Chapter IX: Part 9

He abode awhile in ease and happiness with his father, who rejoiced and delighted in him, till he came to man's estate, when the merchant one day made him sit down before him and said, "O my son, the appointed term draweth near; my hour of death is at hand and it remaineth but to meet Allah (to whom belong Majesty and Might!). I leave thee what shall suffice thee, even to thy son's son, of monies and mansions, farms and gardens; wherefore, fear thou Almighty Allah, O my son, in dealing with that which I bequeath to thee and follow none but those who will help thee to the Divine favour." Not long after, he sickened and died; so his son ordered his funeral,[FN#283] after the goodliest wise, and burying him, returned to his house and sat mourning for him many days and nights. But behold, certain of his friends came in to him and said to him, "Whoso leaveth a son like thee is not dead; indeed, what is past is past and fled and mourning beseemeth none but the young maid and the wife cloistered." And they ceased not from him till they wrought on him to enter the Hammam and break off his mourning.—And Shahrazad perceived the dawn of day and ceased saying her permitted say.

When it was the Four Hundred and Thirty-seventh Night,

She said, It hath reached me, O auspicious King, that when Abu al-Husn was visited by his friends and taken to the Hamman and persuaded to break off his mourning, he presently forgot his father's charge, and his head was turned by his riches; he thought fortune would always wone with him as it was, and that wealth would ever wax and never wane. So he ate and drank and made merry and took his pleasure and gave gifts of gear and coin and was profuse with gold and addrest himself up to eating fowls and breaking the seals of wine-flasks and listening to the giggle of the daughter of the vine, as she gurgled from the flagon and enjoying the jingle of the singing-girls; nor did he give over this way of life, till his wealth was wasted and the case worsened and all his goods went from him and he bit his hands[FN#284] in bitter penitence. For of a truth he had nothing left, after that which he had squandered, but a concubine, a slave-girl whom his father had bequeathed to him with the rest of his estate: and she had no equal in beauty and loveliness and brightness and liveliness and symmetric stature and perfect grace. She was past mistress in every manner of arts and accomplishments and endowed with many excellences, surpassing all the folk of her age and time. She was grown more notorious than a way-mark,[FN#285] for her seductive genius, and outdid the fair both in theory and practice, and she was noted for her swimming gait, flexile and delicate, albeit she was full five feet in height and by all the boons of fortune deckt and dight, with strait arched brows twain, as they were the crescent moon of Sha'abαn,[FN#286] and eyes like gazelles' eyne; and nose like the edge of scymitar fine and cheeks like anemones of blood-red shine; and mouth like Solomon's seal and sign and teeth like necklaces of pearls in line; and navel holding an ounce of oil of benzoin and waist more slender than his body whom love hath wasted and whom concealment hath made sick with pine and hind parts heavier than two hills of sand; briefly she was a volume of charms after his saying who saith,

"Her fair shape ravisheth, if face to face she did appear, * And

if she turn, for severance from her she slayeth sheer.

Sun-like, full-moon-like, sapling-like, unto her character *

Estrangement no wise appertains nor cruelty austere.

Under the bosom of her shift the garths of Eden are * And the

full-moon revolveth still upon her neck-rings'

sphere."[FN#287]

She seemed a full moon rising and a gazelle browsing, a girl of nine plus five[FN#288] shaming the moon and sun, even as saith of her the sayer eloquent and ingenious,

"Semblance of full-moon Heaven bore, * When five and five are

conjoined by four;

'Tis not my sin if she made of me * Its like when it riseth

horizon o'er."[FN#289]

Clean of skin, odoriferous of breath, it seemed as if she were of fire fashioned and of crystal moulded; rose-red was the cheek of her and perfect the shape and form of her; even as one saith of her, describing her,

"Scented with sandal[FN#290] and musk, right proudly doth she go,

* With gold and silver and rose and saffron-colour aglow.

A flower in a garden she is, a pearl in an ouch of gold * Or an

image in chapel[FN#291] set for worship of high and low.

Slender and shapely she is; vivacity bids her arise, * But the

weight of her hips says, 'Sit, or softly and slowly go.'

Whenas her favours I seek and sue for my heart's desire, * 'Be

gracious,' her beauty says; but her coquetry answers, 'No.'

Glory to Him who made beauty her portion, and that * Of her lover

to be the prate of the censurers, heigho!"[FN#292]

She captivated all who saw her, with the excellence of her beauty and the sweetness of her smile,[FN#293] and shot them down with the shafts she launched from her eyes; and withal she was eloquent of speech and excellently skilled in verse. Now when Abu al-Husn had squandered all his gold, and his ill-plight all could behold, and there remained to him naught save this slave-girl, he abode three days without tasting meat or taking rest in sleep, and the handmaid said to him, "O my lord, carry me to the Commander of the Faithful, Harun al-Rashid,"—And Shahrazad perceived the dawn of day and ceased to say her permitted say.

When it was the Four Hundred and Thirty-eighth Night,

She said, It hath reached me, O auspicious King, that quoth the slave-girl to her master, "O my lord, carry me to Harun al-Rashid, fifth of the sons of Abbas, and seek of him to my price ten thousand dinars. If he deem me dear, say to him: 'O Prince of True Believers, my handmaid is worth more than this: do but prove her, and her value will be magnified in thine eyes; for this slave-girl hath not her equal, and she were unfit to any but thou.'" And she added, "Beware, O my lord, of selling me at less than the sum I have named; indeed 'tis but little for the like of me." Now her owner knew not her worth nor that she had no equal in her day; but he carried her to the Caliph and set her in the presence and repeated what she had bidden him say. The Caliph asked her, "What is thy name?"; to which she answered, "My name is Tawaddud."[FN#294] He then enquired, "O Tawaddud, in what branches of knowledge dost thou excel?"; and she replied, "O my lord, I am versed in syntax and poetry and jurisprudence and exegesis and philosophy; and I am skilled in music and the knowledge of the Divine ordinances and in arithmetic and geodesy and geometry and the fables of the ancients. I know the Sublime Koran by heart and have read it according to the seven, the ten and the fourteen modes. I know the number of its chapters and versets and sections and words; and its halves and fourths and eighths and tenths; the number of prostrations which occur in it and the sum total of its letters; and I know what there is in it of abrogating and abrogated[FN#295]; also what parts of it were revealed at Al-Medinah and what at Meccah and the cause of the different revelations. I know the Holy Traditions of the Apostle's sayings, historical and legendary, the established and those whose ascription is doubtful; and I have studied the exact sciences, geometry and philosophy and medicine and logic and rhetoric and composition; and I have learnt many things by rote and am passionately fond of poetry. I can play the lute and know its gamut and notes and notation and the crescendo and diminuendo. If I sing and dance, I seduce, and if I dress and scent myself, I slay. In fine, I have reached a pitch of perfection such as can be estimated only by those of them who are firmly rooted in knowledge."[FN#296] Now when the Caliph heard these words spoken by one so young, he wondered at her eloquence, and turning to Abu al-Husn, said, "I will summon those who shall discuss with her all she claimeth to know; if she answer correctly, I will give thee the price thou askest for her and more; and if not, thou art fitter to have her than I." "With gladness and goodly gree, O Commander of the Faithful," replied Abu al-Husn. So the Caliph wrote to the Viceroy of Bassorah, to send him Ibrahim bin Siyyαr the prosodist, who was the first man of his day in argument and eloquence and poetry and logic, and bade him bring with him readers of the Koran and learned doctors of the law and physicians and astrologers and scientists and mathematicians and philosophers; and Ibrahim was more learned than all. In a little while they arrived at the palace of the Caliphate, knowing not what was to do, and the Caliph sent for them to his sitting-chamber and ordered them to be seated. So they sat down and he bade bring the damsel Tawaddud who came and unveiling, showed herself, as she were a sparkling star.[FN#297] The Caliph set her a stool of gold; and she saluted, and speaking with an eloquent tongue, said, "O Commander of the Faithful, bid the Olema and the doctors of law and leaches and astrologers and scientists and mathematicians and all here present contend with me in argument." So he said to them, "I desire of you that ye dispute with this damsel on the things of her faith, and stultify her argument in all she advanceth;" and they answered, saying, "We hear and we obey Allah and thee, O Commander of the Faithful." Upon this Tawaddud bowed her head and said, "Which of you is the doctor of the law, the scholar, versed in the readings of the Koran and in the Traditions?" Quoth one of them, "I am the man thou seekest." Quoth she, "Then ask me of what thou wilt." Said the doctor, "Hast thou read the precious book of Allah and dost thou know its cancelling and cancelled parts and hast thou meditated its versets and its letters?" "Yes," answered she. "Then," said he, "I will proceed to question thee of the obligations and the immutable ordinances: so tell me of these, O damsel, and who is thy Lord, who thy prophet, who thy Guide, what is thy point of fronting in prayer, and who be thy brethren? Also what thy spiritual path and what thy highway?" Whereto she replied, "Allah is my Lord, and Mohammed (whom Allah save and assain!) my prophet, and the Koran is my guide and the Ka'abah my fronting; and the True-believers are my brethren. The practice of good is my path and the Sunnah my highway." The Caliph again marvelled at her words so eloquently spoken by one so young; and the doctor pursued, "O damsel, with what do we know Almighty Allah?" Said she, "With the understanding." Said he, "And what is the understanding?" Quoth she, "It is of two kinds, natural and acquired."—And Shahrazad perceived the dawn of day and ceased saying her permitted say.

When it was the Four Hundred and Thirty-ninth Night,

She said, It hath reached me, O auspicious King, that the damsel continued, "The understanding is of two kinds, natural and acquired. The natural is that which Allah (to whom be honour and glory!) created for the right direction of His servants after His will; and the acquired is that which men accomplish by dint of study and fair knowledge." He rejoined, "Thou hast answered well." Q "Where is the seat of the understanding?"—"Allah casteth it in the heart whence its lustrous beams ascend to the brain and there become fixed." Q "How knowest thou the Prophet of Allah?" "By the reading of Allah's Holy Book and by signs and proofs and portents and miracles!" Q "What are the obligations and the immutable ordinances?" "The obligations are five. (1) Testification that there is no ilαh[FN#298] but Allah, no god but the God alone and One, which for partner hath none, and that Mohammed is His servant and His apostle. (2) The standing in prayers.[FN#299] (3) The payment of the poor-rate. (4) Fasting Ramazan. (5) The Pilgrimage to Allah's Holy House for all to whom the journey is possible. The immutable ordinances are four; to wit, night and day and sun and moon, the which build up life and hope; nor any son of Adam wotteth if they will be destroyed on the Day of Judgment." Q "What are the obligatory observances of the Faith?" "They are five, prayer, almsgiving, fasting, pilgrimage, fighting for the Faith and abstinence from the forbidden." Q "Why dost thou stand up to pray?" "To express the devout intent of the slave acknowledging the Deity." Q "What are the obligatory conditions which precede standing in prayer?" "Purification, covering the shame, avoidance of soiled clothes, standing on a clean place, fronting the Ka'abah, an upright posture, the intent[FN#300] and the pronouncing 'Allaho Akbar' of prohibition."[FN#301] Q "With what shouldest thou go forth from thy house to pray?" "With the intent of worship mentally pronounced." Q "With what intent shouldest thou enter the mosque?" "With an intent of service." Q "Why do we front the Kiblah[FN#302]?" "In obedience to three Divine orders and one Traditional ordinance." Q "What are the beginning, the consecration and the end of prayer?" "Purification beginneth prayer, saying the Allaho Akbar of prohibition consecrateth, and the salutation endeth prayer." Q "What deserveth he who neglecteth prayer?" "It is reported, among the authentic Traditions of the Prophet, that he said, 'Whoso neglecteth prayer wilfully and purposely hath no part in Al-Islam.'"—And Shahrazad perceived the dawn of day and ceased to say her permitted say.

When it was the Four Hundred and Fortieth Night,

She said, It hath reached me, O auspicious King, that after the damsel had repeated the words of that Holy Tradition the doctor cried, "Thou hast replied aright: now say me, what is prayer?" "Prayer is communion between the slave and his lord, and in it are ten virtues: (1) it illumineth the heart; (2) it maketh the face shine; (3) it pleaseth the Compassionate One; (4) it angereth Satan; (5) it conjureth calamity; (6) it wardeth off the mischief of enemies; (7) it multiplieth mercy; (8) it forfendeth vengeance and punishment; (9) it bringeth the slave nigh unto his lord; and (10) it restraineth from lewdness and frowardness. Hence it is one of the absolute requisites and obligatory ordinances and the pillar of the Faith." Q "What is the key of prayer?" "Wuzd or the lesser ablution."[FN#303] Q "What is the key to the lesser ablution?" "Intention and naming the Almighty." Q "What is the key of naming the Almighty?" "Assured faith." Q "What is the key of faith?" "Trust in the Lord." Q "What is the key of trust in the Lord?" "Hope." Q "What is the key of hope?" "Obedience." Q "What is the key of obedience?" "The confession of the Unity and the acknowledgment of the divinity of Allah." Q "What are the Divine ordinances of Wuzu, the minor ablution?" "They are six, according to the canon of the Imam al-Shαfi'ν Mohammed bin Idris (of whom Allah accept!): (1) intent while washing the face; (2) washing the face; (3) washing the hands and forearms; (4) wiping part of the head; (5) washing the feet and heels; and (6) observing due order.[FN#304] And the traditional statutes are ten: (1) nomination; (2) and washing the hands before putting them into the water-pot; (3) and mouth-rinsing; (4) and snuffing;[FN#305] (5) and wiping the whole head; (6) and wetting the ears within and without with fresh water; (7) and separating a thick beard; (8) and separating the fingers and toes;[FN#306] (9) and washing the right foot before the left and (10) doing each of these thrice and all in unbroken order. When the minor ablution is ended, the worshipper should say, I testify that there is no god but the God, the One, which for partner hath none, and I testify that Mohammed is His servant and His apostle. O my Allah, make me of those who repent and in purity are permanent! Glory to Thee, O my God, and in Thy praise I bear witness, that there is no god save Thou! I crave pardon of Thee and I repent to Thee! For it is reported, in the Holy Traditions, that the Prophet (whom Allah bless and preserve!) said of this prayer, 'Whoso endeth every ablution with this prayer, the eight gates of Paradise are open to him; he shall enter at which he pleaseth.'" Q "When a man purposeth ablution, what betideth him from the angels and the devils?" "When a man prepareth for ablution, the angels come and stand on his right and the devils on his left hand.[FN#307] If he name Almighty Allah at the beginning of the ablution, the devils flee from him and the angels hover over him with a pavilion of light, having four ropes, to each an angel glorifying Allah and craving pardon for him, so long as he remaineth silent or calleth upon the name of Allah. But if he omit to begin washing with naming Allah (to whom belong might and majesty!), neither remain silent, the devils take command of him; and the angels depart from him and Satan whispereth evil thoughts unto him, till he fall into doubt and come short in his ablution. For (quoth he on whom be blessing and peace!), 'A perfect ablution driveth away Satan and assureth against the tyranny of the Sultan'; and again quoth he, 'If calamity befal one who is not pure by ablution; verily and assuredly let him blame none but himself.'" Q "What should a man do when he awaketh from sleep?" "He should wash his hands thrice, before putting them into the water vessel." Q "What are the Koranic and traditional orders anent Ghusl, the complete ablution[FN#308]?" "The divine ordinances are intent and 'crowning'[FN#309] the whole body with water, that is, the liquid shall come at every part of the hair and skin. Now the traditional ordinances are the minor ablution as preliminary; rubbing the body; separating the hair and deferring in words[FN#310] the washing of the feet till the end of the ablution."—And Shahrazad perceived the dawn of day and ceased saying her permitted say.

When it was the Four Hundred and Forty-first Night,

She said, It hath reached me, O auspicious King, that when the damsel 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,

She said, It hath reached me, O auspicious King, that when the professor of Koranic exegesis questioned the damsel, she continued, "As regards the Prophets named in the Book there be five-and-twenty, to wit, Adam, Noah,[FN#346] Abraham, Ishmael, Isaac, Jacob, Joseph, Lot, Elisha, Jonah, Salih,[FN#347] or Heber, Hϊd,[FN#348] Shua'yb or Jethro,[FN#349] David, Solomon, Zϊ'l-kafl or Joshua, Idrνs, Elias, Yahyα or John the Baptist, Zacharias, Job, Moses, Aaron, Jesus and Mohammed,[FN#350] the peace of Allah and His blessing be on them all! Moreover, nine flying things are mentioned in the Koran, namely, the gnat, the bee, the fly, the ant, the hoopoe, the crow, the locust, the swallow and the bird of Jesus[FN#351] (on whom be peace!), to wit, the bat." Q "Which is the most excellent chapter of the Koran?" "That of The Cow.[FN#352]" Q "Which is the most magnificent verse?" "That of the Throne; it hath fifty words, bearing in each fifty blessings." Q "What sign or verse hath in it nine signs or wonders?" "That in which quoth Allah Almighty, 'Verily, in the creation of the Heaven and the Earth: and in the vicissitude of night, and day; and in the ship which saileth through the sea laden with what is profitable for mankind; and in the rain-water which God sendeth down from Heaven, quickening thereby the dead ground and replenishing the same with all sorts of cattle; and in the change of winds and in the clouds that are compelled to do service between the Heaven and the Earth;[FN#353]—are signs to people of understanding.'" Q "Which verse is the most just?" "That in which Allah saith, 'Verily, Allah enjoineth justice and the doing of good, and the giving unto kindred what shall be necessary; and He forbiddeth wickedness and iniquity and oppression'"[FN#354] Q "Which is the most greedy?" "That in which quoth Allah, 'Is it that every man of them greedeth to enter the Garden of Delight?'"[FN#355] Q "Which is the most hopeful?" "That in which quoth Almighty Allah, 'Say: O my servants who have transgressed against your own souls, despair not of the mercy of Allah; seeing, that Allah forgiveth all sins; aye Gracious, Merciful is He.'"[FN#356] Q "By what school of intonation dost thou read?" "By that of the people of Paradise, to wit, the version of Nαf'i." Q "In which verse doth Allah make prophets lie?"[FN#357] "In that wherein He saith, 'They (the brothers of Joseph) brought his inner garment stained with false blood.'"[FN#358] Q "In which doth He make unbelievers speak the truth?" "In that wherein He saith, 'The Jews say, 'The Christians are grounded on nothing,' and the Christians say, 'The Jews are grounded on nothing'; and yet they both read the Scriptures;'[FN#359] and, so saying, all say sooth." Q "In which doth God speak in his own person?" "In that in which he saith, 'I have not created Genii and men for any other end than that they should serve me.'"[FN#360] Q "In which verse do the angels speak?" "In that which saith, 'But we celebrate Thy praise and extol Thy holiness.'"[FN#361] Q "What sayest thou of the formula:—I seek refuge with Allah from Satan the Stoned?" "It is obligatory by commandment of Allah on all before reading the Koran, as appeareth by His saying, 'When thou readest the Koran, seek refuge with Allah from Satan the Stoned.'"[FN#362] Q "What signify the words 'seeking refuge'[FN#363] and what are the variants of the formula?" "Some say, 'I take refuge with Allah the All-hearing and All-knowing,' and others, 'With Allah the Strong;' but the best is that whereof the Sublime Koran speaketh and the Traditions perpetuate. And he (whom Allah bless and keep!) was used to ejaculate, 'I seek refuge with Allah from Satan the Stoned.' And quoth a Tradition, reported by Naf'i on the authority of his adopted father, 'The apostle of Allah, was wont when he rose in the night to pray, to say aloud, 'Allaho Akbar'; God is Most Great, with all Majesty! Praise be to Allah abundantly! Glory to Allah morn and even be!' Then would he say, 'I seek refuge with Allah from Satan the Stoned and from the delusions of the Devils and their evil suggestions.' And it is told of Ibn Abbas[FN#364] (of whom Allah accept!) that he said, 'The first time Gabriel came down to the Prophet with revelation he taught him the 'seeking refuge,' saying, 'O Mohammed, say, I seek refuge with Allah the All-hearing and All-knowing;' then say, 'In the name of Allah the Compassionating, the Compassionate!' Read, in the name of thy Lord who created;—created man of blood-clots."[FN#365] Now when the Koranist heard her words he marvelled at her expressions, her eloquence, her learning, her excellence, and said, "O damsel, what sayst thou of the verse 'In the name of Allah, the Compassionating, the Compassionate'? Is it one of the verses of the Koran?" "Yes; it is a verset of 'The Ant'[FN#366] occurring also at the head of the first and between every two following chapters; and there is much difference of opinion, respecting this, among the learned."—And Shahrazad perceived the dawn of day and ceased saying her permitted say.

When it was the Four Hundred and Forty-seventh Night,

She said, It hath reached me, O auspicious King, that when the damsel had told the professor concerning the difference of opinion among the learned touching the "Basmalah," he said, "Thou hast replied aright: now tell me why is not the formula written at the head of the chapter of Immunity[FN#367]?"; and she answered, "When this chapter was revealed from on high for the dissolution of the alliance between the Prophet and the idolaters, He (whom Allah bless and preserve!) sent Ali[FN#368] ibn Abν Tαlib (whose face Allah honour!) therewith, and he read the chapter to them, but did not read the Basmalah."[FN#369] Q "What of the excellence of the formula and its blessing?" "It is told of the Prophet that he said, 'Never is the Basmalah pronounced over aught, but there is a blessing in it;' and it is reported, on authority of Him (whom Allah bless and preserve!) that the Lord of Glory swore by His glory that never should the Basmalah be pronounced over a sick person, but he should be healed of his sickness. Moreover, it is said that, when Allah created the empyrean, it was agitated with an exceeding agitation; but He wrote on it, 'Bismillah' and its agitation subsided. When the formula first descended from heaven to the Prophet, he said, 'I am safe from three things, earthquake and metamorphosis and drowning; and indeed its boons are great and its blessings too many to enumerate. It is told of Allah's Apostle that he said, 'There will be brought on the Judgment-day a man with whom He shall reckon and finding no good deed to his account, shall order him to the Fire; but the man will cry, 'O my God, Thou hast not dealt justly by me!' Then shall Allah (to whom be honour and glory!) say, 'How so?' and the man shall answer, O Lord, for that Thou callest Thyself the Compassionating, the Compassionate, yet wilt Thou punish me with the Fire!' And Allah (magnified be His Majesty!) shall reply, 'I did indeed name myself the Compassionating, the Compassionate. Carry My servant to Paradise, of My mercy, for I am the most Merciful of the mercifuls!'" Q "What was the origin of the use of the Basmalah?" "When Allah sent down from Heaven the Koran, they wrote, 'In Thy name, O my God!'; when Allah revealed the words, 'Say: Call upon Allah, or call upon the Compassionating, what days ye pray, for hath He the most excellent names,'[FN#370] they wrote, 'In the name of Allah, the Compassionating, the Compassionate; and, when He revealed the words, 'Your God is one God, there is no God but He, the Compassionating, the Compassionate,'[FN#371] they wrote, 'In the name of Allah, the Compassionating, the Compassionate!'" Now when the Koranist heard her reply, he hung down his head and said to himself, "This be a marvel of marvels! How hath this slave-girl expounded the origin of the Basmalah? But, by Allah, needs must I go a bout with her and haply defeat her." So he asked, "Did Allah reveal the Koran all at once or at times manifold?" She answered, "Gabriel the Faithful (on whom be peace!) descended with it from the Lord of the Worlds upon His Prophet Mohammed, Prince of the Apostles and Seal of the Prophets, by detached versets: bidding and forbidding, covenanting and comminating, and containing advices and instances in the course of twenty years as occasion called for it." Q "Which chapter was first revealed?" "According to Ibn Abbas, that entituled 'Congealed Blood':[FN#372] and, according to Jαbir bin Abdillah,[FN#373] that called 'The Covered' which preceded all others.[FN#374]" Q "Which verset was the last revealed?" "That of 'Usury',[FN#375] and it is also said, the verse, 'When there cometh Allah's succour and victory.'"[FN#376]—And Shahrazad perceived the dawn of day and ceased to say her permitted say.

When it was the Four Hundred and Forty-eighth Night,

She said, It hath reached me, O auspicious King, that when the damsel told the Koranist which was the last verse he said, "Thou hast replied aright; now tell me the names of the Companions who collected the Koran, in the lifetime of the Apostle of Allah." And she answered "They were four, Ubay ibn Ka'ab, Zayd ibn Sαbit, Abϊ Obaydah 'Aamir bin Jarrαh, and Othmαn bin Affαn[FN#377] (Allah accept of them one and all!)" Q "Who are the readers, from whom the accepted reading of the Koran is taken?" "They number four, Abdallah bin Mas'ϊd, Ubay bin Ka'ab, Ma'az bin Jabal and Sαlim bin Abdillah." Q "What sayest thou of the words of the Most High, 'That which is sacrificed to stones'"?[FN#378] "The stones are idols, which are set up and worshipped, instead of Allah the Most High, and from this we seek refuge with Allah." Q "What sayest thou of the words of the Most High 'Thou knowest what is in my soul, and I know not what is in Thy soul'"?[FN#379] "They mean, 'Thou knowest the truth of me and what is in me, and I know not what is in Thee;' and the proof of this are His words,[FN#380] 'Thou art He who wottest the hidden things'; and it is said, also, 'Thou knowest my essence, but I know not Thine essence.'" Q "What sayst thou of the words of the Most High, 'O true believers, forbid not yourselves the good things which Allah hath allowed you?'"[FN#381] "My Shaykh (on whom Allah have mercy!) told me that the Companion Al-Zahhαk related: 'There was a people of the True-believers who said, 'We will dock our members masculine and don sackcloth;' whereupon this verse was revealed. But Al-Kutαdah declareth that it was revealed on account of sundry Companions of the Apostle of Allah, namely, Ali ibn Abν Tαlib and Othmαn bin Musa'ab and others, who said, 'We will geld ourselves and don hair cloth and make us monks.'" Q "What sayest thou of the words of the Most Highest, 'And Allah took Abraham for His friend'"?[FN#382] "The friend of Allah is the needy, the poor, and (according to another saying) he is the lover, he who is detached from the world in the love of Allah Almighty and in whose attachment there is no falling away." Now when the Koranist[FN#383] saw her pass on in speech with the passage of the clouds and that she stayed not in reply, he rose to his feet and said, "I take Allah to witness, O Commander of the Faithful, that this damsel is more learned than I in Koranic exegesis and what pertaineth thereto." Then said she, "I will ask thee one question, which if thou answer it is well; but if thou answer not, I will strip off thy clothes." Quoth the Commander of the Faithful, "Ask on," and she enquired, "Which verset of the Koran hath in it three-and-twenty Kαfs, which sixteen Mνms, which an hundred and forty 'Ayns[FN#384] and which section[FN#385] lacketh the formula, 'To Whom belong glory and glorification and majesty[FN#386]?'" The Koranist could not reply, and she said to him, "Put off thy clothes." So he doffed them, and she continued, "O Commander of the Faithful, the verset of the sixteen Mims is in the chapter Hϊd and is the saying of the Most High, 'It was said, O Noah, go down in peace from us, and blessing upon thee!'[FN#387] that of the three-and-twenty Kafs is the verse called of the Faith, in the chapter of The Cow; that of the hundred and forty Ayns is in the chapter of Al-A'arαf,[FN#388] where the Lord saith, 'And Moses chose seventy men of his tribe to attend our appointed time;[FN#389] to each man a pair of eyes.'[FN#390] And the lesson, which lacketh the formula, 'To Whom be glory and glorification,' is that which comprises the chapters, The Hour draweth nigh and the Moon shall be cloven in twain[FN#391]; The Compassionate and The Event."[FN#392] Thereupon the professor departed in confusion.—And Shahrazad perceived the dawn of day and ceased saying her permitted say.

When it was the Four Hundred and Forty-ninth Night,