THE KORĀN.
SUCCESSOR OF THE ZEND-AVESTA—AUTHOR OF THE KORĀN—FIRST REVELATIONS—THE
HIGRAH—CONTINUED WARFARE—DEATH OF MOHAMMED—RECENSION OF THE TEXT—
TEACHING OF THE KORĀN—HEAVEN—HELL—PREDESTINATION—POLYGAMY—LITERARY
STYLE OF THE KORĀN.
The Korān or Qur’ān[204] was the immediate successor of the Zend-Avesta
upon Persian soil. When the star and crescent of the Arabian banners
floated in triumph over the land of Īrān, and the altars of the Pārsīs
were stricken down, when the people themselves were either driven from
their native land or humiliated by their conquerors, then the new creed
supplanted the old, and the war-cry of Islām became the watchword of the
new faith.[205] By methods peculiarly their own, the invaders set up the
standard of their prophet, and his law became the law of the land.
The Arabian peninsula extends southward from Babylonia and Syria down to
the Indian Ocean; its eastern coast is washed by the waves of the
Persian Gulf, while the western boundary forms the shore of the Red Sea.
The low lands on these shores lie at the feet of barren ranges of hills,
which lead upward from the coast of the Red Sea to the highlands beyond
them. This rugged frontier was the barrier from whence the desert tribes
had effectually resisted the attacks of the nations who fought around
them for the dominion of the Orient. Persia, Egypt and Rome had each
unsuccessfully tried to penetrate this rocky fortress of Arabia and
conquer its hardy defenders. Although the Arabs were mostly a nomadic
race, whose wealth consisted largely of camels and horses, still their
country contained cities and towns, and of these the most important were
Mecca and Medīna, where the creed of Islām found its early home.
The religion of the Arabs was Sabænism, or the worship of the host of
heaven, but in the time of Mohammed the comparatively simple star-
worship had been greatly corrupted, and countless superstitious rites
and practices had been introduced. The wandering Arabs had peopled the
desert wastes with imaginary beings, and they fancied that every rock
and cavern—every stream in the oasis—and every palm tree had its
presiding genius.
The vast solitudes, with their terrible stillness—the simoon and the
sand column—the breaking of a storm on a distant mountain, and the
change of a dry ravine into a rushing torrent—these and other
surroundings produced a strong effect upon the vivid imaginations of the
children of the desert; and at last their pantheon contained three
hundred and sixty-five idols.
When, therefore, the voice of Mohammed rang out upon the startled air,
with the cry “There is one God, and Mohammed is his prophet,” it came as
an omen of strife and bloodshed. Devotion to his tribe and to his gods
being one of the strongest characteristics of the Arab, innovations were
fought against, with all the fierceness of a vindictive race. A few
followers gathered around the new prophet, and then began that series of
conflicts, which, after years of fraternal strife, resulted in the
triumphant rule of the new creed.
Christianity had long been partially established in Arabia, and some of
the more important tribes had embraced it, but neither Christianity nor
Judaism was generally accepted by these restless sons of the desert; the
logic of the sword, however, is an argument that every man can
appreciate, and Mohammed proved to be a successful military leader,
giving the spoils of war to his followers in this world as well as
promises of reward in the next. Knowing the value of unity of action
among his followers, he never abandoned his designs upon Syria, and thus
the turbulent tribes of the desert found ample scope for their warlike
propensities, while a successful raid was always rewarded with rich
booty. The triumphs of Islām were largely due to the love of exciting
raids, and the desire for the spoils of conquest.
THE AUTHOR OF THE KORĀN.
However fiercely the contest may be waged around the origin of the Zend
Avesta, there is no question among scholars in relation to the
authorship of its successor. The individual portions of the Korān were
not always written down immediately, as Mohammed often repeated them
several times, sometimes forgetting the original statement, and
sometimes changing it; he says, however: “Whatever verse we may annul or
cause thee to forget, we will bring a better one than it or one like
it.”[206] It is seriously questioned among the Arabs whether he could
read or write—one party claiming that he could and the other maintaining
that he could not. On some occasions he certainly employed an
amanuensis, and tradition claims that he would frequently direct in
which sūrah the passage dictated should be placed. The arrangement of
the Korān, however, was left to those who came after him.
The exact date of Mohammed’s birth is uncertain,[207] but he began life
in the shadow of poverty; all that he inherited from his father being
five camels and a slave girl. The boy having lost his mother when he was
only six years old was obliged, in his youth, to attend the sheep and
goats of the Meccans in order to obtain a livelihood, and this position
is still considered by the Bedawīn to be very degrading to any one
except a woman. At the age of twenty-four he married a rich widow, who
was fifteen years his senior, and it is said that this marriage was
eminently a happy one. Three years after her death he married Āyesha,
who was in the habit of saying that she never was jealous of any of his
wives except the first. Six children were born of this marriage, two of
whom were sons, but they died at an early age.
FIRST REVELATIONS.
Mohammed had reached his fortieth year when he claimed to receive the
first revelations. Perhaps they might be considered the natural result
of his mode of life, his habits of thought and especially of his
physical condition. For many years he had suffered from nervous
troubles, and tradition claims that the disease was epilepsy. Medical
men of to-day would, perhaps, be more likely to diagnose the case as one
of the forms of hysteria, which is often accompanied with hallucination,
and also with a certain amount of deception, both voluntary and
otherwise. Persons who were thus afflicted were supposed by the Arab to
be possessed by an evil spirit, and the complaint is made in various
places in the Korān that he was regarded in this light by his own
people. His faithful wife Hadi_g_ah[, however, believed in him from the
first. The earlier chapters of the Korān are full of enthusiasm, and
they indicate that the author at that time believed in the reality of
his revelations. His daughters soon became converts to his teachings,
and they were followed by other relatives and friends. Although his
first converts were mostly women and slaves, he afterward secured the
adhesion of influential chiefs. But the new faith incurred the open
hostility of the great majority of the Meccans, and the position of its
converts became critical. While the more powerful were comparatively
secure, the weaker ones, especially the slaves and women, were severely
persecuted, and in some cases they suffered martyrdom.
The surroundings became so dangerous that Mohammed advised his little
band of followers to seek safety in flight, and they emigrated to the
Christian country of Abyssinia until the colony there numbered about one
hundred souls. The Qurāiś were much annoyed by the escape of the
Muslims, and sent a deputation to the king of Abyssinia demanding the
return of the fugitives. The request was refused, and the failure of
their attempt increased the hostility of the Qurāiś toward those who
still remained in Mecca.
Being left almost alone, and exposed to constant danger, Mohammed
conceived the idea of a compromise. The Qurāiś promised that if he would
recognize the divinity of their three principal idols—Allāt, Al ’Huzzā
and Manāt, they would acknowledge him to be the apostle of Allāh. He,
therefore, recited one day before a public assembly, the following words
from the Korān:[208] “Have ye considered Allāt and Al ’Huzza and Manāt
the other third?” He then added: “They are the two high-soaring cranes,
and verily their intercession may be hoped for.” When, therefore, he
came to the last words of the chapter, “Adore God, then, and worship,”
the Meccans, true to their promise, prostrated themselves to the ground
and worshipped as they were bidden.
A great political victory was thus gained, at the sacrifice, however, of
the very principle that many of his followers had given their lives to
maintain. He keenly felt his own humiliation in the matter, and on the
morrow he hastened to recant from his new position, and condemned his
own cowardice in a manly way, declaring what he undoubtedly believed,
that the words had been put into his mouth by Satan. The recantation
brought upon him redoubled hatred, and at last his whole family were
placed under a ban to such an extent, that they could not join the
Meccan caravans, and being unable to equip one of their own, they lost
their means of livelihood. At last they took refuge, with what few
provisions they could collect, in a ravine in the mountains, being able
to sally forth for food only during the sacred months, when every man’s
person and property were safe. After two years of privation their foes
became tired of the restriction which they had placed upon the clan, and
voluntarily allowed the prisoners to mingle with the rest of the world.
Mohammed, however, again incurred the contempt of the public by adding
another wife to the three he already possessed. It was not the number of
his household that created the Arabian scandal, but the fact that the
new candidate for his favor had been divorced from her husband with this
object in view—having been surrendered by him when he learned that
Mohammed admired her.
The prophet claimed, however, that he had a revelation sanctioning his
conduct in this matter.
THE HI_G_RAH.
Between the inhabitants of Yaṭ[h.]rib and those of Mecca there existed a
strong feeling of animosity, and therefore the former tribe were
inclined to favor the claims of the new prophet. After some careful
negotiations, the leaders espoused his cause, and the persecution of the
Qurāiś then became so violent that the followers of Mohammed at Mecca
fled from the city. At last there were only three members of the new
faith left in the community, and these were Abū Bekr, Alī and Mohammed
himself.
His enemies now held a council of war, and decided that eleven men, each
belonging to one of the most influential families in the city, should
simultaneously attack and murder Mohammed, and by thus dividing the
responsibility, avoid the deserved penalty, as the clan of the prophet
would not be sufficiently powerful to avenge themselves upon so many
families. Mohammed, however, received a warning of their design, and
giving Alī his mantle, ordered him to pretend to be asleep on the couch
usually occupied by himself, and thus divert the attention of his
enemies. In the meantime Mohammed and Abū Bekr escaped from a back
window in the house of the latter, and hid themselves in a cavern of a
mountain more than a mile from Mecca, before their absence was
discovered. A vigorous search was at once instituted, and for three days
they lay concealed, while tradition claims that a spider wove a web
across the mouth of the cave and the pursuers, thinking that no one had
entered it, passed by in their search.
At length they ventured out once more, and succeeded in reaching
Yaṭ[h.]rib in safety. Here they were soon joined by Alī, who had been
allowed to leave after a few hours’ imprisonment. This was the
celebrated Hi_g_rah or “flight,” from which the Mohammedan era is
dated.[209]
As soon as possible after he was established at Medīna, Mohammed built a
mosque and proceeded to institute regular rites. He also appointed
Bilāl, an Abyssinian slave, to call the believers to five daily prayers.
He tried to conciliate the Jews of Medīna by adapting his religion as
far as possible to their own, but when it became evident that they would
never accept him as their prophet, he withdrew his concessions, and
instead of turning his face toward Jerusalem while in prayer, he turned
toward the Kaābah at Mecca.
As soon as he felt sufficiently strong, he began to agitate the idea of
a crusade against the city of his birth, which had compelled him to fly
from her borders, in order to save his life. After some petty raids upon
their property he decided to attack a rich caravan which was returning
from Syria laden with valuable merchandise. The returning Arabians were,
many of them, influential men of Mecca, and they sent a swift messenger
to the city for aid. Their call was responded to by nearly a thousand
men, but although the contest was long and bitter, the Muslims won the
victory; some of Mohammed’s bitterest foes were slain, many prisoners
were captured and rich booty was taken. Of the captives six were
executed by Mohammed’s order, some embraced his views and others were
ransomed by their friends.
This victory[210] gave Mohammed so much military prestige that he lost
no time in following up the advantage thus gained. The Jews were the
first people upon whom his vengeance was visited, and his first victim
amongst them was a woman, who was put to death, and soon afterward a
whole Jewish tribe was attacked, their property confiscated and the
people sent into exile.
CONTINUED WARFARE.
Years of bloodshed followed the early military triumphs of Islāmism, and
the contest between Mecca and Medīna was continued, with varied results,
until a truce of ten years was agreed upon;[211] any of the Meccans who
chose to do so were allowed to join the ranks of Mohammed, by the
conditions of the treaty, while upon the other hand those who preferred
to leave him and espouse the cause of the Meccans were permitted to do
so.
This was a political triumph for Mohammed, as it recognized his position
as an independent chief, and he availed himself of the opportunity thus
given him to reduce the neighboring tribes to submission. He also wrote
letters to the king of Persia, to the Byzantine Emperor and the ruler of
Abyssinia, ordering them to embrace his faith and submit to his rule.
One favorable reply only was received, which came from a governor of
Egypt, and he sent in addition to other presents two female slaves, one
of whom was a Coptic girl, whom Mohammed added to his already numerous
family of wives. The Muslim troops afterward experienced a terrible
defeat on the Syrian frontier,[212] but the prestige of the leader was
soon re-established by new victories and the accession of various
tribes. Two years after the conclusion of the treaty, a tribe which was
under the protection of Mohammed was attacked by a tribe which was an
ally of the Meccans. This was a violation of the compact, and Mohammed
gladly availed himself of the opportunity thus offered him for the
renewal of hostilities. Explanations and apologies were alike useless,
and he prepared for an expedition against Mecca.
On becoming master of the capital of Arabia, his first act was to repair
the Kaābah, or ancient shrine of Arabian worship, and then proclaiming a
general amnesty, the Meccans readily embraced the creed of Islām, and
flocked to his standard, hoping for the rewards which the prophet
promised in Paradise, as well as the rich spoils from the conquered
tribes around them. In his first victories he gave the Meccan chiefs
more than their share of the booty, for the purpose of kindling their
enthusiasm, but in so doing he incurred the displeasure of his old
adherents, and he only appeased their wrath by promising never again to
make his residence at Mecca or to desert their own city.
DEATH OF MOHAMMED.
The ninth year after the flight is called “the year of deputations,” as
it marked the adhesion of numerous tribes to his cause; it was also the
last year in which Mohammed was able to conduct military expeditions in
person. The Arabs, with characteristic fickleness, were not always loyal
to their chief, even during his lifetime. Tribe after tribe raised the
standard of revolt, and required the close attention of the chieftain
during the last years of his life.
He controlled them largely by keeping them occupied with new conquests,
and animated by the constant hope of still greater booty, and this
became the bond of unity, which, perhaps more than anything else, saved
his newly established government from disruption.
At the time of his last pilgrimage to Mecca he stood upon an elevation
and addressed the assembled thousands of his followers, admonishing them
to stand firmly by the faith which he had taught them. Soon afterward
his health failed, but he rallied a little and went to the mosque at
Medīna, where a large congregation had gathered to hear the latest news
from their leader. Mounting the lower steps of the pulpit, he said a few
parting words to the people, and then gave some careful injunctions to
the general whom he had entrusted with the command of an army to Syria;
having finished his admonitions he went to the rooms of his favorite
wife, Āyesha, and here he breathed his last.[213] That his successors
were able military leaders, is abundantly proven by the later story of
Persia and other conquered lands.
RECENSION OF THE TEXT.
At the time of Mohammed’s death, no collected edition of the Korān was
in existence. Many fragments were in possession of his followers, which
had been written down at different times, and upon various materials,
but by far the greater portion was preserved only in the memories of
men, and liable at any moment to be carried away by death. Abū-Bekr, or
Omar, had a collection made during his reign, and he employed a native
of Medīna to collect and arrange the text from the best available
material. This he did, collecting the texts which were written on palm-
leaves, skins, blade-bones, and other material, besides recording what
could be gathered from the memories of men. He then presented the Caliph
with a copy, which was, perhaps very much like the one we now have. It
was compiled without reference to any chronological order, and with very
little regard to the logical connection of the various portions. The
longer chapters were placed at the beginning, and the shorter ones at
the end, without regard to the order in which they were written, and
there were many odd verses inserted, apparently for no other reason,
than because they were in harmony with the rhythm. There were very few
vowel points, and these often make a great difference in the meaning of
words. The wording of many passages which were copied from memory, was
disputed, for the reason that the persons who remembered them did not
agree in their statements.
In the present recension of the text there are comparatively few
different versions recognized, but it is evident that great variations
have existed from the time when the first copy was collected, as even
then the various wordings were hotly contested.
Some twenty years later, the Caliph Othmān appointed a commission,
consisting of Zāid, the original editor, and three men of Mohammed’s own
tribe, to decide more definitely upon the proper text.
When this edition was completed, Othmān sent copies to all the principal
cities in the empire, and his recension has remained the authorized
text, having been adopted by all schools of Mohammedan theologians from
the time of its completion[214] to the present.
No attempt was made in this work to present any chronological
arrangement, although the chapters have prefixed to them the name of the
place where they were supposed to be revealed. Attempts have been made
by both Arabic and European scholars to prepare an intelligible
chronological arrangement, but it will be seen that the work is one of
great difficulty. The most critical effort upon this subject, and the
most successful, has been made by Nöldeke, whose arrangement is the best
which Arabic tradition, combined with European criticism, can furnish.
TEACHING OF THE KORĀN.
The Korān is largely composed of fanciful stories, which have been woven
around the characters and incidents of Biblical narration. There are
however some cardinal points of doctrine which are freely taught, and
the great central creed of Mohammedanism is that “There is no god but
God, and Mohammed is his prophet.”
The confession of this Kelimah, or creed, is the first duty of every
convert, and after this he is required to pray, fast, give alms, and
make pilgrimages. The name of God in Arabic is Allah, being composed of
the article al, “the,” and ilāh, “a god.” It is a very old Semitic word
and is evidently connected with, or derived from the El and Elohīm of
the Hebrews. According to Muslim theology, Allāh is eternal, and
everlasting—comprehending all things, but comprehended of nothing. His
attributes are expressed by ninety-nine epithets which are used in the
Korān, and which in Arabic are single words, and generally participial
forms, but in the translation they are sometimes rendered by verbs as
“He creates” for “He is the creator.”
Besides a belief in God, the Korān requires a belief in angels; it is
claimed that they are pure, without distinction of sex; are created of
fire, and neither eat nor drink. Two angels are appointed for each human
being, and one stands at his right hand, and the other at his left; the
one recording his good deeds, and the other his transgressions of the
law. Munkīr and Nakīr are the two angels who preside at the “examination
of the tomb.” They visit a man in his grave immediately after his
burial, and examine him concerning the soundness of his faith. If he
acknowledge that there is but one God, and that Mohammed is his prophet,
they allow him to rest in peace, otherwise they beat him with iron maces
until he roars so loud that he is heard by all the beings in the
universe, except men and ginns. They then press the earth down upon him,
and leave him to be torn by dragons and serpents until the resurrection.
The ginns (collectively gāhn) represent a class of beings who are
inferior to the angels, but they are also created out of fire, and are
both good and evil. Their abode is Mount Qāf, the mountain of emerald
which, in Persian mythology, surrounds the world.
HEAVEN.
Heaven, according to the Korān and the traditions, consists of seven
divisions, as follows: The Garden of Eternity—The Abode of Peace—The
Abode of Rest—The Garden of Eden—The Garden of Resort—The Garden of
Pleasure—The Garden of the Most High, and The Garden of Paradise. “Who
created seven heavens in stories?... Why, look again! canst thou see a
flaw?... And we have adorned the lower heaven with lamps; and set them
to pelt the devils with: and we have prepared them for the torment of
the blaze.”
“And the fellows of the right hand—what right lucky fellows!
These are they who are brought nigh in gardens of pleasure!
And gold-weft couches, reclining on them!
Around them shall go eternal youths, with goblets and ewers and a cup
of flowing wine; no head-ache shall they feel therefrom, nor shall
their wits be dimmed!
And fruits such as they deem the best;
And flesh of fowls as they desire;
And bright and large-eyed maids like hidden pearls;
And the fellows of the right—what right lucky fellows!
Amid thornless lote trees
And trees with piles of fruit;
And outspread shade,
And water outpoured;
And fruit in abundance, neither bitter nor forbidden;
* * * * * * * * * *
And God will guard them from the evil of that day and will cast on them
brightness and joy;
And their reward for their patience shall be Paradise and silk!
Reclining thereon upon couches, they shall neither see therein the sun
nor piercing cold;
And close down upon them shall be its shadows;
And lowered over them its fruits to cull;
And they shall be served round with vessels of silver and goblets that
are as flagons—
Flagons of silver shall they mete out!...
And there shall go round them eternal boys;
When thou seest them thou wilt think them scattered pearls;
And when thou seest them thou shalt see pleasure and a great estate!
On them shall be garments of green embroidered satin and brocade;
And they shall be adorned with bracelets of silver.”[215]
HELL.
Hell also has seven divisions, which are arranged in the following
order: Gehenna—The Flaming Fire—The Raging Fire that splits everything
to pieces—The Blaze—The Scorching Fire—The Fierce Fire—The Abyss.
“It is thus that we reward sinners; for them is the couch of hell-fire
with an awning above them! Thus do we reward the unjust!...
The fellows of the fire shall call out to the fellows of Paradise,
‘Pour out upon us water, or something God has provided you with.’
They will say ‘God has prohibited them both to those that
misbelieve.’ ...
Faces on that day shall be humble, laboring, toiling—shall broil
upon a burning fire; shall be given to drink from a boiling spring!
No food shall they have save from the foul thorn, which shall not
fatten nor avail against hunger!
And the fellows of the left—what unlucky fellows!
In hot blasts and boiling water;
And a shade of pitchy smoke,
Neither cool nor generous!
Verily, they were affluent ere this, and did persist in mighty crime
and say ‘What, when we die and have become dust and bones, shall we
then indeed be raised?’
Then ye, Oh ye who err! who say it is a lie!
Shall eat of the Zaqqūm tree!
And fill yourselves with it!
And drink thereon of boiling water!
And drink as drinks the thirsty camel.
This is their entertainment on the judgment day!
Whenever a new troop is brought forward to be thrown into hell they
shall hear its brayings as it boils, for it shall well nigh burst
for rage, and the treasures of hell shall come forward and shall ask
them, ‘Did not a warner come to you?’ They shall stay, ‘Yea! a
warner came to us, and we called him a liar,’
And they shall say, ‘Had we but listened or had sense we had not
been among the fellows of the blaze!’”[216]
PREDESTINATION.
The Korān teaches the doctrine of predestination in its most radical
form; every act of every living being having been written down from all
eternity in “the preserved tablet.” This predestination is called taqdīr
“meeting out,” or quismeh, “apportioning.”
It is said in the Korān that “God leads astray whom he will, and guides
whom he will.”[217]
The Arabians were glad to argue that they were not responsible for their
deeds, but every act of theirs being foreordained it was therefore
justified. They were forbidden to turn back in battle, for he who turns
back “save turning to fight or rallying to a troop, brings down upon
himself wrath from God, and his resort is hell, and an ill journey shall
it be.”
They were exonerated from all charge of killing unbelievers, even in
battle, for it is said, “Ye did not slay them, but it was God who slew
them; nor didst thou shoot, when thou didst shoot, but God did
shoot.”[218] When the Abyssinian, Abrahat el Aśram, marched upon Mecca
with a large body of troops and elephants, he was suddenly defeated, and
when the Korān was written it was said, “Hast thou not seen what thy
Lord did with the fellows of the elephant? Did he not make their
strategem lead them astray, and send down on them birds in flocks, to
throw down on them stones of baked clay, and make them like blades of
herbage eaten down?”[219] This legend of the destruction of an army by
flocks of birds who carried stones in their beaks has been repeated in
various forms in Oriental story. The object of the invader was supposed
to be the destruction of the Kaābah, a shrine to which devotion had been
paid from time immemorial. This was the one thing which the scattered
Arabian people had in common, and which gave to them a national feeling.
Mohammed, therefore, did not abolish it, but cleared it of its idols and
dedicated it to the new faith. As it was predestinated that the Kaābah
should stand throughout the ages, it was readily supposed that even the
birds of heaven would repulse the forces of the infidel invader.
POLYGAMY.
One of the most fatal blots upon the creed of Islām is the open
countenance which it gives to polygamy. We have not here the case of a
prophet placed in the midst of an ignorant and barbarous people, who
confronted and modified institutions which he could not at once
suppress, but we have Mohammed inculcating the doctrine of polygamy, by
both precept and example. It is repeatedly taught in the Korān, and men
are commanded to “Marry what seems good to you of women, by twos, or
threes, or by fours.”[220] When his other wives objected to the
introduction of the Coptic slave girl, Mary, into the harem of Mohammed,
he claimed to receive a revelation from heaven justifying his conduct.
He also divorced the woman who gave the information to the others, and
banished them all (except the Coptic girl) from his presence for the
space of a month. He enjoined his followers to treat their wives and
slaves more kindly, but they could marry and divorce them at pleasure;
the Korān, however, states that “If he divorce her a third time, he
cannot marry her after that until she marry another husband:” if the new
husband divorces her, however, the first may marry her again.
They were also allowed to exchange wives, but it is said: “If ye wish to
exchange one wife for another, and have given one of them a talent, then
do not take from it anything.”[221]
They required the most careful conduct and seclusion in their wives, and
the penalty for adultery was imprisonment for life, but of their
partners in guilt it was said, “if they turn again and amend, leave them
alone.”[222] Again it is said, “Men stand superior to women.... But
those wives whose perverseness ye fear, admonish them and remove them
into a bedchamber and beat them; but if they submit to you, do not seek
a way against them.”[223]
The Mohammedans of Persia have by no means forgotten their early
training, and they still fill their Anderoons with as many women as they
can afford. Every Persian house is constructed on the plan of secrecy.
No windows are visible from the street, but the interior is built around
courts or gardens, with beautiful fountains and fragrant flowers;
indeed, there may be groves of fruit trees which cannot be seen from the
street. In the main portion of the house the lord of the mansion lives
and transacts his business during the day, while the inmates of his
Anderoon are kept in the most rigid seclusion, passing their time as
best they may, in doing fine embroidery, and possibly acquiring some
proficiency in music or painting. They cannot go out at all without a
mantle or veil which covers them from head to foot; and when the wives
of the Shah go upon the street they are not only followed by the royal
guards, but the event is announced by a herald, the shops are closed and
the streets must be deserted.
Still, it is claimed that with all their seclusion and ignorance, the
women of Persia have a certain amount of influence, and if one man
wishes the assistance of another, he confides the matter to one or all
of his wives, and they visit the wives of the man whose aid is needed,
and by solicitation and costly presents the object is often
accomplished. It is said that many important transactions in Persia are
conducted in this way.
LITERARY STYLE OF THE KORĀN.
The language of the Korān is generally considered the most perfect form
of Arabian speech. It must be remembered, however, that the acknowledged
position of the book, as a work of divine authorship, made it impossible
for any Muslim to criticize the Korān, either in regard to its mode of
expression or its doctrinal teaching. On the contrary, it became the
standard by which other Arabian compositions must be judged. All
literary critics assumed that the Korān must be right, and therefore
other works only approached merit in proportion as they more or less
successfully imitated its style.
The language of this literary model of Arabia is surely rugged and
forcible, even though it is not elegant or refined. Mohammed often spoke
with a rude and startling eloquence; there was no mistaking the language
of his fierce denunciations, for instance: “Verily, those who disbelieve
in our signs, we will broil them with fire; whenever their skins are
well done, then we will change them for other skins, that they may taste
the torment.”[224]
Each chapter of the Korān is called a Sūrah—an Arabic word which
signifies a course of bricks in a wall. These Sūrahs resolve themselves
into two different classes; the one claiming to have been given at
Mecca, the other including only the revelations which were supposed to
be received at Medīna after the flight. The earlier Sūrahs have a tone
of enthusiasm and impassioned eloquence, which is not found in the later
productions. The style of these earlier chapters is often poetic, and
sometimes almost sublime; the principal doctrine found in them is
monotheism, and the author seeks to impress his followers by his
eloquence rather than by his logic; by appealing to their emotions
rather than to their reason. He called upon nature to witness the
presence of God, and proclaimed vengeance against those who still clung
to their idols. He also gave the most glowing pictures of the future
reward of believers, and the most revolting descriptions of the unending
tortures designed for those who refused to accept his message.
In the Sūrahs of the later portion of the Meccan period, we find long
stories which are woven in a fanciful way around the characters of
Biblical narrative, still showing, however, more or less of the poetic
fire and eloquence of Mohammed’s earliest productions.
At a later period he appears in Medīna, as a military leader of great
ability and influence. He is now surrounded, not only by the loyal
friends who have shared his persecutions, and accompanied him in his
flight, but also by a large class who have been forced to adhere to his
cause, and whose sincerity is so questionable that they are openly
called “hypocrites.”
The style of the Sūrahs which were given amidst these surroundings, and
during the later years of the author’s life, varies greatly from that of
the earlier chapters. We find here incidents which are scarcely
embellished, and which are often expressed in the most prosaic language.
Instead of the impassioned appeal of an orator, we have the more
authoritative language of an acknowledged chief, giving his people
whatever instruction they may require. He still follows, however, the
rhythmical style of expression, which has so long been characteristic of
the Arabians. The Arabs of the desert still employ it to a great extent
in their formal orations, while the peculiar style of the Korān remains
their standard of literary excellence.
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Footnote 204:
The word Qur’an, a reading, comes from the verb qara’a, “to read.” It
is also called El Forqān, “the discrimination,” a word borrowed from
the Hebrew. It is also designated by the words El Mus-haf, volume, or
El Kitāb, the book.
Footnote 205:
The chronology of this conquest is in many points uncertain, as the
accounts differ. The most important event, however, in the long war
was the battle of Nehāwend, which took place probably about A.D. 641.
Footnote 206:
Chap. II, v. 100.
Footnote 207:
It was probably about A.D. 571.
Footnote 208:
Chap. liii, v. 19-20.
Footnote 209:
It took place on June 16, A.D. 622.
Footnote 210:
A.D. 624.
Footnote 211:
About A.D. 629.
Footnote 212:
A.D. 629.
Footnote 213:
June 8, A.D. 632.
Footnote 214:
A.D. 660.
Footnote 215:
Koran, Chaps. 56, 67, 76, Palmer’s Trans. The more sensuous portions
of these descriptions are necessarily omitted.
Footnote 216:
Chap. vii, v. 88, 56, 67.
Footnote 217:
Chap. xiv, v. 95.
Footnote 218:
Chap. viii, v. 15.
Footnote 219:
Chap. xv.
Footnote 220:
Chap. iv, v. 1.
Footnote 221:
Chap. iv, v. 24.
Footnote 222:
Koran, iv, v. 15-20.
Footnote 223:
Koran, iv, v. 38.
Footnote 224:
Chap. iv, v. 59.
DIVISION IV.
THE PERIOD SUCCEEDING THE MOHAMMEDAN
CONQUEST.