The Faith of Islam. Edward Sell

and the "Hidden."

      This division is referred to in the following passage of the Qurán. "He it is who hath sent down to thee the book. Some of its signs are of themselves perspicuous; these are the basis (literally "mother") of the book, and others are figurative. But they whose hearts are given to err follow its figures, craving discord, craving an interpretation; yet none know its interpretation, but God.^[51] And the stable in knowledge say: 'We believe in it, it is all from God.'" (Súra iii. 3).

      This has given rise to the division of the whole book into literal and allegorical statements. In order to explain these correctly the commentator must know (1) the reason why, (2) the place where, (3) the time when, the particular passage he is expounding was revealed; he must know whether it abrogates or is abrogated, whether it is in its proper order and place or not; whether it contains its meaning within itself or needs the light which the context throws upon it; he must know all the Traditions which bear upon it, and the authority for each such Tradition. This effectually confines the order of commentators in the strict sense of the word to the Companions, and supplies the reason why commentators since then simply reproduce their opinions.^[52] But to return from this digression. Sentences are Záhir—"Obvious," or Khafí—"Hidden." Obvious sentences are divided into four classes.

      I. (1). Záhir, or obvious, the meaning of which is so clear that he who hears it at once understands its meaning without seeking for any explanation. This kind of sentence may be abrogated. Unless abrogated, action in accordance with it is to be considered as the express command of God. All penal laws and the rules regulating the substitution of one religious act for another, e.g. almsgiving instead of fasting, must be based on this, the clearest of the obvious sentences.

      (2). Nass, a word commonly used for a text of the Qurán, but in its technical meaning here expressing what is meant by a sentence, the meaning of which is made clear by some word which occurs in it. The following sentence illustrates both Záhir and Nass: "Take in marriage of such other women as please you, two, three, four." This sentence is Záhir, because marriage is here declared lawful; it is Nass, because the words "one, two, three, four," which occur in the sentence, show the unlawfulness of having more than four wives.

      (3). Mufassir, or explained. This is a sentence which needs some word in it to explain it and make it clear. Thus: "And the angels prostrated themselves, all of them with one accord, save Iblis (Satan)." Here the words "save Iblis," show that he did not prostrate himself. This kind of sentence may be abrogated.

      (4). Mukham, or perspicuous. This is a sentence as to the meaning of which there can be no doubt, and which cannot be controverted, thus: "God knoweth all things." This kind of sentence cannot be abrogated. To act on such sentences without departing from the literal sense is the highest degree of obedience to God's command.

      The difference between these sentences is seen when there is a real or apparent contradiction between them. If such should occur, the first must give place to the second, and so on. Thus Mukham cannot be abrogated or changed by any of the preceding, or Mufassir by Nass, &c.

      The other great division of sentences is that of

      II. (1). Khafí or hidden. Such are those sentences in which other persons or things are hidden beneath the plain meaning of a word or expression contained therein, as: "as for a thief, whether male or female, cut ye off their hands in recompense for their doings." (Súra v. 42). The word for thief is "Sáriq," and in this passage it is understood to include highwaymen, pickpockets, plunderers of the dead, &c. These meanings are Khafí or hidden under it.

      (2). Muskhil, or ambiguous, The following is given as an illustration: "And (their attendants) shall go round about them with vessels of silver and goblets. The bottles shall be bottles of silver." The difficulty here is that bottles are not made of silver, but of glass. The commentators say, however, that glass is dull in colour, though it has some lustre, whilst silver is white, and not so bright as glass. Now it may be, that the bottles of Paradise will be like glass bottles as regards their lustre, and like silver as regards their colour. But anyhow, it is very difficult to ascertain the meaning.

      (3.) Mujmal. These are, first, sentences which may have a variety of interpretations, owing to the words in them being capable of several meanings; in that case the meaning which is given to the sentence in the Traditions relating to it should be acted on and accepted. Secondly, the sentence may contain some very rare word, and thus its meaning may be doubtful, as: "Man truly is by creation hasty." (Súra lxx. 19.) In this verse the word "halú'"—hasty—occurs. It is very rarely used, and had it not been for the following words, "when evil toucheth him, he is full of complaint; but when good befalleth him, he becometh niggardly," its meaning would not have been at all easy to understand.

      The following is an illustration of the first kind of Mujmal sentences: "Stand for prayer (salát) and give alms," (zakát.) Both salát and zakát are 'Mushtarik' words. The people, therefore, did not understand this verse, so they applied to Muhammad for an explanation. He explained to them that "salát" might mean the ritual of public prayer, standing to say the words "God is great," or standing to repeat a few verses of the Qurán; or it might mean private prayer. The primitive meaning of "zakát" is growing. The Prophet, however, fixed the meaning here to that of "almsgiving," and said, "Give of your substance one-fortieth part."

      (4.) Mutashábih. These are sentences so difficult that men cannot understand them, a fact referred to in Súra iii. 3. (Ante. p. 49), nor will they do so until the day of resurrection. The Prophet, however, knew their meaning. Such portions are the letters A, L, M; A, L, R; Y, A at the commencement of some of the Súras.^[53] Such expressions also as "God's hand," "The face of God," "God sitteth," &c., come under this category.

      The next point to be considered is the use of words in the Qurán, and here again the same symmetrical division into four classes is found, viz:—

      (1.) Haqíqat, that is, words which are used in their literal meaning, as "rukú'," a prostration, and "salát" in the sense of prayer.

      (2.) Majáz, or words which are used in a figurative sense, as "salát" in the sense of "námáz" a liturgical service.

      (3.) Saríh, or words the meaning of which is quite evident, as, "Thou art divorced," "Thou art free."

      (4.) Kinayáh, or words which, being used in a metaphorical sense, require the aid of the context to make their meaning clear, as: "Thou art separated," which may, as it stands alone, mean "Thou art divorced." This class also includes all pronouns the meaning of which is only to be known from the context, e.g. one day the Prophet not knowing who knocked at his door said, "Who art thou?" The man replied, "It is I." Muhammad answered, "Why dost thou say I, I? Say thy name that I may know who thou art." The pronoun "I" is here 'kinayáh.'

      The most important and most difficult branch of exegesis is "istidlál," or the science of deducing arguments from the Qurán. This too is divided into four sections, as follows:—

      (1.) Ibárat, or the plain sentence. "Mothers, after they are divorced, shall give suck unto their children two full years, and the father shall be obliged to maintain them and clothe them according to that which is reasonable." (Súra ii. 233.) From this verse two deductions are made. First, from the fact that the word "them" is in the feminine plural, it must refer to the mothers and not to the children; secondly, as the duty of supporting the mother is incumbent on the father, it shows that the relationship of the child is closer with the father than with the mother. Penal laws may be based on a deduction of this kind.

      (2.) Ishárat, that is, a sign or hint which may be given from the order in which the words are placed.

      (3.) Dalálat, or the argument which may be deduced from the use of some special word in the verse, as: "say not to your parents, "Fie" (Arabic "uff") (Súra xvii. 23). From the use of the word "uff," it is argued that children may not beat or abuse their parents. Penal laws may be based on "dalálat," thus: "Their aim will be to abet disorder on the earth; but God