The Thousand and One Nights Volume IV Part 32

Now these[FN#204] [quoth he who tells the tale] may be by the just rule of the Sultan, the Vicar of G.o.d in His earth, and the goodness of his policy. The Sultan of times past needed but little awfulness, for that, when the people saw him, they feared him; but the Sultan of these days hath need of the most accomplished policy and the utmost majesty, for that men are not as men of time past and this our age is one of folk depraved and greatly calamitous, noted for folly and hardness of heart and inclined to hatred and enmity. If, therefore, the Sultan that is set over them be (which G.o.d the Most High forfend) weak or lack of policy and majesty, without doubt, this will be the cause of the ruin of the land. Quoth the proverb, 'A hundred years of the Sultan's tyranny, rather than one of the tyranny of the people, one over another.' When the people oppress one another, G.o.d setteth over them a tyrannical Sultan and a despotic King. Thus it is told in history that there was, one day, presented to El Hejjaj ben Yousuf[FN#205] a docket, in which was written, 'Fear G.o.d and oppress not His servants with all manner of oppression.' When he read this, he mounted the pulpit, (for he was ready of speech,) and said, 'O folk' G.o.d the Most High hath set me over you, by reason of your [evil] deeds; and though I die, yet will ye not be delivered from oppression, with your evil deeds; for G.o.d the Most High hath created many like unto me. If it be not I, it will be a more fertile than I in mischief and a mightier in oppression and a more strenuous in violence, even as saith the poet:

For no hand is there but the hand of G.o.d is over it And no oppressor but shall be with worse than he oppress.

Tyranny is feared: but justice is the best of all things. We beg G.o.d to better our case.'

ABOULHUSN AND HIS SLAVE-GIRL TAWEDDUD.

There was once in Baghdad a man of rank and rich in money and houses and lands, who was one of the chiefs of the merchants, and G.o.d had largely endowed him with worldly goods, but had not vouchsafed him what he longed for of offspring; and there pa.s.sed over him a long s.p.a.ce of time, without his being blessed with children, male or female. His years waxed great, his bones became wasted and his back bent, and weakness and trouble increased on him, and he feared the loss of his wealth and possessions, seeing he had no child, whom he might make his heir and by whom he should be remembered. So he betook himself with supplication to G.o.d the Most High, fasting by day and rising by night [to pray]. Moreover, he made vows to G.o.d the Living, the Eternal, and visited the pious and was instant in supplication to the Most Migh, till He gave ear to him and accepted his prayer and took pity on his striving and complaining; so that, before many days were past, he lay with one of his women and she became with child by him the same night. She accomplished the months of her pregnancy and casting her burden, bore a male child as he were a piece of the moon; whereupon the merchant, in his grat.i.tude to G.o.d, (to whom belong might and majesty,) fulfilled his vows and gave alms and clothed the widow and the orphan.

On the seventh night after the boy's birth, he named him Aboulhusn, and the wet-nurses suckled him and the dry-nurses dandled him and the slaves and servants carried him, till he grew up and throve and learnt the sublime Koran and the ordinances of Islam and the things of the True Faith. Moreover, he learned writing and poetry and mathematics and archery and became the pearl of his age and the goodliest of the folk of his time and his day, fair of face and fluent of tongue, bearing himself with a proud and graceful port and glorying in his symmetry and amorous grace. His cheeks were red and his forehead white and brilliant and the tender down of the whiskers darkened upon his face, even as saith one, describing him:

The Spring of the down on his cheeks to the eye shows clear; And how shall the rose endure, after Spring is here?

Dost thou not see that the growth on his cheek, forsooth, A violet is, that forth of its leaves doth peer?

He abode awhile with his father, in the best of case, and the latter 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 to him, 'O my son, the appointed term draws near; my last hour is at hand and it remains but to meet G.o.d (to whom belong might and majesty). I leave thee what shall suffice thee, even to thy son's son, of money and farms and houses and gardens; wherefore, O my son, fear thou G.o.d the Most High in [dealing with] that which I leave thee and follow none but those who will help thee [in this].' Not long after, he sickened and died; so his son ordered his funeral, after the goodliest fas.h.i.+on, and burying him, returned to his house and sat mourning for him [many] days and nights, till certain of his friends came in to him and said to him, 'Whoso leaveth the like of thee after him is not dead; indeed, what is past is past and mourning beseemeth none but girls and cloistered women.' And they ceased not from him, till they wrought on him to enter the bath and break off his mourning. Then he forgot his father's injunctions, and his head was turned by his riches; he thought fortune would still abide with him, as it was, and that wealth would never come to an end. So he ate and drank and made merry and took his pleasure and gave gifts of money and raiment and was profuse with gold and gave himself up to eating fowls and breaking the seals of wine-flasks and listening to songs and to the laugh of the wine, as it gurgled from the flagon; nor did he give over this way of life, till his wealth was wasted and the case became straitened [upon him]

and he bit his hands [for repentance] and gone was all he had.

In good sooth, he had nothing left, after that which he had squandered, but a slave-girl that his father had bequeathed to him with the rest of his estate: her name was Taweddud and she had no equal in beauty and grace and brightness and symmetry and all perfection. She was past mistress in all manner of arts and accomplishments and endowed with [many] excellences, surpa.s.sing all the folk of her age and time. She was grown more notorious than a way-mark,[FN#206] for the versatility of her genius, and outdid the fair both in theory and practice and elegant and flexile grace, more by token that she was five feet high and in conjunction with fair fortune, with strait arched brows, as they were the crescent moon of Shaaban,[FN#207] and eyes like those of gazelles, nose like the point of the sabre and cheeks like blood-red anemones, mouth like Solomon's seal and teeth like necklaces of pearls, navel holding an ounce of benzoin ointment and waist more slender than his body whom love hath wasted and whom concealment [of his pa.s.sion] hath made sick, and b.u.t.tocks heavier than two hills of sand; brief, in all she answered to the saying of him who says:

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 nowise appertains nor cruelty austere.

Under the bosom of her s.h.i.+ft the garths of Eden are, and the full-moon revolveth still upon her neck-rings' sphere.

She seemed [at once] a rising full moon and a browsing gazelle, a girl of nine and five,[FN#208] putting to shame the moon and the sun, even as saith of her the eloquent and ingenious poet:

The likeness of the full-moon, faring o'er The heavens, five and five and after four; 'Tis not my fault, if she have made of me Its likeness, when it first in heaven doth soar.

White of skin, odoriferous of breath, it seemed as if she were [at once] fas.h.i.+oned of fire and moulded of crystal; rose-red was the cheek of her and perfect her shape and figure; even as saith of her one, describing her:

Scented with sandal 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 set for wors.h.i.+p 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!

Indeed, she captivated all who saw her, with the excellence of her beauty and the sweetness of her smile, and transpierced them with the arrows she launched from her eyes; and withal she was eloquent of speech and excellently skilled in poetry.

When Aboulhusn had squandered all his wealth and there remained to him nought but this slave-girl, when [I say] the wretchedness of his plight became manifest to him, he abode three days without tasting food or taking rest in sleep, and Taweddud said to him, 'O my lord, carry me to the Khalif Haroun er Res.h.i.+d, fifth of the sons of Abbas, and seek of him ten thousand dinars to my price. If he deem me dear at this price, say to him, "O Commander of the Faithful, my slave is worth more than this: do but prove her, and her value will be magnified in thine eyes, for she hath not her equal, and it were unfit that any but thou should possess her." And beware, O my lord, of selling me for less than the sum I have named, for it is but little for the like of me.' (Now Aboulhusn knew not her worth nor that she had no equal in her day.) So he carried her to the Khalif, to whom he repeated what she had bidden him say, and the Khalif said to her, 'What is thy name?'

'Taweddud,' answered she. 'O Taweddud,' asked he, 'in what branches of knowledge dost thou excel?' 'O my lord,' answered she, 'I am versed in syntax and poetry and jurisprudence and exegesis and lexicography and music and the knowledge of the Divine ordinances and in arithmetic and geodesy and the fables of the ancients. I know the sublime Koran [by heart] and have read it according to the seven and the ten and the fourteen [modes]. I know the number of its chapters and verses and sections and words and letters and its halves and fourths and eighths and tenths, the number of acts of adoration, that occur in it, and what there is in it of cancelling and cancelled;[FN#209] also what parts of it were revealed at Medina and what at Mecca and the manner of the different revelations. I know the Holy Traditions, their history and variants and the manner of their recitation and interpretation, together with those of them whose chain of descent is unbroken and those for which it is broken; and I have studied the exact sciences, geometry and philosophy and medicine and logic and rhetoric and composition; and I know many things and am pa.s.sionately fond of poetry. I can play the lute and know its gamut and notation and so forth. If I sing and dance, I ravish, and if I adorn and perfume myself, I slay. In fine, I have reached a pitch of perfection such as can only be estimated by those who are stablished in knowledge.'[FN#210]

When the Khalif heard her words, he wondered at them and at the eloquence of her speech, seeing the tenderness of her age, and turning to Aboulhusn, said to him, 'I will summon those who shall examine her in all she lays claim to; if she answer [correctly,] I will give thee the price thou askest for her and more; and if not, thou art fitter to [possess] her [than I].'

'With all my heart, O Commander of the Faithful,' replied Aboulhusn. So the Khalif wrote to the Viceroy of Ba.s.sora, to send him Ibrahim ben Siyyar the poet, 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 doctors of the law and physicians and astrologers and sages and geometricians and philosophers; and Ibrahim was more learned than all. In a little while they all arrived at the Khalif's palace, knowing not what was to do, and the latter sent for them to his sitting-chamber and bade them be seated. So they sat down and he bade fetch the damsel Taweddud, who came and unveiling, showed herself, as she were a sparkling star. The Khalif caused set her a stool of gold; and she saluted and speaking with an eloquent tongue, said, 'O Commander of the Faithful, bid the learned men 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 make void her argument, in all she avoucheth;' and they answered, saying, 'We hear and obey G.o.d and thee, O Commander of the Faithful.'

Thereupon Taweddud bowed her head and said, 'Which of you is the doctor of the law, the scholar, versed in the interpretation of the Koran and in the Traditions?' Quoth one of them, 'I am the man thou seekest.' 'Then,' said she, 'ask me of what thou wilt.' Quoth the doctor, 'Hast thou read the precious book of G.o.d and dost thou know its abrogating and abrogated parts and hast thou meditated its verses and expressions?' 'Yes,' answered she. 'Then,' said he, 'I will proceed to question thee of the obligatory ordinances and the immutable inst.i.tutions: so tell me of these, O damsel, and who is thy Lord, who thy prophet, and who thy brethren. Also, what is thy [point of] fronting [in prayer], what thine exemplar, what thy path and what thy highway?' 'Allah is my Lord,' replied she, 'and Mohammed (whom G.o.d bless and preserve) my prophet and the true-believers are my brethren. The Koran is my exemplar and the Kaabeh my [point of]

fronting; the practice of good is my path and the Sunneh[FN#211]

my highway.' (Q.) 'With what do we know G.o.d the Most High?'

(A.) 'With the understanding.' (Q.) 'And what is the understanding?'

(A.) 'It is of two kinds, natural and acquired. The first is that which G.o.d (to whom belong might and majesty) bestoweth on whom He will of His servants; and the other is that which men acquire by dint of study and fair knowledge.' (Q.) 'Thou hast answered well. Where is the seat of the understanding?' (A.) 'G.o.d casteth it in the heart, whence its l.u.s.tre ascendeth to the brain and there becometh fixed.' (Q.) 'How knowest thou the Prophet of G.o.d?'

(A.) 'By the reading of G.o.d's Holy Book and by signs and proofs and portents and miracles.' (Q.) 'What are the obligatory ordinances and the immutable inst.i.tutions?' (A.) 'The obligatory ordinances are five in number. (1) Testification that there is no G.o.d but G.o.d alone, that He hath no partner in divinity and that Mohammed is His servant and His apostle. (2) The scrupulous performance of the enjoined prayers. (3) The payment of the poor-rate. (4) Fasting Ramazan. (5) The performance of the Pilgrimage to G.o.d's Holy House [at Mecca] for all to whom it is possible. The immutable inst.i.tutions are four in number; to wit, night and day and sun and moon, the which build up life and hope, neither knoweth any son of Adam if they will be destroyed on the Day of Judgment.' (Q.) 'What are the obligatory rites of the Faith?' (A.) 'Prayer, almsgiving, fasting, pilgrimage, fighting for the Faith and abstinence from what is forbidden.'

(Q.) 'Why dost thou stand up to pray?' (A.) 'To express the devout intent of the slave submitting himself to [or acknowledging]

the Divinity.' (Q.) 'What are the conditions precedent of standing up to pray?' (A.) 'Purification, covering the privy parts, the avoidance of soiled clothes, standing on a clean place, fronting [the Kaabeh,] a standing posture, the intent[FN#212]

and the magnification of prohibition.'[FN#213] (Q.) 'With what shouldest thou go forth thy house to pray? (A.) 'With an intent of wors.h.i.+p.'[FN#214] (Q.) 'With what intent shouldest thou enter the mosque?' (A.) 'With an intent of service.'[FN#215]

(Q.) 'Why do we front the Kaabeh?' (A.) 'In obedience to three Divine and one Traditional ordinance.' (Q.) 'What is the commencement, the consecration and the dissolution [end] of prayer?' (A.) 'Purification, the magnification of prohibition and the salutation of the angels [concluding prayer].' (Q.) 'What of him who neglecteth prayer?' (A.) 'It is reported, among the authentic (Traditions of the Prophet, that he said), "He, who neglecteth prayer wilfully and without excuse, hath no part in Islam."' (Q.) 'What is prayer?' (A.) 'Prayer is communion between the slave and his Lord, and in it are ten virtues, to wit, (1) it illumines the heart (2) makes the face s.h.i.+ne (3) pleases the Merciful One (4) angers Satan (5) conjures calamity (6) wards off the mischief of enemies (7) multiplies mercy (8) forfends vengeance [or punishment] (9) brings the slave nigh unto [or in favour with] his Lord and (10) restrains from lewdness and iniquity. It is one of the written obligatory ordinances and the pillar of the Faith.'

(Q.) 'What is the key of prayer?' (A.) 'Ablution.' (Q.) 'What is the key of ablution?' (A.) 'Nomination.'[FN#216] (Q.) 'That of naming G.o.d?' (A.) 'Faith.' (Q.) 'That of Faith?' (A.) 'Trust in G.o.d.' (Q.) 'That of trust in G.o.d?' (A.) 'Hope.' (Q.) 'That of Hope?' (A.) 'Obedience.' (Q.) 'That of obedience?' (A.) 'The confession of the unity and the acknowledgment of the divinity of G.o.d.' (Q.) 'What are the Divine ordinances of ablution?'

(A.) 'They are six in number, according to the canon of the Imam Es Shafi Mohammed ben Idris (of whom G.o.d accept) to wit, (1) intent[FN#217] to wash the face (2) was.h.i.+ng the face (3) was.h.i.+ng the hands and elbows (4) wiping part of the head (5) was.h.i.+ng the feet and heels and (6) observing the prescribed order of ablution, whose statutes are ten in number, to wit, (1) nomination (2) was.h.i.+ng the hands before putting them into the vase (3) rinsing the mouth (4) drawing up water through the nostrils (5) wiping the whole head (6) was.h.i.+ng the ears within and without with fresh water (7) separating a thick beard (8) separating the fingers and toes (9) was.h.i.+ng the right foot before the left and (10) doing each of these thrice and all in unbroken succession. When the ablution is ended, the devotee should (quoth Es Shafi[FN#218]) say, "I testify that there is no G.o.d but G.o.d alone, who hath no partner, and that Mohammed is His servant and apostle. O my G.o.d, make me of those who repent and are made clean! Glory to Thee, O my G.o.d, and in Thy praise I testify that there is no G.o.d but Thou! I crave pardon of Thee and repent to Thee!" For it is reported, in the Holy Traditions, that the Prophet (whom G.o.d bless and keep) said of this prayer, "Whoso ensueth every ablution with this prayer, the eight gates of Paradise are open to him; he shall enter at which he pleases."' (Q.) 'When a man purposes to make the ablution, what betides him from the angels and the devils?'

(A.) 'When a man prepares for ablution, the angels come and stand on his right and the devils on his left hand. If he name G.o.d, 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 G.o.d and craving pardon for him, so long as he remains silent or calls upon the name of G.o.d. But if he omit to begin with naming G.o.d (to whom belong might and majesty) neither remain silent, the angels depart from him and the devils settle upon him and whisper evil thoughts unto him, till he falls into doubt and comes short in his ablution. For (quoth he on whom be blessing and salvation) "A perfect ablution driveth away the devils and a.s.sureth against the tyranny of the Sultan; and he who neglecteth the ablution, if calamity befall him, let him blame none but himself."' (Q.) 'What should a man do, when he awakes from sleep?' (A.) 'He should wash his hands thrice, before putting them into the vessel.' (Q.) 'What are the ordinances, Koranic and Traditional, of complete ablution?'[FN#219] (A.) 'The Koranic ordinances are intent and covering the whole body with water, so that it shall come at every part of the hair and skin. The Traditional, previous partial ablution [as before prayer,] rubbing the body, separating the hair and deferring in words[FN#220] the was.h.i.+ng of the feet till the end of the ablution.' (Q.) 'What are the reasons [or occasions] for making the ablution with other than water, and what are the ordinances thereof, Koranic and Traditional?'[FN#221] (A.) 'The reasons are seven in number, to wit, lack of water, fear, need thereto, going astray on a journey, sickness, having the bones [broken and] in splints and wounds. As for its ordinances, the Koranic are four in number, to wit, intent, dust, applying it to the face and to the hands, and the Traditional two, to wit, nomination and preferring the right before the left hand.' (Q.) 'What are the conditions, the essentials [or fundamentals] and the Traditional statutes of prayer?' (A.) 'The conditions are five in number, to wit, (1) purification of the members (2) covering the privy parts (3) observing the proper hours, either of certainty or to the best of one's belief, (4) fronting the Kaabeh and (5) standing on a clean place. The essentials are twelve in number, to wit, (1) intent (2) the magnification of prohibition (3) standing at the proper distance one from another (4) repeating the first chapter of the Koran and also (according to the Shafiyites) saying, "In the name of G.o.d the Merciful, the Compa.s.sionate!" a verse thereof (5) bowing the body and tranquillity [or gravity] therein (6) keeping the feet and legs still and in the same position, [whilst the rest of the body moves], and tranquillity therein (7) prostration and tranquillity therein (8) sitting between two prostrations and tranquillity therein (9) repeating the latter profession of the Faith and sitting up therefor (10) invoking benediction on the Prophet (whom G.o.d bless and preserve) (11) the first Salutation[FN#222] and (12) the intent of making an end of prayer, [expressed] in words. The Traditional statutes are the call to prayer, the repet.i.tion of the words of the latter, raising the hands to either side of the face, whilst p.r.o.nouncing the magnification of prohibition, p.r.o.nouncing the magnification before reciting the Fatiheh [First chapter of the Koran], seeking refuge with G.o.d,[FN#223] saying "Amen," repeating the (obligatory) chapter [of the Koran] after the Fatiheh, repeating the magnifications during change of posture, saying, "May G.o.d hear him who praiseth Him!" and "O our Lord, to Thee be the praise!" uttering aloud the prayers in their places and in like manner, under the breath, those so prescribed, the first testification and sitting up thereto, blessing the Prophet therein, blessing his family in the latter profession [or testification] and the second Salutation.' (Q.) 'On what is the poor-rate taxable?' (A.) 'On gold and silver and camels and oxen and sheep and wheat and barley and millet and beans and pulse and rice and raisins and dates.' (Q.) 'What is the poor-rate on gold ?' (A.) 'Below twenty dinars, nothing; but, on that amount and over, half a dinar for every score.'

(Q.) 'On silver?' (A.) 'Under two hundred dirhems, nothing; then, five dirhems on every two hundred.' (Q.) 'On camels?'

(A.) 'For every five, an ewe, or for every twenty-five a pregnant camel.' (Q.) 'On sheep?' (A.) 'On forty and over, an ewe for every forty head.' (Q.) 'What are the ordinances of the Fast [of Ramazan]?' (A.) 'The Koranic are intent,[FN#224]

abstinence from eating, drinking and copulation and stoppage of vomiting. It is inc.u.mbent on all who submit to the Law, save women in their courses and forty days after child-birth; 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 it be commenced by night.[FN#225] The Traditional ordinances of fasting are, hastening to break the fast,[FN#226]

deferring the fore-dawn meal[FN#227] and abstaining from speech, save for good works and for calling on the name of G.o.d and reciting the Koran.' (Q.) 'What things vitiate not the fast?' (A.) 'The use of unguents and eye-powders and the dust of the road and the swallowing of one's spittle and the emission of seed in dreams of dalliance or at the sight of a strange woman and cupping and letting blood; none of these things vitiates the fast.' (Q.) 'What are the prayers of the two great [annual] Festivals?' (A.) 'Two one-bow prayers, after the traditional ordinance, without call to prayer or the repet.i.tion thereof by the devotee, who shall say, "Prayer is a collector of all folk!"[FN#228] and p.r.o.nounce the magnification seven times in the first prayer, besides the magnification of prohibition, and in the second, five times, besides that of rising up, (according to the canon of the Imam Es Shafi, on whom G.o.d have mercy) and make the profession of the Faith.'

(Q.) 'What are the prayers prescribed on the occasion of an eclipse of the sun or moon?' (A.) 'Two one-bow prayers, without call to prayer or repet.i.tion thereof by the devotee, who shall make in each two standings up and two inclinations and two prostrations, then sit up and testify and salute.' (Q.) 'What is the ritual of prayer for rain?' (A.) 'Two one-bow prayers, without call to prayer or repet.i.tion; then shall the devotee make the profession and salute. Moreover [the Imam] shall deliver an exhortation and (in place of the magnification, as in the two exhortations of the two great Festivals) ask pardon of G.o.d and reverse his mantle and pray and supplicate.' (Q.) 'What are the additional or occasional prayers?' (A.) 'The least is a one-bow prayer and the most eleven.' (Q.) 'What is the forenoon prayer?' (A.) 'At least, two one-bow prayers and at most, twelve.' (Q.) 'What is the service of seclusion?'

[FN#229] (A.) 'It is a matter of Traditional ordinance.'

(Q.) 'What are its conditions?' (A.) '(1) Expression of 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 pilgrimage obligatory?' (A.) 'So a man be of full age and understanding and a true-believer and it be possible to him; and it is obligatory [on all], once before death.' (Q.) 'What are the Koranic statutes of the pilgrimage?'' (A.) '(1) a.s.sumption of the pilgrim's habit (2) station at Arafat (3) compa.s.sing [the Kaabeh] (4) running [between Sefa and Merweh[FN#230]] and (5) [previous] shaving or clipping the hair.' (Q.) 'What are the Koranic statutes of the lesser pilgrimage?' (A.) 'Rea.s.suming the pilgrim's habit and compa.s.sing and running [as before].' (Q.) 'What are the Koranic ordinances of the a.s.sumption of the pilgrim's habit?' (A.) 'Putting off sewn garments, forswearing perfume and ceasing to shave the head or cut the nails and avoiding the killing of game and copulation.' (Q.) 'What are the Traditional statutes of the pilgrimage?' (A.) '(1) The crying out, "Here I am, O our Lord!"[FN#231] (2) the circuitings [about the Kaabeh] of arrival [at] and departure [from Mecca] (3) the pa.s.sing the night at Muzdelifeh and Mina[FN#232] and (4) the stone-throwing.'

[FN#233] (Q.) 'What is the war in defence of the Faith and its essentials?' (A.) 'Its essentials are (1) the descent of the infidels upon us (2) the existence of the Imam[FN#234] (3) a state of [armed] preparation and (4) firmness in meeting the foe. Its ordinance is incital to battle, in that the Most High hath said, "O my Prophet, incite the faithful to battle!"'

[FN#235] (Q.) 'What are the ordinances of buying and selling?'

(A.) 'The Koranic are (1) offer and acceptance and (2) if the thing sold be a (white) slave, by whom one profiteth, to do one's endeavour to convert him to Islam and (3) to abstain from usury; the Traditional, resiliation and option before separating, after the saying of the Prophet, "The parties to a sale shall have the option [of cancelling or altering the terms of a bargain,] whilst they are yet unseparated."'

(Q.) 'What is it forbidden to sell [or exchange] for what?'

(A.) 'On this point I mind me of an authentic tradition, reported by Nafi[FN#236] of the Apostle of G.o.d, that he forbade the sale of dried dates for fresh and fresh figs for dry and jerked for fresh meat and cream for b.u.t.ter; in fine, of all eatables of one and the same kind, it is unlawful to sell some for other some.'[FN#237] When the professor heard her words and knew that she was keen of wit, ingenious and learned in jurisprudence and the Traditions and the interpretation of the Koran and what not else, he said in himself, 'Needs must I go about with her, that I may overcome her in the a.s.sembly of the Commander of the Faithful.' So he said to her, 'O damsel, what is the lexicographical meaning of the word wuzou?'[FN#238]

And she answered, 'Cleanliness and freedom from impurities.'

(Q.) 'And of prayer?' (A.) 'An invocation of good.' (Q.) 'And of ghusl?'[FN#239] (A.) 'Purification.' (Q.) 'And of fasting?'

(A.) 'Abstention.' (Q.) 'And of zekat?'[FN#240] (A.) 'Increase.'

(Q.) 'And of pilgrimage?' (A.) 'Visitation [or quest].' (Q.) 'And of jehad?'[FN#241] (A.) '[Endeavour in] repelling.' With this the doctor's arguments were exhausted, so he rose to his feet and said, 'Bear witness against me, O Commander of the Faithful, that this damsel is more learned than I am in the Law. Quoth she, 'I will ask thee somewhat, which do thou answer me speedily, an thou be indeed a learned man.' 'Say on,' quoth he; and she said, 'What are the arrows of the Faith?' 'They are ten in number,' answered he; 'to wit, (1) Testification,[FN#242]

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) Enjoining to beneficence and (8) Forbidding from iniquity, both of which are jealousy [for good]

(9) The communion of the faithful, that is, sociableness, and (10) Seeking knowledge, that is, the praiseworthy way.' (Q.) 'What are the roots[FN#243] of Islam?' (A.) 'They are four in number, to wit, sincerity of belief, truth of purpose, observance of the limit [prescribed by the Law] 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[FN#244] of Islam?' But he was silent and made no reply; and she said, 'Put off thy clothes, and I will expound them to thee.' Quoth the Khalif, 'Expound them, and I will make him put off his clothes for thee.' 'They are two-and-twenty in number,' answered she, 'to wit, (1) holding fast to the Book of G.o.d the Most High (2) taking example by His Apostle (whom G.o.d bless and preserve) (3) abstaining from doing evil (4) eating what is lawful and (5) avoiding what is unlawful (6) restoring things wrongfully taken to their owners (7) repentance (8) knowledge of the Law (9) love of [Abraham] the Friend [of G.o.d]

(10) and of the followers of the Revelation[FN#245] (11) belief in the Apostles (12) fear of apostacy (13) preparation for departure[FN#246] (14) strength of conviction (15) clemency in time of power (16) strength in time of weakness (17) patience under affliction (18) knowledge of G.o.d the Most High and (19) of what His Prophet hath made known to us (20) gainsaying Iblis the accursed (21) striving earnestly against the l.u.s.ts of the soul and gainsaying them and (22) guiltlessness of believing in any other G.o.d but G.o.d.'

When the Commander of the Faithful heard her words, he bade the doctor put off his clothes and hood; and he did so and went forth, beaten and confounded, from the Khalif's presence.

Thereupon arose another man and said to her, 'O damsel, hear a few questions from me.' 'Say on,' quoth she; and he said, 'What are the conditions of valid [purchase by] payment in advance?'

'That the amount [of the thing bought], the kind and the period [of delivery to the purchaser], be [fixed or] known,' replied she. (Q.) 'What are the Koranic canons of eating?' (A.) 'The confession [by the eater] that G.o.d the Most High provideth him and giveth him to eat and drink and thanksgiving to Him therefor.' (Q.) 'What is thanksgiving?' (A.) 'The use by the creature of that which G.o.d vouchsafeth to him in the manner and to the ends for which He hath created it.' (Q.) 'What are the Traditional canons of eating?' (A.) 'The [preliminary] naming [of G.o.d] and was.h.i.+ng the hands, sitting on the left b.u.t.tock, eating with three fingers and eating of that which is chewed.'

[FN#247] (Q.) 'What are the civilities of eating?' (A.) 'Taking small mouthfuls and looking little at one's table-companion.'

(Q.) 'What are the heart's stays [or articles of faith] and their correlatives?' (A.) 'They are three in number, to wit, (1) holding fast to the Faith, the correlative whereof is the shunning of infidelity, (2) holding fast to the Traditional Law and its correlative, the shunning of innovation [or heresy] and (3) holding fast to obedience and its correlative, the shunning of disobedience.' (Q.) 'What are the conditions of ablution?'

(A.) '(1) Submission to the will of G.o.d[FN#248] (2) possession of discernment of good and evil [or having attained the age of discretion] (3) purity of the water and (4) absence of legal or material impediments.' (Q.) 'What is belief?' (A.) 'It is divided into nine parts, to wit, (1) belief in the One wors.h.i.+pped (2) belief in the condition of slavery [of the wors.h.i.+pper]

(3) belief in one G.o.d, to the exclusion of all others (4) belief in the Two Handfuls[FN#249] (5) belief in Providence (6) belief in the Abrogating and (7) in the Abrogated (8) belief in G.o.d, His angels and apostles and (9) in fore-ordained Fate, general and particular, its good and ill, sweet and bitter.' (Q.) 'What three things do away other three?' (A.) 'It is told of Sufyan eth Thauri[FN#250] that he said, "Three things do away 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?' (A.) 'Quoth G.o.d the Most High, "And heaven shall be opened, and it shall be [all] doors,"

[FN#251] and quoth he whom G.o.d bless and keep, "None knoweth the number of the gates of heaven, save He who created it, and there is no son of Adam but hath two gates allotted to him in the skies, one whereby his subsistence cometh down and another where-through his works [good and evil] ascend. The former is not closed, save when his term of life comes to an end, nor the latter, till his soul ascends [for judgment]."' (Q.) 'Tell me of a thing and a half thing and a no-thing.' (A.) 'The thing is the believer, the half thing the hypocrite and the no-thing the infidel.' (Q.) 'Tell me of various kinds of hearts.' (A.) 'There is the whole [or perfect] heart, which is that of [Abraham] the Friend [of G.o.d], the sick heart, that of the infidel, the contrite heart, that of the pious, fearful ones, the heart consecrated to G.o.d, that of our Lord Mohammed (whom G.o.d bless and preserve) and the enlightened [or enlightening]

heart, that of those who follow him. The hearts of the learned are of three kinds, to wit, those that are in love with this world, with the next and with their Lord; and it is said that hearts are three, the suspended, that of the infidel, the non-existent [or lost], that of the hypocrite, and the constant [or firm], that of the true-believer. Moreover, it is said that the latter is of three kinds, namely, the heart dilated with light and faith, that wounded with fear of estrangement and that which feareth to be forsaken of G.o.d.'

Quoth the second doctor, 'Thou hast said well;' whereupon said she to the Khalif, 'O Commander of the Faithful, he has questioned me, till he is weary, and now I will ask him two questions. If he answer them, it is well, and if not, I will take his clothes and he shall depart in peace.' Quoth the doctor, 'Ask me what thou wilt,' and she said, 'What is religion?' 'Religion,' answered he, 'is confession[FN#252] with the tongue and belief with the heart and doing with the members. Quoth the Prophet, "The believer is not perfect in belief, except five qualities be accomplished in him, namely, trust in G.o.d, committal of his affair to Him, submission to His commandment, acquiescence in His decrees and that he do all for His sake; so is he of those who are acceptable to G.o.d and who give and withhold for His sake, and he is perfect in belief."'

Then said she, 'What is the Koranic ordinance of ordinances and the ordinance which is the preliminary 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 that whereby the latter is completed?' But he was silent and made no reply; whereupon the Khalif bade her expound and ordered him to doff his clothes and give them to her. 'O doctor,' said she, 'the Koranic ordinance of ordinances is the knowledge of G.o.d the Most High; that, which is the preliminary of all others, is the testifying that there is no G.o.d but G.o.d and that Mohammed is His apostle; that, of which all others have need, is ablution; that, which compriseth all others, is that of [total] ablution from [ceremonial] defilement; the Traditional ordinance, that enters into the Koranic, is the separation of the fingers and the thick beard; and that, wherewith all Koranic ordinances are completed, is circ.u.mcision.' Therewith was manifest the insufficiency of the doctor, who rose to his feet and said, 'I call G.o.d to witness, O Commander of the Faithful, that this damsel is more learned than I in the Law and what pertains thereto.' So saying, he put off his clothes and went away, defeated.

Then turned she to the rest of the learned men present and said, 'O masters, which of you is the reader,[FN#253] versed in the seven readings and in syntax and lexicography?' Thereupon the professor arose and seating himself before her, said, 'Hast thou read the Book of G.o.d the Most High and made thyself throughly acquainted with its verses and its various parts, abrogating and abrogated, equivocal and unequivocal, Meccan and Medinan? Dost thou understand its interpretation and hast thou studied it, according to the various versions and readings?'

'Yes,' answered she; and he said, 'What, then, is the number of its chapters, how many are Meccan and how many Medinan? How many verses and decades[FN#254] does it contain, how many words and how many letters and how many acts of prostration and how many prophets and birds are mentioned in it?' 'It contains a hundred and fourteen chapters,' replied she, 'whereof threescore and ten were revealed at Mecca and forty and four at Medina, six thousand three hundred and thirty-six verses, six hundred and twenty-one decades, 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, accrue ten benefits. The acts of prostration it contains are fourteen in number, and five-and-twenty prophets are named therein, to wit, Adam, Noah, Abraham, Ishmael, Isaac, Jacob, Joseph, Elisha, Jonah, Lot, Salih, Houd,[FN#255] Shuaib,[FN#256] David, Solomon, Dhoulkifl, [FN#257] Idris,[FN#258] Elias, Yehya,[FN#259] Zacharias, Job, Moses, Aaron, Jesus and Mohammed, the peace of G.o.d and His blessing be on them all! Moreover, nine birds [or flying things] are mentioned in the Koran, namely, the gnat, the bee, the fly, the ant, the hoopoe, the crow, the locust, the bustard and the bird of Jesus[FN#260] (on whom be peace), to wit, the bat.' (Q.) 'Which is the most excellent chapter of the Koran?'