is related that God sent one hundred and twenty-four thousand prophets, 
 to whom were communicated one hundred and twenty-four divine books. 
 (Hyat-ul-Kuloob, vol. I., p. 3.) 
 
 Note 138, p. 320. 
 
 Injeel. The Musulmans say that Jesus Christ carried his Injeel or Gospel 
 back to heaven, and that the Gospel now held by Christians is a fabrication of 
 his followers. It is vain to demand proof of this fable. 
 
 Note 139, p. 324. 
 
 Yoonas— Jonah. The imam Saduk relates that the Most High never 
 stayed the punishment of any people after its signs appeared, except for the 
 people to whom Yoonas was sent. Having summoned them to islam, and 
 been rejected, he invoked a curse upon them notwithstanding one of the two 
 believers among them dissuaded him from the imprecation. This believer 
 remained with the people, but the other, with Yoonas, left the city. When 
 the day arrived on which divine wrath was to descend, the believer induced 
 the people to go out to the country, taking with them their animals, and 
 humble themselves before God and supplicate His mercy. This repentance 
 was accepted and the people spared. Yoonas returning to see how the people 
 had been destroyed, found them at their employments, and becoming very 
 angry that his imprecation had been averted, he went to the sea and embarked, 
 but the vessel being stopped by a monstrous fish, the terrified sailors cast lot 
 
444 notes. 
 
 for the sinner, and Yoonas being taken, was cast into the mouth of the fish. 
 After being carried through various seas he was brought up the Dujlah, or 
 Tigris, and thence carried down through the earth, where he had an interview 
 with Karoon or Korah. He was at last, at his prayer, delivered from the fish. 
 The story of his shade follows, and complaining at its removal, he is at length 
 taught by the Most High the value of mercy. (Hyat-ul-Kuloob, vol. I., 
 p. 301.) 
 
 Note 140, p. 324. 
 
 Karoon or Korah, Gen. 16. He is said by some to have been the cousin of 
 Moosa, and vastly rich. After the passage of the Red Sea, when the Israelites 
 were repenting of their disobedience in not attacking the Amalekites, Karoon 
 would not join in their penitence. Moosa expostulated with him, but was 
 derided, and when he sat down in the shade of Karoon's tent the wretch 
 ordered some ashes and water to be thrown on him. Moosa. was excessively 
 exasperated, and called on the Lord to avenge him if he was a prophet of the 
 Most High. Every thing was then submitted to Moosa's order, and Karoon 
 was swallowed up by the earth. (Hyat-ul-Kuloob, vol. I., p. 186.) 
 
 Note 141, p. 330. 
 
 *' The pilgrims, being arrived at Mecca, immediately visit the temple, and 
 then enter on the performance of the prescribed ceremonies, which consist 
 chiefly in going in procession round the Caaba, in running between the Mounts 
 Safa and Merwa, in making the station on Mount Arafat, and slaying the 
 victims, and shaving their heads in the valley of Mina. 
 
 " In compassing the Caaba, which they do seven times, beginning at the 
 corner where the black stone is fixed, they use a short, quick pace the three 
 first times they go round it, and a grave, ordinary pace the four last ; which, it 
 is said, was ordered by Mohammed, that his followers might show themselves 
 6trong and active, to cut off the hopes of the infidels, who gave out that the 
 immoderate heats of Medina had rendered them weak. But the aforesaid 
 quick pace they are not obliged to use every time they perform this piece of 
 devotion, but only at some particular times. So often as they pass by the 
 black stone, they either kiss it, or touch it with their hand and kiss that. 
 
 "The running between Safa and Merwa is also performed seven times, 
 partly with a slow pace, and partly running, for they walk gravely till they 
 come to a place between two pillars ; and there they run, and afterwards walk 
 again, sometimes looking back, and sometimes stopping, like one who has 
 lost something, to represent Hagar seeking water for her son ; for the ceremony 
 is said to be as ancient as her time. 
 
 " On the ninth of Dhul'hajja, after morning prayer, the pilgrims leave the 
 valley of Mina, whither they come the day before, and proceed in a tumultuous 
 and rushing manner to Mount Arafat, where they stay to perform their 
 devotions till sunset : then they go to Mozdalifa, an oratory between Arafat 
 and Mina, and there spend the night in prayer and reading the Koran. The 
 next morning by daybreak they visit al Masher al haram, or the sacred monu- 
 ment, and departing thence before sunrise, haste by Batn Mohasser to the 
 valley of Mina, where they throw seven stones at three marks or pillars, in 
 
NOTES. 445 
 
 imitation of Abraham, who, meeting the devil in that place, and being by him 
 disturbed in his devotions, or tempted to disobedience, when he was going to 
 sacrifice his son, was commanded by God to drive him away by throwing stones 
 at him ; though others pretend this rite to be as old as Adam, who also put 
 the devil to flight in the same place, and by the same means. 
 
 " This ceremony being over, on the same day, the tenth of Dhul'hajja, the 
 pilgrims slay their victims in the said valley of Mina, of which they and their 
 friends eat part, and the rest is given to the poo*r. These victims must be 
 either sheep, goats, kine, or camels ; males, if of either of the two former kinds, 
 and females if of either of the latter, and of a fit ago. The sacrifices being over, 
 they shave their heads and cut their nails, burying them in the same place ; 
 after which the pilgrimage is looked on as completed, though they again visit 
 the Caaba, to take their leave of that sacred building. 
 
 " The above mentioned ceremonies, by the confession of the Mohammedans 
 themselves, were almost all of them observed by the pagan Arabs many ages 
 before their prophet's appearance ; and particularly the compassing of the 
 Caaba, the running between Safa and Merwa, and the throwing of the stones 
 in Mina; and were confirmed by Mohammed, with some alterations in such 
 points as seemed most exceptionable: thus, for example, he ordered that 
 when they compassed the Caaba, they should be clothed; whereas before his 
 time they performed that piece of devotion naked, throwing off their clothes 
 as a mark that they had cast off their sins, or as signs of their disobedience 
 towards God." (Sale's Preliminary Discourse, pp. 127, 128.) 
 
 Note 142, p. 330. 
 
 " The celebrated black stone is set in silver, and fixed in the south-east 
 corner of the Caaba, being that which looks towards Basra, about two cubits 
 and one-third, or, which is the same thing, seven spans from the ground. 
 This stone is exceedingly respected by the Mohammedans, and is kissed by 
 the pilgrims with great devotion, being called by some the right hand of God 
 on earth. They fable that it is one of the precious stones of paradise, and 
 fell down to the earth with Adam, and being taken up again, or otherwise 
 preserved at the deluge, the angel Gabriel afterwards brought it back to 
 Abraham wh.erj._he was building the Caaba. It was at first whiter than milk, 
 but grew black long since by the touch of a menstruous woman, or, as others 
 tell us, by the sins of mankind,- or rather by the touches and kisses of so 
 many people ; the superfices only being black, and the inside still remaining 
 white. The Karmatians, a sect which arose 278 of the Hijret, (A. D. 891,) 
 carried off this stone, and kept it twenty-two years, and then sent it back." 
 (Sale's Preliminary Discourse, p. 125.) 
 
 Note 143, p. 332. 
 
 Arafat — Knowledge. " A mountain near Mecca, [eight or ten miles distant,] 
 so called because Adam there met and knew his wife after a very long 
 separation. Yet others say that Gabriel, after he had instructed Abraham in 
 all the sacred ceremonies, coming to Arafat, there asked him if he knew the 
 ceremonies which had been shown him ; to which Abraham answering in ths 
 affirmative, the mountain had thence its name." 
 
446 NOTES. 
 
 " Al Masher al haram is a mountain in the farther part of Mozdalifa, where 
 it is said Mohammed stood praying and praising God, till his face became 
 extremely shining." (Sale's Koran, vol. I., p. 216, 217. Notes.) 
 
 Note 144, p. 334. 
 
 The sheeahs perform the pilgrimage in large numbers annually in their own 
 proper persons. I fancy the license to do it by proxy is not much used. The 
 number of pilgrims from Persia of course varies in different years. Meerza 
 Sayyid Sly of Sheeray, the Persian assistant of the lamented martyr in trans- 
 lating the New Testament, told me he thought the annual company of Persian 
 pilgrims to Mekkah exceeded two thousand. At Tebreez I have received the 
 same general estimate, and it maybe an approximation to the average number. 
 From the northern parts of Persia the pilgrimage is reckoned to occupy a 
 year, and is attended with much expense, fatigue and danger. 
 
 The other subject, that of taking concubines for a limited period, is a prac- 
 tical affair with the Persians, who do not doubt its lawfulness. For example, 
 a merchant of Tebreez leaves his family and visits Isfahan or Meshid for 
 purposes of trade which detain him there some months or years. If he chooses 
 and finds a woman content to live with him a limited time, the arrangement is 
 made according to prescribed rules and the payment or promise to the woman 
 of a sum agreed on by them. The man is held responsible to a certain degree 
 for the support of offspring that may follow such a union. After the stipulated 
 period has elapsed, both parties are independent of each other. A woman of 
 this class, which enjoys little respect, is called mutah. 
 
 Note 145, p. 334. 
 
 Sly's inauguration to the klalafat at this time and place is confidently 
 maintained by the sheeahs, who affirm that even the sunnees do not deny it. 
 The Mishcat-ul-Masabih, which is occasionally^, quoted in these Notes, is a 
 sunnee collection of Mohammedan traditions. In the second volume, pages 
 780, 781, is the following allusion to the day of Ghadeerkhom. " Zaid-ibn- 
 Arkum said, ' One day his majesty [Mohammed] stood up to repeat the 
 Khutfah in the middle of us at Ghadiz Khum, praised and glorified God, and 
 gave us advice, and reminded us of God's rewards and punishments; then 
 said, " Take heed, men ! I am only human; it is near that the angels of 
 death will come to take my soul ; and I will accept the order of my cherisher, 
 and I shall leave two precious things with you ; the first of them the book of 
 God in which is explained the straight road, and an explanation of actions by 
 which the place of one's wishes may be easily attained ; then act by it, and 
 seize it ardently.' " Zaid says, " then his majesty was the means of our acting 
 by the book of God, and, gave us a desire for it." After that, his majesty said, 
 " the second are the people of my house ; I remind you of God's punishments, 
 if you offend in your duty to them." (And in one tradition it is thus that 
 his majesty said, " the book is God's rope ; whoever follows it and acts by it, 
 shall be on the right road, and whoever abandons it shall stray.") (Mishcat- 
 ul-Masabih, vol. II., pp. 780, 781.) 
 
NOTES. 447 
 
 Note 146, p. 335. 
 
 The white of his armpits : This is often quoted by the Persians, whose coats 
 are open under the arm, which, when raised, exposes the shirt in that place. 
 
 Note 147, p. 336. 
 
 Ruh, or Ruh-ul-Kudoos — The Holy Spirit— is here mentioned in contradis- 
 tinction to the angels, implying that He is a Being different from them and 
 more exalted. 
 
 Note 148, p. 339. 
 
 Sale's translation of Terse 11, surah 36, is inadmissible here. He renders it 
 thus: "And every thing do we set down in a plain register." In many 
 instances he differs from the Persians, who have a version of the Koran in 
 their own language, which they interline in red ink. I have followed the 
 interpretation given in the traditions. 
 
 Note 149, p. 341. 
 
 Many texts, as the Koran now stands, are quoted by the sheeahs in favor of 
 Sly, but they insist that some plain passages about Aly's preeminence were 
 rejected by Abubekr and the other publishers. 
 
 " When Mohammed died, he left his revelations in disorder and not digested 
 into the method, such as it is, which we now find them in. This was the 
 work of his successor, Abu Beer, who considering that a great number of 
 passages were committed to the memory of Mohammed's followers, many of 
 whom were slain in their wars, ordered the whole to be collected, not only 
 from the palm-leaves and skins on which they had been written, and which 
 were kept between two boards or covers, but also from the mouths of such a3 
 had gotten them by heart. And this transcript when completed he committed 
 to the custody of Hafsa, the daughter of Omar, one of the prophet's widows. 
 
 " In the thirtieth year of the Hejra, Othman being then Khalif, and 
 observing the great disagreement in the copies of the Koran in the several 
 provinces of the empire, those of Irak, for example, following the reading of 
 Abu Musa al Ashari, and the Syrians that of Macdad Ebu Aswad, he, by 
 advice of the companions, ordered a great number of copies to be transcribed 
 from that of Abu Beer, in Hafsa's care, under the inspection of Zeid Ebu 
 Thabet, Abdallah Ebu Zobair, Said Ebu-ul-As, and Abd'abrahman Ebu al 
 Hareth the Makhzumite; whom he directed that wherever they disagreed 
 about any word, they should write it in the dialect of the Koreish, in which it 
 was at first delivered. These copies when made were dispersed in the several 
 provinces of the empire, and the old ones burnt and suppressed." (Sale's 
 Preliminary Discourse, pp. 80, 81.) 
 
 Note ISO, p. 354. 
 
 " Prophet, why holdest thou that to be prohibited which God hath allow- 
 ed thee, seeking to please thy wives; since God is inclined to forgive, and 
 
448 KOTES. 
 
 merciful ? God hath allowed you the dissolution of your oaths : and God is 
 your master, and he is knowing and wise." (Surah 66 : 1, 2.) 
 
 " Mohammed having lain with a slave of his named Mary, of Coptic extract 
 (who had been sent him as a present by al Mokawkas, governor of Egypt), on 
 the day which was due to Ayesha, or to Hafsa, and, as some say, on Hafsa's 
 own bed, while she was absent, and this coming to Hafsa's knowledge, she took 
 it extremely ill, and reproached her husband so sharply, that, to pacify her, he 
 promised, with an oath, never to touch the maid again : and to free him from 
 the obligation of this promise was the design of the chapter." (Sale's Koran, 
 vol. II., p. 345. Note.) 
 
 " One of his wives, Hafsa, the daughter of Omar, surprised him on her own 
 bed, in the embraces of his Egyptian captive : she promised secrecy and for- 
 giveness : he swore that he would renounce the possession of Mary. Both 
 parties forgot their engagements, and Gabriel again descended with a chapter 
 of the Koran, to absolve him from his oath, and to exhort him freely to enjoy 
 his captives and concubines, without listening to the clamors of his wives. In 
 a solitary retreat of thirty days, he labored alone with Mary, to fulfil the com- 
 mands of the angel. When his love and revenge were satiated, he summoned 
 to his presence his eleven wives, reproached their disobedience and indiscre- 
 tion, and threatened them with a sentence of divorce, both in this world and 
 in the next — a dreadful sentence, since those who had ascended the bed of 
 the prophet were forever excluded from the hope of a second marriage." 
 (Decline and Fall, eh. L.) 
 
 Note 151, p. 361. 
 
 Accounts respecting Lokraan are various. Some affirm he was simply a wise 
 man, while others insist that he was a prophet. He is said to have been the 
 son of the sister or the aunt of Iyoob, [Job,] and lived till the time of Daood. 
 He was unaffected by worldly gains and losses, and remarkable for profound 
 and useful thought. He had many wives and children. Angels being sent 
 down to him were astonished at his wisdom. One night when he was asleep 
 the Most High sent the lights of wisdom upon him, which enveloped him from 
 head to foot, and he became the wisest of men in his age. (Hyat-ul-Kuloob, 
 vol. I., p. 207.) 
 
 Note 152, p. 362. 
 
 " When a corpse is laid in the grave, they say he is received by an angel, 
 who gives him notice of the coming of the two Examiners, which are two 
 black livid angels, of a terrible appearance, named Mouker and Nakir. These 
 order the dead person to sit upright; and examine him concerning his faith, 
 as to the unity of God and the mission of Mohammed: if he answer rightly, 
 they suffer the body to rest in peace, and it is refreshed by the air of paradise; 
 but if not, they beat him on the temples with iron maces, till he roars out for 
 anguish so loud, that he is heard by all from east to west, except men and genii. 
 Then they press the earth on the corpse, which is gnawed and stung till the 
 resurrection by ninety-nine dragons with seven heads each : or, as others say, 
 their sins will become venomous beasts, the grievous ones stinging like 
 
NOTES. 449 
 
 dragons, the smaller like scorpions, and the others like serpents — circum- 
 stances which some understand in a figurative sense." (Sale's Preliminary 
 Discourse, p. 90.) 
 
 Mohammed borrowed largely from the Jews, notwithstanding his aversion 
 to that people, some of whom embraced islam, and of course, furnished the 
 means of his becoming acquainted with the opinions of their brethren. In 
 an account of the Jews of Barbary inserted in the Jewish Expositor for 1817, 
 (page 344,) it is said they believe " a good angel stands at the right hand of 
 every Jew, to register his good actions, and to set down the particulars where- 
 in he doth well. And at the left hand of the same Jew, stands a bad angel, 
 and keeps an account of whatsoever he doth amiss. And when the Jew dies, 
 those angels bring in accounts of all that he hath done when alive. And the 
 good angel pleads in behalf of the deceased the good deeds, as the bad angel 
 doth the contrary. And according to the accounts these two angels give in of 
 his behavior, the departed Jew is punished or rewarded by another sort of 
 angels appointed for that purpose." 
 
 Note 153, p. 365. 
 
 The scales: There is no contradiction among Musulmans respecting the 
 tenet of the scales in which actions are weighed at the judgment. They are 
 repeatedly mentioned or alluded to in the Koran. All of good weight will be 
 saved, but those found wanting.will be lost. The prophet said that the indi- 
 vidual books of actions would be weighed. Some say that good acts will be 
 represented by forms of light, and bad acts by forms of darkness, and these 
 will be weighed against each other. Opinions on this subject are different. 
 Some, both sheeahs and sunnees, believe that the scales are but a figure for 
 divine justice. (Hak-ul-Yakeen, p. 183.) 
 
 ' Note 154, p. 365. 
 
 When the day of judgment arrives, mankind will appear to be questioned 
 and judged, and they will experience great anxiety. They will be arraigned 
 before the divine throne, and the Most High will address them. The first of 
 all creatures that will be summoned will be Mohammed-bin-Abdullah, the Ko- 
 raysh Arab sayyid, who will be stationed on the right of the divine throne 
 [i. e., the right hand of one fronting it, really the left of the throne]. Then the 
 imam Sly-bin-Abutalib will be summoned and stationed on the left of the 
 prophet. Next the imams and offspring and sect of the prophet will be ar- 
 ranged on the left of the commander of the faithful. All the other prophets, 
 from the first to the last, with their respective sects, will then be summoned 
 and arranged on the left [rather the right] of the divine throne. The first in- 
 dividual that will be summoned for judgment will be the divine pen, which will 
 be arraigned before the divine throne in a human form, and the Most High 
 will demand if he wrote on the tables of divine decrees what was commanded ; 
 to which the pen will answer, Yes. The Most High will demand, Who will 
 testify for thee to this ? The pen will reply, Can one of thy creatures, Lord, 
 have information which thou hast not ? The Most High will rejoin, Your evi- 
 dence is complete. The table of decrees will then be summoned, and come in 
 30 
 
450 NOTES. 
 
 human form and stand by the pen and testify that what was commanded had 
 been written upon it and communicated to Israfeel, who will then be arraigned 
 in human form beside the pen and table. Israfeel will testify to the fidelity 
 of the table, and that what was communicated to him he had imparted to 
 Jibraeel, who will next be arraigned beside Israfeel, and testify to that angel's 
 faithfulness, and that he, Jibraeel, had announced the divine commands to 
 all the prophets, and delivered to them the divine books. 
 
 Then first of all the sons of Adam, Mohammed will be summoned, and God 
 will give him a place near His throne, and no one on that day will enjoy similar 
 distinction. The Lord of glory will then demand of him if Jibraeel commu- 
 nicated to him all the annunciations, books, and wisdom he was charged to do, 
 to which the prophet will reply in the affirmative, and that he had imparted 
 the same to his sect. The Most High will demand, "Who is your witness to 
 these things ? He will answer, Thou, O Lord, art my witness ; and the 
 angels and the good of my sect are witnesses, but thy testimony is sufficient. 
 The angels will then be summoned and testify to the fidelity of the prophet, 
 and his sect, next arrainged, will corroborate the same. The Lord of glory 
 will then demand if he appointed a khaleefah in his place, to which he will 
 reply that he had constituted his brother Sly-bin- Abutalib his khaleefah, who 
 was the best of his sect, and whom they were to follow and obey till the 
 judgment. Aly will then be summoned and testify how the sect revolted 
 against him, after the prophet's departure, and weakened and nearly killed 
 him ; that he then fought against them, according to divine command, till he 
 was slain. The several imams will then be summoned and undergo a similar 
 examination. 
 
 Another tradition declares that Nooh will be the first interrogated at the 
 judgment, which the compiler adds may refer to the first after Mohammed. 
 
 When a believer is arraigned for judgment the book of his deeds will be 
 placed in his right hand, and his examination be between himself and God 
 alone. "When approved, he will return to his companions rejoicing. But the 
 wicked will have the record of their doings put in their left hand, and their 
 trial will be open and manifest to all. 
 
 The imam Saduk said, you may number your respirations before your 
 account at the judgment will be completed. Verily, at the judgment there 
 will be fifty periods, each the space of a thousand years of earth. (Hak-ul- 
 Yakeen, pp. 187-199.) 
 
 Note 155, p. 366. 
 
 Koofah. " Coufah is a city of Chaldea or Babylonian Irak, and is situated 
 on the right bank of the Euphrates, in thirty-one and a half degrees north 
 latitude, four days' journey from Bagdad. Khondemir. in his Life of Omar the 
 Second Khalife, says that when in the seventeenth year of the Hijret, Saad 
 the son of Abu Vacaz, after gaining the battle of Cadesie, taking the royal 
 city of Madain, and conquering the whole Persian empire, wrote to Omar that 
 the Arabs could not endure the air of Madain, and asked permission to build 
 another city on the same river and nearer Arabia. The Khalife granted 
 permission, and because the houses were made of reeds and rushes, covered 
 with earth, the town was named Coufah, which signifies those things in Arabic. 
 The Persians, however, say that this city was founded by Houschenk, the first 
 
NOTES. 451 
 
 of the Pischdadims. Be this as it may, Ab ul Abbas Saffah, first Khalife of 
 the Abbassides, made this the royal seat and capital of his empire. But he 
 soon abandoned it, since which time it has fallen into ruins, and is now dis- 
 tinguished only for the neighboring sepulchre of Sli, which the Schiites visit 
 with great devotion. The Musulmans have a tradition that Noe embarked in 
 the ark at Coufah, and that the serpent that tempted Eve was banished to 
 this city, which story was apparently invented because the Coufites are 
 extremely quarrelsome and seditious. 
 
 " Coufah was quite celebrated in the first ages of the Musulmans. The most 
 ancient characters known among the Arabs are called Coufic, from this city, 
 which has produced a vast number of authors, particularly of doctors in 
 Mohammedan law, whose authority is great." (D'Herbelot, pp. 254, 255.) 
 
 Note 166, p. 372. 
 
 Safrau or Zipporah. She made war on Yoosha, and, mounted on a camel- 
 leopard, victory inclined to her standard in the first part of the day, but 
 Yoosha at length triumphed and took her prisoner. He was advised to torture 
 her, but fox Moosa's sake he treated her with respect and kindness. (Hyat- 
 ul-Kuloob, vol. I., p. 199.) 
 
 Note 167, p. 373. 
 
 Khizr was a prophet contemporary with Moosa and Zoolkarnayn. He 
 excelled Moosa in spiritual or mystical wisdom. Every barren spot on which 
 he seated himself became verdant, and every dry stick against which he leaned 
 blossomed. He was a friend of Zoolkarnayn and attended him in his search 
 for the fountain of life. At length they came to a place where were three 
 hundred and sixty springs, and Zoolkarnayn sent as many men, of whom 
 Khizr was one, to wash, each one, a dry salt fish in a separate spring and 
 return. The fish of Khizr, on being immersed in the fountain to which he 
 repaired, was restored to life and escaped from his hand, and to recover it he 
 threw himself into the spring, but the fish was not to be taken again. 
 However, he drank of the water, which was the very fountain of life, and in 
 consequence will not die till Israfeel sounds the last trumpet. Khizr and 
 Ilyas meet at every season of the pilgrimage. (Hyat-ul-Kuloob, vol. I., p. 
 189. See also Koran, vol. II., p. 93, surah 18.) 
 
 Note 158, p. 375. 
 
 " The greater signs £of the judgment] are : 
 
 " 1. The sun's rising in the west, which some have imagined it originally 
 did. 
 
 " 2. The appearance of the beast, which shall rise out of the earth, in the 
 temple of Mecca, or on Mount Safa, or in the territory of Tfcyef, or some other 
 place. This beast, they say, is to be sixty cubits high; though others, not 
 satisfied with so small a size, will have her reach to the clouds and to heaven, 
 when her head only is out ; and that she will- appeal for three days, but show 
 only a third part of her body. They describe this monster, as to her form, 
 
452 NOTES. 
 
 to be a compound of various species, having the head of a hull, the eyes of a 
 hog, the ears of an elephant, the horns of a stag, the neck of an ostrich, the 
 breast of a lion, the color of a tiger, the back of a cat, the tail of a ram, the 
 legs of a camel, and the voice of an ass. Some say this beast is to appear 
 three times in several places, and that she will bring with her the rod of 
 Moses, and the seal of Solomon ; and being so swift that none can overtake 
 or escape her, will with the first, strike all the believers on the face, and mark 
 them with the word Mumen, i. c, believer ; and with the latter will mark the 
 unbelievers on the face likewise, with the word Cafer, i. e., infidels, that every 
 person may be known for what he really is. They add that the same beast is 
 to demonstrate the vanity of all religions except islam, and to speak Arabic. 
 All this stuff seems to be the result of a confused idea of the beast in the 
 Eevelations. 
 
 " 3. War with the Greeks, and the taking of Constantinople by seventy 
 thousand of the posterity of Isaac, who shall not win that city by force of 
 arms, but the walls shall fall down while they cry out, There is no God but 
 God : God is most great ! As they are dividing the spoil, news will come to 
 them of the appearance of Anti-Christ ; whereupon they shall leave all, and 
 return back. 
 
 "4. The coming of Anti-Christ whom the Mohammedans call al Masih al Daj- 
 jal, i. e., the false or lying Christ, and simply alDajjal. He is to be one-eyed, and 
 marked on the forehead with the letters C. F. JR., signifying Cafer or infidel. 
 They say that the Jews gave him the name of Messiah Ben David, and 
 pretend he is to come in the last days, and to be lord both of the land 
 and sea, and that he will restore the kingdom to them. According to the 
 traditions of Mohammed he is to appear first between Irak and Syria, or, 
 according to others, in the province of Khorasan ; they add that he is to 
 ride on an ass ; that he will be followed by seventy-thousand Jews of Ispa- 
 han, and continue on earth forty days, of which one will be equal in length 
 to a year, another to a month, another to a week, and the rest will be com- 
 mon days ; that he is to lay waste all places, but will not enter Mecca or 
 Medina, which are to be guarded by angels ; and that at length he will be 
 slain by Jesus, who is to encounter him at the gate of Lud. It is said that 
 Mohammed foretold several Anti-Christs, to the number of about thirty ; 
 but one^of greater note than the rest. 
 
 " 5. The descent of Jesus on earth. They pretend that he is to descend near 
 the white tower to the east of Damascus, when the people are returned from 
 the taking of Constantinople ; that he is to embrace the Mohammedan reli- 
 gion, marry a wife, get children, kill Anti-Christ, and at length die after forty 
 years', or, according to others, twenty-four years' continuance on earth. Under 
 him they say there will be great security and plenty in the world, all hatred 
 and malice being laid aside : when lions and camels, bears and sheep, shall 
 live in peace, and a. child shall play with serpents unhurt. 
 
 " 6. War with the Jews', of whom the Mohammedans are to make a prodi- 
 gious slaughter, the very trees and stones discovering such of them as hide 
 themselves, except only the tree called Gharkad, which is the tree of the Jews. 
 " 7. The eruption of Gog and Magog, or, as they are called in the East, 
 Yajuj and Majuj ; of whom many things are related in the Koran and the tradi- 
 tions of Mohammed. These barbarians, they tell us, having passed the lake of 
 
NOTES. 453 
 
 Tiberias, which the vanguard of their vast army will drink dry, will come to Jeru- 
 salem and there greatly distress Jesus and his companions, till at his request, 
 God will destroy them, and fill the earth with their carcasses, which after 
 some time God will send birds to carry away at the prayers of Jesus and his 
 followers. Their bows, arrows, and quivers, the Moslems will burn for seven 
 years together ; and at last God will send a rain to cleanse the earth and to 
 make it fertile. 
 
 " 8. A smoke which shall fill the whole earth. 
 
 " 9. An eclipse of the moon. Mohammed is reported to have said that there 
 would be three eclipses before the last hour ; one to be seen in the East, 
 another in the West, and the third in Arabia. 
 
 " 10. The returning of the Arabs to the worship of Allat and at Uzza, and 
 the rest of their ancient idols, after the decease of every one in whose heart 
 there was faith equal to a grain of mustard seed, none but the very worst of 
 men being left alive. For God, they say, will send a cold odoriferous wind, 
 blowing from Syria Damascena, which shall sweep away the souls of all the 
 faithful, and the Koran itself, so that men will remain in the grossest igno- 
 rance for one hundred years. 
 
 " 11. The discovery of a vast heap of gold and silver by the retreating of the 
 Euphrates, which will be the destruction of many. 
 
 " 12. The demolition of the Caaba, or temple of Mecca, by the Ethiopians. 
 
 " 13. The speaking of beasts and inanimate things. 
 
 " 14. The breaking out of fire in the province of Hejaz ; or, according to 
 others, in Yaman. 
 
 " 15. The appearance of a man of the descendants of Kahtan, who shall 
 drive men before him with his staff. 
 
 " 16. The coming of the Mahdi, or director, concerning whom Mohammed 
 prophesied that the world should not have an end till one of his own family 
 should govern the Arabians, whose name should be the same with his own 
 name, and whose father's name should also be the same as his father's name, 
 and who should fill the earth with righteousness. This person the Shiites 
 believe to be now alive, and concealed in some secret place till the time of his 
 manifestation: for they suppose him to be no other than the last of the 
 twelve imams, named Mohammed Abul'kasem as their prophet was, and the 
 son of Hassan al Askeri, the eleventh of that succession. He was born at 
 Sermanrai, in the two hundred andfifty-fifth year of the Hejra. From this tra- 
 dition, it is to be presumed, an opinion pretty current among the Christians 
 took its rise, that the Mohammedans are in expectation of their prophet's return. 
 
 " 17. A wind which shall sweep away the souls of all who have but a grain 
 of faith in their hearts, as has been mentioned under the tenth sign." (Sale's 
 Preliminary Discourse, pp. 93, 94.) 
 
 Note 159, p. 375. 
 The liver is often spoken of by the orientals where a European would say 
 
 Note 160, p. 377. 
 
 " Al Kadr— The night of dignity. " Verily we sent down the Korln in the 
 night of al Kadr." (Surah 97 : 1.) 
 
454 NOTES. 
 
 " The word al Kadr signifies power and honor, or dignity, and also the di- 
 vine decree : and the night is so named either from its excellence above all 
 other nights in the year, or because, as the Mohammedans believe, the divine 
 decrees for the ensuing year are annually on this night fixed and settled, or 
 taken from the preserved table by God's throne, and given to the angels to be 
 executed." (Sale, vol. II., p. 394.) The dignity or excellence of this night is 
 considered to be enhanced by both these circumstances. 
 
 Note 16"l, p. 378. 
 
 " Bakah signifies place, karavanseray, mesjid, etc. It here means the mesjid 
 of Mohammed in Medeenah. 
 
 "Velid, 6th Khalife of the race of Ommiades, caused the mosque where is 
 the sepulchre of Mahomet to be rebuilt in the year 88 of the Hijret [A. D, 
 706,] and made it much more magnificent than before." (D'Herbelot, p. 577.) 
 
 Note 162, p. 380. 
 
 Kuba : This mesjid was in the suburbs of Medeenah. Mohammed built it 
 on his arrival there before entering the city. (See p. 231.) 
 
GENEALOGY, ETC. 
 
 Mohammed's Genealogy, 
 Mo'ham'med 
 Sbd'ul'lah 
 Sbd'ul'mn'ta'lib 
 Ha' shim 
 Abd'a'min'af 
 Ka'sy 
 Ka'lab 
 Mer'rah 
 Lovay 
 Ghahb 
 Ka'her 
 Ma'lik 
 Al'na'zar 
 Ka'na'nah 
 Hez'ee'mah 
 Mud'ra'kah 
 H'yas 
 Muzr 
 Na'zar 
 Mad 
 Sd'nan 
 Id 
 Ader 
 Al'ye'sa 
 Al'ham'ye'sa 
 Salaman 
 Al'bin'et 
 Ham' el 
 Kay'dar 
 Is' ma' eel 
 
 lb' ra' heem-ul-Kha' leel 
 Ta'rikh 
 Na'khor 
 Sha'rugh 
 Ar'ghoo 
 Ta'ligh 
 Au'ber 
 Sha'likh 
 Ar'fah'shed 
 Sam 
 Nooh 
 Mal'ik 
 
 Me'tu'sha'lakh 
 Akh'nookh 
 Al'ba'riz 
 Mah'la'eel 
 
 fee' nan 
 n'oosh 
 Shays 
 Adam 
 
 List of Imams. 
 
 STy 
 
 Has' an 
 
 Hus'ayn 
 
 5 Sl'y-bin-ul-Hus'ayn c 
 
 J Zayn-nl- Au' bid' een 
 
 Mo'ham'med Ba'ker 
 
 Jaf er-e-Sa'duk 
 
 Moo's a Ka'zim 
 
 SI' y-bin-Moo' sa-ul-Ke' i 
 
 Mo'ham'med Tak'y 
 
 STy Nak'y 
 
 Has' an- As' ker' ee 
 Mah'dy or 
 Sa'hib-ul-Amr 
 
 Aliases. 
 ', Sbd'ul'mu'ta'lib or 
 ' Shay'bat-ul-Hamd 
 I Ha' shim 01 
 1 Sm'er 
 
 J Sbd'a'minaf or 
 1 Mo'ghy'rah 
 ' Ka' sy or 
 c Zayd or 
 'Mej'ma 
 i Ko raysh or 
 | Na'zar 
 I Ar'ghoo or 
 'Hood 
 ', Ghaber or 
 Hood 
 ] Akh'nookh or 
 ' Id'rees 
 
 Ibn-Abbfa' Account. 
 Sd'nan 
 
 A'der 
 
 Al'yesa 
 
 Al'ham'yesa 
 
 Yakh'sham 
 
 Minkher 
 
 Sa'bugh 
 
 Al'ham'ye'sa 
 
 Bin' et 
 
 Kay'dar 
 
 Is' in a' eel 
 
 Ib'rahecm 
 
 Ta'rikh 
 
 ISha'rugh' 
 
 Ar'ghoo 
 
 Gha'ber 
 
 Ar' fah' shed 
 
 Matu'sha'lakh 
 
 Sam 
 
 Kooh 
 
 Mal'ik 
 
 Akh'nookh 
 
 Mah'la'eel 
 
 Za'ba'zer 
 
 Ibn-Babuyah's Account. 
 
 fd'nan 
 d 
 A'ded 
 Zayd 
 Yak'doo 
 Yak' dam 
 Al'ham'ye'sa 
 Bin'et 
 Kay'dar 
 Is' ma 1 eel 
 
 Ummsalmah's Account. 
 Sd'nan 
 A'ded 
 
 Zayd or Ham'ye'sa 
 Al'se'ra 
 
 Au'rak-Al'sera or 
 Is' ma' eel 
 
 Mohammed's Maternal 
 A Line. 
 
 Am' i' nan 
 ■Wa'hab 
 
 Abd'a'min'af 
 Z oh' rah 
 Ka'lab 
 
456 
 
 GENEALOGY, ETC. 
 
 Scripture Genealogy. 
 Genesis v. 
 
 Adam 
 
 Seth 
 
 Enos 
 
 Cainan 
 
 Mahlaleel 
 
 Jared 
 
 Enoch 
 
 Methuselah 
 
 Lamech 
 
 Noah 
 
 Shem 
 
 Genesis xi. 10-26. 
 Arphaxad 
 Salah 
 Eber 
 Peleg 
 Reu 
 Serug 
 Nahor 
 Terah 
 Abraham 
 
 Genesis xxv. 12, 13. 
 Ishmael 
 Kedar 
 
 St. Luke Hi. 
 Abraham 
 Thara 
 Nachor 
 Saruch 
 Ragau 
 Phalec 
 Heber 
 Sala 
 Cainan 
 Arphaxad 
 Seni 
 Noe 
 Lamech 
 Matusala 
 Enoch 
 Jared 
 Maleleel 
 Cainan 
 Enos 
 Seth 
 Adam 
 
 Hy&t-ul-Kuloob. 
 pp. 24, 25. 
 
 Adam 
 
 A'noosh 
 
 Kee'nan 
 
 Mah'la'eel 
 
 ^'ded 
 
 Akh'nookh 
 
 Ma'tu'sha'lakh 
 
 Mal'ik 
 
 Nooh 
 
 Sam 
 
 Ar'fah'shed 
 
 Au'ber 
 
 p.' IS 
 
 Ar' ghoo 
 
 Sha'rugh 
 
 Na'khoor 
 
 Ta'rikh 
 
 Ib'ra'heem 
 
 Is' ma' eel 
 
 Kay' dar 
 
 Ham'ye'sa 
 
 Bin'et 
 
 Yes'ta'heb 
 
 Aded 
 
 Ad' nan 
 
 Mad 
 
 Naz' ar 
 
 Ma'gheer 
 
 Il'yas 
 
 Mud'ra'kah 
 
 Khaz'ee'mah 
 
 Ka'na'nah 
 
 Ka'sy 
 
 Lo'vay 
 
 Gha'hb 
 
 Ka'her 
 
 Abd'a'min'af 
 
 5 Ha' shim or 
 
 ( Am'er'ul'ala 
 
 Abd'ul'mu'ta'lib 
 
 Abd'ul'lah 
 
 Mo'ham'med 
 
 Possessors and Heirs of re- 
 ligious books, relics, and 
 A traditions, pp. 218-19. 
 A' dam 
 Shays 
 Sha'ban 
 Mah'las 
 Ma' hook 
 A^n'ee'sha 
 Akh'nookh 
 Na'khoor 
 
 Nooh 
 
 Sam 
 
 As'a'mer 
 
 A' sha' aha 
 
 Ya'fis 
 
 Ber'ah 
 
 Je'nee'sah 
 
 Im''ran 
 
 lb' ra' heem-Kha' leel 
 
 Is' ma' eel 
 
 Is'hak 
 
 Yifkoob 
 
 Yoo'suf 
 
 Bas'ree'a 
 
 Shu' ayb 
 
 Moo'sa 
 
 Yoo'sha 
 
 Da'ood 
 
 §u' lay' man 
 
 A' sef-bin-Ber' a' khee' a 
 
 Zek'a'ree'a 
 
 Haz'ret Ee'sa 
 
 Shim'oon 
 
 Yah' ya-bin-Zek' a' ree' a 
 
 Men' zer 
 
 Sal'ee'mah 
 
 Bir'dah 
 
 Mo'ham'med 
 
 MOHAMMEDAN MONTHS. 
 
 1. Mo'har'rem 
 
 2. Sefer 
 
 3. Rab'ee'a-ul-ev'vel 
 i. Rab'ee'a-ul-akh'er 
 
 5. Ja'ma'dy-ul-ev'vel 
 
 6. Ja'ma'dy-ul-akh'er 
 
 7. Rej'eb 
 
 8. Sha'ban 
 
 9. Ram'a'zan 
 
 10. Sha'val 
 
 11. Zeel'ka'dah 
 
 12. Zeel'hej'ah 
 
 PERSIAN NAMES OF THE DAYS OF THE WEEK. 
 
 1. Yek-Shem'bah Sunday 5. Penj-Shem'bah Thursday 
 
 2. Doo-Shem'bah Monday 6. Ju'mah Friday 
 
 Sah-Shem'bah 
 Che'har-Shem'bah 
 
 Tuesday 
 
 7. Shem' bah 
 
 Saturday 
 
GENERAL INDEX. 
 
 Z'bdd, 305, a Christian tribe. 
 
 SbSdah-Kn-SSm.it, 221, one of twelve officers appointed by Mohammed over 
 the Ansarees on their leaguing with him at Mekkah. 
 
 2ib'ay'dah-bin-H&*ris, 236, sent by Mohammed in command of an expedition ; 
 245, his combat with Atabah, a Koraysh chief. 
 
 HVayduTVah, 355, a son of Abbas. 
 
 Zb'bds, 29, a son of Abdulmutalib ; 248, becomes a Musulman ; 295, his service 
 at Hunayn; 355, called Aboolfazl; 369, attends Mohammed in his last sick- 
 ness ; 284, name of a son of Sly. 
 
 &b'bas-bin-Mer'a'dAs, 294, commands a regiment at Hunayn. 
 
 2L.b K b&s-birirMer' das, 297, perhaps same as above — story of. 
 
 33i'b&s-bin-Naz' lah, 221, opposes a league With Mohammed. 
 
 AVbay, 106, the last successor of Eesa — teaches Salman the Persian. 
 
 2Lb'dah, 166, a Jewess — attempts to poison Mohammed. 
 
 3.bda'min'df, 11, Mohammed's great-great-grandfather; 12, dies. 
 
 3ide'shems, 355, a son of Haris — name changed to Abdullah. 
 
 SbduVazy, 29, a son of Abdulmutalib. 
 
 Abd'uFkays, 329, becomes a Musulman. 
 
 Xbd'utlah, 29, a son of Abdulmutalib and the father of Mohammed ; 32, mar- 
 ries Aminah, the daughter of Wahab ; 38, dies at Medeenah ; 49, reference 
 to his death. 
 
 Sbdvilah, 72, a son of Mohammed; 350, dies. 
 
 SAd'utlah, 355, a son of Abbas. 
 
 2Lbd'iillah-bin-3.b'y, 152, attempts to assassinate Mohammed; 153, renews 
 the attempt; 218, a Khazrej chief — opposes islam; 249, saves the Benee 
 Keenkau ; 251, dissuades from marching to Ohod ; 268, dies an infidel. 
 
 Xbdutlah-bin-Ab'y'a'ma'yah, 289, joins Mohammed. 
 
 TLbd'utlah-binrAr'ee'ltat, 228, conveys Mohammed from»Mekkah to Medeenah. 
 
 Md'utlah-bin-Steek, 118 and 138, has a hand cut off at Ohod, which is 
 replaced by Mohammed. 
 
 Md'uVlah-binrGhanHm, 72, chants an ode at Mohammed's marriage to Kha- 
 deejah. 
 
 Zbd'ul'lah-birtrHafish, 237, sent on an expedition by Mohammed; 351, first 
 husband of Ramlah, a wife of Mohammed. 
 
 3bd'ullah-bin-Ha'ris, 64, Haleemah's father. 
 
 3.bd' ut lah-bin-Hv! zd'f 'ah, 277, Mohammed's messenger to Kesry. 
 
 Zbd'uFlah-bin-Ja'beer, 251, commands a company of archers at Ohod, where 
 he is slain. 
 
458 GENERAL INDEX. 
 
 SJbd'%d!lah-bin-KhaWam, 221, one of the twelve Ansaree officers appointed by 
 Mohammed at the league of Mekkah — the father of Jaber. 
 
 Sbd'uVlah-bin-Mas'ood, 177, generally called Ibn-Masood ; 177, goes with Mo- 
 hammed to visit jins ; 372, story of Mohammed's predictions. 
 
 Sbd'ullah-bin-Ua'vShah, 221, one of the twelve Ansaree officers appointed by 
 Mohammed ; 283, slain at Motah. 
 
 Xbd'uPlah-bin-Sd lam, 233, a Jewish ulema — becomes a Musulman. 
 
 Abd'tiTlah-bin-Su'laifman, 91, a traditionizer. 
 
 Sbd'uVlah-bin-Ttifayl, 162, story of. 
 
 Abd'ulmu'nam, 323, son of a Christian chief. 
 
 Zbd'ul~Mes'eeh-bin-Shir'jeel, alias Aukib, 306, a Christian chief at the council 
 of Nejran. 
 
 Sbd'uPmu'ta'lib, 24, alias Shaybat-ul-Hamd ; 25, his interview with the king 
 of Habeshah or Abyssinia ; 27, re-digs the well Zemzem ; 28, prepares to 
 sacrifice his son Abdullah in performance of a vow ; 54, procures Haleemah 
 to nurse Mohammed ; 65, dies. 
 
 2M' ur' rah' man, 355, a son of Abbas. 
 
 Md' tir' rati man-bin- Auf, 262, a Musulman; 379, conspires against the rights 
 of Sly. 
 
 3id'vr'rah'man-bin-Sem'rah, 283, reports the defeat at Motah. 
 
 Aaoolas'her, 351, first husband of "Ummshareek, a wife of Mohammed. 
 
 Ab' ool aw-bin-Rab' ee' a, 214, a son-in-law of Mohammed — sends him pro- 
 visions when shut up in the defile ; 248, taken prisoner at Badr and ransomed 
 by his wife ; 350, Zaynab. 
 
 Ab'oolhash'eem-bin-Bat'han, 221, one of the twelve Ansaree officers appointed 
 by Mohammed. 
 
 AVoolMsim, 32, 265, 321, a name or title of Mohammed. 
 . Ah'oolkhdtry, 116, a brother of Abujahl. 
 
 Ab K oolsa'det-til-2Lsh'a'ret, 29, a name of Abdulmutalib. 
 
 Ab'rdhah-bin-Alsa'bah, 251, king of Abyssinia — attempts to destroy the 
 Kabah ; 27, his army miraculously destroyed by birds. 
 
 Ab'tah, 178, 184, 228, 332, a place in Mekkah. 
 
 Ab'u'bekr, 153, a guest with Mohammed; 226, flees with Mohammed to the 
 cave ; 240, dissuades from fighting at Badr ; 379, seizes the khalafat ; 380, 
 rebuked by Mohammed from the grave. 
 
 Ab'iidpfariah, 252, one of three Musulman s who did not flee at Ohod. 
 
 Ab'u'/ia'lah-Hind-bin-Za'ra'rah, 70, Khadeejah's second husband. 
 
 Ab'u'ham'zah, 199, inquires if God has a locality. 
 
 Ab'u'ha'ris'ah-bin-Atke'mah, 295, 317, alias Abukhamid-Haseen-bin-Alkemah, 
 a speaker in the Christian council at Nejran. 
 
 yViiiyoob, 231, entertains Mohammed after his flight to Medeenah. 
 
 Ab'u'jahl, or Amer-bin-Hashim, 44, offended at Satan's prediction concerning 
 Mohammed; 72, a suitor of Khadeejah; 76, plots to destroy Mohammed ; 
 132, nicknamed Abujahl, or father of boorishness ; 133, attempts to kill Mo- 
 hammed ; 188, wounds him with a stone in the forehead ; 223, his speech 
 against Mohammed in the Koraysh council ; 246, slain at Badr. 
 
 Ab'u'jar'dal, 297, the Havazin standard-bearer slain by Sly. 
 
 AV ti fieri dul, 272, son of Suhayl, a Koraysh delegate — becomes a Musulman J 
 273, heads a company of banditti. 
 
GENERAL INDEX. 459 
 
 Ab'u'ka'h&'fah, 38, his camel prostrates itself in adoration on approaching 
 Mekkah ; 227, father of Abubekr. 
 
 Ab'u'ka'rez, 227, a tracer — leads a party in pursuit of Mohammed to a cave. 
 
 Mu'/Admid-Haseen-bin^AScemah, 305. 
 
 Ab'u'ku'bays, 27, a mountain of Mekkah, often mentioned ; 164, named with 
 Mounts Ohod, Soor and Shayr. 
 
 Ab'u'ku't&'dah, 118, 137, loses an eye at the battle of Ohod, and has it restored 
 by Mohammed. 
 
 Ab'u'la'bd'bah, 141, a Jew — visits Mohammed — story of. 
 
 Ab'u'la'b&'bah-binSbd'ulmerizer, 289, made governor of Medeenah by Mo- 
 hammed on marching to the conquest of Mekkah. 
 
 Ab'u'la'heb, 29, a son of Abdulmutalib ; 118, wounds Mohammed's foot ; 176, 
 dies miserably ; 214, signed the league against Mohammed. 
 
 Ab'u'mSsJier, 34, a traditionizer. 
 
 Ab'u'mas'ood, 59, finds Mohammed in a desert ; 60, restores him to Abdulmu- 
 talib. 
 
 Ab'u'ra'fa, 247, a servant of Abbas — story of. 
 
 Ab'u'taVhah, 378, digs Mohammed's grave, 
 
 Ab' u' tS lib, 29, a son of Abdulmutalib ; 43, his interview with Satah ; 50, nurses 
 Mohammed; 61, carries him to Syria; 213, Mohammed's protector; 216, 
 dies. 
 
 Ab'u'to'r&b, father of dust ; 179, a nickname of 3\y. 
 
 Ab'u'sSeed, 125, drinks blood drawn from Mohammed by cupping. 
 
 Ab'u'su'fee'dn-bin^Harb, 72, a suitor of Khadeejah; 240, with his kafilah 
 escapes Mohammed before the battle of Badr ; 251, raises the expedition to 
 Ohod ; 288, fails to get the truce with Mohammed renewed ; 290, is taken 
 and compulsorily professes islam. 
 
 Ab'u'su'fee'an-bin-H&'ris, 289, joins Mohammed; 295, attends him at the bat- 
 tle of Hunayn. 
 
 Ab'u'v&'Md, 228, carries a letter from Mahommed to Aly, directing him to 
 come immediately to Medeenah. 
 
 Ab'u'zer, 169, warned by a lion to wait on Mohammed ; 181, forewarned by 
 Mohammed of the tyranny he would suffer ; 356, a particular friend of Mo- 
 hammed ; 366, his story. 
 
 Ab'va, 234, 236, Mohammed's first military expedition. 
 
 Ab'y-bin-Kha'laf, 256, slain by Mohammed at Ohod. 
 
 Aby' amayah, 351, the father of Ummsalmah. 
 
 Ab'y'aatmah-bin-3bd'uTas'ad, 352, first husband of Ummsalmah. 
 
 Ad' am, 1, his dust of various kinds — substance of Mohammed placed in his 
 body ; 8, angels adore him ; 9, married to Eve ; 193, Mohammed meets him 
 in the first heaven ; 205, seated on a throne ; 302, keblah of the angels in 
 the adoration ; 315, his book. 
 
 Sded, 83, name of a book. 
 
 3? dm, 79, 155, garden of— or the central paradise. 
 
 A'feek, 160, a mountain of Yemen. 
 
 X'feer, 277, or Yafoor, name of an ass sent to Mohammed. 
 
 A heed, 85, a title of Mohammed. 
 
 Ahmed, 32, a name of Mohammed. 
 
460 GENERAL INDEX. 
 
 Ah'tem-bin-NSmAn, alias Sayyid, 306, a. Christian chief at the council of 
 Nejran. 
 
 Aft yd,, the reviving ; 236, name of a fountain or stream. 
 
 AJi'zab, 159, 162, title given to one of Mohammed's expeditions, otherwise 
 called Khandak. 
 
 3./ em, and Aj'etriees, 112, Persia and Persians, often mentioned. 
 
 3Jc' db, 88, 369, name of Mohammed's banner. 
 
 A'kan, 88, name of Mohammed's tent. 
 
 SJc'a'bah, 220, a place at Mekkah, where Mohammed leagues with the Ansa- 
 rees ; 302, a mountain, where an attempt is made to assassinate Mohammed 
 by some officers of his army ; 333, pillar of. 
 
 ZXd'shah, 162, breaks his sword at Badr — Mohammed gives him a stick, 
 which becomes a sword. 
 
 3Jc'eek, 254, a wady and encampment of the Koraysh. 
 
 TUc'eel, 54, recommends Haleemah to nurse Mohammed. 
 
 3.K eel-bin- Ab'u'td' lib, 240, compelled by the Koraysh to go to the battle of Badr. 
 
 2LU eel-bin- Aby , 59, one of the party that finds Mohammed in a desert. 
 
 Zk'ra'maA, 157, son of Abujahl — prediction that he would become a Musul- 
 man ; 292, reviles the azan ; 294, professes islam. 
 
 Xtau-bin-Khaz'ra!my, 282, a messenger of Mohammed. 
 
 At ham' duHiilah, praise to God! often used; Adam's first utterance. 
 
 At/iam'du'litlah-R&bb-ul-Au'la'meen, thanks to God, Lord of the universe 
 97, Mohammed's frequent exclamation. 
 
 Atham'la'kdn, 136, a chief of jins. 
 
 At lah aK bar, God is great ! 28, shout on re-digging Zemzem ; 85, an exclama- 
 tion given to Mohammed and his followers ; 184, tekbeer, repetition of Allah 
 akbar. 
 
 Atvah, 30, a country. 
 
 Aty-bin-Ab'StSlib, 4, his primeval creation ; 44, his birth predicted ; 127, his 
 controversy with a Jew ; 179, goes with Arfatah, a jin, and judges among 
 his tribe ; 185, volunteers to be Mohammed's coadjutor ; 188, seeks Moham- 
 med, who is reported to be slain ; 203, an angel in his likeness seen by 
 Mohammed in heaven ; 204, obedience of angels due him ; 206, declared 
 Mohammed's vizeer ; 213, exposed to danger for his sake ; 225, sleeps in 
 Mohammed's place; 229, quits Mekkah for Medeenah, and is pursued — 
 slays Jinah, chief of the pursuing party, and arrives at Medeenah ; 
 231, account of his conversion — marries Fatimah, Mohammed's daughter; 
 238, birth of Hasan and Husayn ; 245, his exploits at Badr ; 252, his prow- 
 ess at Ohod ; 253, 255, where he receives ninety wounds, which are miracu- 
 lously healed by Mohammed; 263, slays the champion Amer-bin-Abdood ; 
 274, slays the Jewish champion Marhab, and takes Khyber ; 285, triumphs 
 at Yabis ; 297, his prowess at Hunayn ; 301, plot to destroy him ; 335, 
 inaugurated khaleefah at Ghadeerkhbm; 356, Mohammed's friend; 369, 
 attends Mohammed in his last sickness ; 370, receives his bequests ; 376, 
 receives Mohammed's dying embrace ; 378, performs funeral services for 
 Mohammed ; 379, deprived of the khalafat. 
 
 2Lty-bin-lb y r$ heem, 178, a traditionizer — his story of Jan, etc. 
 
 3.1 y-bin-Moosd-Re' zd, 203, the eighth imam, often quoted. 
 
 TUy-NaKy, 203, the tenth imam. 
 
GENERAL INDEX. 461 
 
 Am' dr-bin-Yd' ser, 163, his doubt of Mohammed's truth removed by a miracle ; 
 229, compelled to blaspheme Mohammed, who tells him he might repeat it 
 in like circumstances ; 356, story of. 
 
 Am'd' ret-hin-Val eed, 187, proposed to be given to Abutalib in exchange for 
 Mohammed, to be put to death ; 208, delegate to Abyssinia ; 210, his mis- 
 erable death. 
 
 Amayr-bin- Wahab, 138, goes to Medeenah to assassinate Mohammed. 
 
 A'meen, 63, 223, a title of Mohammed; 296, name of a Musulman slain at 
 Hunayn. 
 
 A'meen-bin-Umm'd'meen, 228, flees with Sly to Medeenah. 
 
 Am'ees, 351, a father-in-law of Mohammed. 
 
 Airier, 13, a son of Hashim — name of Salmay's father; 136, name of a chief 
 of jins. 
 
 Am' er-bin-Abd' ood, 263, a champion slain by Sly. 
 
 Am'er-bin-A'ma'yah, 277, Mohammed's messenger to Nejashy, king of Abys- 
 sinia. 
 
 Am! er-bin-As' ad, 70, an uncle of Khadeejah. 
 
 Am' er-bin-Auf, 219, name of an Arab clan of Medeenah; 220, they become 
 Musulmans. 
 
 Am'er-bin-Au'mer, 136, a tribe of jins. 
 
 Am' er-bin-Aus, 208, a Koraysh delegate to Abyssinia. 
 
 Am' er-bin-Au' yid-bin-Im' rdn-bin-Makh' zoom, 355, grandfather of Abdullah 
 and Abutalib. 
 
 Am' er-bin-Sd' shim, 132, the proper name of Abujahl. 
 
 Am' er-bin-Jd mooh, 246, wounds Abujahl, and is wounded by him. 
 
 Am' er-bin-Ma' dy, 327, becomes a Musulman. 
 
 Am' er-bin-Sd' bit, 254, becomes a Musulman, and is slain at Ohod the same day. 
 
 A'miriah, daughter of Wahab ; 32, married to Abdullah ; 49, narrowly escapes 
 assassination — gives birth to Mohammed ; 53, dies, leaving Mohammed 
 four months old ; 355, name of a daughter of Abbas. 
 
 Ariher, 212, Nejashy's father. 
 
 Aiiis-bin-Md'lik, 169, 355, Mohammed's doorkeeper. 
 
 Arisd'rees, 220, Mohammed's Medeenah allies, often mentioned, 
 
 Aritd'&ee'ah, 358, Antioch. 
 
 A'noo'sheer'a'vdn, 34, Persian emperor; 66, dies. 
 
 Arivdr, 41, title of abook. 
 
 Ar'a'fah, 33, a festival. 
 
 Ar'a'fdt, 33, 332, a mountain about ten miles from Mekkah. 
 
 Ar'd'hd, 20, place of Hashim's burial in Syria. 
 
 A'rdk, 332, some trees so called. 
 
 Ar'eez, 249, a place where two Ansarees are slain. 
 
 A'ree'hah, 212, a son of Nejashy. 
 
 Ar'fd'tah, 178, a jin son of Shamrakh — visits Mohammed. 
 
 A'ru'see'ah} 305, name of a Christian tribe or sect. 
 
 Afvee'ah, 233, a day of the week, afterwards called Jumah — Friday. 
 
 As ad, 13, a son of Hashim ; 88, name of Mohammed's helmet ; 234, an expe- 
 dition so called. 
 
 As' ad-bin-Za'rd'rah, 217, visits Mekkah and becomes a Musulman: 221, 
 
462 GENERAL INDEX. 
 
 appointed one of the twelve Ansaree officers by Mohammed ; 230, waits on 
 Mohammed at Medeenah ; 233, establishes Jumah; 233, dies. 
 
 A'sayd-bin-Khu'myr, 232, offers to take a stone Mohammed was carrying. 
 
 As' it met-Mn-Zayd, 269, counsels Mohammed to divorce Auyeshah; 276, re- 
 proved for slaying a Jew professing islam ; 346, 367, made emeer of an army 
 of men which were opposed to Sly. 
 
 As'bagh, 361, his account of Salman the Persian. 
 
 Asee'ah, 67, wife of Pharaoh ; 216, to be Mohammed's wife in paradiBe. 
 
 Asef-bin-Ash'ja, 270, a tribe with which Mohammed makes peace. 
 
 As'ha'mah, 208, proper name of Nejashy ; 212, called Asham. 
 
 Xsh'ee'rah, 234, name of an expedition. 
 
 Ash'ra'fee, 116, 171, etc., a gold coin. 
 
 Ash'ref, 282, a village. 
 
 As'kaf, 279, a Christian ulema of Room — professes islam and is martyred. 
 
 As'mau, 352, a woman espoused by Mahommed. 
 
 As'salam %1'ay'kum, peace be upon you ! and As-salam alayka, peace be upon 
 thee ! 98, 361, 362, etc., the common salutation among Musulmans. 
 
 As'sdm 3Jay'kum, destruction to you ! 97, 174. 
 
 Afa'bah, 132, an enemy of Mohammed. 
 
 Xt'a'bah, 169, a son of Abulaheb — cursed by Mohammed and torn by a lion. 
 
 3t'a!bah-bin-Rab'ee'ah, 217, 245, a Koraysh chief — commands at Badr, where 
 he is slain in single combat. 
 
 3i' db-bin-A' sayd, 299, by some said to have been appointed by Mohammed 
 emeer of Mekkah. 
 
 2Lt*eed, 362, an angel. 
 
 3i' eeJe-biiirAu'yiz, 70, Khadeejah's first husband. 
 
 At&bftitl&h, repentance toward God! 97, » frequent exclamation of Mo- 
 hammed. 
 
 2Ltr, 40, a perfume ; 92, excelled in fragrance by Mohammed's perspiration. 
 
 And and Sarriood, 119, two ancient Arab tribes. 
 
 TLu'kah, 11, the mother of Hashim. 
 
 Auk'ee'ah, 71, etc., a weight — about an ounce. 
 
 2itikib, 85, a title of Mohammed; 306, a Christian chief of Nejran: See 
 Abdul-Meseeh. 
 
 Au'lee'ah, 352, espoused by Mohammed. 
 
 £v'mer, 329, a tribe — they become Musulmans. 
 
 Au'mfldh, 306, a tribe — they become Musulmans. 
 
 3i m, 88, name of Mohammed's sword. 
 
 Hus-bin-Khotfly, 378, enters Mohammed's grave, assisting at the funeral. 
 
 2Li s-bin-Vd' eel, 233, dies at Mekkah. 
 
 Su'shu'rd, 233, a festival in the month Moharrem. 
 
 Xu'sim-birtrZd'y, 328, story of. 
 
 TLu'sim-birirS&'bit, 256, story of. 
 
 Xus and Khaz'rej, 14, 23, 218, two tribes of Medeenah often mentioned. 
 
 Au'tds, 294, 297, a vady — encampment of the Havazin. 
 
 Su'te'kah, 29, a daughter of Abdulmutalib ; 53, 239, her dream; 355, name of 
 a daughter r Abutalib and the mother of Ummsalmah. 
 
 Ztiye'shah, 97, 216, daughter of Abubekr— married to Mohammed; 269, 
 slanderous story about her; 345, violates her promise to Mohammed 
 
GENERAL INDEX. 463 
 
 respecting Slj'a succession to the khalafat ; 351, dies, near seventy years 
 of age. 
 
 Tiy'ddk, 354, an uncle of Mohammed. 
 
 Ay'lah, 76, the ancient Elama, a town on the Red Sea. 
 
 3ys, a 273, place. 
 
 Az'dn, 198, the Mohammedan call to prayers. 
 
 Az'a'ratet, 249, a place to -which the Benee Keenkau retire. 
 
 X'zayr, 255, Ezra the prophet. 
 
 Zz'rA'eel, 7; 274, constituted the angel of death. 
 
 Azind, 329, a tribe — their chiefs become Musulmans. 
 
 2b£vl and Alkd'rah, 261, two tribes that renounce islam. 
 
 Sz'ul and Vaysh, 256, two tribes that send to Mohammed for Musulman 
 
 teachers. 
 
 Bff&s, 216, name of a battle between the Sus and Khazrej. 
 Badeel-tin-Vir'M, 297, commands the guard in charge of the Havazin 
 
 prisoners. 
 Badr-e-akh' ee'rah, 234, an expedition. 
 jBadr-e-au' IA, 234, an expedition. 
 Badr-e-kttbrd, 234, 238, a battle. 
 Badr-e-sagJird, 270, an expedition. 
 BagKddA, 181, its building predicted by Mohammed. 
 Ba"hee*tah, 329, a tribe that embrace islam. 
 Bah'rayn, 282, a district of Arabia which submits to Mohammed. 
 Ba'/iyWd 61, a monk — story of. 
 
 Ba'kfih, 378, place of Mohammed's burial — his mesjid. 
 Ba'kee'a, 347, burial-place of Ibraheem, Mohammed's son; 368, Mohammed 
 
 implores pardon for all buried there. 
 BaVdhoot, 165, name of an infernal well in the wady of Barahoot. 
 Bd'lit, alias Abbay, 106, the last successor of Eesa. 
 Bd'nu'bah, 280, sent to apprehend Mohammed. 
 Bar'ahoot, 165, a wady of owls and serpents. 
 Bdr'ka'leetd, 86, or Farkaleet — predicted to come. 
 Bdsheer, 86, a title of Mohammed. 
 B<£ sheer-bin- AVootzSbd, 240, a spy of Mohammed. 
 Battwul-Nakhl, 136, a'place where Mohammed was visited by jins. 
 Ba'vdt, 234, expedition of. 
 Bay'dd, 330, a place. 
 
 Bayt la'khem, Bethlehem ; 192, birth-place of Christ. 
 BayUnX-MSmom, 190, 201, the temple on high, directly over the Kabah. 
 Bdyt-ul-Muk'addes, Jerusalem ; 40, a celestial banner planted on it ; 191, the 
 
 temple. 
 BSzdn, 280, Persian governor in Yemen. 
 BSzdr, 65, market, often mentioned. 
 Boy'zd'vy, 325, a Sunnee author. 
 Bekr-bin-SSd, 54, the husband of Haleemah. 
 Beriee Zbdutddn, 305, a Christian tribe. 
 Beriee Xbd'utddr, 252, tribe of Talhah, a Koraysh champion. 
 Beriee Abd'ut stems, 65, an Arab clan or tribe. 
 
464 GENERAL INDEX. 
 
 Ben'ee A'ma'yah, 207, a house or dynasty of khaleefahs, of whom Maveeah- 
 bin-Abusufeean was first. 
 
 Ben'ee Zm' er-bin-Auf, 228, a clan of Medeenah. 
 
 Be'nee Be' Mr, 138, a tribe of Arabs. 
 
 Ben'ee Be'jah, 179, a tribe of jins. 
 
 Ben'ee Bekr, 272, a tribe that league with the Koraysh. 
 
 Ben'ee Ha'ris-bin-KSb, 305, a Christian tribe. 
 
 Ben' ee Han' ee'fah, 329, tribe of Musaylemah— they profess islam— renounce it. 
 
 Ben'ee Ha'roon, 257, name of the two clans of Nazeer and Kareezah. 
 
 Ben'ee Ha' shim, 40, consult Habeeb — a clan often mentioned. 
 
 Ben'ee lira' eel, Children of Israel; 106, worship the calf; 185, their table in 
 the wilderness. 
 
 Ben'ee Jam' ah, 43, an Arab clan. 
 
 Ben'ee Ka'rad, 234, expedition of. 
 
 Ben'ee Ka'ree'zah, 217, a Jewish tribe of Medeenah; 265, conquest of by Mo- 
 hammed. 
 
 Ben'ee Keerikau, 217, » Jewish tribe of Medeenah; 249, summoned to em- 
 brace islam ; 249, conquered. 
 
 Ben'ee Lah'y&n, 234, expedition of. 
 
 Ben'ee Lbvay, 75, an Arab clan. 
 
 Ben'ee Mad'lej, 236, conquest of by Mohammed. 
 
 Ben'ee Makh' zoom, 75, an Arab clan. 
 
 Ben'ee Mus'tdlah, 268, conquest of by Mohammed. 
 
 Ben' ee Naz' eer, 265, a Jewish tribe of Medeenah ; 258, conquest and account of. 
 
 Ben'ee Sad-bin-Bekr, 50, Haleemah's tribe; 60, a famine drives her and others 
 to Mekkah. 
 
 Ben'ee Sa'leem, 167, a man of this tribe embraces islam; 234, 249, expedition 
 of — plundered by Mohammed ; 295, march with him. 
 
 Ben'ee Sa'lim-bin-2Lvf, 231, a clan of Medeenah. 
 
 Ben'ee Sau'ddh, 379, conspiracy at their quarter against the rights of Sly, to 
 make Abubekr khaleefah. 
 
 Ben'ee Shay'bah, 330, Mohammed enters Mekkah by their gate. 
 
 Ben'ee Zam'rah, 236, 270, Mohammed makes peace with them. 
 
 Ben'ee Zu'bayd, 327, plundered by Sly ; 329, become Musulmans. 
 
 Ber' ah, 27, 31, wife of Wahab and grandmother of Mohammed. 
 
 Besh'er-bin-Bu'rau, 276, poisoned with Mohammed at Khyber. 
 
 Bilal, 101, Mohammed's black muazzin, or crier to public prayers ; 177, 229, 
 compelled to blaspheme Mohammed ; 348, slain by his mistress, and raised 
 to life by Mohammed. 
 
 Bis'me'ka Allah'hu'ma, In thy name, our God ; 271, a style of commence- 
 ment employed by the Koraysh. 
 Bis'mitlahur-rah'manur-ra'heem,Zn the name of God, the compassionate, 
 
 the merciful: 1, 201, account of — frequently used. 
 Bis'miTlah, In the name of God; 185, contraction of the above. 
 Bis'mitlahva Bil'lah, In the name of God and by God, 76. 
 Bo'rak, 103, 200, description of this creature; 192, brought to Mohammed. 
 ButkH, 282, a place. 
 Bu' ratirbin-Magh' roor, probably identical with Besher-bin-Burau ; 148, die« 
 
GENERAL INDEX. 465 
 
 in consequence of eating of the poisoned shoulder of mutton presented to 
 Mohammed at Khyber. 
 
 Bu'rau-bin-Ma'roor, 221, one of the twelve Ansaree officers appointed by Mo- 
 hammed ; 233, dies at Medeenah. 
 
 Bits'rah, 245, Sly's victory there. 
 
 Bus'ray, 38, its houses seen from Mekkah at Mohammed's birth. This city, 
 Bussorah, is often mentioned. . 
 
 But yah-bin-Hu'jdj, 246, attempts to arrest the flight of Satan at the battle of 
 Badr. 
 
 Cheen, 312, China. 
 
 Dah'yah, 22, a Jewish chief; 265, name of a man whose form was assumed by 
 
 Gabriel. 
 Dah'yah-bin-Khal eifah, 277, Mohammed's messenger to Ccesar or Heraclius. 
 D&riyal, the prophet Daniel; 36, 281, his book. 
 Di'ood, king David ; 98, his fasting ; 134, iron softened for him to make armor 
 
 — excites the sympathy of mountains by his lamentations. 
 Dar'd&'eel, 58, an angel — visits Mohammed. 
 Dar-ul-Ned' v&h, 213, name of a place and council of the Koraysh at Mekkah ; 
 
 223, they plot there against Mohammed. 
 Dau'y, 86, a title of Mohammed. 
 Dee'bdj, 88, name of Mohammed's pack-camel. 
 Dee'ndr, 95, 162, a silver coin, often mentioned. 
 Deen-ul-Mulk, 305, a Christian tribe or sect. 
 Der'eed-bin-Atsdmah, 294, a blind Havazin chief. 
 Dir'hem, a silver coin often mentioned; 372, dirhem, or drachm. 
 Dffmet-ul-Jan'dul, 234, expedition of. 
 Dufdl, the Mohammedan anti-Christ; 92, to be slain; 309, called Meseeh- 
 
 Dujal, or the Anointed Liar. 
 Duflah, the Tigris ; 35, overflows Khosroo's palace. 
 Ditt diil, 88, name of Mohammed's mule ; 277, sent as a present to him ; 370, 
 
 given to Aly. 
 
 Ee'sd, or Haz'ret Ee'sd, the Lord Jesus ; 195, seen by Mohammed in the second 
 heaven ; 204, in the seventh heaven ; 209, 3KS, called the Spirit and Word 
 of God ; 309, his second advent ; 210, 313, called Eesa-bin-Mar'yam. 
 
 Ee'sel, 247, a place two fursakhs from Badr. 
 
 Em'eer, 117, etc., commander, or ruler. 
 
 Enieer-ul-Miimerieen, Commander of the Faithful — 2, a title of Aly often 
 mentioned. 
 
 Fadah, 161, a town near Khyber; 275, surrendered to Mohammed. 
 
 Fahr, 236, a place. 
 
 Fakhr'rSzy, 325, a Sunnee author. 
 
 Fd'rin, or Paran. 308, a mountain of Arabia. 
 
 F&r'k'aUeet, Parakletos, or the Holy Comforter, (St. John xiv. 26) ; 57, 86, 
 
 308, title imputed to Mohammed ; 86, called Barkaleeta. 
 Firs, Persia, especially the province of Fars ; 35, its fire-altars extinguished. 
 31 
 
466 GENERAL INDEX. 
 
 Far'oun, Pharaoh ; 126, his property petrified. 
 
 Fdtah, 86, a title of Mohammed. 
 
 Fd'tfmah, 29, a wife of Abdulmutalib, and the mother of Abutalib and 
 
 Abdullah. 
 Fd'tfmah, 352, a daughter of Sohak — espoused by Mohammed. 
 Fd'tfmah, 228, a daughter of Zobayr — flees with Sly to Medeenah. 
 Fd'tfmah, 67, one of the four perfect women ; 84, the daughter of Mohammed 
 
 and Khadeejah ; 228, flees with .Sly to Medeenah ; 231, married to Aly ; 
 
 375, attends her father at his death ; 379, dies. 
 Fd'tfmah-bint-Asad, 45, 228, 355, the mother of Sly. 
 Faz'd'eel, Excellencies, 38, 361, title of a book. 
 Fazl-bin-Ab'bis, generally called Ibn Abbas, 355, etc., a traditionizer often 
 
 quoted ; 376, attends Mohammed at his death. 
 Fee'rooz, 281, becomes a Musulman — at Mohammed's order slays Eesa, a 
 
 false prophet. 
 Fir'doos, 155, a paradise. 
 Fran'gees, 174, their empire to endure. 
 Fran! gees' tan, 112, to remain independent. 
 
 Ghay'd&k, 29, a son of Abdulmutalib. 
 
 Ghadeer'khom, 334, place where Mohammed inaugurated Sly his khaleefah. 
 Ghars, 372, name of a well. 
 
 Ghas'dn, 307, 329, a country — a tribe — they become Musulmans. 
 Ghat fan, 250, a tribe — Mohammed marches against them. 
 Ghd'yah, 260, an encampment of the Koraysh near Ohod. 
 Ghays-ul-Va'ry-fee-ul-Aum-ul-Ja'ded, 29, a title of Abdulmutalib. 
 Ghaz'bd, 88, 170, name of Mohammed's she-camel ; 170, she dies and goes to 
 paradise. 
 
 Ha'beeb, 40, a monk consulted by the Benee Hashim. 
 
 Hab'e'shah, Abyssinia ; 208, some of Mohammed's followers flee thither. Thi* 
 
 country is often mentioned. 
 Ha'beel, Abel ; 178, his death. 
 Hade'yah, 359, a religious offering or present. 
 Hadees, 5, tradition ; Note 10. 
 Hd'fer, 29, a title of Abdulmutalib. 
 Ha'fes, 271, a Koraysh commissioner to Mohammed. 
 Hqfsdh, 250, a daughter of Omar — married to Mohammed ; 345, her intrigue 
 
 with Auyeshah ; 368, sends her father to the mesjid; 351, statement of her 
 
 death. 
 Hdfees, pilgrims ; 343, God helps them. 
 Hafel, 29, a son of Abdulmutalib. 
 H&'je'rah, 29, a wife of Abdulmutalib. 
 Hafish, 351, a father-in-law of Mohammed. 
 
 Hafoon, 177, a defile ; 216, burial-place of Khadeejah — name of a mountain. 
 Hak'eem, 351, a father-in-law of Mohammed. 
 Hdl'ah, 29, a wife of Abdulmutalib. 
 Hal&l-bin-A'ma'yah, 328, account of his wife's infidelity. 
 
GENERAL INDEX. 467 
 
 Ha'Mmah, 50, Mohammed's nurse ; 299, story of her son and daughter taken 
 
 prisoners at Hunayn. 
 Ham! a! dan, 327, a tribe — they become Musulmans. 
 Ha Mim, i.e.,H.M., 86, a mystical title of Mohammed ; 109, title of a chapter 
 
 of the Koran. 
 H&m-bin-Heem-bin-L&kees-bin-Ib'lees, 77, a demon; 178, said to be the only 
 
 Musulman of the demon race. 
 H&mHd, 40, one of Mohammed's names. 
 Haiti ra-ul-As' ad, 256, expedition of. 
 Hams, 299, name of a place ; 356, the Koraysh Arabs. 
 
 Ham'zah, 19, a son of Abdulmutalib ; 213, becomes a Musulman and zealous 
 supporter of Mohammed ; 241, his combat with Shaybah ; 253, slain at 
 Ohod. 
 H&r'is, 29, a son of Abdulmutalib ; 354, uncle of Mohammed j 355, name of a 
 
 son of Abbas. 
 Har'is-bin-Ab'y' shimr, 277, 28, an Arab chief — Mohammed sends him a letter 
 
 commanding him to embrace islam. 
 Har'is-bin-S.m'eer, 282, sent by Mohammed with a letter to Busray. 
 Har'is-bin-Kaldah, 147, a physician — visits Mohammed and offers to cure 
 
 him of lunacy. 
 H&r'is-bin-Zar'ar, 268, a chief of the Benee Mustalak. 
 Har' is' ah-bin-As' dl, 307, a speaker in the Christian council at Nejran. 
 Ha' roan, 106, his sons ; 196, Mohammed sees him in the fifth heaven. 
 Has' an, 238, Aly's eldest son — the second imam. 
 Has'an As'ker'ee, 163, the eleventh imam — commentator on the Koran, often 
 
 quoted. 
 Has' an-bin-Sa'bit, 335, a poet. 
 
 Hash eem-bin-Lii mau-bin-Ib' lees, 180, a demon — becomes a Musulman. 
 H&'shim, 11, his birth and brilliance ; 12, his liberality ; 13, marries a woman 
 of his own tribe ; 18, marries Salmay ; 19, goes to Syria ; 20, dies, greatly 
 lamented. 
 Hi' shir, 85, a title of Mohammed. 
 Ha' tern, an Arab chief; 66, dies. 
 Ha'va, Eve; 9, formed and married to Adam. 
 Hav'&'zin, 294, a tribe — their war with Mohammed ; 295, they are routed at 
 
 Hunayn with immense loss. 
 Ha'zib, 136, a chief of jins. 
 
 Haz'ra'moot, 187, 321, a place in the south of Arabia. 
 Haz'rem, 225, a place — Mohammed's cloak, so called. 
 Haz'ret, 1, etc., a title given to prophets and illustrious personages. 
 Hay'zoom, 246, name of Gabriel's horse. 
 
 He), 100, the hair of Mohammed, which was shaven off at this pilgrimage, car- 
 ried to heaven ; 331, hej and umrah united. 
 Heffah, 79, 159, a place where a small tree miraculously becomes great at the 
 
 visitation of Mohammed. 
 Helm, 356, a class of Arabs, embracing all but the Koraysh. 
 Her'kul, Heraclius, 278, emperor of Room — story of. 
 Hff&j, 275, the region including Mekkah and Medeenah. 
 
468 GENERAL INDEX. 
 
 Hifret, sometimes written Heji'ra, 231, Mohammed's flight from Mekkah to 
 Medeenah, which forms the Mohammedan era. 
 
 Hirriyar, 281, 292, a country or district of Arabia. 
 
 Hind, 351, alias Ummsalmah, daughter of Abyamayah. 
 
 Hind, 2-51, daughter of Atabah, and wife of Abusufeean ; 253, her savage 
 triumph over the body of Hamsah at Ohod ; 291, tries to rally the people to 
 fight Mohammed at the conquest of Mekkah ; 293, said to be noted for 
 adultery. 
 
 Hind-bin-Ab'y'h&'lah, 226, taken with Mohammed in his escape to the eaveof 
 Soor, and sent back. 
 
 Hind-bin-Hind, 71, a son of Khadeejah. 
 
 Hind'ee, 81, Indian. 
 
 Hi siin-bin-Wah6h, TIT, Mohammed gives him Sereen. 
 
 Hdmftee, 72, a phoenix, &c. 
 
 Hood, an ancient prophet ; 128, his wind ; 178, cursed his people. 
 
 Hoo'rees, 4, virgins of paradise often mentioned ; 204, one comes out of a 
 quince. 
 
 Ho'zet-bin-'S.Vy, 277, 281, an Arab chief — Mohammed sends him a letter com- 
 manding him to embrace islam. 
 
 Hu'bel, 120, a great idol of the Arabians — testifies to Mohammed's prophet- 
 ship ; 334, account of. 
 
 Hu l day' bee' ah, 133, 234, 270, expedition of — Mohammed concludes * truce 
 with the Koraysh. 
 
 Hu'nayn, 133, deep river in the way of; 295, battle of — vady of. 
 
 Hu'ra, 135, a mountain of Mekkah ; 144, daily visited by Mohammed. 
 
 Hur'm&z, 66, succeeds Anoosheeravan — is deposed and slain. 
 
 Hu'sayn, 181, prediction of his death ; 228, the second son of Sly, and the 
 third imam ; 375, with his brother Hasan embraced by Mohammed before his 
 death. 
 
 Hu'zay'fah, 302, ordered by Mohammed to go to Akabah and watch some con- 
 spirators. 
 
 Hu'zayl, 256, a tribe — they slay some Musulmans. 
 
 Hy'at-ul-Kutoob, 1, Life of Hearts — title of a book. 
 
 Hy-bin-AkKtab, 249, 259, a chief of the Benee Nazeer ; 261, induces the Be- 
 nee Kareezah to break their league with Mohammed ; 266, taken and exe- 
 cuted by him. 
 
 lb' lees, 7, called also Shaytan, i. e. , Satan ; 35, inhibited all the heavens at Mo- 
 hammed's birth ; 178, father of the demons. 
 
 Ibn-Ab'b&s, or Pazl-bin- Abbas, 51, etc., a traditionizer often quoted ; 376, at- 
 tends Mohammed at his sickness and death. 
 
 Ibn-Ash'nas, 305, a traditioner. 
 
 Ibn-Ba'bu'yah, or Sly-bin-Babuyah, 61, etc., a traditionizer often quoted. 
 
 Ibn-Haz'rd'my, 242, slain at Nakhlahby some of Mohammed's followers. 
 
 Ibn-lb' rS heem, or Sly-bin-Ibraheem, 178, often quoted. 
 
 Ibn-Kim'ydh, 253, assaults Mohammed at Ohod. 
 
 Ibn-Mas'ood, or Abdullah-bin-Masood, 156, swears he saw Mount Hura be- 
 tween the parts of the moon sundered by Mohammed ; 208, one of the 
 refugees to Habeshah. 
 
QRNEEAL INDEX. 469 
 
 lbn-Mutjum, 204, the assassinator of Aly. 
 
 Ibn-Shahr'd'shoob, or Shaykh Mohammed-bin-Shahrashoob, 50, etc., a tradi- 
 tionizer often quoted. 
 
 lbn-Zee'ad, 204, one of the murderers of Husayn. 
 
 Ib'rd'heem-ul-Kha'leel, 28, Abraham the Friend, i. e., of God — his pretended 
 sacrifice of Ishmaeel ; 196, seen by Mohammed in the seventh heaven ; 318, 
 his book. 
 
 Ib'ru'heem, 299, Mohammed's son by Mareeah — born. 
 
 Idrees, or Akhnookh, 128, his translation ; 195. seen by Mohammed in the 
 fourth heaven. 
 
 Ilyd, 178, a name ascribed to Sly. 
 
 It yds, 83; 274, his mantle. 
 
 Irri dm, 203, 339, 341, a religious guide — one of the twelve successors of Mo- 
 hammed according to the Sheeahs. 
 
 Im'dm'ate, 318, etc., the office of imam. 
 
 Irriran, 67, the father of Mar' \ am ; 196, father of Haroon and Moosa. 
 
 Irijeel, 131, 320, the Gospel, repeatedly mentioned. 
 
 Iri shot Uh, Please God ! 96, etc., a frequent exclamation. 
 
 Ir'dk, 115, 181, a country. 
 
 1'rem, 73, a fabulous garden of Arabia. 
 
 Is'fa'han, 360, a city of Persia. 
 
 Ish'ySeel, 57, an angel — spreads a cloud over Mohammed. 
 
 Is' kari dm' ee' ah, 358, Alexandria, or Alexandretta. 
 
 Is'ldm, 92, the Mohammedan religion. 
 
 Is'md'eel, 28, a son of Abraham and ancestor of Mohammed; 173, name of 
 the angel of rain ; 188, regent of the first heaven ; 373, of the air. 
 
 Is' rd' feel, an angel often mentioned; 99, visits Mohammed; 183, his office; 
 361, his trumpet. 
 
 Is'tagh'fdra,n&. Is'tagKfer'il'l&h, may God pardon, of God forbid! 97, a fre- 
 quent exclamation of Mohammed. 
 
 Is'takh'ar, or Persepolis, 38, seen from Mekkah at Mohammed's birth. 
 
 Jd'beel, 128, the angel of the mountains. 
 
 Jd'ber, 85, 174, an Ansaree — gives Mohammed a dinner. 
 
 Jab'er'ees, 207, a set of fatalists, who ascribe everything to omnipotent power. 
 
 Jaf'er-bin-Mu'se'nd, 379, wishes to visit Mohammed's tomb. 
 
 Jaf er-e-Sd' duk, Jafer the Just ; 348, the sixth imam, often quoted. 
 
 Jafer-e-Ty'yar, Jafer the Flyer ; 184, son of Abutalib; 208, goes to Abyssinia ; 
 
 276, proceeds to Medeenah and joins Mohammed at the conquest of Khyber ; 
 
 283, is slain at Motah.and surnamed Tyyar. 
 Ja'Jiee'nah, 137, 273, a tribe and their country, near the Red Sea. 
 Jd heer-bin-Su'rd' kah, 307, a speaker in the Christian council at Nejran. 
 J a' loot, 238, 264, Goliath — slain by David. 
 Jam'd'dy itl-Akh'er, name of the sixth Mohammedan month. 
 Jam' a' dy-ul-Ev' vel, 282, the fifth Mohammedan month. 
 Jim' ah, Collection ; 315, title of a book, or of a collection of the prophetical 
 
 books. 
 Ja'md'nah, 355, a daughter of Abutalib. 
 J&n, 178, the father of all the jins. 
 
470 GENERAL INDEX. 
 
 Ja'n&b, 229, compelled to revile Mohammed. 
 
 JWr&'nah, 297, a place. 
 
 Mreer-bin-7Lbdutlah, 281, story related by him. 
 
 Ja'vee'ree'ah, 268, a daughter of Haris-bin-Zarar, taken by Mohammed; 352, 
 
 married to him. 
 JeV eer-bin-MuHam, 253, the master of Vashy who slew Hamzah. 
 Jedau, 88, name of Mohammed's she-camel. 
 Jed-bin-Kays, 300, story of. 
 Jeddah, 165, the port of Mekkah. 
 Jer' af, 260, encampment of the Koraysh near Ohod ; 367, encampment of 
 
 Asamet. 
 Jer' hem, 27, an ancient tribe — conquered by the Khazauh. 
 Jib'r&'eel, Gabriel, often mentioned; 205, conducts Mohammed through the 
 
 heavens to a celestial river, which none but he might pass — story of 
 
 angels with 20,000 faces, and 40,000. 
 Jin, 177, an imaginary order of beings often mentioned — the genii. 
 Jiriah, 229, a champion slain by Aly ; 370, name of Mohammed's horse. 
 Ju' dy,99, 103, a mountain — Noah's ark said to have rested on it. 
 Ju'ee'ber, 348, story of. 
 Ju'mak, Friday, 233, appointed a sacred day for the Musulmans by Asad-bin- 
 
 Zararah, confirmed by the Koran. 
 Ju'zam, 307, a Christian tribe. 
 
 Kab'ah, the temple of Mekkah, 66, thrown down and rebuilt; — often mentioned. 
 KSb, 138, loses a hand and an eye in battle — healed by Mohammed. 
 Ka.b-bin-S.meer, 299, sent on an expedition to Syria — is slain. 
 KSb-bin-As'ayd, 260, chief of the Benee Kareezah; 266, taken and executed 
 
 by Mohammed. 
 Kab-bin-ul-AsK ref, 141, a Jew — visits Mohammed — story of; 257, name of 
 
 the chief of the Benee Nazeer — leagues with the Koraysh — is slain. 
 Kd'beel, Cain, 178, slew Abel. 
 
 Kab-ul-Akh'bar, 36, his account of Mohammed's birth. 
 K&f, 33, a fabulous mountain. 
 
 Kafilah, or Karavan — a travelling company often mentioned. 
 Kdf l y, 86, a title of Mohammed. 
 
 Katdah, 297, a brother of Safvan — his exclamation against Mohammed. 
 Kale'mah, 209, 212, etc. the "Word, i. e., Christ; 276, the Mohammedan creed. 
 Karidah, 292, a district of Arabia; 329, its chiefs become Musulmans. 
 Kar'&cih-ul-Gham'eem, 289, a place — the fort dispensed with there. 
 Kdr'a'van, or kafilah, 236, a travelling company. 
 K&r'oon, Korah, 324, ingulfed by the earth. 
 Karz-bin-Hdr' is, 236, makes a descent on Medeenah. 
 Karz-bin-Say'rah, 306, a speaker in the council of Nejran. 
 Kasb, 240, a man met by Abusvifeean at Badr. 
 K'l'sim, 72, 350, a son of Mohammed. 
 KasHm, 355, a son of Abbas. 
 Ki'sMn, 35, a town of Persia. 
 Kashf-uVGharri ah, 70, 371, title of a book. 
 Katee'lah, 352, espoused by Mohammed. 
 
GENERAL INDEX. 471 
 
 Kay'aar, or Casar, 13, Heraclius, emperor of Room; 277, Mohammed's letter 
 
 to him. 
 Kays-bin-Has' een, 321, aulemaof Hazramoot. 
 
 Kays-bin-Sad, 346, ordered to drive the opposers of Xly from Medeenah. 
 Kayt, 307, a country inhabited by Christians. 
 Kaz'auh, 307, a country inhabited by Christians. 
 Keb'lah, 238, 361, 365, point of adoration. 
 
 Ke'nti'nah, 275, the Jewish husband of Safeenah, who was taken at the cap- 
 ture of Khyber and married to Mohammed. 
 Ke'nee'sah, 305, a church. 
 
 Ker'be'la, 181, scene of Husayn's martyrdom — much visited by the Sheeahs. 
 Kes'eer, 355, a son of Abbas. 
 Kesh'&f, 325, title of a book. 
 
 Kesry, Khosroo, emperor of Persia ; 35, his palace trembles at Mohammed's 
 birth ; 277, Mohammed sends him a letter, commanding him to embrace 
 islam ; 280, 281, he tears it and is murdered by his son. 
 KM'dee'jah, 67, her high character; 71, married to Mohammed; 213, his sup- 
 porter ; 216, dies and is buried at Hajoon. 
 Khat&'dah, 13, a daughter of Hashim. 
 Khal'd'fat, the office of khaleefah; 106, descends by divine appointment ; 334, 
 
 Xly inaugurated in the office. 
 Khalee'fah, a. prince, deputy, or successor; 340, Sly declared Mohammed's 
 
 khaleefah or successor. 
 Khdl id-bin- As' ayd, 292, speaks ill of the azan — becomes a Musulman — is 
 
 made governor of Mekkah. 
 Kh&Tid-bin-VaTeed, 226, leads on the party to assassinate Mohammed; 252, 
 commands a division at the battle of Ohod ; 283, defeated at Motah ; 291, 
 commands the advance guard at the conquest of Mekkah ; 294, slays many 
 of a certain tribe to gratify private revenge. 
 Khari dak, or Ahzab, 234, 259, expedition of. 
 Khart ees-bin-3.bd ullah, 351, first husband of Hafsah, who was afterwards 
 
 married to Mohammed. 
 Khdr'jees, 207, a sect of Mohammedan heretics. 
 Khar'n'raJi, 29, a place between Sefa and Mervah. 
 Khar'toar, or khalwar, 74, 270, a load or certain weight. 
 Kh&tib-bin-Ab'y'baTtah, 277, Mohammed's messenger to Makukas. 
 Khateem, 352, his daughter espoused by Mohammed. 
 KkStim, 86, a title of Mohammed. 
 KJiStim-un-NeVy' een, 86, a title of Mohammed. 
 KMtib-bin-Ab'y, 287, writes to inform the Koraysh of Mohammed's design 
 
 on Mekkah — story of. 
 Khaz'auh, 27, an ancient Arab tribe — they conquer the Jerhem ; 224, patrons 
 of the Benee Hashim ; 227, a tracer of that tribe ; 272, the tribe leagues 
 with Mohammed. 
 Khaz' ee' mah-bin-HaK eem, 68, a relative and employee of Khadeejah ; 69, at- 
 tends Mohammed to Syria ; 250, name of Mohammed's father-in-law. 
 Khaz'rej, 14, a tribe of Medeenah, generally mentioned with the 3us ; 216, at 
 war with the latter. 
 
472 GENERAL INDEX. 
 
 Khizr, an ancient prophet ; 373, comes to console Mohammed's family after 
 his death. 
 
 Khoo'lah, 351, a wife of Mohammed. 
 
 Khor'a'sdn, 181, a province of Persia. 
 
 K/tu' ay' lid, 70, Khadeejah's father. 
 
 Klui say' mah, 230, Mohammed's second host at Medeenah. 
 
 Khy' ber, a Jewish town ; 234, 27-5, conquest of. 
 
 K/iyr'dam, 370, name of Mohammed's horse. 
 
 Kib'tees, 122, the Egyptians — hence Gypsy. 
 
 Ki lee' see' a, 63, 65, a church. 
 
 Khiee'kau, a Jewish tribe ; 15, their fair. 
 
 Koo'fah, 191, its mesjid ; 318, 366, city of. 
 
 Ko'rdn, 108, its miraculous characteristics; 347, altered by the Sunnees. 
 
 Ko'raysh, 12, 185, Mohammed's tribe — possessing Mekkah — often mentioned. 
 
 Ko'ser, 37, a fountain or tank or pond of paradise ; 103, 197, 335, river of. 
 
 Kk'bd, 228, a place near Medeenah, where Mohammed stops on arriving at 
 that city; 231, builds a mesjid there, so called; and in which, 380, after his 
 death, he appears to Sly >md Abubekr, and chides the latter. 
 
 Kit' lay' nee, or Shaykh Kulaynee, 34, 71, a traditionizer often quoted. 
 
 KuX soom-bin-Had' am, 230, a host of Mohammed; 233, dies. 
 
 Kus'am, 85, a title of Mohammed. 
 
 Kiit'd'dah-bin-Rab'd'ee, or Abukutadah, 118, 137. 
 
 Kutb-rd'ven'dy, 222, etc., title of a traditionizer often quoted. 
 
 La'bayh, 330, yes ! or here ! an Arabic response. 
 
 Lahm, 306, 307, a tribe. 
 
 Ldt and Uz'zy, 63, etc., two Arab idols often mentioned. 
 
 Lett' ee' ah, 22, a Jewish youth — his story. 
 
 Lay' Id, 352, espoused by Mohammed. 
 
 Lays-bin-Sad, 36, inquires respecting the birth of Mohammed. 
 
 Lok' man, a celebrated sage ; 361, not wiser than Salman the Persian. 
 
 Loot, or Lot, 275, story of his cities. 
 
 Ma' dz-bin-Jib' el, 299, Mohammed makes him emeer of Mekkah. 
 Mu'du'een, Ctesiphon, 360, Salman made governor of that city. 
 Mah'dy, the twelfth imam ; 342, will appear and conquer all religions. 
 Mah'mood, 205, said to be a title of the Most High. 
 Mah'rdb, 347, place for the leader of prayers in a mesjid. 
 Mah' ra' met-bin-No'fal, 101, a blind man — story of. 
 Md'hy, 85, a title of Mohammed, from mahv, to obliterate. 
 Makh'soom, 70, name of the tribe to which Khadeejah's first husband be- 
 longed. 
 Ma'ku'kas, 277, 353, king or governor of Egypt. 
 Md'jooj, Mat/Off, 180, mentioned in connection with Ydjooj. 
 Md'Joos'ees, 280, the Magians or Persians. 
 Ma lee' kah, 352, a woman espoused by Mohammed. 
 Md' lik-bin-AI sayf, 141, a Jew — visits Mohammed — story of. 
 Ma' lik-bin-Auf, 294, commander-in-chief of the Havazin. 
 MS loom, 88, name of Mohammed's flag. 
 
GENERAL INDEX. 473 
 
 Mann, 55, a weight of ten pounds at Tebreez, but varying with time and place. 
 
 Ma'oo'nah, 256, a well where a large party of Musulmans were slain. 
 
 Mar' ah, 266, a Jewess taken by Mohammed. 
 
 Mar'dj, 190, Mohammed's ascension on high. 
 
 Md'ree'ah, the Kibtee; 212, sent to Mohammed by Nejashy ; 353, said to be 
 
 the daughter of Shimoon, and to have been sent byMakukas to Mohammed ; 
 
 354, Mohammed associates with her for a month, to the exclusion of all hi* 
 
 wives. 
 Mar' e' see' a, 268, a well of the Benee Mustalik. 
 Mar' hob, 2"!i, the Jewish champion of Khyber — slain by Aly. 
 Md'rib, 282, an encampment of Heraclius' army. 
 Ma' ru' nee' ah, 305, a sect, probably the Maronites. 
 Mar' yam 36, Mary, the mother of Christ ; 67, daughter of Imran : one of the 
 
 four perfect women. 
 Mar'ze'bdn, 136, a chief of jins. 
 Mas'ab-bin-Am'eer, 218, his story ; 219, goes to Medeenah to teach the Koran 
 
 — his success. 
 Mas'dh, 136, a chief of jins. 
 
 Mash'ar-ul-Har'dm, 332, a place in the vicinity of Mekkah. 
 Mai'bah, 88, name of Mohammed's cup. 
 Mat'eb, 355, a son of Abulaheb. 
 Maun, 282, a place. 
 Mav'ee'ah, son of Abusufeean, a Sunnee khaleefah ; 256, disinters some who 
 
 were slain at Ohod ; 272, allusion to his treaty with Aly ; 293, said to have 
 
 been illegitimate. 
 May'moo'ndh, 277, a daughter of Haris ; Mohammed marries her. 
 May'sa'rah, 68, etc., a principal servant of Khadeejah. 
 Maz'd'him, 67, the father of Aseeah, Pharaoh's wife. 
 Mazar, 333, ancient name of the month Rejeb. 
 M&z'ee'nah, 295, a tribe — name of the father of Neseebah. 
 Maz'e'mdn, 136, a chief of jins. 
 Me'dee'nah, a city often mentioned; 231, Mohammed flees thither; 378, dies 
 
 and is buried there. 
 Mee'kd'eel, the angel Michael, often mentioned. 
 Meel, 285, an Arabic long measure — four to a fursakh — a mile. 
 Mee'zdt, 134, an expedition — miracle attending it. 
 Mef dy-bin-Am' er, 236, prevents an engagement between some Koraysh and 
 
 Musulmans. 
 Mef ma-ul-by' dn, 234, a book. 
 Mej'zim, 88, name of Mohammed's sword. 
 
 Mek'kah, 12, Mohammed's birth-place, and scene of his first prophetical at- 
 tempts ; 287, he conquers it. 
 Mem'bah, 364, an angel whose office it is to interrogate the dead. 
 Meiriber, 97, 152, etc., the Mohammedan pulpit. 
 Mem'shook, 88, 369, name of Mohammed's walking stick. 
 Merizer, 86, a title of Mohammed. 
 Men'zer-bin-Alke'mah, 323, his advice to Sayyid and Aukib; 324, becomes a 
 
 Musulman. 
 Men'zer-bin-Am'er, 221, an Ansaree officer appointed by Mohammed. 
 
474 GENERAL INDEX. 
 
 Merizer-bin-ShSzy, 282, governor of Bahrayn. 
 
 Men'zil, 229, etc., a stage, a march, a halting-place, a residence. 
 
 Mer'ees, 307, a country. 
 
 Mer'jaz, 88, name of Mohammed's horse. 
 
 Mer'vah, 272, 333, etc., a mountain of Mekkah often mentioned in connection 
 with Mount Sefa. 
 
 Mes'eeh, Christ, 65, etc. 
 
 Mes'jid, 231, a place of worship, often mentioned : improperly called mosqtw. 
 
 Mes'jid-ul-keb'ldtayn, 236, the mesjid of two keblas, or of both keblas. 
 
 MiK dad-bin- As' ood, 97, married to a cousin of Mohammed. 
 
 MiK dad-bin- As y vad, of Khandy, 366, his story. 
 
 MiK fay, 85, a title of Mohammed. 
 
 Miria, 333, a mountain in the vicinity of Mekkah — often mentioned. 
 
 MhCah, 29, a wife of Abdulmutalib. 
 
 Miri at, 294, an Arab idol, broken by order of Mohammed. 
 
 Mis'hal, 356, a weight frequently mentioned. 
 
 Misr, 356, Egypt, from the Hebrew Mizraim. 
 
 Mo'ham?med-bin-2iid'uFlah, 1, 2, his ancestry ; 3, creation of his light 424,000 
 years before all other creatures — resides various periods in different states ; 
 — placed in the body of Adam, and transmitted through an immaculate 
 ancestry ; 4, Mohammed and Sly and Fatimah and Hasan and Husayn 
 formed in one light or spirit before all other creatures, that in turn were 
 created from them ; 5, the light divides to become Mohammed and Sly, 
 whose names are derived from divine appellations ; 5, formation of 124,000 
 prophets ; 7, Mohammed's spirit dwells immense periods in various celestial 
 states ; 8, his dust taken from the decreed place of his tomb to form his 
 body ; 11, his genealogy ; 34, date of his birth — the black drop extracted 
 from his heart — he is sealed between the shoulders with the seal of prophecy ; 
 35, prodigies at his birth ; 38, born circumcised ; 39, circumstances and date 
 of his birth; 51, account of his infancy — he is lost; 55, his excretions 
 instantly concealed by the earth ; 56, recovers two sheep from a wolf which 
 speaks to him ; 58, his heart opened, and a black drop extracted by Gabriel ; 
 59, lost ; 60, found by Abumasood and others ; 61, Abutalib carries him to 
 Syria ; 68, goes to Syria on Khadeejah's account — interview with a recluse ; 
 71, marries Khadeejah; 74, another account of his journey to Syria; 77, 
 encounters Ham in the form of a serpent; 81, another account of his mar- 
 riage to Khadeejah; 85, his names and titles — the property of infidels 
 made lawful to him ; 88, his possessions ; 89, his form and features ; 92, his 
 miraculous characteristics; 93, shaving the head; 94, his commendable 
 traits ; 97, food from paradise makes him powerful as forty men ; 99, has the 
 offer of empire made him ; 102, his controversy with forty Jews ; 104, who 
 profess islam ; 112, he is visited by idolaters, who demand various miracles ; 
 118, mobbed at Mekkah ; 121, miracle of Moses' rod surpassed by him ; 126, 
 changes a young miser's stores to corrupted masses ; 130, poisoned at Khy- 
 ber; 141, account of his miracles ; 148, outweighs all his followers — account 
 of the poisoned shoulder at Khyber ; 151, a shepherd and two wolves testify 
 to his truth ; 156, 157, cleaves the moon, one half of which falls on the roof 
 of the Kabah and the other half on Mount Abukubais ; 157, brings back the 
 sun after it had set; 182, assumes the prophetical office, and is rejected and 
 abused by the Koraysh ; 185, announces his mission to a party of relatives 
 
GENERAL INDEX. 475 
 
 whom he had invited to an entertainment ; 187, the entrails of a camel 
 thrown on him while prostrate in devotion ; 188, wounded by Abujahl and 
 pursued by a mob — visited by angels; 190, his maraj, or ascension to 
 heaven ; 196, in the seventh heaven cupping recommended by the angels 
 — story of an immense cock; 201, account of ablution — of prayer; 203, 
 the prayer of two rukats — sees the similitude of the imams — the angel of 
 death tells him that God himself will take his spirit and that of Sly; 204, 
 said to have been carried to heaven on n throne ; 208, allows some of his 
 followers to flee to Abyssinia; 211, his letter to Nejashy, king of that coun- 
 try ; 214, the Koraysh league against him — he takes refuge with Abutalib 
 and the Benee Hashim in a defile or fastness ; 220, allows some of his fol- 
 lowers to retire to Medeenah ; 221, leagues with the Aus and Khazrej ; 225, 
 admonished to flee to Medeenah — escapes to the cave of Soor; 228, flees 
 to Medeenah ; 231, commanded to fight for the faith ; 247, triumphs at 
 Badr ; 253, defeated and personally endangered at Ohod ; 258, conquers the 
 Benee Nazeer ; 265, and the Benee Kareezah ; 271, concludes a ten years' 
 truce with the Koraysh at Hudaybeeah ; 275, attacks and takes Khyber ; 
 277, makes a pilgrimage to Mekkah and sends letters to a number of rulers, 
 summoning them to embrace islam ; 289, the truce with the Koraysh having 
 been broken by them, he suddenly marches on Mekkah, which is easily 
 taken ; 295, routs the Havazin at Hunayn ; 302, a conspiracy to destroy him ; 
 330, his last pilgrimage ; 334, 339 he inaugurates Xly in the khalafat ; 346, 
 returns to Medeenah — falls sick; 348, his amiability; 350, his children and 
 wives ; 354, his uncles ; 367, his farewell charges — his sickness ; 369, his 
 bequests to Sly ; 373, 377, account of his death ; 378, his funeral ; 380, his 
 body taken to paradise ; 381, appears to Aly and Abubekr, and rebukes the 
 latter for seizing the khalafat, and orders him to obey Aly. 
 
 Mo'ham'med 3Jy. 
 
 Mo'ham'med Ba'Mr, 203, an imam often quoted ; 1, name of the author of the 
 Hyat-ul-Kuloob. 
 
 Mo'ham'med-bin-Mus'le'mah, 257, slays the chief of the Benee Nazeer. 
 
 Mo'ham'med Taky, 203, an imam often quoted. 
 
 Mo'har'rem, 333, name of a sacred month. 
 
 Mo'hdve'lah, 11, name of Seth's Hooree wife. 
 
 Moo'kif, 85, a title of Mohammed. 
 
 Moo'sa-bin-Im'rdn, 105, his tables ; 196, met by Mohammed in the sixth 
 heaven ; 198, occasions an abatement for Mohammed and his followers from 
 fifty prayers to five ; 312, said to have predicted Mohammed. 
 
 Moo' sa-bin-JSf er, alias Moosa Kazim ; 203, an imam. 
 
 Mo'tah, 282, battle of. 
 
 M&' M mu' &d, 86, a title of Mohammed said to be in the Torat. 
 
 Mu'az'zin, 355, the caller to prayers. 
 
 Mu'b&'he'lah, 322, ordeal or divine appeal. 
 
 Mub' sheer, 86, a title of Mohammed. 
 
 Mu'hd'jer'ees, 232, often mentioned — Mohammed's Mekkah allies. 
 
 MS M' rib, 329, a tribe — parties of them embrace islam. 
 
 Mu'he'mah. 274, a place in Arabia. 
 
 Muk'vim, 29, 354, a son of Abdulm.uta.lib. 
 
 Mitn'kir, 364, one of the angels whose office it is to question the dead. 
 
476 GENERAL INDEX. 
 
 Mu' ta' lib, 13, brother of Hashim ; 16, negotiates Hashim's suit of Salmay ; 22, 
 
 goes to Medeenah and carries Shaybah to Mekkah. 
 Mu' say' le' mah, 309, a false prophet. 
 
 Mu'sheb'ees, 200, a Mohammedan sect attributing a bodily form to the Deity. 
 Mus'uVman, a true believer, often mentioned. 
 
 Mu'tim-bin-Ady, 213, refuses to sign the league against Mohammed. 
 Mu'zik'ker, 86, a title of Mohammed. 
 Miizr, 13, a son of Hashim ; 125, name of a tribe cursed by Mohammed with 
 
 famine. 
 
 Na'ee'man, 101, of Badr — story of. 
 
 NS eem-bin-Mas' ood, 261, excites hostility between theKoraysh and the Benee 
 
 Kareezah. 
 Na' ha' vend, 181, battle of. 
 Nakh' lah, 237, a place in the vicinity of Mekkah, where some of Mohammed's 
 
 followers captured a small kafilah and slew a man in a month sacred to peace. 
 NS man-bin-Sher'jeel, 352, his daughter espoused by Mohammed. 
 NSmun-bin-ul-Merizer, 66, an Arab king or chief slain by the Persian emperor 
 
 Perveez. 
 NSmet, 86, a title of Mohammed. 
 Nas'ah, 136, a chief of jins. 
 Nas'&'ra, Nazarene, or Christian ; 129, story of some merchants of this class 
 
 visiting Mekkah. 
 Nas'a'ra'nee, same as above; 61, 177. 
 Naz'eer, 86, a title of Mohammed. 
 Neb'y, 86, a title of Mohammed. 
 
 Neerie'vct, Nineveh ; 177, a Nasaranee of that place becomes a Musulman. 
 Nehj-ul-Bata'ghah, 50, 182, title of a book. 
 Nefar or Ben' ee-ul-Nef tlr, 13, name of Salmay's tribe. 
 Nefd'shy, 13, king of Abyssinia; 208, becomes a Musulman; 211, embarks to 
 
 visit Mohammed and dies ; 281, sends his son and sixty people — they are all 
 
 lost at sea. 
 Nefd, 223, a tribe. 
 Nej'm, 86, a title of Mohammed. 
 
 Nej'ran, 305, a Christian council and controversy there. 
 Nek'eer, 365, an angelic examiner of the dead. 
 Nem'rdh, 332, a place. 
 
 Nes'ee'bah, 252, a daughter of Mazeenah — tries to stop the Musulman fugi- 
 tives at Hunayn. 
 Nes'ee'b&h, 262, a daughter of Kasb — her heroism in defending Mohammed 
 
 at Ohod. 
 Nes'ee'bayn, 136, jins of; 177, Mohammed recites the Koran to them. 
 Nes'toor, 64, a very learned Christian — visits Mohammed. 
 Nes'toor'ee'ah, 305, a Christian sect, the Nestorians. 
 
 No'fal-bin-Hu'ris, 240, compelled by the Koraysh to go to the battle of Badr, 
 Nim'rood, Nimrod, 113, his furnace. 
 Noo' bah, 307, a country, probably Nubia. 
 Nooh, 128, grieves for his son, lost in the deluge. 
 iVoom, 86, a title of Mohammed. 
 
GENERAL INDEX. 477 
 
 Noor, 86, a title of Mohammed. 
 
 Noo-Rooz, 182, the Persian New Year — Gabriel visits Mohammed on that day. 
 
 Nuk'rah, 239, a place. 
 
 Ofiod, 164, 251, a mountain — Mohammed defeated there. 
 Omar-bin-ul-Khit'ab, 163, 262, 264, proposes to surrender Mohammed to the 
 
 Koraysh ; 345, pledges fealty to Sly ; 369, reproved for not leaving Medee- 
 
 nah ; 379, party to the seizure of the khalafat. 
 Os'man, 101, struck by a blind man ; 345, pledges fealty to Sly. 
 Os' man-bin-Af tin 208, flees to Abyssinia; 350, marries Ummkulsoom, a 
 
 daughter of Mohammed. 
 
 Pdd?e'shdh-e-3fem, emperor of Persia; 174, tears Mohammed's letter com- 
 manding him to embrace islam. 
 
 Pdd'e's?mh-e-Frang, emperor of the Frangees (Franks or Europeans) ; 174, 
 honors Mohammed's letter enjoining him to embrace islam. 
 
 Per'veez, 66, made emperor of Persia. 
 
 Rab'ee'a, 355, a son of Haris. 
 
 Rab' ee' a-bin-Maz' dn, alias Satah, 41, a wonderful astrologer; 42, observer 
 
 signs of Mohammed's birth ; 43, goes to Mekkah ; 45, affray on his account ; 
 
 49, starts for Syria. 
 Rab' ee' 3,-ul-akK er, the fourth Mohammedan month. 
 Ra,b'ee'a-ul-ev'vel, the third Mohammedan month. 
 Rd'fa-bin-Md'lik, 221, an Ansaree officer appointed by Mohammed. 
 Rd'hat, 307, a country. 
 Ra'heem, 86, a title of Mohammed. 
 Ra y hem' a' k&F lah, the mercy of God be upon thee ! 8, the response of the Most 
 
 High at Adam's first exclamation. 
 Rah' met-ul-Au' Id' meen, 86, a title of Mohammed. 
 Rafee'S, 256, a place where some Musulmans were slain. 
 Rak'eeb, 362, name of an angel. 
 Ram'a'zdn, 208, the ninth Mohammedan month, often called the blessed 
 
 month of Ramazan, being the month of annual fasting with Mohammedans. 
 Ram'lah, 351, alias Ummhabeebah, a wife of Mohammed. 
 Rd'oof, 86, a title of Mohammed. 
 Ras'ooTutlah, apostle of God; 72, 86, 184, the title assumed by Mohammed, 
 
 and his common address by his followers. 
 Ras'oom, 88, name of Mohammed's sword. 
 Rau, 307, a country. 
 Rd'yah, 359, a place near Ohod. 
 Rayy, 88, name of Mohammed's cup. 
 Ree hd'nah, 266, alias Ma' rah — a Jewess taken by Mohammed at the Benee 
 
 Kareezah ; 353, name of a maid of Mohammed— the daughter of Zayd. 
 Refeb, the seventh Mohammedan month ; 182, in it Mohammed assumes the 
 
 prophetship ; 333, sacred to peace. 
 Riz'vdn, 75, the treasurer of paradise. 
 Ro'hd, 256, a place to which the Koraysh advanced after the battle of Ohod. 
 
478 GENERAL INDEX. 
 
 Ro'kee'ah, 13, a daughter of Hashim ; 350, name of a daughter of Mohammed 
 and wife of Osman. 
 
 Room, the Greek or lower Roman empire ; 277, etc. 
 
 Rooz'beh, 357, the Persian name of Salman. 
 
 Ruh-ul-Ku'dm, the Holy Spirit; 35, 182, said to he a creature superior to Ga- 
 briel or Michael ; 104, account of the Holy Spirit ; 336, his ministrations. 
 
 Ru'kd'nah, 159, 377, a famous wrestler thrown by Mohammed. 
 
 Ru'kSt, 84, 203, a certain portion of a prayer. 
 
 S&'bit-bin-Aflah, 123, story of. 
 Sd' bit-bin-Kays, 144, buys an ass that spoke. 
 Sffdd, 29, a wife of Abdulmutalib, of the tribe of Kalab. 
 Sad-bin- Ab' d' dah, 168, entertains Mohammed and Sly ; 221, an Ansaree officer 
 appointed by Mohammed ; 239, standard bearer of the Ansarees ; 291, at 
 the conquest of Mekkah the standard taken from him by Sly; 379, the 
 Ansarees wish to make him khaleefah. 
 Sad-bin- Ab'u'va' teas, 237, sent by Mohammed on an expedition. 
 Sad-bin-Khas' ee' mah, 221, an Ansaree officer appointed by Mohammed. 
 Sad-bin-Ma&e, 168, becomes a Musulman ; 219, 241, counsels for battle at 
 Badr; and, 251, for marching to Ohod; 261, Mohammed's messenger, or 
 spy ; 265, dooms the Benee Kareezah and dies. 
 Sad-bin-Rab' ee' a, 221, an Ansaree officer appointed by Mohammed. 
 Sa'eed, 355, a son of Abbas. 
 Safee'ah, 53, a daughter of Abdulmutalib ; 81, sent to Khadeejah to ascertain 
 
 her views respecting Mohammed ; 355, name of a daughter of Abbas. 
 Safee'ah, 275, a Jewess reserved for Mohammed at the conquest of Khyber; 
 
 351, daughter of Hy-bin-Akhtab — Mohammed marries her. 
 Safee'nah, 168, wonderful story of. 
 Safrd, 240, a meuzil, or one march from Badr. 
 SafravMnt-Shu'ayb, 372, her contest with Joshua. 
 Saf'van, 236, a vady. , 
 
 Sqfvdn-bin-A'ma'yah, 138, party to an attempt on Mohammed's life ; 239, 
 contributes largely for the Koraysh expedition to Badr ; 296, lends armor 
 to Mohammed. 
 Saf' van-bin- MS tal, 269, finds Auyeshah. 
 Sa'hdb, 88, 369, name of Mohammed's turban. 
 Sa'hdk, 352, his daughter espoused by Mohammed, 
 Sah'ba, 370, name of Mohammed's she-camel. 
 Sa'hib, 136, a chief of jins. 
 
 Sa'hib-ul-Amr, lord of command; 247, etc., a title of the imam Mahdy. 
 Sak'eef, 147, a tribe. 
 
 Sak'ee'nah, 296, surah 9 : 26. (See Sale's Koran, vol. I., p. 378.) 
 Sak'rdn-bin-O'mar, 351, the first husband of Soodah, afterwards married to 
 
 Mohammed. 
 Sdk'y-ul-Ghays, 29, a title of Abdulmutalib. 
 Sdk' y-ul-Hif aj, 29, a title of Abdulmutalib. 
 Sd' lah, 106, his book ; 129, his camel. 
 
 SaVd'kah, 256, a woman who vowed to drink wine in the skull of the Musul- 
 man that slew her two sons at Ohod. 
 
GENERAL INDEX. 479 
 
 Sata'min, 329, a tribe. 
 
 Satee'mah, 359, a woman who purchased Salman. 
 
 Set eem-bin-Kays, 86, an author. 
 
 Sateet-bin-Am'er, 277, a messenger of Mohammed. 
 
 Sat et, 352, his daughter espoused by Mohammed. 
 
 Sat man-e-Far' see, 259, counsels an entrenchment ; 356, one of Mohammed's 
 peculiar friends ; 357, his story ; 366, his death. 
 
 Sat may, 13, her character; 18, married to Hashim — gives birth to Abdulmu- 
 talib ; 24, allows him to be carried to Mekkah. 
 
 Sa' lu' see' ah, 305, a Christian tribe or sect. 
 
 Sa'md, 86, a title of Mohammed. 
 
 Sa'ma'vah, 35, a vady. 
 
 Sd'rah, 323, the wife of Sayyid. 
 
 Sa'sah, 13, a daughter of Hashim. 
 
 Sa'tah, alias Rabeea-bin-Mazan, 41, a wonderful astrologer; 43, goes to Mek- 
 kah ; 45, predicts the birth of Mohammed and Sly ; 49, goes to Syria. 
 
 Sau, 96, etc., a weight — about seven pounds, according to Richardson. 
 
 Sa'vah, 35, an ancient lake near Kashan. 
 
 Sav'eek, 234, 249, expedition of. 
 
 Sa'wad-bin-K&'rib, 41, visits Mohammed. 
 
 Say'nat-ul-Vict au, 299, a camp of Mohammed. 
 
 Say'yid, 11, 184, a master, prince, lord ; a title conferred on Mohammed and 
 his family. 
 
 Say'yid-ul-Ta'ha, 29, a title of Abdulmutalib. 
 
 See'na, 118, 192, Mount Sinai. 
 
 Sefu, 179, a mountain near Mekkah, often mentioned in connection with 
 Mervah. 
 
 Sefer, the second Mohammedan month.— vady of. 
 
 Sej'a'rah, 230, 830, name of a mesjid. 
 
 Sefndn, 259, a place where Sly halts. 
 
 Sek' eb, 88, name of Mohammed's horse. 
 
 Seriau, 187, a place in Arabia. 
 
 Sem'r&'ee, 29, a wife of Abdulmutalib. 
 
 Sen'yet-ul-Ak'&b, 289, a place. 
 
 Se'rdt, 114, 317, the bridge over hell. 
 
 Ser'een, 277, the sister of Mareeah — married to Hisan-ibn-Wahab. 
 
 Sha'b&n, 98, the eighth Mohammedan month. 
 
 Shah'ba, 88, 370, name of Mohammed's mule. 
 
 Sh&Kee, 94, a Persian copper coin. 
 
 Sha'heed, 86, a title of Mohammed. 
 
 SMhid, 86, a title of Mohammed. 
 
 Shah'iriSh&h, king of kings ; 280, title of the Persian monarchs. 
 
 Sham, Syria ; 61, often mentioned — sometimes for Damascus. 
 
 Sha'reek, 351, a son of one of Mohammed's wives by a former husband. 
 
 Sha' reek-bin-Sim' U, 328, guilty of adultery. 
 
 Shctsa, 13, a daughter of Hashim. 
 
 Shay' bah, 132, an enemy of Mohammed ; 245, slain at Badr. 
 
 Shay'bat-uLHamd, alias Abdulmutalib, 21, born. 
 
 Shaykh, 43, a venerable old man— a chief. 
 
480 GENERAL INDEX. 
 
 Shaykh Mufeed, 297, a traditionizer frequently quoted. 
 
 Shay/eh Ta'ber'see, 236, a traditionizer frequently quoted. 
 
 Shaykh Tod see, 87, a traditionizer frequently quoted. 
 
 Shayr, 164, a mountain. 
 
 Shays, Seth ; 10, born — Adam takes a covenant of him— he marries a Hoo- 
 ree; 317, his book. 
 
 ShayH&n, Satan; 15,36, troubled at Mohammed's birth; 37, chained forty 
 days — often mentioned. 
 
 Shd'zdn-bin-Jib'ra'eel, 38, 53, an author. 
 
 Shee'ahs, 34, 190, the Persian sect — often mentioned. 
 
 Shee'rdz,S5T, a city of Persia. 
 
 Shee'ru'yah, 281, a son of Kesry or Khosroo, emperor of Persia; 282, slayi 
 his father and usurps the crown. 
 
 Shems, 86, a title of Mohammed. 
 
 Sher' bet, 304, a beverage made of water, sugar, and fruits, or acids. 
 
 She'sd, 136, a chief of jins. 
 
 She'v&l, 208, the tenth Mohammedan month. 
 
 Shim'oon, 62, his book. 
 
 Shim' oon-bin-Ham* on ul-Se'fd, 313, his book. 
 
 Shim' oon-bin-Yo' hart d, 307, the apostle Simon Peter: the above three are 
 probably identical. 
 
 Shin'ya, 352, espoused by Mohammed. 
 
 Shir'jeel-bin-Am' er, 282, slays a messenger of Mohammed. 
 
 Shu'ayb, Moses' father-in-law; 106, his book. 
 
 Shu'jau-bin-WcC hab, 277, a messenger of Mohammed. 
 
 Sid'ret-ul-Mun'ta'hd, 190, a celestial tree; 207, its size. 
 
 Sir'dfmin'eer, 86, a title of Mohammed. 
 
 Soo'dah, 216, espoused by Mohammed. 
 
 Soar, 164, a mountain near Mekkah ; 226, Mohammed flees to a cave in it. 
 
 Soo'ydt, 101, story of. 
 
 Su'au, 294, an idol broken by order of Mohammed. 
 
 Slifayn, 272, treaty of. 
 
 Su' hayb, 229, compelled to blaspheme Mohammed. 
 
 Siihayl-bin-Am'er,2i7, sees angelic warriors at Badr; 271, a Koraysh com- 
 missioner. 
 
 Sfflay'mdn, Solomon ; 135, his throne. 
 
 Siimd'yah, 189, the mother of Amer-bin-Yasir — she is martyred. 
 
 Surtnees, the great Mohammedan sect often mentioned; 207, they are cast 
 into hell. 
 
 Su'ree'i, Syria ; 308, people of. 
 
 Su'ra,'kd-bin-Ma'lik, 245. 
 
 Tbtiook, 173, 234, 299, expedition of. 
 
 Tdb'tdb, 86, a title of Mohammed. 
 
 Td'eef, 138, a town in the vicinity of Mekkah, which it supplies with fruit, 
 
 &c. ; 177, visited by Mohammed with ill success. 
 Td'ghoot, 265, an idol. 
 Ta'hd'rnah, 43, a country. 
 Td'her, 350, Abdullah, a son of Mohammed. 
 
GENERAL INDEX. 481 
 
 TaKmee'ah, 369, one of Mohammed's turbans. 
 
 TdVee'ah, 96, religious dissimulation; 152, 155, enjoined by Mohammed. 
 
 Tat hah, 154, an associate of Abubekr and Omar. 
 
 Tathah-bin-Ab'tftathah, 252, the Koraysh standard-bearer and champion at 
 
 Badr — slain by Sly. 
 TSUb, 355, a son of Abutalib. * 
 
 Td'loot, king Saul; 238, his victory over Jaloot or Goliath. 
 Ta'mdm, 355, a son of Abbas. 
 Ta'moo'sd, 3f, the monstrous fish. 
 Ta'na'eem, 272, a place. 
 
 TayHm, 71, the tribe of Khadeejah's second husband. 
 Tay'yib, 350, a title of Abdullah, Mohammed's son. 
 Teen, 86, a title of Mohammed. 
 Tek'beer, 201, a repetition of Allah ahbar. 
 TeKnd, 49, at the instigation of Zarka. attempts to assassinate the mother of 
 
 Mohammed — confesses and dies. 
 Tes'neem, 92, 321, a fountain of paradise. 
 To'm&n, 162, a gold coin. 
 
 Too'bd, 92, a tree of paradise; 197, its size; 207, 321, account of. 
 Tu'fayl-bin-ul-Hd'ris, 352, brother of Abaydah-bin-Haris. 
 ToWdt, 14, 131, the Pentateuch, often mentioned. 
 
 Vle'mds, 34, 278, learned and religious men. 
 
 Vle'mds of the Im'dm'ate, 34, Sheeah doctors. 
 
 Umrri arri een, 296, the mother of a man slain at Hunayn. 
 
 Vmm'ha'beeb, 355, a daughter of Abbas. 
 
 Umm'ha'bee'bah, 289, wife of Mohammed and daughter of Abusfifeean; 351, 
 
 her proper name Ramlah. 
 Umm'haKeem, 293, makes an inquiry of Mohammed. 
 Umm'hd'ny, 191, a sister of Sly ; 355, her proper name Fakhtah. 
 Vmnijdmeel, 355, a wife of Abulaheb. 
 Umrrikul soom, 350, a daughter of Mohammed. 
 Umm'saTmah, 2, 95, a favorite wife of Mohammed ; 272, her advice to him ; 
 
 351, her proper name Hind, the daughter of Abyamayah. 
 Vmni 'shd 'ree/c, alias Khodah, 351, a wife of Mohammed. 
 
 Umm-ul-Fazl, 247, wife of Abbas — gives Abulaheb a fatal blow ; 176, called, 
 
 probably by mistake, a daughter of Abbas. 
 Umm-ul-Ko'rd, 86, a title of Mekkah. 
 Vm'my, 86, a title of Mohammed. 
 
 Um'rah, 214, a festival held at Mekkah ; 331, merged in the hej. 
 XIrrirah, 252, a daughter of Alkemah — raises the Koraysh banner at Ohod; 
 
 352, name of a woman married and divorced by Mohammed. 
 Uz'zy, 63, a Koraysh idol often mentioned with Lat. 
 
 VSdy, 35, 284, a vale, often with a stream or a winter torrent. 
 Vah'shy,, 253, slays Hamzah at Ohod. 
 Vd'kid-bin-ffld'ul'lah, 237, slays a man at Nakhlah. 
 VaFeed, 245, a son of Atabah — slain at Badr. 
 32 
 
482 GENERAL INDEX. 
 
 Vol eed-bin-Mu'ghy' rah, 109, a learned and eloquent man — desired to surpass 
 
 the Koran ; 233, dies. 
 Vas'ee, 106, a lieutenant or successor of a prophet. 
 Vas'ek, 96, 257, a weight, a horse load. 
 Vash' ek-bin-Bd' he' lah, 41, an astrologer of Yemen. 
 Vir kah-bin-No'fal, 59, finds Mohammed in a desert; 71, name of an uncle of 
 
 Viz'eer, 206, a prime minister. 
 VSkoof, 332, standing-place at Arafat. 
 
 Wei ay, see Vddy. 
 
 Wa'hab, 29, a father-in-law of Abdulmutalib. 
 
 Wd 'hob-bin- Abddmin'df, 31, gives notice of Abdullah's danger — sends to 
 
 offer him his daughter Aminah, who is espoused by him. 
 Wallah, 81, 133, 150, an oath. 
 
 Yd' bis, 284, a vady ; 285, its clans routed by Sly. 
 
 Yfffoor, 88, name of Mohammed's donkey ; 277, sent as a present to him by 
 
 Makukas. 
 Yah yd, John the Baptist; 136, wept, although he had not sinned; 195, seen 
 
 by Mohammed in the second heaven. 
 Yd'jooj and Md'jooj, Gog and Magog ; 180, restrained by a wall. 
 Yitkoob, Jacob ; 4, Joseph restored to him ; 130, father of the tribes. 
 Yd leel, 262, a place. 
 
 Yd'ser, 229, a Musulman — he is martyred. 
 Ya-Sin, or Y. S., 86, a title of Mohammed. 
 Ye' hood and Ye' hood ee, Jew or Jewish, often mentioned. 
 Ye'hood'ees, Jews ; 15, 31, a party of them attempt to kill Abdullah. 
 Ye'md'mah, 309, an Arabian town. 
 Ye' men, 38, seen from Mekkah at Mohammed's birth. 
 Yen' yet, 236, name of a district in Arabia. 
 Yez'eed, a Sunnee khaleefah; 204, causes the imam Husayn and his family to 
 
 be slain. 
 Yez'eeA-binS.bcfu'mdddn, 321, a ulema of Hazramoot. 
 Yoo'nds, the prophet Jonah, 324. 
 
 Yoo'sha, Joshua ; 105, Moses' successor ; 372, his contest with Moses' widow. 
 Yoo'suf, Joseph ; 93, his interview with Zuleekha —he marries her ; 195, seen 
 
 by Mohammed in the third heaven ; 356, Moses ordered to carry away bis 
 
 bones. 
 
 Zab'oor, the Psalms of David, 131, etc. 
 
 Zagh' at-ul-Muh' sin, 323, a son of Sayyid. 
 
 Zdfe'rah, 313, a book. 
 
 Za'makh'sha'ry, 325, a Sunnee author. 
 
 Zar'dr, 29, a son of Abdulmutalib ; 264, his combat with Omar ; 354, an uncle 
 
 of Mohammed. 
 Zar'M, 42, queen of Yemen ; 46, goes to Mekkah ; 48, attempts to procure 
 
 the assassination of Mohammed's mother ; 49, flees from Mekkah. 
 Zdt-ul-Faz'ool, 88, 369, name of Mohammed's coat of mail. 
 
GENEKAL INDEX. 483 
 
 Zat-ul-Rak'au, 234, expedition of. 
 
 Z&t-ul-Sat&'sil, 285, expedition of. 
 
 Zay'bdn, 76, a vady in Syria. 
 
 Zayd, 199, a son of the imam Zayn-ul-Aubideen — his inquiry of his father. 
 
 Zayd-bin-Hu'ris'ah, 197, Mohammed sees his celestial nymph bathing in a 
 
 river of paradise ; 236, made governor of Medeenah ; 282, commands at the 
 
 battle of Motah and is slain ; 354, story of him and his wife. 
 Zayd-bin-Sabit, 147, at Mohammed's order summons two trees together for a 
 
 certain purpose. 
 Zayd-trin-Su'h&n-bin-Ad'y, 181, Mohammed tells him one of his members will 
 
 go to paradise before him. 
 Zay'nab, 351, a daughter of Amees and wife of Mohammed. 
 Zay'nab, 270, 352, daughter of Hajish and wife of Mohammed — previously 
 
 the wife of Zayd-bin-Harisah. 
 Zay'nab, 351, daughter of Khazeemah and wife of Mohammed. 
 Zay'nab, 350, a daughter of Mohammed — married to Aboolaus. 
 Zay'nab, 276, a niece of Marhab, champion of Khyber — poisons Mohammed. 
 Zayn-ul-Au'bi' deen, 203, the fourth imam. 
 Zeb'auh, 97, married to Mikdad. 
 Zee'hej'ah, or ZeeVhefah, or Zee' hef et-ul-Har' am, the twelfth Mohammedan 
 
 month ; 333, a sacred month. 
 Zee-Imr, 234, expedition of. 
 
 ZeetkSdah, the eleventh Mohammedan month; 333, declared sacred. 
 Zeetkhal 'ee'fah, 330, a place. 
 Zeetke'lau, 281, prince of Himyar in Arabia. 
 Zeel'mer'v&h, 273, a place. 
 Zee'zu'vA, 228, place of rendezvous of Sly and others previous to their flight 
 
 to Medeenah. 
 Zem'zem, 27, the celebrated well at Mekkah, reexcavated by Abdulmutalib. 
 Zem'zem-bin-Zm'er, 239, * messenger of Abusufeean— his entrance into 
 
 Mekkah. 
 Zer'ah, 165, a tribe warned by a calf to send to Mohammed. 
 Zek'e'ree'a, Zechariah; 92, the Virgin Mary's guardian. 
 Zib'yan, 352, his daughter espoused by Mohammed. 
 Zik'&t, 238, a species of tithes. 
 Zik'vdn-bin-Zbd'e'kays, 218, becomes a Musulman. 
 Zim'ah, 216, 350, father of Soodah, a wife of Mohammed. 
 Zin'kees, or negroes ; 268, account of some jins resembling them. 
 Zo'bayr, 29, a son of Abdulmutalib ; 204, triumphs in a combat at Ohod ; 354, 
 
 an uncle of Mohammed. 
 ZootfS Mr, 88, name of Mohammed's sword; 253, given to Aly at Ohod; 
 
 255, story of. 
 Zoolja'been, 369, name of Mohammed's helmet. 
 Zool'kar'nayn, Alexander the Great; 180, his people and character. 
 Zu'ldklta, 93, her interview with Joseph. 
 Zum'rah, 56, Haleemah's eldest son.