had recounted to the doctor what were the divine and traditional orders
anent Ghusl or total ablution, quoth he, "Thou hast replied aright: now
tell me what are the occasions for Tayammum, or making the ablution
with sand and dust; and what are the ordinances thereof, divine and
human?" "The reasons are seven, viz.: want of water; fear lest water
lack; need thereto; going astray on a march; sickness; having broken
bones in splints and having open wounds.[FN#311] As for its ordinances,
the divine number four, viz., intent, dust, clapping it to the face and
clapping it upon the hands; and the human number two, nomination and
preferring the right before the left hand." Q "What are the conditions,
the pillars or essentials, and the traditional statutes of prayer?"
"The conditions are five: (1) purification of the members; (2) covering
of the privy parts; (3) observing the proper hours, either of certainty
or to the best of one's belief; (4) fronting the Kiblah; and (5)
standing on a clean place. The pillars or essentials number twelve: (1)
intent; (2) the Takbνr or magnification of prohibition; (3) standing
when able to stand[FN#312]; (4) repeating the Fatihah or opening
chapter of the Koran and saying, 'In the name of Allah, the
Compassionating, the Compassionate!' with a verse thereof according to
the canon of the Imam Al-Shafi'i; (5) bowing the body and keeping it
bowed; (6) returning to the upright posture and so remaining for the
time requisite; (7) prostration and permanence therein; (8) sitting
between two prostrations and permanence therein; (9) repeating the
latter profession of the Faith and sitting up therefor; (10) invoking
benediction on the Prophet (whom Allah bless and preserve!) (11) the
first Salutation,[FN#313] and (12) the intent of making an end of
prayer expressed in words. But the traditional statutes are the call to
prayer; the standing posture; raising the hands (to either side of the
face) whilst pronouncing the prohibition; uttering the magnification
before reciting the Fatihah; seeking refuge with Allah[FN#314]; saying,
'Amen'; repeating the chapter of the Koran after the Fatihah, repeating
the magnifications during change of posture; saying, 'May Allah hear
him who praiseth Him! and O our Lord, to Thee be the praise!'; praying
aloud in the proper place[FN#315] and praying under the breath prayers
so prescribed; the first profession of unity and sitting up thereto;
blessing the Prophet therein; blessing his family in the latter
profession and the second Salutation." Q "On what is the Zakαt or
obligatory poor-rate taxable?" "On gold and silver and camels and oxen
and sheep and wheat and barley and holcus and millet and beans and
vetches and rice and raisins and dates." Q "What is the Zakαt or
poor-rate on gold?" "Below twenty miskals or dinars, nothing; but on
that amount half a dinar for every score and so on
proportionally.[FN#316]" Q "On silver?" "Under two hundred dirhams
nothing, then five dirhams on every two hundred and so forth." Q "On
camels?" "For every five, an ewe, or for every twenty-five a pregnant
camel." Q "On sheep?" "An ewe for every forty head," Q "What are the
ordinances of the Ramazan Fast?" "The Koranic are intent; abstinence
from eating, drinking and carnal copulation, and the stoppage of
vomiting. It is incumbent on all who submit to the Law, save women in
their courses and forty days after childbirth; and it becomes
obligatory on sight of the new moon or on news of its appearance,
brought by a trustworthy person and commending itself as truth to the
hearer's heart; and among its requisites is that the intent be
pronounced at nightfall. The traditional ordinances of fasting are,
hastening to break the fast at sundown; deferring the fore-dawn
meal,[FN#317] and abstaining from speech, save for good works and for
calling on the name of Allah and reciting the Koran." Q "What things
vitiate not the fast?" "The use of unguents and eye-powders and the
dust of the road and the undesigned swallowing of saliva and the
emission of seed in nocturnal pollution or at the sight of a strange
woman and blooding and cupping; none of these things vitiates the
fast." Q "What are the prayers of the two great annual Festivals?" "Two
one-bow prayers, which be a traditional ordinance, without call to
prayer or standing up to pronounce the call;[FN#318] but let the Moslem
say, 'Prayer is a collector of all folk!'[FN#319] and pronounce 'Allaho
Akbar' seven times in the first prayer, besides the Takbir of
prohibition; and, in the second, five times, besides the magnification
of rising up (according to the doctrine of the Imam Al-Shafi'i, on whom
Allah have mercy!) and make the profession of the Faith."—And Shahrazad
perceived the dawn of day and ceased to say her permitted say.
When it was the Four Hundred and Forty-second Night,
She said, It hath reached me, O auspicious King, that when the damsel
had answered the doctor anent the Festival-prayers, quoth he, "Thou
hast replied aright: now tell me what are the prayers prescribed on the
occasion of an eclipse of the sun or moon?" "Two one-bow prayers
without call to prayer or standing thereto by the worshipper, who shall
make in each two-bow prayer double standing up and double inclinations
and two-fold prostrations, then sit and testify and salute." Q "What is
the ritual of prayer for rain?" "Two one-bow prayers without call to
prayer or standing thereto; then shall the Moslem make the profession
and salute. Moreover the Imam shall deliver an exhortation and ask
pardon of Allah, in place of the magnification, as in the two sermons
of the Festivals and turn his mantle upper edge downwards and pray and
supplicate." Q "What are the Witr, the additional or occasional
prayers?" "The least is a one-bow prayer and the most eleven." Q "What
is the forenoon prayer?" "At least, two one-bow prayers and at most,
twelve." Q "What hast thou to say of the I'itikαf or retreat[FN#320]?"
"It is a matter of traditional ordinance." Q "What are its conditions?"
"(1) intent; (2) not leaving the mosque save of necessity; (3) not
having to do with a woman; (4) fasting; and (5) abstaining from
speech." Q "Under what conditions is the Hajj or Pilgrimage[FN#321]
obligatory?" "Manhood, and understanding and being a Moslem and
practicability; in which case it is obligatory on all, once before
death." Q "What are the Koranic statutes of the Pilgrimage?" "(1) The
Ihrαm or pilgrim's habit; (2) the standing at Arafat; (3)
circumambulating the Ka'abah; (4) running between Safα and
Marwah[FN#322]; and (5) shaving or clipping the hair." Q "What are the
Koranic statutes of the 'Umrah[FN#323] or lesser pilgrimage?" "Assuming
the pilgrim's habit and compassing and running." Q "What are the
Koranic ordinances of the assumption of the pilgrim's habit?"[FN#324]
"Doffing sewn garments, forswearing perfume and ceasing to shave the
head or pare the nails, and avoiding the killing of game, and eschewing
carnal copulation." Q "What are the traditional statutes of the
pilgrimage?" "(1) The crying out 'Labbay'ka, Adsum, Here am I, O our
Lord, here am I!'[FN#325]4 (2) the Ka'abah-circuitings[FN#326] of
arrival and departure; (3) the passing the night at the Mosque of
Muzdalifah and in the valley of Mina, and (4) the lapidation.[FN#327]"
Q "What is the Jihαd or Holy War and its essentials?" "Its essentials
are: (1) the descent of the Infidels upon us; (2) the presence of the
Imam; (3) a state of preparation; and (4) firmness in meeting the foe.
Its traditional ordinance is incital to battle, in that the Most High
hath said, 'O thou my Prophet, incite the faithful to fight!'[FN#328]"
Q "What are the ordinances of buying and selling?" "The Koranic are:
(1) offer and acceptance and (2) if the thing sold be a white slave, by
whom one profiteth, all possible endeavour to convert him to Al-Islam;
and (3) to abstain from usury; the traditional are: making void[FN#329]
and option before not after separating, according to his saying (whom
Allah bless and preserve!), 'The parties to a sale shall have the
option of cancelling or altering terms whilst they are yet
unseparated.'", Q "What is it forbidden to sell for what?" "On this
point I mind me of an authentic tradition, reported by Nαf'i[FN#330] of
the Apostle of Allah, that he forbade the barter of dried dates for
fresh and fresh figs for dry and jerked for fresh meat and cream for
clarified butter; in fine, all eatables of one and the same kind, it is
unlawful to buy or barter some for other some.[FN#331]" Now when the
doctor of law heard her words and knew that she was wit-keen,
penetrative, ingenious and learned in jurisprudence and the Traditions
and the interpretation of the Koran and what not else, he said in his
mind, "Needs must I manoeuvre with her, that I may overcome her in the
assembly of the Commander of the Faithful." So he said to her, "O
damsel, what is the lexicographical meaning of Wuzu?" And she answered,
"Philologically it signifieth cleanliness and freedom from impurities."
Q "And of Salαt or prayer?" "An invocation of good" Q "And of Ghusl?"
"Purification." Q "And of Saum or fasting?" "Abstention." Q "And of
Zakαt?" "Increase. Q "And of Hajj or pilgrimage?" "Visitation." Q "And
of Jihαd?" "Repelling." With this the doctor's arguments were cut
off,—And Shahrazad perceived the dawn of day and ceased saying her
permitted say.
When it was the Four Hundred and Forty-third Night,
She said, It hath reached me, O auspicious King, that when the doctor's
arguments were cut off, he rose to his feet and said, "Bear witness
against me, O Commander of the Faithful, that this damsel is more
learned in the Law than I am." Quoth she, "I will ask thee somewhat,
which do thou answer me speedily, an thou be indeed a learned man."
Quoth he, "Say on;" and she said, "What are the arrows of the Faith?"
Answered he, "They number ten: (1) Testification, that is, religion;
(2) Prayer, that is, the covenant; (3) Alms, that is, purification; (4)
Fasting, that is, defensive armour; (5) Pilgrimage, that is, the Law;
(6) Fighting for the Faith, that is, a general duty; (7) Bidding to
beneficence and (8) Forbidding from frowardness, both of which are a
man's honour; (9) Commune,[FN#332] that is, sociableness of the
Faithful; and (10) Seeking knowledge, that is, the praiseworthy path."
She rejoined, "Thou hast replied aright and now remaineth but one
question, 'What be the roots or fundamentals of Al-Islam?'" He said
"They are four: sincerity of belief, truth of intent, observance of the
lawful limit and keeping the covenant." Then said she, "I have one more
question to ask thee, which if thou answer, it is well; else, I will
take thy clothes." Quoth he, "Speak, O damsel;" and she said, "What are
the branches or superstructure of Al-Islam?" But he was silent awhile
and made no reply: so she cried "Doff thy clothes and I will expound
them to thee." Quoth the Caliph "Expound them, and I will make him put
off his clothes for thee." She said, "There are two-and-twenty
branches: (1) holding fast to the Book of Allah the Most Highest; (2)
taking example by His Apostle (whom Allah bless and preserve!); (3)
abstaining from evil doing; (4) eating what is lawful and (5) avoiding
what is unlawful; (6) restitution of things wrongfully taken; (7)
repentance; (8) knowledge of the Law; (9) love of the Friend,[FN#333]
(10) and of the followers of the true Revelation; (11) belief in the
apostles of Al-Islam; (12) fear of apostacy; (13) preparation for
departing this life; (14) force of conviction; (15) mercy on all
possible occasions; (16) strength in time of weakness; (17) patience
under trials; (18) knowledge of Allah Almighty and (19) of what His
Prophet hath made known to us; (20) thwarting Iblis the accursed; (21)
striving earnestly against the lusts of the soul and warring them down,
and (22) devotion to the one God." Now when the Commander of the
Faithful heard her words, he bade the professor put off his clothes and
hooded turband; and so did that doctor and went forth, beaten and
confounded, from the Caliph's presence. Thereupon another man stood up
and said to her, "O damsel, hear a few questions from me." Quoth she,
"Say on;' and he asked, "What are the conditions of purchase by
advance?" whereto she answered, "That the price be fixed, the kind be
fixed and the period of delivery be fixed and known." Q "What are the
Koranic and the traditional canons of eating?" "The confession that
Allah Almighty provideth the eater and giveth him meat and drink, with
thanksgiving to Him therefor." Q "What is thanksgiving?" "The use by
the creature of that which the Creator vouchsafeth to him, according as
it was created for the creature." Q "What are the traditional canons of
eating?" "The Bismillah[FN#334] and washing both hands; sitting on the
left of the hind part; eating with three fingers, and eating of that
which hath been duly masticated.[FN#335]" Q "What are good manners in
eating?" "Taking small mouthfuls and looking little at one's
table-companion."—And Shahrazad perceived the dawn of day and ceased to
say her permitted say.
When it was the Four Hundred and Forty-fourth Night,
She said, It hath reached me, O auspicious King, that when the damsel
had answered concerning good manners in eating, the doctor who was
trying her, rejoined, "Thou hast replied aright. Now tell me what are
the stays of the heart and their supports?"[FN#336] "The stays and
supports both number three: (1) holding fast to the Faith, the support
whereof is the shunning of infidelity; (2) holding fast to the
Traditional Law, and its support the shunning of innovation; and (3)
holding fast to obedience, and its support the shunning of
disobedience." Q "What are the conditions of Wuzu?" "(1) being a
Moslem; (2) discernment of good and evil; (3) purity of the water, and
(4) absence of material or religious impediments." Q "What is belief?"
"It is divided into nine parts: (1) belief in the One worshipped; (2)
belief in the condition of slavery of the worshipper; (3) belief in the
personality of the Deity; (4) belief in the Two Handfuls;[FN#337] (5)
belief in Providence which allotteth to man his lot; (6) belief in the
Abrogating and (7) in the Abrogated; (8) belief in Allah, His angels
and apostles; and (9) in fore-ordained Fate, general and individual,
its good and ill, its sweet and bitter." Q "What three things do away
other three?" "It is told of Sufyαn al-Saurν[FN#338] that he said,
'Three things do away with other three. Making light of the pious doth
away the future life; making light of Kings doth away this life; and,
making light of expenditure doth away wealth.'" Q "What are the keys of
the heavens, and how many gates have they.?" "Quoth Almighty Allah,
'And the heaven shall be opened and be full of portals;'[FN#339] and
quoth he whom Allah bless and preserve!, 'None knoweth the number of
the gates of heavens, save He who created the heavens, and there is no
son of Adam but hath two gates allotted to him in the heavens, one
whereby his daily bread descendeth and another wherethrough his works
ascend. The first gate is not closed, save when his term of life cometh
to an end, nor the gate of works, good and evil, till his soul ascend
for judgment.'" Q "Tell me of a thing and a half thing and a no-thing."
"The thing is the Moslem; the half thing the hypocrite,[FN#340] and the
no-thing the miscreant." Q "Tell me of various kinds of hearts." "There
is the whole heart, the sick heart, the contrite heart, the vowed heart
and the enlightened heart. Now the whole heart is that of Abraham, the
Friend of Allah; the sick heart is that of the Unbeliever in Al-Islam;
the contrite heart is that of the pious who fear the Lord; the vowed
heart is that of our Lord Mohammed (whom Allah bless and keep!) and the
illuminated heart is that of his followers. Furthermore, the hearts of
learned Olema are of three kinds, the heart which is in love with this
world; the heart which loveth the next world, and the heart which
loveth its Lord; and it is said that hearts are three, the suspended,
that of the infidel; the non-existent, that of the hypocrite; and the
constant, that of the True-believer. Moreover, it is said that the firm
heart is of three kinds, viz., the heart dilated with light and faith,
the heart wounded with fear of estrangement, and the heart which
feareth to be forsaken of its Supreme Friend."—And Shahrazad perceived
the dawn of day and ceased saying her permitted say.
When it was the Four Hundred and Forty-fifth Night,
She said, It hath reached me, O auspicious King, that when the second
doctor declared. "Thou hast said well," quoth she to the Caliph, "O
Commander of the Faithful, he hath questioned me, till he is weary, and
now I will ask of him two questions. If he answer them both, it is
well; and if not, I will take his clothes and he shall wend in peace."
Quoth the doctor, "Ask me what thou wilt," and she said, "What sayest
thou religion is?" Answered he, "Religion is confession of Faith with
the tongue and conviction with the heart and correspondent action with
the members. He (upon whom be blessings and peace!) hath said, 'The
believer is not perfect in belief, except he perfect himself in five
qualities, namely: trust in Allah,[FN#341] committal of his affair to
Allah, submission to the commands of Allah, acquiescence in the decrees
of Allah; and that all he doth be done for sake of Allah; so is he of
those who are acceptable to the Deity, and who give to Him and withhold
for Him; and such man is perfect in belief.'" Then said she, "What is
the Divine ordinance of ordinances and the ordinance which is the
initiator of all ordinances and that of which all others stand in need
and that which comprehendeth all others; and what is the traditional
ordinance that entereth into the Koranic, and the prophetic practice
whereby the Divine is completed?" But he was silent and made no reply;
whereupon the Caliph bade her expound and ordered him to doff his
clothes and give them to her. Said she, "O doctor, the Koranic
ordinance of ordinances is the knowledge of Allah Almighty; that, which
is the initiative of all others, is the testifying there is no god but
the God and Mohammed is the Apostle of God; that, of which all others
have need, is the Wuzu-ablution; that, which compriseth all others, is
the Ghusl-ablution from defilement[FN#342]; the Traditional ordinance
that entereth into the Koranic, is the separation of the fingers and
the thick beard;[FN#343] and that, wherewith all Koranic ordinances are
completed, is circumcision."[FN#344] Therewith was made manifest the
defeat of the doctor, who rose to his feet and said, "I call Allah to
witness, O Commander of the Faithful, that this damsel is more learned
than I in theology and what pertaineth to the Law." So saying, he put
off his clothes and went away ignominiously worsted. Then she turned to
the rest of the learned men present and said, "O masters, which of you
is the Koranist, the reader and reciter of the Koran, versed in the
seven readings and in syntax and in lexicography?" Thereupon a
professor arose and, seating himself before her, said "Hast thou read
the Book of Almighty Allah and made thyself thoroughly acquainted with
its signs, that is its verses, and its abrogating parts and abrogated
portions, its unequivocal commands and its ambiguous; and the
difference of its revelations, Meccan and Medinan? Dost thou understand
its interpretation and hast thou studied it, according to the various
traditions and origins?" "Yes," answered she; and he said, "What then
is the number of its chapters, how many are the decades and versets,
how many words and how many letters and how many acts of prostration
and how many prophets and how many chapters are Medinan and how many
are Meccan and how many birds are mentioned in it?" Replied she, "O my
lord, its chapters are an hundred and fourteen, whereof seventy were
revealed at Meccah and forty-four at Al-Medinah; and it containeth six
hundred and twenty-one decades; six thousand three hundred and
thirty-six versets;[FN#345] seventy-nine thousand four hundred and
thirty-nine words and three hundred and twenty-three thousand and six
hundred and seventy letters; and to the reader thereof, for every
letter, are given ten benefits. The acts of prostration it compriseth
are fourteen."—And Shahrazad perceived the dawn of day and ceased to
say her permitted say.
When it was the Four Hundred and Forty-sixth Night,