'ILAM-EN-NAS. Cenealocicaltree of the Prophet AND OF THE R ASHIDIN, 'OMEYYAN ANd'ABBASIDE KHALIFAHS. •/r? Arabia the Stiyyid» arr fht descendants t■ >'-^ .«■ j; 2 _e c 'CMC 3wr bB o 6 3 6 3 b S' o jT— . .— t3 2^-2:= 5.€ o rt c °i • •Sw^2 T3 3 rt O [J w w _ M-s t: 2 5 3 1-" o a> -^ Core " c « " s ^Sw5 ^^3 hnfc WJ . cs J- ■. •« :K : N : ;^ ; . 1) . c • • i^i 1 ^ s Td .si--. - c j=- -i-lSS" "^ -r^-Sii^PS a- S^pp.:?^ S"^S >-K ;2g< during the Khalifate of el-Walid-ibn-'Abd- el-Mdlik, the sixth of the Benu-'Omeyyah Khalifahs :— INSCRIPTIONS, (Area) There is no God but God. He is one. He hath no partner. (Negation of the Trinity.) (Circle) Muhammad is the Apostle of God, Who hath sent him with the true Guidance and Religion, that he should manifest it above all other religions. /(Area) God is one. God is eternal. He neither begets (negation of Christ being the Son of God) nor is begotten. (Negation of Christ being God.) (Circle) In the name of God. This dinar was struck (in the) year 96. * 'Aly, the son of Abu-Talib, became in after-years the fourth Khalifah of the Rashid dynasty. His father, Abu-Talib, was the Prophet's paternal uncle ; and he ('Aly) married Fatimah- ez-Z^hrah, the Prophet's daughter. He was born thirty years after the Prophet, and professed el-IsLim two days after the Pro- phet received his mission, being the first who did so after Kha- dijah daughter of Khuilid, the Prophet's wife. 'Aly was the father of Hasan and Husein, and succeeded 'Othman-ibn-'Affan in A.H. 35 (a.d. 656). He was murdered by 'Abd-er-Rahman, ibn-Mulgam, el-Murady, in A.H. 40, aged 63 years, after a reign of four years and nine months. He was buried at el-Kufah, and his grave is famous. To this day it is visited by the pious. 'ILAM-EN-NAS. Mas'ud,* arrived at the place, and cried, " Peace be upon thee, O Commander of the Faithful!" Upon hearing which the old woman smote her head with her hand, and exclaimed, " Alas ! what a misfortune ! I have insulted the Commander of the Faithful to his face." But 'Omar said to her, "You have done no wrong. May God have mercy upon you !" And then he asked for a piece of parchment, that he might write upon it ; but as none could be found, he cut off a piece of his shirt, and wrote upon it, " In the name of God, the Compassionate, the Merciful : * 'Abd-AUah-ibn-Mas'ud was one of the first to profess el-Islam, and was amongst those who fled into Egypt from the persecution of the Kuraish. He was a learned man, and cele- brated amongst the Associates, to whom he was known as Sahib es Sawdd wa 's Siwak (lord of blackness and toothsticks), the former probably because he was lord or proprietor of the rural districts (called Sawdd) of el-Kufah, to which place he belonged ; and the latter because he may have possessed a district or plantation of a certain tree called Aral', from the branches and roots of which the Siwdk or Miswdk (toothstick) is made. Sawidi means belonging to the Sawdd (or cultivated plains) of 'Irak. This region was so called because the Arabs of the desert, when they first saw the verdure of the trees, exclaimed, "What is that j^Tt'rz^ (dark thing) .^" and this ever afterwards continued to be its name. 'Abd-Allali died a.h. 23 {k.d. 653), at el-Medinah, aged between 60 and 70 years, and was buried there in the cemetery called el-Bakiya, in the reign of 'Olhman- ibn-'Aflfan, the third of the er-Rashid Khalifahs. ANECDOTE OF 'OMAR'S JUSTICE. this is what 'Omar has purchased from Such-an- one — The injustice which she has suffered from the time he began to reign over the Khalifate, to such and such a day, for five-and-twenty dinars out of what she may claim from him on his appearance at the Resurrection before God Almighty — and 'Omar is exempted from it,* Witnesses to this — 'Aly, and the son of Mas'iid." Then 'Omar gave the writing to his son, and said, " When I am dead, lay this in my winding-sheet, that I may appear with it when I rise in the presence of my Lord.f * Attention to the affairs of the poor, and almsgiving, are amongst the first principles of Muhammadism. But the old woman condoned the injustice she had experienced by receiving compensation for it at the time. t The circumstance related in the above anecdote would seem to have occurred on the return of 'Omar to el-Medinah after the reduction of Jerusalem in the i6th year of the Hijrah, After several conferences between the patriarch of that place and the Muslim general, it was finally agreed that the city should be surrendered to the Arabs on condition that the inhabit- ants should receive from the Khalifah's own hands the articles of their security and protection. On receiving tidings of which, 'Omar therefore set out from el-Medinah, attended by a nume- rous retinue. He rode upon a red camel, and carried with him two sacks — one of which contained his provision, consisting of barley, rice, or wheat, sodden and unhusked, and the other fruits. Before him he carried a leathern bottle to contain 'ILAM-EN-NAS. water, and behind him a wooden platter, out of which every one of his fellow-travellers, without distinction, ate with him. His clothes, according to Theophanes, were made of camel's hair, and were in a very ragged and tattered condition. The same author relates that when 'Omar entered the Church of the Resurrection at Jerusalem, he appeared in such sordid and filthy attire as gave great offence to the patriarch Sophronius, who with much difficulty prevailed upon him to put on some clean clothes till his own foul rags were washed. After the reduction of Jerusalem, and M'hilst the Muslim general was besieging Antioch, one 'Omar-ibn-Rafa'a, who had been taken captive by the Greeks, embraced Christianity, and was after his baptism received with great kindness both by the bishops and the Emperor Heraclius himself. The latter questioned him concerning the Khalifah, and desired to know what could induce him to appear in such mean attire, so different from that of other princes, when he had taken so much wealth from the Christians. " The consideration of the other world, and the fear of God," replied 'Omar. When further asked what sort of a palace the Khalifah had, "One of mud," he answered. "Who are his attendants ? " asked the Emperor. " Beggars and poor people." "What tapestry does he sit upon?" "Justice and equity." " What is his throne ? " " Abstinence and certain knowledge." "What is his treasure.''" "Trust in God." "Who are his guards ? " " The stoutest of the Unitarians. And knowest thou not, O king ! " continued 'Omar, " that some have said to him, O 'Omar ! thou possessest the treasures of the Caesars ; kings and great men are also subdued unto thee ; why, therefore puttest thou not on rich garments ? To whom he made answer. Ye seek the outward world, but 1 the favour of Him who is Lord both of that and the other." THE YOUNG BED A IVY, ETC. 13 THE YOUNG BEDAWY WHO FULFILLED HIS PROMISE. QHARAF-ED-DIN-HUSEIN, the son of Riyan, ^^ relates : " Marvellous are the anecdotes which I collected, and wonderful are my reminiscences of the excellent things which I noted down from one who was present at the Council and heard the words of 'Omar-ibn-el-Khattab, the Khalifah of el- Islam." He stated that one day whilst the Imam was sitting in council with some of the chief of the Associates, and others to whom he referred for judgment and advice, and whilst he was giving his decisions in causes, an3 issuing his commands among his subjects, a young man of comely appearance and in clean attire, appeared, in the grasp of two other young men, also well-favoured and well-dressed, who dragged and pulled him until they brought him in, and placed him 14 'ilAm-en-nAs. before the Amir-el-Mumanin. And when they thus stood in his presence the Amir looked at the two young men and at the other, and then commanded them to take their hands off him. Upon this they drew near and said : " O Commander of the Faithful ! we are brethren, sons of the same mother and father, and are accustomed to speak strictly the truth. Our father was a sheikh advanced in years, excellent in administration, respected among his tribes, free from vice, known by his virtues. When we were children he educated us ; when we grew older he treated us with consideration, and amassed for us a large inherit- ance. As it is said: Had there lived amongst men one other father like our father, The world would have grown rich in virtues. This morning he went out into his garden to enjoy himself amongst the trees, and while he there gathered the ripe fruits this youth killed him and turned from the way of righteousness. And we ask from you the retaliatory retribution for his crime,* and the decree * Wilful murder, though one of the most enormous crimes that can be committed, is yet allowed to be compounded for, on THE YOUNG fi EDA IVY, ETC. 15 for the same according to that which God has revealed to you." {i.e., in the Kuran.) The historian then relates that 'Omar looked upon the young man and said to him : " Verily you have heard. What is your answer .-• " And at this the youth's heart was calm and void of apprehension. Truly he flung off the garment of fear, and cast aside the mantle of trepidation. Then he smiled like a pearl * and speaking with a most elo- quent tongue, saluted the Prince in beautiful language. Then he went on, saying : " O Commander of the payment of a fine to the family of the deceased, and freeing a Muslim from captivity. The next of kin, however — or, in the language of the Bible, "the revenger of blood" — has the option of accepting or refusing such satisfaction, and may insist on having the murderer delivered into his hands to be put to death. Manslaughter must be redeemed by fine, and the freeing of a captive ; which atonement if a man be unable to make, he must fast two months together by way of penance. The fine for a man's blood is set down in the Sihuiah, or Traditions of the Prophet, at a hundred camels, to be distributed amongst the relations of the deceased. If the person slain be a Muslim of a nation or party at enmity or not in confederacy with those of the slayer, the redemption of a captive is declared a sufficient penalty. * That is, he opened his mouth slightly to laugh, and ex- posed white teeth like pearls. I may mention here that the people of the East have always been intense admirers of the i6 'II.AM-Eh'-NA S. Faithful ! by Allah ! they have well recollected in making their plaint ; and have spoken truly in what they have said ; and have made known that which took place ; and have described that which occurred. And I will now recount my story before you, and judgment thereupon rests with you. "Know. O Commander of the Faithful! that I am an Arab of the Arabs.* I was reared in the dwell- ings of the desert, and years of misfortune darkened my life. So I came to the outskirts of this city with my household, and my goods, and my children. I followed one of its roads which led me between gardens, having with me she-camels, beloved by me, dear to me; and amongst them a he-camel of noble race, the sire of a large progeny, of beautiful form, an excellent breeder, who walked in their midst like a beauty of youth— and which is in truth the kind of beauty that most appeals to a pure heart. Even in the streets of Cairo one may see a mother or other relative take up a little child, and exclaim, " O thy youth ! O thy youth ! " ( Yd shabdbak ! yd shabdbak .') * That is, an Arab of Arab descent, and not miisfardb — that is, made an Arab by lapse of time, and birth in Arabia, though the original progenitor was not of Arabia. (See Note *, p. 79.) THE YOUNG BED A IVY, ETC. 17 crowned monarch. One of the she-camels approached a garden over the wall of which trees were visible that she could reach with her lips. So I drove her away from that garden, when lo ! an old man appeared, panting with rage. And mounting on the wall he presented himself, carrying in his right hand a stone, and raving like a furious lion. Then he struck the he-camel with the stone, and killed him — it fell on a fatal spot. But when I saw the camel fall on his side and roll over, live coals of rage were kindled within me. I seized the very same stone and struck the sheikh with it, and that was the cause of his end. He met evil in his turn, and the man was slain by that with which he slew. After that he had cried a great cry, and had screamed a terrible scream for help, I hastened from the spot. But haste was of no avail against these two young men. They laid hold of me and brought me here as you see me." Then said 'Omar : " Behold ! you have confessed the crime you have committed, and your acquittal is impossible, and retaliation is imperative, and there is now no refuge." Then said the young man : " I obey that which 'ILAM-EN-NAS. has been decreed by the Imam, and am satisfied with what the law of el-Islam ordains. But I have a little brother whose aged father before his decease left ex- clusively to him a great deal of wealth and much gold. And on his death-bed the old man brought him into my presence, and committed his affairs to me, and said, ' This is in your keeping for your brother ; take it and guard it zealously.' And upon that I made choice of a spot for burying it, and placed it there. And no one knows of it except myself, and if you order my immediate execution the gold will be lost, and you will have been the cause, and the child will demand his reckoning from you on the day when God shall judge between His creatures. But if you will grant me a delay of three days, I shall have nominated some one to take charge of the boy's affairs, and will return obedient to the rein. And I know one who will guarantee these my words." Then 'Omar lowered his eyes and was silent. Presently he looked at those who were near, and asked, " Who will stand surety for him, and for his return to this place .-' " Then the young man studied the countenances of the spectators of the Council, and THE YOUNG BEDAWY, ETC. 19 pointed towards Abu-Zarr,* amongst those who were present, and said, " This one will answer for me, and will become my surety." Said 'Omar : " O Abu-Zarr ! wilt thou become surety for these words ? " He replied: "Yes, I will be answerable for him for three days." And the two young men, the accusers, were satisfied with the suretyship of Abu-Zarr, and granted the delay determined upon. But when the time had expired, and the hour was at hand, if not already past, they again presented themselves at the Council of 'Omar, who was seated, with the Associates around him, like stars around the moon. Abu-Zarr was also present, and the accused alone was absent. Then said the two young men : " Where is the culprit, O Abu-Zarr } How shall he who has fled return .? Thou shalt not quit this place without redeeming thy pledge." Then said Abu-Zarr : " By the truth of the Omni- scient King ! when the whole of the three days shall * Abu-Zarr, el-Ghifaiy, one of the chief of the Associates of the Prophet. 'ILAM-EN-NAS. have elapsed, if the young man does not appear, I will redeem my pledge and resign myself, so help me God ! " Then said 'Omar : " By Allah ! if the young man delays, I will surely execute upon Abu-Zarr what the law of el-Islam ordains." At these words tears fell from the eyes of the spec- tators, and sighs for Abu-Zarr broke from all who were present ; and great was the sorrow, and deep the regret. Then some of the chief of the Associates suggested to the two young men to take the price of blood, and so obtain the praise bestowed upon those who are merciful. But they would none of it, and refused everything excepting vengeance for him who had been slain. And while the people were swaying to and fro with grief at what was passing, and commiserating Abu-Zarr, lo ! the young man approached, and stood before the Imam, whom he saluted with a perfect salutation. And his countenance was radiant as the rising sun, and shone with sweat. And he cried, " Behold ! I made over the boy to the care of his mother's brethren, and acquainted them with the THE YOUNG BED A IVY, ETC. secret of his condition, and discovered to them the place of his property. Then I hastened here, in the heat of the sun, to fulfil the obligation of a true-born man." And the people marvelled at his honesty and fidelity, and at his intrepidity in meeting death. But he said, " He who acted perfidiously was not par- doned by the man who had him in his power. But upon the one who was faithful the avenger had pity, and pardoned him. And I was also certain that when death presented itself, there was no guarding against it by flight. And let it not be said, Fidelity has gone from among men." Then said Abu-Zarr, " By Allah ! O Amir-el- Mumanin ! of a truth I stood surety for this young man, though I neither knew to what people he belonged, nor had seen him before that day. But he looked towards me only amongst those who were present, and turned towards me, and said, ' This one will be surety for me.' And it did not seem right to refuse him ; and humanity forbad that his hopes should be frustrated when there was no harm in consenting to his wish, lest it should be said. Good- ness has gone from among men." 22 'ILAM-EN-XAS. Thereupon said the two young men : " O, Amir- el-Mumanin ! verily we give our father's blood to this young man, that his trouble be changed into gladness — lest it should be said, Benevolence has gone from among men." Then the Imam rejoiced that the young man had received pardon, and at his truth and fidelity. And he declared the humanity of Abu-Zarr to be greater than that of any of the Associates seated with him. And he approved the benevolent intention of the two young men, and praised them in the warmest terms. And he quoted this couplet : He who doth good shall not want for his rewards ; That which he hath done will be forgotten by neither God nor men. Then he proposed to them that he should pay the price of their father's blood out of the Treasury.* * Bait-el-Mdl el Miislimin : a treasury into which was paid — a fifth part of the spoils of war — the remainder of the wealth of one dying without heirs and leaving no will, after payment had been made of his debts — tribute levied on conquered countries — duties imposed upon foreign merchants — and taxes claimed from foreign settlers in Muhammadan cities. From it were paid — soldiers — men of learning — those who committed the Kuran to memory — the descendants of holy men — the expenses of fortifications, bridge-building, and the materials of war — poor and needy per- sons, and destitute orphans — and the funeral expenses of paupers. Such was the Bait-el-Mal in the palmy days of el-Islim. THE YOUNG BEDAWY, ETC. 23 But they said, " Surely we have pardoned desiring to please God the Merciful ; and he who proposes this to himself must carry out his benevolence neither dishonourably nor injuriously." The historian adds : " So I inscribed this in the collection of Marvellous Tales, and inserted it in the ' Accounts of Wonders.' " 24 'ilAm-en-nAs. THE PROFESSION OF EL-ISLAM BY THE PERSIAN PRINCE HURMUZAN. TRANSLATOR'S PREFATORY NOTE. According to most Oriental authors, the 15th year of the Hijrah was rendered famous by the battle of el-Kadisiyyah, (so called from a city of that name bordering upon the deserts of 'Irak), wherein the Persians were signally defeated by the Arabs, and in consequence of which their capital city, and the greatest part of their dominions, fell into the hands of the latter. Hurmuzan, a noble Persian who had possessed himself of Khuzestan, after this complete defeat surrendered that province to the Khalifah, and at his request embraced Muhammadism in the manner related below. Hurmuzan's dominions lay, says D'Herbelot, fifty leagues from el-Wasit, on the Tigris, and eighty leagues from Isfahdn. T T URMUZAN was brought bound as a prisoner into the presence of the Commander of the Faithful, 'Omar ibn-el-Khattab, who called upon him to profess el-Islam. Upon his refusal so to do, 'Omar gave the order for his execution. But he cried, "O Commander of the Faithful ! before you kill me give me a draught of water, and do not slay me parched HURMUZAlsrS PROFESSION OF EL-ISLAM. 25 with thirst." So 'Omar ordered some water for him, and so soon as Hurmuzan had the goblet in his hand he asked, "Am I safe until I shall have drank it?" To which 'Omar replied, " Yes ; safety is yours for that time." Then Hurmuzan flung the vessel away from him, and spilt the water, and cried, " Your pro- mise, O Commander of the Faithful!" So 'Omar said to the executioner, " Leave him, whilst I find out what is to be done with him." And when the sword was removed from over him, Hurmuzan exclaimed, " I testify that there is no God but God, and that Muhammad is the prophet of God ! " Then said 'Omar, " Verily thou hast professed the best form of Muhammadan faith. What caused thy delay in doing it V " I feared," he replied, " that it might be reported I had professed el-Islam through dread of the sword." "Of a truth, thou art wise in judgment," said 'Omar, " and art worthy of the dominion thou hadst." And after that time 'Omar consulted him about the going forth of his armies into Persia, and acted according to his advice. 26 'ILAM-EN-NAS. THE APOSTACY OF jAbALAH SON OF EL-AIHAM. A ND now comes a somewhat similar story in so far as it regards obtaining safety by a trick. It was told by 'Abd-el-Malik, son of Badrun, the commentator upon the Kasidah of 'Abd-el-Majid, son of 'Abdun, and relates to what befell Jdbalah * son of el-Aiham, when he struck the Fazary in the face for treading upon his Rida.f 'Omar having said to him, " Let the * Jiibalah was the last chief of the Christian tribe of the Benu-Ghassan, which must have had its dwclhngs to the east and north of the Lake Tiberias . Their ancestor was Jdfnah bin-'Amr, bin-Thalabah, bin-'Anir, bin-Muzaikiyah (of the tribe of Azd) bin-Ghauth, bin-Nabt, bin-Malik, bin-Udad, bin-Zeid, bin-Kahlan, bin-Sdba (also called 'Abd-esh-Shems), bin-Yash- jub, bin-Yadrab, bin-Kahtan (supposed to be the same as the Joktan of our Scripture). The Ghassan section of the tribe of Azd left el-Y(5men on occasion of the Satl-cl-Arim, or flood of Arim, at Mareb, and migrated to the Syrian desert, wherein they settled near a stream called Ghassan, whence their sub- sequent name. Abu'l-Feda's Mukhtdsar Ji Akhbdr-el-Bdshar. — Abridgment of the History of Mankind. t The Rida was a piece of stuff, usually cotton, resembling it THE A POST AC Y OF JAbALAH. 27 man retaliate upon you," or words to that effect, Jabalah asked, "And are we upon an equality in this matter?" To which 'Omar replied, "Certainly; the law of el-Islam is the same for both of you." Then Jabalah said, " Let me wait until to-morrow." And when day dawned he went off to Caesar, Emperor of Rome, and apostatized. Afterwards he repented, and composed these lines : — A Prince has apostatized by reason of a blow ! But had I pardoned it, what were the harm ? Obstinacy and pride have hindered me. And on its account I bartered true vision for one-eyedness. Would that my mother had never borne me ! and would that I Had hearkened to the words which 'Omar spake ! is said the herdm, worn at the present day by pilgrims on passing within certain hmits of the holy towns of Mekkah and el-Medinah. This piece of stuff, in the form of a long white cotton (or sometimes woollen) shawl, is wound about the upper part of the body. Another white piece of stuff, called the Isdr, is worn round the waist. The shoulder-piece might in Jdbalah's days have been broader than is now worn. I find this anecdote shortly related in Modern Universal History (London, a.d. 1766). It is there stated that Jdbalah and the men of his tribe having embraced el-IsMm, performed the pilgrimage to Mekkah. And whilst walking in procession round the Kaabah, a man of the tribe of Fazareh accidentally trod upon Jabalah's vest, whereby it fell from his shoulders ; upon which, though the man swore he did not mean to affront him, Jdbalah struck him, broke his nose, and beat out four of his front teeth. 28 'ILA.\f-EN-NAS. Would that I were herding camels in Kdfrah,* Or were a slave to the Rabia or Mudhar If Would that I had in Syria the scantiest portion, Dwelling among my people, tho' deaf and sightless. J And when Jabalah-ibn-el-Aiham had returned to Christianity, he became a follower of Heraclius, lord of Constantinople, who allotted to him lands and money ; and so he remained according to the will of God. And some time after this, 'Omar sent a mes- senger to Caesar (Heraclius) to give him his choice of professing el-Islam, or of paying the capitation tax.§ * Kafrah means in the abstract a barren valley, but it is pro- bable that Jdbalah here alludes to some known place connected with Ghassan on the confines of Syria. t Arab tribes of the 'Adnaniyeh. Mudhar was the earliest well-ascertained ancestor of the Prophet. X All this sentiment refers to his position in Syria before the Christians conquered it. And for the sake of his former home he wishes that he had, after becoming a Muslim, remained one instead of returning to Christianity. At the battle of Ycrmuk, which decided the fate of Syria (a.H. 15, a.d. 636), Jdbalah at the head of his Christian Arabs fought for Heraclius, and it was after the signal defeat of the Greeks in this battle that J^balah became a Muslim. Yermuk is the name of a river (in Latin Hieromax, and in Greek vepwovKo), five or six miles east of the south end of Lake Tiberias. § In the infancy of Muhammadism, all the enemies of that religion taken in battle were doomed to death without mercy. But when that religion was firmly established, this sentence was THE A POST AC Y OF JABALAH. 29, And when the messenger was about to return, Heraclius asked him : " Have you seen your paternal cousin who is with us ? I mean, Jabalah who came here wishing to rejoin our religion ? " " No," replied the messenger. " Then go and see him," said Heraclius, " and afterwards come to me, and I will give you an answer to your letter." The messenger relates : So I went to the house of Jabalah, and behold ! about it were household officers, and janitors, and splendour, and a great con- course like that around the door of Heraclius. And I did not cease begging with all courteousness for permission to enter until leave was granted me. Then I went in to him, and I found him with a light- deemed too severe. So afterwards the Muhammadans, on de- claring war against a people of a different faith, gave them choice of three courses : to embrace Muhammadism ; to submit and consider themselves as subjects of the Khalifah, and pay an annual tribute and the usual capitation tax of four dinars a head, in which case they were allowed to profess their own religion, provided it was not gross idolatry ; or, thirdly, to decide the quarrel by the sword. If it was decided to fight, and the Muslims prevailed, the conquered women and children became absolute slaves, and the men were either slain or other- wise disposed of according to the will of the Khalifah, unless they professed el-Islam. 30 '/Z A M- E N- NA S. coloured beard and with long moustaches, though my recollection of him was with a black beard and head. So I did not at once recognize him ; but lo! he verily called for gold-dust, and sprinkled it upon his beard until it became red. And he was seated upon a chair of state of polished silver, on the legs of which were four lions of gold. And when he recognized me, he placed me with himself upon the seat. And he began asking me about the Muslims. So I gave him good news of them, and said : " Of a truth they have increased much beyond what you remember them." Then he said : "And how did you leave 'Omar-ibn-el-Khattab .-* " I replied, "In excellent case." And I saw anguish in his face when I spoke of 'Omar's health. Then I descended from the chair ; whereupon he asked, "Why do you refuse the honour with which we would honour you .'' " I replied, " Because the Messenger of God (may God bless and grant salvation to him !) has prohibited us from this." And he said, " Yes. He has prohibited it. May God bless and grant salvation to him. But nevertheless your heart is pure, and do not think of what you have been sitting on." And when I heard him saying, " May God bless and grant salvation to him," I yearned THE APOSTACY OF JAB ALA 11. 31 over him, and said to him, " O unhappy Jabalah ! will you not return to the Faith ? for you certainly had knowledge of the law el-Islam and the excel- lence thereof." Then he cried, "How can I return after what I have done ? " I replied, "You certainly can return, for verily a man of Fazareh did more than you have done. He apostatized from the true faith, and fought against the Muslims with the sword. Afterwards he returned to el-Islam and was received ; and I left him at el- Medinah a Muslim." And I only told him that he who did this deed was of Fazareh, and that he fought against the Muslims with the sword, and apostatized, and returned to el- Islam, because the man upon whose account Jabalah apostatized when he had struck him, and 'Omar wished the latter to retaliate, was also a Fazary. And I added, " It is even easier for you to return to el-Islam, for you have not fought against the Muslims with the sword as did he." Then he said : " I should like to hear more about this. If you would assure me that 'Omar would give me his daughter in marriage, and would appoint me 32 'ILAM-EN-NAS. to succeed him in the government, I would return to el-Islam." So I promised him the marriage, but I could not promise him the succession to the government. And after we had been thus talking for a while, he motioned to a servant standing near him, who went out quickly, and lo ! a train of servants came in bear- ing boxes containing refreshments. These were set down, and tables of gold and platters of silver were laid out. And Jabalah said to me, " Eat." But I drew back my hand, and said, " The messenger of God has prohibited from eating off vessels of gold and silver." He said, "Yes. He has prohibited. May God bless and grant salvation to him. There- fore let your heart be pure, and eat off whatever you like." So he ate off gold, while I ate off Khalanj.* And after we had done eating, he called for lavers of gold and ewers of silver. And he washed his hands in the gold, but I washed mine in yellow brass. Presently he made a sign to a servant in front of him, who went out quickly. And soon I heard a slight noise, and lo ! a train of servants appeared * The name of a certain kind of wood of which bowls are made, or other vessels of wood, having variegated streaks. THE APOSTACY OF JABALAH. 33 carrj-ing chairs encrusted with precious stones. And these they placed, ten on his right hand, and ten on his left. Then came slave-girls wearing coronets of gold. And they seated themselves upon the chairs on his right hand, and on his left. And they were followed by another slave-girl, like unto the sun for beauty. Upon her head was a coronet, and on the coronet a bird, than which I have never seen one more beautiful. And in one hand she had a vase of powdered musk, and in the other a vase of rose-water. And she made a sign, and whistled to the bird which was upon her coronet, and he flew down into the vase of musk and bestirred himself in it. Then she whistled to him a second time, and he flew into the vase of rose-water, and splashed about in it. And then she made a sign to him, and he flew up, and alighted upon the cross which surmounted Jabalah's crown, and did not cease fluttering his wings until he had scattered what was on his feathers over Jabalah, who laughed in the excess of his delight until his eye-teeth were visible. Then he turned to the slave-girls who were upon his right hand, and said to them, " Make us laugh." So they broke forth into singing, and 34 'ILAM-EN-NAS. began sounding their lutes, and sang the song which begins — May God reward the companions with whom I consorted in early days in Gillik • until it says : Sons of Gifnah around the grave of their father, The grave of the generous, the excellent son of Mariyah ; They gave to drink to their cup companions Ice-cold drinks mixed with the sweetest wine. And when Jabalah heard this, he laughed until his eye-teeth appeared, and asked me, " Do you know who composed that?" I replied, "No." He said, " Hasan-ibn-Th4bit,t the Prophet's poet." Then he made a sign to the slave-girls upon his left hand, and said, " Make us weep." So they burst into song, striking their lutes, and recited this poetry : By whom were desolated the homes in Ma'aan, Between the heights of Yermuk and Khiman .'' until the song runs : 'Twas a dwelling for the tribe of Gdfnah for a time, But now a place for tales in future ages. Verily they regarded me there as of authority awhile, With the master of a crown was my resting and dwelling- place. * Damascus and surrounding villages. All this evidently alludes to some story (perhaps also poetrj') well known to the hearers at the time. t Sec Prefatory Note, p. 64. THE APOSTACY OF JAbALAH. 35 And Jabalah wept until the tears streamed down his beard. Then he asked me, " Do you know who was the composer of that?" And upon my answer- ing that I did not, he said, " Hasan." And he then repeated to me the Hnes beginning — A prince has apostatized by reason of a blow ! to the end. And presently he asked me about Hasan: "Is he alive?" And when I said "Yes," he ordered for him a robe of honour, and another like it for me. And he also ordered treasures for Hasan, and she-camels laden with wheat ; and said to me, "If you find him still alive, make over the gift to him, and transmit to him my salutations. But if you find him dead, give the presents to his people, and slay the camels on his grave." And when I returned to 'Omar, and gave him an account of Jabalah, and told him of the conditions which the latter had imposed upon me, and of the answer which I had given, 'Omar said, "And why did you not also promise him the succession to the govern- ment ? For if the Most High chose to give the power into his hands, and to decree against me, it would be in His wisdom. Nothing would happen except what He had willed." 36 'ILAM-EN-NAs. And after this, 'Omar sent me a second time to Heraclius, and commanded me to agree to Jabalah's conditions. But even as I entered Constantinople, I met the people returning from his burial. And then I knew that his name had been written among the condemned, in the Almighty's Book of Reckoning.* * Umm-el-Kitdb, The Mother of Books. On one page are inscribed the names of all good Muslims ; on the other, the names of infidels, and of those Muslims who do not live up to their religion. My sheikh gravely and persistently asserted that, be as perfect as I might (according to my lights bien entendu), I could as a Christian never hope that my name would be written upon the former ! MUGHIRAH, GOVERNOR OF KUFAH. 37 HOW EL-MUGHIRAH THE SON OF SHU- 'ABAH BECAME GOVERNOR OF EL- KUFAH. TRANSLATOR'S PREFATORY NOTE. The province of 'Irak, answering to the Babylonia of Ptolemy, had for its capital el-Hirah, a city founded by Malik, one of the descendants of Kahlan. (See Note *, p. 26.) The Persian Satraps resided at el-Hirah; but after the reduction of 'Irak by the Muslims, the latter people built el-Kufah at about three miles' distance from el-Hirah, and from thence- forth el-Kufah became the capital of the province and the seat of government . Saad-ibn-Abi-Wakkas was one of the first who, follow- ing the example of Abu-Bekr, professed el-Isldm. Accord- ing to el-Jannaby, it was through Saad that 'Omar-ibn-el- Khattab was diverted from a design, which before his conversion he entertained, of assassinating the Prophet ; though Abu'1-Feda says it was through Naim-ibn-'Abd Allah, el-Kham. Saad was one of the most successful and celebrated generals ever possessed by the Muslims. He fought valiantly for the Prophet at the battle of Ohod (a.h. 3), and was afterwards invested with a command under Osama-ibn-Zeid, whom the Prophet just before his death appointed general of the army destined to act against the Greeks in Syria. In A.H. 14, Saad was constituted Commander-in-Chief of the Muslim army which 'Omar, the reigning Khalifah, desired to send into 'Irak. In the year 15, he completely routed the Persian army at the famous 38 'ILAM-EN-NAS. battle of el-Kadisiyyah (see Translator's Note, p. 24), and pursued his successes until the whole of 'Irak was sub- dued. In A.H. 23, the Khalifah 'Omar was assassinated, and as soon as it was known that his wounds were mortal, he was called upon to nominate his successor. Saad was one of those named to him ; but 'Omar considered that his disposi- tion was too fierce and untractable. He was, however, among the six persons appointed by 'Omar to deliberate upon the choice of a new Khalifah, and was afterwards one of 'Othman's ('Omar's successor) governors of provinces. He died between the years 50 and 58 a.m., at his castle in Akik, a town about ten miles from el-Medinah, and was buried in el-Bakiya, A STORY is told of the people of el-Kufah, that "^ they one day presented themselves before 'Omar-ibn-el-Khattab, in order to complain of their governor, Saad-ibn-abi-Wakkas, And when 'Omar had heard them, he said, " Who will deliver me from these people of el-Kufah ? If I appoint a virtuous man for their ruler, they think that he is weak ; and if I appoint a man of determination, they accuse him of impiety." Then el-Mughirah, the son of Shuabah,* said to * el-Mughirah, son of Shuabah, of the tribe of Thakif, professed el-Islkm in A.H. 6. He was one of two emissaries who, three years later, were sent back with the deputies of his own tribe (which had then determined to submit to Muhammad), with orders to destroy their idol Lath. He was one of 'Omar's MUGHIRAH, GOVERNOR OF RL-KUFAH. 39 him, " O Commander of the Faithful ! verily if a pious man be weak, his piety is for himself and his weakness for you ; and as surely if an impious man be strong, is his strength for you and his impiety for himself" Then said 'Omar, " Thou hast spoken the truth. Therefore, thou strong sinner, go thou and rule over them." So el-Mughirah ruled over them all the days of 'Omar, and the days of 'Othman, and until he died in the reign of Muawiyah. generals in 'Irak, and was for a short time governor of Bdsrah, and general of the Muslim forces in Persia. It was his Persian slave, Abi-Liiluah, el-Fayruz (see Translator's Note, p. 6) who murdered 'Omar. el-Mughirah died of the plague at el-Kufah, in A.H. 50 (a.d. 670), during the Khalifate of Muawiyah. 40 'ILAM-EN-NAS. 'AMR-IBN-MAADY-KARIB'S STORY. TRANSLATOR'S PREFATORY NOTE. In the tenth year of the Hijrah, many of the pagan tribes of Arabs sent deputies to Muhammad tendering their submis- sion. Amongst these deputies was 'Amr-ibn-Maady-Kdrib, chief of the ez-Zabidin. But considering himself to have been shghted by the Prophet, he joined himself the following year to el-Aswad,one of three false prophets who arose simul- taneously against Muhammad. For some time he was suc- cessful in his rebellion ; but during the reign of Abu-Bekr was taken prisoner and brought before the Khalifah, who, however, on receiving his oath of allegiance, pardoned and released him. From henceforth he fought nobly for el- 1 slam, and is celebrated in history as one of the bravest of warriors, his worth in battle being, according to the figure of speech used by the Arabs, equal to a thousand men. When the Kalifah 'Omar sent him and another to join Saad-ibn-Abi- Wakkas, in 'Irak, he wrote to Saad, saying, " I send to thee two thousand men, Tulaiha-ibn-Khuwailid and 'Amr- ibn-Maady Karib." He died of paralysis during the reign of 'Omar, at a very advanced age — according to some his- torians more than a hundred years. T T is said that upon one occasion when Amr-ibn- Maady-Karib, ez-Zabidy, was visiting 'Omar-ibn- el-Khattab, the latter said to him, "Tell me of the most AMR-IBN-MAADY-KARJF S STORY. 41 cowardly man you have ever met with ; and of the most crafty ; and of the most courageous." To this 'Amr repHed, " Willingly, O Commander of the Faithful ! " and began as follows : " I went out once in quest of spoil ; and as 1 journeyed, lo ! I came upon a horse fully caparisoned, and a spear planted in the earth. And behold ! a man, girt about with belts for bearing his sword, and looking like the mightiest of men, was sitting on the ground close by. So I cried to him, ' Beware ! for I am about to slay thee ; ' upon which he inquired, ' And who art thou ? ' 'I am 'Amr-ibn-Maady- Karib, ez-Zabidy,' I replied. Then he sobbed one sob and died. And he, O Commander of the Faith- ful ! was the most cowardly man I have ever seen. " And I went out once again, until I arrived at a certain place, when lo ! I found a horse caparisoned, and a spear planted in the ground. And behold ! the master of the horse was in a hollow hard by. So I cried out to him, 'Beware ! for I am going to slay thee.' Then he asked, 'And who art thou.-*' so I informed him concerning myself. And he said, ' O father of a Bull,* thou actest unjustly towards me ! Thou art * The surname by which 'Amr was known amongst the Arabs. 42 'ir,AM-EN-NAS. upon horseback, and I upon the ground. Give me thy word that thou wilt not kill me until I shall have mounted my horse.' So I gave him my word. Then he came forth from the place where he was, and accoutred himself with his sword-belts, and sat down on the ground. Upon which I exclaimed, ' What is this V And he said, ' I am not mounted on my horse, and I will not fight with thee ; and if thou breakest thy plighted word, thou knowest what happens to the man who breaks his faith.' So I left him, and passed on. And he, O Commander of the Faithful ! was the most crafty man I have ever seen. " And I went out yet once again, until I came to a place about the roads of which I lay in wait to rob. But I saw no one. So I galloped my horse right and left, and lo ! I perceived a horseman. And when he came near to me, behold ! he was a comely youth. The hair on his cheeks grew in greater beauty than I had ever seen among even the handsomest of young men. And verily he came from the direction of el- Yemamah.* And as he approached he saluted me, and I returned his salutation, and asked, ' Who art * Two or three days' journey south-east of ed-Diriyyah, the present Wahhaby capital. ''AMR-IBN-MAADY-KARIB'S STORY. 43 thou, young man ? ' He replied, ' Harith the son of Saad, a horseman of Shabha.' Then I cried, ' Beware ! for verily I am about to slay thee.' But he retorted, * Woe be to thee ! And who art thou ?' I said, ' 'Amr-ibn-Maady-Karib, ez-Zabidy.' ' The despicable ! the vile ! ' he exclaimed, ' by Allah ! only thy contemptible estate prevents my killing thee !' " Then, O Commander of the Faithful ! I appeared mean in my own eyes, and he who was before me appeared mighty. But I said to him, ' Leave off talking, and defend thyself, for I will fight thee, and by Allah ! but one of us shall quit this spot.' Then he cried, ' Go ! may thy mother be bereft of thee ! Verily we are of a family of which a horseman has never deprived us of a member.' I replied, ' It will be he whom thou hearest.' Whereupon he said, ' Choose for thyself whether thou shalt charge me, or whether I shall charge thee,' " So I took advantage of him, and said to him, ' Go thou to a distance from me.' And when he had this done, I bore down upon him, and thought to thrust my spear through his shoulders ; but lo ! he had bent himself down as were he the girth of his horse. Then he leant over towards me, and placed his spear as a 44 'ILAM-EN-NAS. veil over my head, and cried, ' Take this to thyself as one, 'Amr ! And but that I abhor the slaughter of such as thee, surely I had slain thee.' " Then, O Commander of the Faithful ! I appeared despicable unto myself, and death was dearer to me than what I had experienced. And I cried to him, ' By Allah ! only one of us shall quit this spot.' And he repeated to me his former speech. So I said to him, ' Place thyself at a distance from me.' And he retired. Then I thought I had him in my power, and I pursued him until I imagined I had thrust my spear between his shoulders. But lo ! he had bent himself down like the breast-band of his horse,. and then leant towards me, and again veiled my head with his spear, and cried, ' Take this, the second, O 'Amr!' " So I despised myself exceedingly, and said, ' By Allah ! only one of us shall quit this spot' Then he retired from me again, and I thought that I could thrust my spear between his shoulders. But he sprang from his horse, and lo ! he was upon the ground, and I missed my aim. Then he vaulted on to his horse, and pursued me, until once more he veiled my head with his spear, and cried, 'Take this, the 'AMR-IBN-MAADY^KARIB'S STORY. 45 third, O 'Amr ! And but for my abhorrence of killing such as thee, surely I had slain thee.' "Then I said, ' Slay me. I would rather die than that this should be reported amongst the Arab horsemen.' To which he replied, ' O 'Amr ! Pardon can only be granted three times. If I had thee in my power a fourth time, I should certainly kill thee.' And he recited, and said, I affirm by the most solemn of faiths, That hadst thou, O 'Amr ! returned to the combat, Verily thou hadst felt the fire of the lance, Or I am not of the sons of Shiban.* " Then I feared him with exceeding fear ; and I said to him, ' Truly there is one thing I crave of thee.' He asked, ' And what is that .'' ' I replied, ' That I may become thy friend.' He said, 'My friends are not such as thee.' And that answer was even harder upon me, and more terrible to bear, than his victory over me. And I did not cease entreating for his friendship until at length he said, ' Unhappy man ! knowest thou whither I purpose } * I replied, ' No, * Fehr, surnamed Kuraish, (see Note *, p. 79,) had three sons, from one of whom, Muharib, sprang the Benu-Muharib, also called Benu-Shiban. 46 'ILAM-EN-NAS. by Allah !' He said, ' I seek Red Death, its very self.'* To which I replied, ' I desire death with thee.' So he said, ' Go with us.' And we journeyed the whole of that day until night closed upon us. And half of it had passed when we arrived at an encampment of the encampments of the Arabs. And he said to me, ' Red Death is within this encampment, O 'Amr ! Wilt thou then hold my horse whilst I go, and return with what I want ; or wilt thou go whilst I hold thy horse, and bring me what I desire .''' " So I replied, ' It is well that thou shouldst go, for thou knowest better than I what thou wantest.' Then he flung to me his horse's bridle, and I was willing, by Allah ! O Commander of the Faithful, to be Sayis:{: to him ! " Then he passed into a tent, and brought out of it a damsel, than whom my eyes have never beheld one excelling in beauty and grace. And he mounted her * " Red Death," i.e., which takes place through the shedding of blood. Amongst the mystics, the resistance of man to his passions. " White Death," i.e., natural death. Amongst the mystics, hunger. "Black Death," i.e., death by strangulation. " Green Death." i.e., clothing oneself in rags or patched gar- ments, after the manner of dervishes. X Sayis. groom or horsekeeper. 'AMR-IBN-MAADY-KAKIB'S STORY. 47 upon a camel, and said, ' Ho ! 'Amr.' I replied, ' At your service.' He asked, ' Wilt thou guard me whilst I lead the camel, or shall I guard thee whilst thou leadest her?' I replied, 'No; I will lead her, and thou shalt defend me.' " So he threw me the camel's halter, and we journeyed until, behold ! day dawned upon us. Then he said again, ' Ho ! 'Amr.' I replied, ' What is thy will .''' He said, ' Turn round and look whether thou seest any one.' So I turned round, and I saw some- thing like camels. And I said, ' I see camels.' He said, ' Quicken thy pace.' Presently he added, ' Ho ! 'Amr. Look again ; and if they are few, courage and strength ! for it will be Red Death, but if they are many there is nothing to fear.' " So I turned round, and said, ' They are four or five.' Upon hearing which he said, ' Slacken thy pace.' And I did so. Then he stopped and lis- tened, and heard the footfall of the horses* already near. And he said, ' Wait thou at the right-hand side of the road, O 'Amr ! and turn the heads of our animals towards the road.' And I did so. And * In the dim light of early dawn, the mirage on the desert horizon would allow of horses being easily mistaken for camels. 48 'ILAM-EN-NAS. I Stood on the right of the camel, and he stood on her left. " And the people approached us, and behold ! they were three persons, two young men, and one very old man. And the latter was the father of the damsel, and the two young men were her brethren. And they saluted us, and we returned the salutation. " Then said the old man, ' Give up the girl, O son of my brother!' But Harith replied, 'I will not give her up ; nor was it for this that I took her away.' " Then said the old man to one of his sons, ' Do battle with him.' And he went out towards him dragging his spear. But Harith bore down upon him, and said : Ere gaining that thou seekest, shall be dyed the spear In blood from a horseman, visored, trained to combat. He belongs to Shiban, the noblest of the tribes of Wail, And journeys not thitherwards in vain. " Then with his spear he struck the old man's son a violent blow, which pierced his spine, and he fell dead. " Then said the old man to his other son, ' Do battle with him, for there is no worth in life with ignominy.' 'AMR-IBN-MAADY-KARIB'S STORY. 49 " But Harith approached, and said : Of a truth thou hast seen how struck my lance, And the blow was for a warrior mighty of prowess. Death is better than separation from my beloved, And my death this day, but not my disgrace. " Then he struck the old man's son a mighty blow with his spear, and he fell from it, dead. " Then said the old man to him, ' Give up her who is seated on the camel, O son of my brother ! For I am not like these whom thou hast overcome.' " But Harith said, ' I will not give her up. Nor was it for this that I sought her.' "Then said the old man, 'O son of my brother! choose for thyself. Wilt thou that I fight thee on foot, or that I charge thee on horseback V " So the young man took advantage of the choice and dismounted. And the old man also dismounted, and recited this poem : I will not quail at the end of my life ; I hold my ninety years as a single month ; Warriors have feared me through all time ; While the sword endures backs shall be cleft. "Then Harith approached, and he also recited, saying : 50 'JLAM-EN-NAS. Distant has been my course, and lengthened my journey, Until I have conquered and rejoiced my bosom; And death is better than the garment of perfidy And shame I present to the tribe of Bekr.* "Then he approached. And the old man asked him, ' O son of my brother ! wilt thou that I strike thee,, and if I leave life in thee that thou return the blow ; or wilt thou that thou strikest me, and if thou leavest life in me that I return the blow ? ' " So the young man seized the opportunity, and cried, ' I will begin.' " ' Come on,' said the old man. " Then Harith raised his hand holding his sword. And when the old man saw that he was certainly aiming it at his head, he thrust his spear into Harith's stomach, and his entrails protruded. And the young man's blow descending upon his uncle's head, they both fell down dead. " And so I, O Commander of the Faithful ! seized upon the four horses and the four swords, and then approaching the camel, the girl said to me, 'Whither.-' O Amr ! For I am no friend of thine, and thou art no friend of mine ; nor am I like these whom thou has seen.' So I said to her, ' Calm thyself.' But * Probably the name of the old man's tribe. 'AMR-IBN-MAADY-KARIB'S STORY. 51 she continued : ' If thou art my friend, give me a sword or a spear ; and if thou conquerest me I am thine ; but if I conquer thee I will slay thee.' " I replied, ' I will not give you either of them, for truly I was acquainted with thy family, and knew the bravery and courage of thy people.' And at these words she threw herself from her camel, and came forwards, and recited, saying : After my father, and then after my brethren, Can pleasure or delight survive in my life ? Shall I consort with one who is not brave .'' Shall not rather than that be my death .'' "Then she rushed towards a spear, and forced it out of my hand. And when I saw her do this, I feared that she might succeed in killing me, and so I killed her. "And Harith, O Commander of the Faithful ! was the most courageous man I have ever seen." 52 ' ilam-en-nAs. THE FAITHFUL ARAB AND HIS LOVING WIFE. TRANSLATOR'S PREFATORY NOTE. Abu-Sufyan commanded the Kuraish against the Muslims at the battles of Bedr, and Ohod, and also at the siege of el-Medinah. He was at that time one of the Prophet's bitterest enemies ; but after his conversion to el-IsMm, which occurred in A.H. 8, and was, it would seem, the result of policy rather than conviction, he became one of Muhammad's most zealous adherents. Abu'1-Feda relates that after his conversion, Abu-Sufyan demanded three things of the Prophet. First : That he was to be made Commander-in-Chief of all forces that were to act against the infidels. Secondly : That the Prophet would appoint as his Secretary Abu-Sufyan's son, Muawiyah. Thirdly : That the Prophet would marry his daughter, Gazah. The two first petitions Muhammad granted, but refused to comply with the third. He was already married to Umm-Habiba, another of Abu-Sufyan's daughters. In the last year of the first Khalifah, Abu-Bekr's reign, A.H. 13, Muawiyah was sent in command of a large force, to the assistance of his half-brother Yezid, at that time Com- mander-in-Chief of the MusHm army then invading Syria. After the reduction of that province, which took place six years later, during the reign of 'Omar, the second Khalifah, Muawiyah was appointed prefect of Syria. In a.h. 24, during the reign of 'Othman, the third Khalifah, Muawiyah gained many advantages over the imperial forces, took several towns, and reduced the islands of Cyprus, Aradus, and Ancyra, exacting from their inhabitants a yearly tribute THE FAITHFUL ARAB, ETC. 53 which amounted to a considerable sum. After the assas- sination of 'Othman, A.H. 35, Miiawiyah disputed the succession with 'Aly son of Abu-Tahb ; and so powerfiil was the faction in his favour, that, during the reign of 'Aly, the Khalifate was in fact divided, 'Aly reigning over Arabia and the Persian provinces, and Miiawiyah reigning over Syria and Egypt. 'Aly was murdered A.H. 40, and his son Hasan, a pious but weak man, was nominated his successor, and was urged to prosecute the war against Miiawiyah. He therefore led his army towards Syria, but after the first engagement some of his troops mutinied, and he himself nearly lost his hfe ; which so dispirited him, that in spite of his brother Husein's remonstrances, he wrote a letter to Muawiyah, offering upon certain terms to resign the Khali- fate. Thus did Muawiyah become sole Khalifah six months after the death of 'Aly, and according to Abu-Jaafar, et- Tabary, he reigned from the time of Hdsan's resignation, 19 years, 3 months, and 5 days. Historians do not agree with regard to his age, which is variously given as from seventy to eighty-five years at the time of his decease. He held rule in Syria, first as Prefect, then as Khalifah, for about forty years. He v/as buried at Damascus, which he made the residence of the Khalifahs ; and so long as his de- scendants or the Khalifahs of the house of 'Omeyyah held the Muslim throne, that city enjoyed this prerogative. 'nr^HE first from among the Benu-'Omeyyah who -*■ reigned over the Khalifate, was Muawiyah, son of Abu-Sufyan. One day Muawiyah was sitting in council at Da- mascus, and the chamber was open on the four sides ; the breeze could enter it from all quarters. But the 54 'IL A M- E N- NA S. day was extremely hot, there was no wind, and it was the middle of the day, and verily the noontide was blazing. And it so happened that he looked .out in a certain direction, and observed a man coming towards him, who was being scorched by the heat of the ground, and limped in his barefoot walk. And Muawiyah, after regarding him attentively, said to those about him, " Has God (may He be praised and exalted !) created a more miserable being than he who is forced to walk about in such weather and at such an hour as this .' " Then answered one of them, " Perhaps, Commander of the Faithful, he brings a petition." Said Muawiyah, "By Allah! if he seeks anything from me, I will certainly give it him, and take upon myself his affair ; or be he oppressed, I will surely help him. Ho, slave ! stand at the door, and if this Arab asks for me, do not deny him access to me." So the youth went out and met him, and asked, " What seekest thou .-' " He replied, " The Commander of the Faithful." " Enter," said the slave. Then Muawiyah asked him : " Whence art thou ? " " From Tamim," * said he. " What is it that has * The Benu-Tamim, one of the most considerable tribes of Arabia, were dispersed over the north-east of Nejd from the Syrian desert to the borders of el-Yamamah. THE FAITHFUL ARAB, ETC. 55 brought thee at such a time as this? " asked Muawiyah, He answered, " I have come to thee lamenting, and seeking through thee redress." Muawiyah asked, " From whom ? " He said, " From Marwan-ibn-el- Hakam,* your vicegerent." And he recited, saying : * Marwan-ibn-el-Hdkam was Secretary of State to 'Othman, the third Khalifah, and was highly favoured by him, so much so that the large sums squandered by the Khalifah upon Marwan, and one or two others, gave great offence to the people. But nevertheless it was chiefly through the treachery of Marwan that the intrigues of Aishah (the Prophet's widow), Talhah and Zubair (two of the Associates), and Muhammad, son of Abu-Bekr, were successful, and ended in the assassination of 'Othman, the traitor's master and benefactor. In a.h. 54, Marwan was appointed governor of el-Medinah by Muawiyah, and in a.h. 64 (a.d. 684) was chosen Khalifah of Syria upon the abdication of Muawiyah the Second, the son of Yezid, the son of Muawiyah. The Khali- fate was now again divided, 'Abd-Allah-ibn-Zubair having been appointed Khalifah in Arabia after the death of Yezid. But Marwan's election was upon condition that Khaled, a younger son of Yezid, should succeed on Marwan's death, his own children being excluded. And to show his sincerity in this matter, Marwan married Yezid's widow, the mother of Khaled. Afterwards, however, he caused his own eldest son, 'Abd-el-Malik, to be proclaimed his successor, which so angered Khaled that he reviled his step-father in public, who, being- incensed at his reproaches, grossly aspersed the character of Khaled's mother. News of the affront being carried to her by the child, she vowed vengeance, and in consequence soon after- wards poisoned her husband, as is stated by some of the Arab historians. Others assert that she laid a pillow on his face while he slept, and sat upon it till he was smothered, Abu-Jaafar-et- F 56 'ILAM-EN-NAS. generous and indulgent and munificent Miiawiyah ! And O liberal and wise and uncorrupt and powerful ! 1 came to thee when my pathway on earth was narrowed ; Then, mighty one ! refuse not my prayer for justice. But vouchsafe me judgment 'gainst the oppressor, who Has injured me in suchwise ; 'twere better had he slain me. He forced from me Saida, and my suit hath wasted me ; And he tyrannized, and acted not justly, but tore from me my wife ; And he thought to kill me, but my time was not yet Accomplished, nor ended the term of my daily sustenance. Then when Muawiyah heard his words, and the fire that burnt within him, he said to him, " Gently, O brother of the Arabs ! Tell your tale, and let me judge of your affair.'' " So he began : " O Commander of the Faithful ! I had a wife. I was enamoured of her and fascinated by her. Through her my eye was refreshed and my heart was glad. And I had a camel foal to which I looked for the maintenance of my condition and the support of my beloved. But a year of misfortune fell upon us ; I lost even to socks and slippers, and there remained to me of my possessions, nothing. And when that which I had held was diminished, and my wealth was gone, and my state impoverished, I T^bary, however, intimates that Marwan died of the plague, nor does Abu'l-FAraj say anything of his wife's being accessory to his death. He reigned less than a year. THE FAITHFUL ARAB, ETC. 57 became grievously despised by those who knew me, and he who had sought my neighbourhood avoided me, and he absented himself who did not wish to visit me. And when her father heard how ill was my condition, and how poor my estate, he took her from me, and renounced me, and drove me away, and used hard language to me. So I came to your vicegerent, Marwan-ibn-el-Hakam, hoping that he would help me. But when her father appeared before him, and Marwan asked him about my position, he replied, ' I know nothing whatever of him.' Then I ex- claimed, ' God save the Prince ! May it please thee that she be summoned and questioned concerning her father's speech } ' So he agreed, and sent and fetched her. But when she appeared before him, he was seized with admiration of her, and became my enemy, and renounced me, and showed hatred towards me, and sent me to the prison. And it was as though I had fallen from heaven and been borne of the wind to a far distant spot. Then he said to her father, ' Wilt thou marry her to me for a thousand dinars, and ten thousand dirhems, and I will be surety for her release from this Arab .-' ' Now her father coveted the gift, so he agreed to this. And when he S8 'ilam-en-nAs. had received the sum, he sent to mc and had mc brought into his presence, and behaved towards mc hke a raging lion. And he cried, 'Divorce Saida!' But I cried, * No ! ' So he gave harsh orders about me to a troop of slaves, who seized me and tortured me with various kinds of torture. And there was no help for it but by divorcing her, so I did it. Then he sent me back to the prison, and I remained there until the legal period of her seclusion* had elapsed. Then Marwan married her and released me. And verily I have come to thee in hope, and seeking redress through thee, and craving protection from thee." And he recited, saying : There is desire in my heart, It is consumed by the fire therein, And my body is pierced by an arrow, By which the physician is bafifled. And in my breast are Hving coals, And in the hving coals are sparks. And my eye sheds tears. And the tears flow in torrents. And only through my Lord And through the Amir is help. * There is no one word in English, as there is in Arabic, which expresses this period. In the case of a divorcee three months, and of a widow four months and ten days, during which it is unlawful for her to marry again. THE FAITHFUL ARAB, ETC. 59 Then he was agitated, and his throat became dry, and he fell swooning, and writhed like a serpent. And when Muawiyah heard his words and his recital, he said, "The son of el-Hdkam has exceeded the limits of prudence, and has been unjust, and has dared to do what is unlawful amongst Muslims : " — and then added, "Of a truth, O Arab! even in tradition I never heard the like of what thou hast brought before me." And he sent for an inkstand and paper, and wrote a letter to Marwan-ibn-el-Hakam, in which he said : " Verily what I have heard concerning thee is, that thou hast overstepped the limits of prudence in deal- ing with thy subjects. And it is imperative that he who holds rule should, concerning his passions, be as one who is blind, and should turn his back upon his desires." Then after this he wrote a long epistle [I have abridged it], and recited, saying : Thou didst reign over a mighty province, but thou wert not capable ; Therefore ask pardon from God for thine adulterous deed. And verily the miserable youth came weeping to us, And laid before us his trouble and his sorrows. I swear an inviolable oath to Heaven, Yea, and else may I be excluded from my religion and my faith, 6o 'ILAM-EN-NAS. That dost thou disobey me in what I have written I will surely make of thee meat for eagles. Divorce Saida, and send her equipped instantly, With el-Kamit and Nasr son of Dzabyan. Then he folded the letter and sealed it, and sum- moned el-Kamit and Nasr son of Dzabyan, and en- trusted this important matter to their care. So they took the letter and journeyed until they arrived at el-Medinah. Then they went to Marwan son of el-Hakam, and saluted him, and presented the letter to him, and intimated to him the state of affairs. And Marwan read the letter, and he wept. Then he went to Saida and told her. And not daring to dis- obey Muawiyah, he divorced her in presence of el- Kamit, and Nasr son of Dzabyan. And he equipped them, and Saida accompanied them. And Marwan wrote a letter, saying the following lines : Be not hasty. Commander of the Faithful. For verily Thy vow shall be redeemed in private and in public. Though overcome by admiration, I acted not unlawfully, For how could I bear the titles oppressor, adulterer .? Hold me excused, for surely, hadst thou seen her, My passion had been thine, by nature's inevitable law. This Sun will soon approach thee ; there is not her peer Within the realms of men or of genii. Then he sealed the letter and made it over to the THE FAITHFUL ARAB, ETC. 6i messengers. And they journeyed until they came to Muawiyah, to whom they presented the letter. And he read it, and said : " Verily he has obeyed well, and has been particular in his mention of the woman." Then he commanded that she should be brought before him. And when he saw her, he found her appearance admirable. He had never seen one more lovely than she, nor equalling her in beauty, and grace, and stature, and symmetry. Then he addressed her, and found her eloquent of speech, happy in ex- pression. And he said, " Bring the Arab to me." So they brought him ; and he was in extremity through the change in his condition. Then cried Muawiyah, " O Arab ! art thou to be consoled for her.? And wilt thou take 'in exchange for her three full-grown virgin slaves like moons, and with each slave a thousand dinars, besides what will suffice thee and will enrich thee, which I shall apportion to thee every year from the Treasury } " And when the Arab heard Muawiyah's words, he sobbed chokingly — Muawiyah thought he had died. So he asked him, " What evil has come over thee that thou art in this sad plight ? " The Arab replied, " I sought protection through thy justice against the 62 'ilAm-en-nAs. tyranny of the son of el-Hakam ; but to whom shall I turn from thy oppression ? " And he recited, saying : May the king live for ever 1 Do not cause me to be Like him who from burning sand takes refuge in the fire. Restore Saida to one whom grief has distracted. At eve and at morn he finds himself remembering and sad. Covet her not from me, but loosen the bonds ; For doest thou this, verily I am not without gratitude. Then he said, " By Allah ! O Commander of the Faithful ! wert thou to offer me the Khalifate, I would not take it without Saida." And he recited, saying : Excepting Saida, my heart refuses to love; and hateful To me is womankind. I am guileless on their account. Then said Muawiyah to him, " But thou hast con- fessed that thou didst divorce her, and Marwan confessed that he divorced her, and we wish to give her the choice. If she choose other than thee, we ourselves will marry her : but if she choose thee, we will give her up to thee." He said, " Let it be done." So Milawiyah cried, " Speak, Saida ! which is dearest to thee, the Commander of the Faithful with his power, and his rank, and his palaces, and his empire, THE FAITHFUL ARAB, ETC. 63 and his wealth, and all that thou hast seen around him ; or Marwan son of el-Hakam, with his tyranny and his injustice ; or this Arab, with his hunger and his poverty ? " So she recited, saying : This one. And even in hunger and want He were dearer to me than my kin and my friends, And the wearer of the crown, or his vicegerent, Marwan. And for me all are possessed of dirhems and dinars. Then she continued : " By Allah ! O Commander of the Faithful! I am not going to forsake him because times have changed, nor because the days are darkened. Neither let it be forgotten that I have been his companion from the first, and our love is not worn out. And it is right that I should be the one to bear patiently with him in adversity, who have with him been happy in brighter days." Then Muawiyah marvelled at her wisdom, and her affection for the Arab, and her fidelity to him. And he gave her ten thousand dirhems, and gave the same sum to the Arab, who took her and departed. 64 ' ILAM-EN-NAS. HOW HASAN-IBN-'ALY BY HIS ELOQUENCE DISCOMFITED HIS ADVERSARIES. From " Thamarat-el-Aurak, or Speaking Leaves," concerning the eloquent and pungent replies of H^shim. TRANSLATOR'S PREFATORY NOTE. 'Amru-ibn-el-'As, son of 'Omeyyah of the tribe of Kuraish, was one of three Mekkan poets whose satires caused so much vexation to the Prophet that he engaged three poets of the tribe of el-Khdzraj to answer them. One of the latter was Hdsan son of Thabit, of whom mention is made in the story of Jdbalah (see page 34). 'Amru fought against Muhammad under Abu-Sufyan at the battles of Bedr and Ohod. He professed el-Isld.m in the eighth year of el-Hijrah, and was sent by the Prophet to destroy Sawah, the idol worshipped by the tribe of Hudhail at Rohat, a place about three miles from Mekkah. He was also sent on an embassy inviting to el-Isldm two princes of the tribe of el-Azd, who were reigning at 'Oman. In the reign of Abu-Bekr he was sent into Lower Palestine in command of a large force, and in that Khalifah's last year, A.H. 13, 'Amm laid siege to and took Gaza, and Theophanes asserts that he forced the in- habitants of the whole tract from Gaza to Mount Sinai and the borders of the desert, to submit to the Khalifah. He was one of the generals who this same year, under the supreme command of Khalid son of el-Walid, sat down before Damascus and reduced it. On Abu-Bekr's death THE ELOQUENCE OF HASAN-IBN-'ALY. 65 and the accession of 'Omar, Khalid was deposed, and Abu- 'Obaidah appointed in his stead. Under him 'Amru held command at the siege of Jerusalem. In A,H. 16, that city surrendered to the Khalifah in person (see Note *, page 11) ; after which 'Omar despatched 'Amru to invade Egypt. He was, however, delayed in Syria, in order to reduce certain towns and fortresses which still held out ; and it was not until A.H. 18 that he entered Egypt.* Having conquered that country, he was made its governor, but was, in a.h. 24, dis- * Now that the energy and indomitable perseverance of Mons. de Lesseps has accomplished the great work of cutting the Suez Canal, it is interesting to note that rather more than twelve centuries ago a design to cut a channel through the present Isthmus of Suez, and thereby open a communication between the Arabian Gulf and the Mediterranean Sea, was formed by 'Amru-ibn-el-'As. It did not, however, meet with the Khalifah's approval, for he considered that the execution of it would facili- tate the entrance of Christians into Arabia. It was 'Amru who, by the order of 'Omar, destroyed the noble and most valuable library at Alexandria, It was in the Sera- posum and suburb Rhacotis, and was called the daughter of that founded by Ptolemy Philadelphus. The latter was burnt, and the four hundred thousand volumes it contained entirely con- sumed, in the time of Julius Caesar ; and the former, which con- tained when the other perished at least five hundred thousand MSS., and was afterwards greatly increased, was destroyed, as stated, by 'Amru-ibn-el-'As, in accordance with 'Omar's fanatical order which said that if these books agreed in all points with the Book of God (el-Kuran), the latter would still be perfect without them, and they would therefore be superfluous ; but that if they contained anything repugnant to the doctrine of that book, they ought to be condemned as pernicious, and destroyed. And thus was caused an irreparable loss to science, philosophy, and history. 66 'ILAM-EN-NAS. missed from that post by 'Othman, 'Omar's successor. He then retired into Palestine, and led a private life until after the murder of 'Othman the dissensions arose betwixt 'Aly and Miiwiyah. 'Amru joined himself to the latter under the promise of being returned to the lieutenancy of Egypt, and he it was who, when the dispute between 'Aly and Muawiyah was to be decided by two persons nominated by either party, was chosen as Muawiyah's advocate. In A.H. 40, a conspiracy was formed to assassinate on the same day 'Aly at el-Medinah, Muawiyah at Damascus, and 'Amru in Egypt ; but it was successful only in the case of 'Aly. 'Amru died A.H. 43. He was justly esteemed one of the greatest men amongst the Arabs of the age in which he lived. The Prophet is reported to have said, " There is no truer a Muslim, nor any one more steadfast in the faith, than 'Amru." 'nr^HE following is one of the best among them. There assembled before Muawiyah, 'Amru- ibn-el-'As, and Walid-ibn-'Ukbah,* and 'Utbah-ibn- Abu-Sufyan, and el-Mughirah-ibn-esh-Shuabah,t who said to him, " O Commander of the Faithful ! send to Hasan son of 'Aly, % and let him appear before us." " And why } " asked Muawiyah. " In order," they replied, " that we may reprove him, and inform him that his father killed 'Othman." * See Note f, p. 72. t See Note *, p. 38. X See Prefatory Note, pp. 52, 53. THE ELOQUENCE OF hAsAN-IBN-' ALY. 67 "But," said Muawiyah, "you cannot cope with him, and you will get nothing out of him ; nor can you say anything to him without his giving you the He ; and if he makes use of his eloquence against you, all his hearers will be convinced." But they persisted, saying, " Send for him, for we are certainly a match for him." So Muawiyah sent a message to Hasan, and when the latter appeared, Muawiyah said to him, " O Hasan ! I did not wish to send for thee ; but never- theless these others would have thee brought. Hearken therefore to their words." Then Hasan replied, "Let them speak, and we will give heed." So 'Amru-ibn-el-'As arose, and having praised and glorified God, said : " O Hasan ! art thou aware that thy father was the first who incited to insur- rection, and aimed at the sovereign power .-* * And what didst thou think of the judgment of the Most High.?" Then rose el-Walid-ibn-'Ukbah, and praised and glorified God, and then said : " O ye sons of Hashim ! ye were of kin to 'Othman-ibn-'Affan, and thanks * See Note *, p. 75. 68 'ILAM-EN-NAS. to that kinship ye were brought into connection with the Apf)stle of God, whereby ye greatly benefited, and were fulfilled with good.* But ye rebelled against him, and slew him. And of a truth we sought your father's death ; but God delivered us from the fear of him ; though, had we slain him, it had been no sin in the sight of God." Then 'Utbah-ibn-Abu-Sufyan rose up, and said, " O Hasan ! because thy father transgressed against 'Othman, and killed him, coveting the kingdom and things of this world, God snatched both away from him. And verily we desired thy father's death, until he was slain by the Most High." Then el-Mughirah-ibn-esh-Shiiabah stood up, and uttered blameful words concerning 'Aly, and lauda- tory concerning 'Othman. And when they had all spoken, Hasan rose ; and he gave praise and glory to God, and then said : " With * El-Walid apparently chose to overlook the fact that 'Aly's blood-relationship to the Prophet was much nearer than '0th- man's. The latter, it is true, married two of Muhammad's daughters, but 'Aly was also married to his best-beloved, and, according to Abu'1-Fcda, eldest, daughter, Fatimah. The common ancestor of the Prophet and 'Othman was 'Abd Manaf, from whom Muhammad and 'Aly were descended in the fourth, and 'Othman in the fifth generation. THE ELOQUENCE OF HASAN-IBN-'ALY. 69 thee, O Muavviyah ! will I begin, for such as these others cannot insult me. But thou dost insult me, by thy hatred, and enmity, and opposition to my maternal grandfather the Prophet of God." Then he turned to the people, and said : " God is my witness before you, that he whom these men have insulted was without doubt my father. And he was the first who believed in God, and prayed at the two Kiblahs.*' Whilst thou, O Muawiyah ! wert an infidel * According to Abu'1-Feda, the second year of the Hijrah was ushered in by a change in the Kiblah, or the part to which Muhammadans are to turn their faces in prayer. At first the Prophet and his followers observed no particular rite in turning their faces towards any certain place when they prayed. But when he fled to el-Medinah, he directed them to turn towards the temple of Jerusalem (probably to ingratiate himself with the Jews) ; this continued to be their Kiblah for seventeen or eighteen months. Afterwards, either finding the Jews too in- tractable, or despairing of otherwise gaining the pagan Arabs, who could not forget their respect to the temple of Mekkah,* he ordered that prayers should for the future be towards that place. It would consequently be proof of having been one of the earliest converts to el-Isldm to have prayed towards both Kiblahs. * The genuine antiquity of the Ka'abah ascends beyond the Christian era. In describing the coast of the Red Sea, the Greek historian Diodorus has remarked^ between the Thamudites and the Sabceans, a famous temple, whose superior sanctity was revered by all the Arabians. The linen or silken veil, which is annually renewed by the Turkish emperor, was first offered by a pious king of the Homerites, who reigned 700 years before the time of Muhammad. Muslims believe that Adam, after his expulsion from Paradise, implored of God that he 70 'ILAM-EN-NAS. and an idolater. And on the day of Bedr,* my father bore the standard of the Prophet, whilst the standard of the idolaters was borne by Muawiyah ! And the Most High is my witness before you, that Muawiyah was scribe to my maternal grandfather.f who one day sent for him, but the messenger returned and said, ' He is eating.' And he sent the messenger to him three times, and every time he said, ' He is eating.' Then cried the Prophet, ' May Allah never appease the craving of thy belly ! . . . Dost thou * The first great battle gained by Muhammad, which vastly helped his cause. Fought A.H. 2 . t See Prefatory Note, p. 52. might erect a building like what he had seen there, called Bait-el- Mamur, or the Frequented House, towards which he might direct his prayers, and which he might compass as the angels do the celestial mansion. In compliance with this request, God exhibited a representa- tion of that house in curtains of light, and set it in Mekkah perpen- dicularly under its original, ordering Adam to turn towards it when he prayed, and to compass it by way of devotion. After Adam's death, his son Seth built a house in the same form of stones and clay, which being destroyed l)y the deluge, was rebuilt by Abraham and Ishmael, at God's command, in the same place and after the same model, they being directed by revelation. Abu-Horeira affirms that this model, or the celestial building from whence it was taken, was a thousand years older than Adam, and that the angels began to form that heavenly edifice the same number of years before the creation of the world. The Kuraish rebuilt the Ka'abah after the birth of Muhammad ; it was afterwards repaired by Abd 'AUah-ibn-Zubair (See Note *, p. 55), Khalifah of Mekkah ; and el-Hajjaj (see Notes, p. 126, and p. 151), in .\.H. 74 (a.d. 694-5), P"' ''^ i" tbe form in which it now remains. THE ELOQUENCE OF HASAN-IBN-'ALY. 71 acknowledge this of thy gluttony or not, O Mua- wiyah ? " Then Hasan continued : ** And I call God to witness before you whether you are not aware that Muawiyah was leading a camel on which his father was riding, while his brother here present was driving her. And the Prophet of God said what he said.* And thou, thou knowest this ! So much for thee, O Muawiyah ! — As for thee, O 'Amru ! five of the Kuraish were disputing with thee, and one of them got the better of thee, like el-Aiham.* He was the meanest of them in estimation, and of lower degree than the others. Then thou didst rise in the midst of the Kuraish, and saidst : ' I have ridiculed Muhammad in a poem of thirty lines.' And when the Prophet heard this, he cried, * O Allah ! I am no poet. O Allah ! do thou for every line curse 'Amru-ibn-el- 'As with a curse ! ' Then thou didst depart with thy poem to the en-Najashy,t and didst tell him * The circumstances here alluded to were probably well known at the time ; but I have failed to discover further par- ticulars about them. t The king of Ethiopia, from whom some of the earliest con- verts to el-Isldm sought protection when persecuted by the Kuraish. He received them kindly, and refused to give them up to those whom the Kuraish sent to demand them. G 72 'ilAm-en-nAs. about it. And he gave thee the h'e, and drove thee away in disgrace. So thou hast shown thyself an enemy to the sons of Hashim both as an infidel and as a Muslim. — I do not blame thee for thy hatred at the present time, O thou son of Abu-Mait ! * and * Abu-lVIait was grandfather to el-Walid, the son of 'Ukbah. It is supposed by some that a denunciatory passage in the 25th chapter of the Kuran particularly relates to 'Ukbah son of Abu-Mait. El-Beidhavvy relates that 'Ukbah used to be much in the Prophet's company, and having once invited him to an entertainment at his house, the Prophet refused to taste of his meat unless he would profess el-IsLlm. He did so, but soon after, meeting an intimate friend, and being reproached by him for changing his religion, 'Ukbah assured him that he had only pronounced the profession of faith because he could not for shame allow the Prophet to leave his house without eating. His friend, however, declared that he should not be convinced unless 'Ukbah went to I\Iuhammad, set his foot on his neck, and spat in his face. He did this in the public hall where the Prophet was sitting ; whereupon the latter told him that if ever he met him out of Mekkah he would cut off his head. And he was as good as his word, for when 'Ukbah was taken prisoner at Bedr, the Prophet immediately condemned him to death. El-Aghany states that his executioner was Asim son of Thabit, and not 'Aly. 'Ukbah's children obtained the surname of Sibydt-eti-NAr (Children of the Fire, or of Hell-fire,) in consequence of the Prophet's answer to their father's question at the time of his execution. El-Walid ('Ukbah's son) was one of Abu-Bekr's generals in Upper Palestine, and was nominated governor of that province before its conquest. In an engagement before Damascus, he was, however, seized with panic, and with his troops fled before the enemy, for which conduct he was deposed. THE ELOQUENCE OF hASAN-IBN-' ALY. 73 indeed how can I reproach thee for \hy invectives against my father, when of a truth he lashed thee with eighty lashes for drinking wine ? And by com- mand of my maternal grandfather he killed thy father who had been taken and bound, and my maternal grandfather killed him by command of my Lord God ? And when thy father stood before the executioner, he said, ' Be gracious unto my young sons after me, O Muhammad !' But my maternal grandfather replied, ' Hell-fire is their portion.' For with him there could be no place for them excepting hell-fire, and with my father there could be nothing for them excepting the lash and the sword. — And as for thee, O 'Utbah ! how canst thou reproach any one for murder ">. For why didst thou slay him whom thou didst discover with thy wife, though taking her back again after that she had sinned } — And as for thee, O thou one-eyed Thakify!* for what reason dost thou * Mughirah is generally believed to have lost one of his eyes at the battle of Yermuk, though some historians say that the loss was occasioned by watching an eclipse. At the battle of Yermuk, fought A.H. 15 (a.D. 636), between the army of the Emperor Heraclius and the Muslims, (see Note J, p. 28,) the Christian archers are said to have done such execution that seven hundred of the Arabs lost either one or both of their eyes. 74 'ILAM-EN-NAS. revile 'Aly ? Is It because his relationship to the Mes- senger of God was so very distant ? or because of the injustice of his administration towards his subjects in this world ? For if thou sayest any such thing, thou dost lie, and men will belie thee. And if thou sayest 'Aly killed 'Othman, verily thou dost lie, and men belie thee. And, moreover, such as thou resemble the gnat which settled on the palm-tree in the fable. The gnat cried out to the tree, * Hold fast, for I am going to fly off!' The palm-tree replied to her, ' I was not even aware of thy presence, so how could thy taking flight harm me } ' And how, O thou one-eyed Thakify ! could thy blame hurt us.''" Then Hasan shook his garments and went out. And Muawiyah said to them, "Did I not tell you that you could do nothing with him ? And, by Allah ! verily the house was dark unto me until he departed."* * The religious discord of the friends and enemies of 'Aly has been renewed in every age of the Hijrah, and is still maintained in the immortal hatred of the Persians and Turks. The former, who are branded with the appellation of Shiahs, or Sectaries, have enriched the Muslim creed with a new article of faith, viz., that if Muhammad be the Apostle, his companion 'Aly is the Vicar of God. In their private converse, in their public THE ELOQUENCE OF hAsAN-IBN-'ALY. 75 worship, they bitterly execrate the three usurpers (Abu-Bekr, 'Omar, and 'Othman), who intercepted his indefeasible right to the dignity of Imam and Khalifah. Even the sanctity of the Prophet's burial-place is no safeguard against riot and bloodshed, which have often been occasioned by the attempts of Persian pilgrims to pollute the tombs of Abu-Bekr and 'Omar (which are in close proximity to that of the Prophet), by throwing upon them some unclean substance wrapt in a handsome shawl or turban. In the language of the Shiahs, the name of 'Omar expresses the perfect accomplishment of wickedness and im- piety. There appears no reason to suppose that 'Aly was personally connected with the rebellion in which 'Othman was slain. But though he did not directly join the Khahfah's enemies, yet he did not help him with that vigour and activity which his relation and sovereign might naturally have expected of him ; and this want of zeal was made the most of and exaggerated by 'Aly's 75 'ILAM-EN-NAs. THE DISPUTE CONCERNING THE SUPE- RIORITY OF THE KURAISH AND THE YEMENITES. TT is related that Muawiyah was one day seated amid his companions, when lo ! two caravans from the desert approached. And he said to some of those who were with him, " Observe these people, and bring me word concerning them." So they went, and returned and said, " O Commander of the Faithful ! one caravan comes from el- Yemen, and the other from Kuraish." Then he said, " Go again to them, and bid the Kuraish that they come to us. But as for those of el- Yemen, let them remain in their place unless we desire their admittance." And when the Kuraish entered, Muawiyah saluted them, and went near and asked them, " Do ye know, O people of Kuraish ! why I left the people of el- Yemen behind, and caused you to draw near?" DISPUTE BETWEEN THE KURAISH, ETC. 77 They made answer, " No, by Allah ! O Commander of the Faithful!" He said, " Because they never cease from vain- glorious boasting over us, in matters wherein they are incompetent. And to-morrow when they come in, and take their places in the assembly, I desire to rise amongst them as a devotee, and propose to them questions whereby I shall lessen their self-esteem, and lower their dignity. Therefore when they come in and take their seats in the assembly, and ask questions about anything, let no one but me answer them." Now the chief of the party from el-Yemen was a man called et-Tarammah-ibn-el-Hakam, el Bahily. And he went to his friends and said to them, " Do ye know, O people of el-Yemen ! why the son of Hind* has left you outside, and has ordered the Kuraish into his presence?" And when they replied that they did not, he con- * Hind, the mother of Muavviyah, was an Amazon notorious for the cruel and revolting indignities which she practised upon the corpse of Hamzah, the Prophet's uncle, at the battle of Ohod, where she headed a band of women, who like herself took part in the combat.. 78 'tlAm-en-nAs. tinued : "In order that to-morrow morning he may rise amongst you as a devotee, and propose to you certain questions whereby he may lessen your self- esteem and lower your dignity. Therefore when you enter his presence, and take your places in the as- sembly, if he ask you concerning anything, let no one reply to him excepting me." And when the morrow came, and they had been admitted into Muawiyah's presence, and had taken their places, he rose from his seat, and standing erect, cried, " O ye people ! who spoke Arabic before the Arabs ; and to whom was the Arabic language re- vealed .-* " Then et-Tarammah rose, and answered, " To us, O Muawiyah!" not adding, "O Commander of the Faithful!" " How is that V asked Muawiyah. " Because," replied et-Tarammah, " when the Arabs came down to Babel, and all mankind spake the Hebrew language, the Most High inspired the tongue of Yaarab-ibn-Kahtan, el Bahily, with Arabic. And he was our ancestor, and spoke Arabic ; and his de- scendants after him handed it down from one to another until this our day. And we, O Muawiyah! DISPUTE BETWEEN THE KURAISH, ETC. 79 are Arabs by lineage, whilst you are Arabs by educa- tion only." * * The Arabians are distinguished by their own writers into two classes, viz., the old lost Arabians, and the present inhabit- ants of Arabia. The former were very numerous, and divided into several tribes which are now all destroyed, or else lost and swallowed up among the other tribes ; nor are any certain memoirs or records extant concerning them, though the memory of some very remarkable events, and the catastrophe of some tribes, have been preserved by tradition, a.nd since confirmed by the authority of the Kuran. The present Arabians, according to their own historians, are sprung from two stocks, Kahtan the same with Joctan the son of Eber (see Genesis x. 25), and 'Adnan, descended in a direct line from Ismael the son of Abraham and Hagar. The posterity of the former they call el-Ardb el-Aribah, i. e., the genuine or pure Arabs ; and that of the latter el-Ardb-el-Musfdrabah, i. e., naturalized Arabs. (Some writers, though this is contrary to the general opinion of Oriental historians, make Kahtan also a descendant of Ismael, and call his posterity Mni'ardb, which signifies insititious or grafted Arabs, though in a nearer degree than Mitsfardb.) The posterity of Ismael have no claim to be admitted as pure Arabs, their ancestor being by origin and language a Hebrew, but making an alliance with the Jorhamites by marriage. The descents between Ismael and 'Adnan being uncertain, the Arabs seldom trace their genealogies higher than 'Adnan, whom they acknowledge as father of their tribes, the descents from him downwards being pretty certain and uncontroverted. Between Adnan and Fehr, who went among the Arabs by the surname of Kuraish, and from whom the whole tribe of Kuraish deduced their name, were ten generations. The Arabs suppose Fehr to have been denominated Kuraish from his undaunted bravery and resolution : he may be considered as the root of the pohtest 8o 'ilAm-en-nAs. And this silenced Mudwiyah for a time; but in a little while he raised his head, and cried, " O ye people ! which tribe among the Arabs first professed el-Islam ; and by whom is witness thereof borne ?" Et-Tarammah answered, " We, O Mi awiyah ! " " How so ?" asked the latter. " Because," replied et-Tarammah, " God sent Mu- hammad, and you accused him of falsehood, and pro- nounced him a fool, and deemed him mad. But we received him and succoured him. And God has re- and most celebrated tribe of the Arabs. Kozaiy, his descendant in the sixth generation, wrested the guardianship of the Ka'abah out of the hands of the Benu-Khuza'ah, and with the custody of that building assumed the title of King. Kozaiy's grandson, Hashim, raised the glory of his people to the highest pitch, and his memor>' is held in such veneration by the Muslims, that from* him the kindred of the Prophet amongst them are called Hashimites, and he who presides over IMekkah and cl-Medinah, who must always be of the race of Muhammad, has the title of el Imam el Hashim, /. e., The prince or chief of the Hashimites, even to this day. Muhammad was the great-grandson of Hashim, and when he became famous, the Kuraish, who were at first his most violent opponents, added pride in his renown to their former arrogance of birth and culture. The Arabians were for some centuries under the government of the descendants of Kahtan (the progenitorj of the 'Ardb-el-'Aribah). Yaarab (see text), one of his sons, founding the kingdom of el-Ydmen, and Jorham, another son (with a descendant of whom Ismael inter- married), founding the kingdom of el-Hijaz. DISPUTE BETWEEN THE KURAISFI, ETC. 8i vealed — those who received and succoured, they, they are the true behevers.* And the Prophet was merciful to us in consequence, and overlooked our evil deeds. And why did you not the same, but did, on the contrary, oppose the Apostle of God ? " And Muawiyah reflected upon this question ; but after a time, raising his head, he asked, " O ye men ! who among the Arabs has the most eloquent tongue, and who has borne witness thereof ? " Et-Tarammah answered, " We, O Muawiyah ! " " How is that?" asked the latter. " Because," replied et-Tarammah, " Imru'1-Kis, son of Hajar-el-Kandy, was of us. He says in one of his poems : In years of scarcity They feed mankind at times From platters large as cisterns And cauldrons immovably fixed. And verily he quoted from the Kuran before it was * Kuran, Sur. 8, v. 75, alluding to the persecution undergone by the Prophet and his followers in the early days of Muham- madism at the hands of the Kuraish, and his reception by the inhabitants of Yathreb, afterwards called el-I\Iedinah. (See Note* p. 13.) 82 'ilam-en-nAs. revealed. And the Prophet of God himself witnesses the same concerning him," And for the third time Muawiyah was silenced. But once more he asked, " O ye men ! who is greatest in courage and renown among the Arabs, and who bears witness thereof .-'" Et-Tarammah made answer, "We, O Muawiyah!" " And how so .''" he asked. " Because 'Amr-ibn-Ma'ady-Karib, ez-Zabidy * was of us," replied et-Tarammah. " He was a warrior in the times of paganism, and a warrior in the times of el-Islam, of which the Prophet is his witness." "And where wert thou.-'" asked Muawiyah, "for verily he was brought bound in iron." "Who brought him.'" asked et-Tarammah. And when Muawiyah replied, " 'Aly," he continued : " By Allah ! hadst thou known his power, of a truth thou wouldst have submitted the Khalifate to him, and not have sought it for thyself." Whereupon Muawiyah exclaimed, " Dost thou argue with me, thou old woman of el- Yemen .'' " " Yes," replied he, " I do argue with thee, thou old woman of Mudhar ! Because the old woman of el- * See Prefatory Note, p. 40. DISPUTE BETWEEN THE KURAISH, ETC. 83 Yemen was Balkis,* who believed in God, and married His Prophet Sulaiman, the son of David — Peace be upon them both ! But the old woman of Mudhar was thy ancestress, of whom God said concerning her — ' and his wife is a Hamdlat-cl-Hdtab ; round her neck is a fibre rope.'f The historian adds : " And Muawiyah pondered over this, and then, raising his head, said, ' May Allah recompense thee with friends, and increase thy wisdom, and have mercy upon thy forefathers ! ' And he be- stowed gifts upon him, and treated him kindly." * Said to be the same as the Queen of Sheba, of our Scrip- ture. See sequel to this tale. t Ha7}idlat-el-Hdtab — Bearer of wood. A surname given by Muhammad to Umm-Jamil, the sister of Abu-Sufyan, and wife of Abu-Ldhab, the Prophet's uncle and bitter enemy. The iiith chapter of the Kuran is as follows : Intitled Abu-Lahab — Revealed at el-Mekkah. In the name of the most merciful God. The hands of Abu-Lihab shall perish, and he shall perish. His riches shall not profit him, neither that which he hath gained. He shall go down to be burned into flaming fire : and his wife also, bearing wood,* having on her neck a cord of twisted fibres of a palm-tree. * For fuel in hell ; because she fomented the hatred which her hus- band bore to Muhammad ; or, bearing a bundle of thorns and bram- bles, because she carried such and strewed them by night in the Prophet's way. — Salis KurAn. 84 'ILAM-EN NAS. THE MARRIAGE OF QUEEN BARKIS WITH KING SOLOMON SON OF DAVID. The reign of Queen Balkis very nearly coincided with the com- mencement of the Christian era. She was, according to Abu'1-Feda, the twenty-second sovereign of the family of Kahtan, and the eighteenth in the descent from Himyar the son of S^ba, the founder of the Himyarite dynasty. The existence of this princess has given rise to numerous fables, amongst others that she was the Queen of Sheba who was contemporary with and married Solomon. The following account of her marriage with that monarch I translated from a copiously annotated Kuran belonging to my sheikh. The real name, of Balkis was Balkdma or Yalkdma, and Caussin de Perceval states that she was the daughter of Hodhdd, or of el-Israh the son of Zhu-Jaddn, not of Sharahil, as stated in the text. The same author also states that she killed her husband by means of poison. /"^ OD taught King Solomon, son of David, the lan- ^-^ guage of all created things. And over all created things He gave him power — men and genii, and the beasts of the earth, and the fowls of the air, and the fishes of the water. And the armies of King Solomon KING SOLOMON AND QUEEN BALKIS. 85 covered three hundred miles of ground. And when he travelled, it was upon a carpet of silk and gold, which had been woven by a jinn. And his throne was placed in the midst of the carpet, and he sat upon the throne. And around him were six hundred thousand chairs of gold and silver. And prophets sat upon the golden chairs, and wise men upon those of silver, whilst others stood around. And genii and devils surrounded the men, and wild beasts surrounded the genii. And the birds hovered in a flock over the carpet, to screen King Solomon from the rays of the Sun. And there was a racecourse on the carpet, and jars of provisions, and each jar was a load for ten camels. And when King Solomon desired to move, a strong wind raised the carpet, and a gentle breeze bore it along, whithersoever he commanded. And he journeyed for a month without pause. Then God said to him, " Verily, I have increased thy dominion, and should any one from afar desire to speak with thee, the wind will bear to thee his words." And as the King journeyed, he passed over a ploughman, who said, "Of a truth Allah has en- dowed King Solomon with a vast dominion." And the wind brought these words to the King's ears ; and 86 'ILAM-EN-NAS. he alighted from his carpet, and went to the plough- man, and said, " If I say, ' Praise be to God,' and God accepts my praise, verily it is of more value than the whole of my kingdom." Then he again mounted the carpet and continued his journey. And he passed by el-Medinah, and prophesied, saying, "This is the town of the last of all the prophets ; and they who believe in this prophet, of a truth their place is in Paradise." And when he reached Mekkah, behold ! graven images stood around the Ka'abah, and people were worshipping the graven images. And he passed on in silence. And the Ka'abah wept. And when God saw the Ka'abah weeping, He sent an angel, which said to the Ka'abah, " Why weepest thou } " The Ka'abah replied, " Because a great prophet has passed, and wise men with him, and they have not stopped nor blessed me." And God said, " Do not weep, for in the latter days I will send to thee much people, and the last of the prophets shall come from thee. And I will turn the hearts of men to thee as the heart of a mother to her son. But the prophet whom I will send will break in pieces all these images." And when King Solomon had passed by the KING SOLOMON' AND QUEEN BALKIS. 87 Ka'abah, he entered the Valley of Ants, which is near et-Tayif. And the chief of the Ants said to his fel- lows, " Go into your houses, for fear lest these people should tread on you and kill you." And the wind brought the words to King Solomon, who laughed, and stayed the carpet until all the ants had taken refuge in their houses. Then he continued his journey. And presently he descried a flowery land, exceeding beautiful, where he desired to stop that he might pray and eat. And when he had descended from the carpet, the Hud-hud * said to himself, " Our master has work to do, and will not miss me. I will fly up and see the length and breadth of the land." So he rose into the air and looked to the right and to the left. Then he perceived in the distance the gardens of Balkis, and longed to go thither. And when he arrived, he met another Hud-hud, who asked, "Whence comest thou, and what seekest thou.''" " I have come from Damascus," he replied, " with our lord Solomon, the son of David." " And who is Solomon } " asked the other. " He is," replied the Hud-hud, " the king over men, and genii, and devils, and birds, and beasts, and winds. And whence art * The Hoopooe. 88 'ILAM-EN-NAS. thou ? " he asked. " I am of this country," the other made answer. "And who is the ruler thereof?" con- tinued the Hud-hud. " A woman whose name is Balkis," repHed the other. " And she is queen of the whole land of el-Y6men, and under her are twelve thousand chiefs, and under command of every chief a hundred thousand horsemen. Dost thou desire to see her kingdom for thyself.' " he added. The Hud- hud replied, " I fear lest King Solomon should dis- cover my absence, and be wroth with me." " Your lord Solomon would desire that thou shouldst see this kingdom and tell him about it," said the other. So they set off together, and saw the kingdom, and the Hud-hud remained until the evening. And when King Solomon had descended from his carpet in the flowery land which he had espied, and the hour of prayer had arrived, behold there was no water for his ablutions. So he asked of men and genii and devils, " Where is water to be found .•• " But not one of them could inform him. Then he sent for the Hud-hud, and was told, " He is not here." Now' it was the business of the Hud-hud to dis- cover water for his master ; for with him was the KING SOLOMON AND QUEEN BALKIS. 89 power to perceive water as in a basin, even though it lay many feet below the surface of the ground. So King Solomon called for the Eagle who was chief over the birds, and asked him where the Hud- hud was. The Eagle replied, " I know not." Then was the King angry, and cried, " When he returns I will certainly punish him, or cut his throat And thou must bring him immediately." Then the Eagle soared heavenward until the world appeared unto him as a plate. And he looked to the right and to the left, and beheld the Hud-hud re- turning from the land of el- Yemen, Then he sought to seize him, but the Hud-hud exclaimed, " By the truth of Allah ! leave me alone, for I have done no wrong." "Thou wretch!" cried the Eagle; "verily the Prophet of Allah intends to kill or to punish thee unless thou hast an excuse." Then they flew down together to King Solomon, who was seated upon his throne. And the Eagle said, " Lo ! I have brought him." And the Hud- hud settled on the ground, and raised his head and drooped his wings and^tail to salute King Solomon. And the King asked him, " Where wert thou .'' for verily I intend to punish thee." The Hud-hud re- 90 'ilAm-en-nAs. plied, " ! Prophet of Allah ! at the Day of Judg- ment thou wilt stand before Allah, as I now stand before thee : therefore have mercy upon me." And when King Solomon heard these words, he trembled, and pardoned him. Then he asked again, " Where wert thou .^ " The Hud-hud replied, " I have brought news of things which thou knowest not." And the Most High taught the Hud-hud these words in order that the King might not grow boastful. " I went to the land of Saba," said the Hud-hud, "and found the ruler thereof a woman." (Now this woman was Balkis, the daughter of Sharahil, who was a mighty king, and the ruler over the whole of el-Yemen. And he said to the other kings of the world, " I am greater than you ; I can- not marry from among your daughters." So he chose a woman from among the genii whose name was Rihanah, and he married her. And of her was born Balkis, and they had no other child. And when her father was dead, Balkis desired the kingdom. So she assembled the people and asked their consent. And some of them consented, and some of them refused- And the latter chose for themselves a king, and the land of el-Yemen was divided. But the king whom KING SOLOMON AND QUEEN BALKIS. 91 they had chosen oppressed them ; and in his tyranny- he took the wives of his subjects, and brought them into his harim, and made them his wives. And then the people wished to take from him the kingdom, but they could not. And Balkis saw his tyranny. So she wrote a letter to him offering him marriage. And he consented, and said, " Verily of a long while have I desired this thing, but I feared to ask it lest thou shouldst refuse me." So they were married. But the same night she made him drunk with wine, and when he was unconscious she cut off his head, and returned to her own house. And when day dawned the people found the King killed, and his head hang- ing before the door of the palace of Balkis. So they understood that she had offered him marriage through craft, and in order to compass his death. And they all assembled before her and said, " The whole king- dom is thine of right." So she became Queen of the entire country of el-Yemen.) And the Hud-hud continued : " And she has great possessions, and a bed whereof the length is eighty yards, and the breadth forty yards, and the height thirty yards. And it is formed entirely of gold and silver, encrusted with jewels : and it is placed within 92 'ilam-en-nAs. seven doors. And she and her people are worshippers of the Sun." Then said King Solomon, " I shall inquire, and find out whether thou hast spoken truth or falsehood." And he added, " Take this letter and go with it to her. And when thou hast delivered it, retire to a short distance, and listen to what she and her people say." So the Hud-hud took the letter, and went to Balkis. And he found her at a place called Ma'arab, between which and the capital of cl-Ycmen was three days' journey. And Balkis was in her palace, and all the doors were locked : for when she would sleep she locked the doors and placed the keys beneath her pillow. And the window was so made that when the Sun rose his first ray might fall upon the Queen. But the Hud-hud settled upon the window and shaded it with his wings. So the Sun rose, but did not as usual enter the room. And when Balkis awoke, she mar- velled at not seeing the Sun ; and she arose and went to the window to discover the cause. Then the Hud- hud threw the letter down before her. And she took it, and when she saw the seal slie trembled, and be- came weak, and knew that he who had sent the letter KING SOLO MOM AND QUEEN BALKIS. 93 was greater than she. Then the Hud-hud retired to a little distance, and Balkis read the letter. After which she seated herself upon her throne, and assem- bled her councillors — a hundred thousand wazirs. And when they were seated she said to them, "Verily a letter has come to me from King Solomon. In it he says — You must profess el-Islam. Now, therefore, what shall we do .-' " They repHed, " We have wealth, and men, and great courage in war. If thou bid us fight, we will fight." But she informed them that it was of no avail to fight against King Solomon. " It is better," said she, " that we send him a present. If he accept it, he is but a king like myself, and then we will make war with him. But if he refuse it, he is a prophet, and will be content with nothing save our religion." So they prepared a gift — a hundred Mamluk slaves and two hundred slave-girls, all clad alike ; four bricks of pure gold, wrapt in silken hand- kerchiefs ; a jewelled crown ; musk and ambergris ; and a casket of priceless jewels unpierced. There were also other precious stones which were pierced, but they were pierced crooked. Then she summoned the noblest of her subjects, whose name was Mundzir, and placed wise men under his command. And she 94 'ILAM-EN-NAS. wrote a letter by them, enumerating the presents, and saying, "If thou art indeed a prophet, declare which among the slaves are youths, and which are girls; and without opening the casket make known its contents, and pierce the jewels, and thread the stones without the help of men or of genii." And she said to the Mamluks, " If King Solomon speak to you, answer him gently like women." And she commanded the women to speak like men. Then she said to Mundzir, " If King Solomon receive you with anger, fear not, for then he is but a man, and I am as strong as he. But if he receive you graciously, he is a prophet, and you must hearken to his words." So Mundzir set forth with the gift, and the Hud- hud flew swiftly to King Solomon and told him all that had taken place. Then King Solomon ordered genii to make bricks of gold and silver, and to pave a road with them for twenty-seven miles from where he was, and to build a wall on either side of the road, having the upper part and the edge of gold and silver. Then he inquired of his people, " Where are the most extra- ordinary creatures to be found .' " They replied, " In such and such a sea there are fish spotted with divers KING SOLOMON AND QUEEN BALKIS. 95 colours, and possessed of wings and crests." He said, " Bring them at once." So they brought them. And he commanded, saying, " Place them on either side of the road, and put their food before them on the gold and silver." Then he said to the genii, " Bring your children." And they brought many. And he ordered them to be ranged on the right hand and on the left on either side of the road. Then King Solomon seated himself on his throne in the midst of his councillors. And around him were chairs — four thousand on his right and four thousand on his left. Then he said to the genii, " Place yourselves in array., and let each row be three miles long." And he ordered men the same, and beasts and wild beasts the same. Then Mundzir arrived. And when he saw the road, and strange animals which he had never before beheld, eating off the ground and soiling the gold and silver, he grew little in his own sight. Then he observed four empty spaces left amongst the golden bricks of the road ; so he placed therein the four golden bricks from Balkis. And when he beheld the genii, he was afraid. But they said to him, " Fear not ; proceed." So he passed between them until he reached King Solomon, 96 'II.AM-EN-NAS. who looked upon him kindly, and said to him, " What wilt thou ? " So Mundzir informed him the reason wherefore he had come, and presented to him the letter from Balkis. And King Solomen read the letter, and asked, "Where is the casket?" and he took it from Mundzir and shook it. Then the angel Gabriel came to him and told him what it contained. And he said to Mundzir, " This casket contains precious stones unpierced, and other stones pierced crooked." " Thou art right," said Mundzir ; " but thou must pierce the jewels, and string the other stones upon a thread." So King Solomon de- manded of men and of genii, " Who knows how to pierce these jewels .' " But not one among them could tell him. Then he asked the devils. And they answered, " Send to the worm called 'Iradah. So he sent, and the 'Iradah came, and took a hair in its mouth, and worked through each jewel until it came out on the other side. Then King Solomon asked the worm, "What thing dost thou desire.''" " To live always in trees," it replied. " Thy wish is granted," said the King (and the tree-worm lives unto this day). Then he asked, "Who can thread these stones .'' " A white maggot answered, " I will pass the KING SOLOMON AND QUEEN BALKIS. 97 thread through them, O Messenger of Allah ! " And it took the thread in its mouth, and went into the stones, and worked through them until it came out on the other side. Then King Solomon asked, " What is thy wish?" "To live always in fruit," replied the maggot. "Thy wish is granted," said King Solomon (and the maggot lives in fruit unto this day). Then he called for the slaves, and ordered them to wash their hands and their faces. And the women took the water first in one hand and then in the other, and rubbed it over their faces ; but the men took the water in both hands at once and dashed it into their faces. And the women washed their arms from the elbow down to the wrist, while the men washed theirs from the wrist up to the elbow. And thus did King Solomon distinguish the men from the women. Then he refused to accept what had been sent him, and said, " I do not demand worldly wealth or gifts — I desire the true faith. And God has created me a prophet, and has given me dominions which are greater than this gift. To you He has given worldly goods without religion, but to me He has given both. And because you are without the true faith, worldly possessions please you, but they do not satisfy me." 98 'JLAM-EN-NAS. Then he said to Mundzir, " Take away your gift, and when you have departed I shall send an army to make war upon you, and to seize your people and your country." Then when her messengers returned unto Balkis, she said unto them, " By Allah ! I knew of a truth that he was more than a king — even a prophet — and we can do nought against him." So she sent a message to King Solomon, saying, " I am coming to thee, I and my people, to see what this thing is that thou desirest." Then she took her jewelled bed, and placed it within seven rooms, and outside the seven rooms were seven palaces. And she locked the doors, and pi aced a guard at every door. Then she said to one whom she nominated captain over them, " Guard the bed, and rule the kingdom, until my return." Then she wrote a proclamation for the people who were to journey with her, saying, " Prepare for a journey." And twelve thousand Wazirs travelled with her. and under each Wazir were thousands of people. And King Solomon sat upon his throne amid his councillors, and he beheld people approaching, and asked, " What is this .'" They replied, " It is Balki.s." KING SOLOMON AND QUEEN BALKIS. 99 And at three miles' distance she descended from her animal and approached on foot. And King Solomon said to his soldiers, "Who will bring me her bed before she has arrived here and professed el-Islam ? " (And this he said, because after that she had pro- fessed el-Islam he could not seize her possessions, and also that he might show her his miraculous power.) Then said an 'Afrit,* " I will bring it to thee, O King ! ere thou hast risen from council " (now the council sat from dawn until noon) ; " and I am courageous and faithful." "It must be sooner than that," said King Solomon. Then said el-'Asif, the King's scribe, " I will bring it before thou canst close thine eyes." And he added, " Look towards el- Yemen." So the King turned his head in that direction, and el-Asif inwardly prayed to Allah, and Allah sent an angel who brought the bed through the ground in an instant. And the ground sank in front of King Solomon, and lo ! the bed rose therefrom. And when he saw that it was the bed, he said to his people, " Change the position of * The term 'Afrit is generally used to designate an evil or malicious jinn. But the ghosts of dead persons are also called 'Afrits. 'ilAm-en-nas. the jewels in it, that I may test her intellect as she did mine, and also because a jinn has brought me a report that her mind is weak, and that her feet are like the feet of a donkey." (For the genii knew of the beauty of Balkis, and were aware that when King Solomon should see her he would desire her for his wife. And as the mother of Balkis was a jinn, and King Solomon possessed power over the genii, they feared lest his children should for ever lord it over the children of genii ; therefore the jinn brought him this false report.) So when Balkis arrived, King Solomon asked her, saying, " Is thy bed like this one.'" And she recognized her bed, and said neither "no" nor "yes," but said, "It is it." Then King Solomon commanded to make a house with a floor of glass, and to put water under the glass, and in the water fish and frogs. And he sat on his throne at the end of the house, and called to Balkis to come in. And when she saw the water and the fish and the frogs, she knew not of the glass, and drew up her garments and exposed her feet ; and the King saw that the jinn had lied. Then he commanded her to renounce the worship of the Sun, and invited her to profess el-Islam. And she did so, KING SOLOMON AND QUEEN BALKIS. loi she and her people. Then King Solomon married her. And he loved her exceedingly, and made her Queen again over the land of el- Yemen. And he com- manded the genii to build for her three fortresses to protect the kingdom. And every month until the day of his death he visited her, and remained with her three days. And when King Solomon was dead, there came a jinn into the midst of the land of el-Yemen, and cried with a loud voice, " O nation of genii, verily King Solomon is dead ; fear nothing any longer." So the genii all departed from el-Yemen, and since that time have become invisible. 'ILAMEN-NAS. HOW saudaH daughter of 'AMMARAH OBTAINED REDRESS FROM MUAWIYAH. TRANSLATOR'S PREFATORY NOTE. 'Ammar-ibn-Yasir, surnamed el-Asad, was one of the first to profess el- 1 slam, and was held in high esteem among the Associates of the Prophet. It is said that, being taken prisoner and condemned to be burnt on account of his religion by the idolatrous Mckkans, a miracle was wrought on his behalf by Muhammad, who, passing by the place of execution, stretched out his hand and commanded the fire " to become for him a refreshment, as it had been to Abraham in the furnace of Nimrod."* 'Ammar attached himself to 'Aly's faction, and fell in the engagement which took place between 'Aly and Mu'awiyah at Siffin, a tract of * It is evident that Muhammad was indebted to the Jews for many of the stories and traditions contained in the Kuran. The following is a condensed account of the tale alluded to in the above note, as given by the Commentators on the Kuran. The Ka'abah was given to Abraham by God as a place of religious worship ; so one day when the Chaldeans were abroad in the fields celebrating a great festival, Abraham broke all the idols then set up in the Ka'abah, except the biggest of them, round the neck of which he hung his axe, that the people might lay the blame upon the idol. When Terah (Abraham's father; returned, finding that he could not insist upon the impossibility of Abraham's story without confessing the impotence of his gods, HOW SAUDAH OBTAINED REDRESS. 103 land situated on the Syrian side of the Euphrates, A.H. 37, aged 93 years. A mosque containing the tombs of 'Ammar and the other Associates who fell in this action, was erected at Siffin. "PSH-SHrABY relates that Saudah, daughter of ^^ 'Ammarah-ibn-el-Asad, demanded an audience of Muawiyah-ibn-Abu-Sufyan, who granted it, but said to her as soon as she entered his presence, " O daughter of el-Asad ! wert not thou the reciter of this poem ? Gird thee like thy sire, O son of 'Ammarah ! On the day of battle when warriors meet . 'Aly, Husein, and their people support. But look upon Hind and her son with contempt.* The Imam is of kin to the prophet Muhammad, The Standard of Truth, and Steeple of Faith ! Be in front of the banners ! Lead on in advance ! Cleave thro' with the sharp-cutting sword and the lance !" * Miiawiyah himself and his mother. he fell into a violent passion, and carried him for punishment to Nimrod. By order of the latter, a large space was enclosed at el-Kuthah, and filled with wood, which, being set on fire, burnt so fiercely that none dared venture near it. Then they bound Abraham, and putting him into an engine (invented some say by the devil), shot him into the midst of the fire, from which he was preserved by the angel Gabriel, the fire burning only the cords with which he was bound. They add, that the fire having miraculously lost its heat in respect to Abraham, became an odoriferous air, while the pile changed to a pleasant meadow. But otherwise the fire raged so furiously that some maintain about two thousand of the idolaters to have been consumed by it. I I04 'JLAM-EN-NAS. " Yes, O Muawiyah ! " she replied. " But one should be held excused who only did as I did for the' sake of right." " But what moved thee to it .' " he asked. And upon her answering, " Love for 'Aly, and following after truth," he exclaimed, " By Allah ! thou dost not appear to have received much favour from 'Aly." Whereupon she cried, " God be my witness before thee, O Muawiyah ! Do not recall days gone by." "Go to!" said Muawiyah, "I suffered nothing at the hands of thy brother, for it was impossible for such as thou, or one in his position, to harm me." " Thou speakest truly, O Muawiyah," she replied ; " yet was my brother's estate neither mean nor blush- worthy. And, by Allah ! he resembles that saying of el-Khansa, Sakhri is a beacon to the leaders of caravans, As were he a mountain crowned with fire.* And I crave pardon, O Muawiyah, if I have done anything requiring forgiveness." * That is, that his hospitality attracted strangers to him from all quarters. el-Khansa was a celebrated poetess of the tribe of Sulaim. Sakhra was her brother, in whose praise she composed many poems. She professed el-IsMm in the early days of Muhara- madism, and was much esteemed by the Prophet. HOW SAUDAH OBTAINED REDRESS. 105 " Verily I have granted it," he said. " And now what is it thou dost want ? " " O Muawiyah ! " she cried, " surely thou hast risen as a ruler over men, and as a governor to give them laws. And thou must answer to God concerning our affairs, and what He has imposed upon you with regard to our rights. Yet thou dost continually appoint over us one who deceives thee, and who commits violence in the name of the Sultan. And he mows us down like as the harvest is mown, and causes his roller to pass over us even as cardamums are rolled, and he subjects us to degradation, and lays violent hands upon our cattle. This is the son of 'Urtah ! He came down upon us, slew my men and seized my goods ; and, but for Obedience' sake, in good truth there is amongst us both strength and power. Now, if thou wilt depose him, we will show thee our gratitude ; but if thou main- tainest him in his post, verily thou shalt know what we are." " Dost thou mean to threaten me by these words .-' " asked Muawiyah. " I am minded to bind thee upon the pack of a vicious camel, anci send thee to him that he may do what he pleases -with thee !" 106 'ILAM-EN-NAS. At this she cast down her eyes and wept, and recited, saying : May Allah save the soul of him who is entombed, For with him has justice been laid in the grave. He allied himself with right, accepting nought in its stead ; And with right and with religion one has he grown. " Whom dost thou mean by that ? " asked Mua- wiyah. She repHed, "The Commander of the Faithful, 'Aly, son of Abu-TaUb [may God make gracious his countenance]." " And wherefore dost thou praise him } " he asked. • " I brought before 'Aly," she repHed, " a man whom he had made ruler over us ; and betwixt whom and us there was no more difference than between the lean and the fat (of meat). And I found 'Aly standing praying. But when he saw me he ceased from his devotions, and asked gently and kindly, ' What dost thou want .' ' And when I told him, he wept. And he cried, ' O Allah ! be witness be- tween me and them ! I do not govern thy creatures tyrannously, nor rule over them contrary to thy law.' Then he drew from his pocket a piece of leather. I/O IV SAUDAH OBTAINED REDRESS. 107 shaped like the side of a travelling bag ; and he wrote thereon, ' In the name of God the Most Merciful, the Compassionate. * Verily an admonition from your Lord has been brought unto you. Be faithful in measure and in weight, and deprive no man of his due, and sow not the seeds of wickedness upon the earth. Obedience to God will bring its reward to you if ye be true believers, but I am not your keeper,* When thou hast read this my epistle thou shalt hold what is in thine hand until one shall appear who will take over charge from thee. Farewell.' — So I took the letter from him, and brought it to the governor, and he obeyed and acted according to what was written therein." Then said Muawiyah to his scribes, " Write, order- ing the restoration of her goods, and compensation for what she has suffered." And when she asked, " Will that be for myself alone, or for me and my people .'' " he replied, " Certainly for thee alone." " Then," she exclaimed, " if justice is not for every one, and if I am not to be like the rest of my people, by Allah ! it is an abomination and a disgrace ! " Then said Muawiyah, " Write for her what she wants, both for herself and for her people." * to * Quotation from the Kiiran, Sur. vi., V. 153. I08 'JLAM-EN-NAS. ANECDOTE OF MISUN. 11 /T I SUN, the daughter of Bahdal * was married to ^^^ Muawiyah, and he brought her from amongst the wandering Arabs into Damascus. But she sorrowed exceedingly for her people, and at the remembrance of her home ; and one day, whilst he was listening to her, he heard her reciting, and saying : A hut that the winds make tremble Is dearer to me than a noble palace ; And a dish of crumbs on the floor of my home Is dearer to me than a varied feast ; And the soughing of the breeze thro' every crevice Is dearer to me than the beating of drums ; And a camel's-wool Abah t which gladdens my eye Is dearer to me than filmy robes ; And a dog barking around my path Is dearer to me than a coaxing cat ; * I think Bdhdal is a mistake. I find that other authorities speak of Misun as the daughter of Ydhdak, of the tribe of Kalb. She had an excellent genius for poetry ; and at Muawiyah's command took her son Yezid (Muawiyah's successor) with her into the desert, among her own relations, in order to inspire him with poetic sentiments. t The long loose cloak of camel's wool which is to this day worn by the Bedawin Arabs. ANECDOTE OF MISUN. 109 And a restive young camel, following the litter, Is dearer to me than a pacing mule ; And a feeble boor from 'midst my cousinhood Is dearer to me than a rampant ass. And upon hearing these Hnes, Muawiyah ex- claimed, " The daughter of Bahdal was not satisfied until she had likened me to a rampant ass ! " And he ordered her to be packed off again to her family in the desert. 'ILAM-EN-NAS. "A WONDERFUL TALE OF ANOTHER PERIOD." T T is said that when Bahram* succeeded to the kingdom of Persia after his father, he gave no heed to his government or his subjects, but devoted himself to amusement, and enjoyment, and pleasure, and sport ; until at length the towns threw off his yoke and fell into ruin, and cultivation diminished, and the treasuries became empty. And one moonlight night, he was riding out towards Seleucia and Ctesiphon, where he had certain pleasure and hunting-grounds. And he sent for the Maubadz — who is amongst the Magians as the High- priest amongst the Jews, and the Bishop amongst the * " Bahram the son of Bahram'' was the third of that name among the kings of Persia. He was the fifth of the dynasty of the Sassanida;, and was only the adopted son of his predecessor. Ibn-Batrik says that this prince was a contemporary of the Emperors Gordian and Gallienus, which would bring his reign somewhere between A.D. 237 and a.d. 268. or somewhat less than four hundred years before the time of Muhammad. "A WONDERFUL TALE OF ANOTHER PERIOD r m Christians — to talk over his affairs with him. And as they journeyed they passed through the ruins of a large town which had fallen into decay during his reign. There was no living creature to be found therein excepting owls. And one of the owls was screeching, and his mate was answering him from amidst the ruins. Then Bahram asked his companion, " Hast thou ever known amongst men one who understood the language of this bird which screams through the darkness of the night .''" The Maubadz answered, " I, O King! am of those whom God has thus endowed." " Then tell me," said Bahram, " what each of these birds is saying." " This male owl," said the Maubadz, " is courting the hen bird, and he has said to her, ' Mate with me that we may bring up children who will praise God, and that there may remain of us in this world a pos- terity to invoke abundant blessings upon us.' And the hen owl has answered, ' In this which you de- mand there is great happiness and good fortune for me, both in this present life and in the future. But I must impose one condition upon you ; if you accept it, 'ILAM-EN-NAS. I will agree to what you wish,' Then the male bird asked her, 'What is your demand?' She replied, ' That out of the ruins belonging to this large town, you will bestow upon me twenty of those villages which have fallen into decay during the reign of the present fortunate prince.' " Then the King asked the Maubadz, " And what did the male owl say to her ?" " His reply to her," answered the Maubadz, " was, ' If the days of this fortunate prince endure, I will bestow upon you a thousand of these villages. But what will you do with them V And she made an- swer, ' Through our union our race will become famous, and our memory great ; and we will give one village from amid these ruins to every son amongst our children.' And he said to her, ' This is a light task that you have demanded of me, and I will fulfil it if this King lives.' " Then when Bahram heard the words of the Mau- badz, his soul was moved within him, and he awoke from his sleep, and pondered over what had been told him. And he alighted at once, and his attendants followed his example. Then he and the Maubadz went aside, and the King cried, " O thou supporter "^ WONDERFUL TALE OF ANOTHER PERIOD." 113 of the laws of religion, and wise counsellor of the King, and his admonisher of neglect of the duties of his government and the misery of his country and his subjects ! what are these words in which thou hast spoken to me ? For verily thou hast troubled in me that which was at rest." So the Maubadz made answer, " I found that this was the time to obtain help from the fortunate prince for the wretched people and the towns. There- fore made I a fable of my words, and an admonition in the language of birds, in order that the King might ask me that which he did ask me." " O wise counsellor!" said the King ; "recount to me the aim thou hadst in view." The Maubadz replied, " O King ! surely the empire is not secure except by obedience to the Divine law and unswerving obedience to God. And the Divine law cannot be maintained except by the King. And the King has no strength except by men. And there is no supporting men except by wealth. And there is no road to wealth except by the cultivation of the soil. And there is no road to cultivation except by justice. And justice is — upright deah'ng betwixt the creatures created by God, the Glorious, the Most 114 'ILAM-EN- NA S. High. And He has appointed for Himself a deputy, who is — the King. " Then said the King, " Certainly what thou hast described is true. But explain to me what thou dost mean by it, and enlighten me fully." He replied, " Willingly, O King ! Verily thou hast caused suffering to the villages by bestowing them upon retainers and idle persons, who took for them- selves the first-fruits of the crops, and forestalled the harvest, and neglected cultivation, and the considera- tion of consequences, and of what would profit the villages. And they themselves being exempt from taxation on account of therr relationship to the King, the burden fell upon the subjects and the tillers of the village lands. Then these deserted their homes, and wealth decreased, and both soldiers and labourers dwindled. And the country of Persia was coveted greedily by the neighbouring kings and peoples, for in their opinion the means whereby the pillars of the State were supported had been destroyed." Then when the King heard this he remained where he was for three days. And he sent for the wazirs, and secretaries, and members of the diwans. And he wrested the villages from the hands of his minions ''A WONDERFUL TALE OF ANOTHER PERIOD:' 115 and adherents, and restored them to their owners. And they resumed their former habits, and apphed themselves to tillage ; and those of them who had become weak, again grew strong, and thus the ground was cultivated and waxed fertile. And the farmers increased in substance, and the armies became power- ful, and the growth of enmity ceased. And the King set himself earnestly to business, and his conduct was praised, and his kingdom was so well governed that after him his reign was known as — The happy days of him who extended bounty to all men, and ov^er- shadowed them with justice. Ii6 'ILAM-EN-NAS. E "ANOTHER WONDERFUL STORY." L-ASMAIY* is said to have related the fol- lowing wonderful tale. At the time that Khalid,-^ the son of 'Abd- Allah, * El-Asmaiy was a celebrated philologer, a complete master of the Arabic language, an able grammarian, and the most eminent of all those persons who transmitted orally historical narrations, singular anecdotes, amusing stories, and rare expres- sions of the language. He was heard to say that he knew by heart sixteen thousand pieces of verse composed in the mea- sure called rajaz, and it was observed of him that he never professed to know a branch of science without its being dis- covered that none knew it better than he. His works consisted of treatises upon every variety of subject. Doubtful points of literature were sent to him to be resolved, and it was said that none ever explained better than he the idiom of the desert Arabs. He was born a.h. 122 or 123 (a.d. 740), and died at el-Bdsrah, of which place he was a native, or, as some say, at Marw, A.H. 214, 216, or 217, according to different authorities. t Khalid-ibn-'Abd-Allah, el Ki'isary, was appointed governor of Arabian and Persian 'Irak by Hisham-ibn-'Abd-el-Malik. Before that, in A.H. 89, he was governor of IMekkah. His mother was a Christian, and his grandfather Yezid was one of the Associates of the Prophet. Khalid was considered as one ''ANOTHER WONDERFUL STORY. 117 el Kusary, was governor of el-Basrah, I went to that place seeking the Bedawin of the Benu-Saad. And one day when I went into Khalid's presence, I found people surrounding a young man of prepossessing appearance, and evidently possessed of elegance and polite manners. He was well made, and of a grace- ful figure ; his odour was fragrant, his countenance striking, and his mien calm and dignified. And Khalid inquired his history of those who had brought him in. Whereupon they affirmed, " This is a robber whom we found yesterday in our abode." So Khalid looked at him ; and the comeliness of his appearance, and his cleanliness, astonished him. And he said to the people, " Loose him." Then he caused him to be brought near, and asked him con- cerning his story ; to which the young man replied, " Verily it occurred as they have said ; and the affair took place as they have related." of the most elegant and correct pulpit orators of the Arabian nation ; he was also very beneficent, and generous to profusion in his donations. Doubts were cast on the sincerity of his re- ligious belief, as he had built a church for his mother to pray in. In A.H. 125 or 126 (a.d. 743) he was deposed from the government of 'Irak, and put to death with cruel tortures at el- Hirah (see Prefatory Note, p. 37) by his successor Yusuf-ibn- 'Omar-eth-Thakify. ii8 'ilAm-en-nAs. " What possessed one so well-conditioned, and of so pleasing an aspect as thine, to do such a thing ? " asked Khalid, " The wickedness of the world overcame me," he answered, " and God [may He be praised and exalted] is judge of the same." " May thy mother be bereft of thee ! " cried Khalid. " Hadst not thou with a good countenance, and a sound mind, and excellent manners, a con- science to preserve thee from theft .' " He replied, " Let that pass, O Prince ! and make known the command of the Most High concerning that upon which my hands laid hold, for God is not unjust to His slaves." Then was Khalid silent awhile, pondering over the affair of the young man. Presently he caused him to approach, and said to him, "Although thou hast confessed before the face of witnesses, verily I am in doubt, for I do not believe thee to be a thief. If therefore thou hast a story other than that of the robbery, make it known to me." " O Prince ! " said the young man, " do not imagine that there is anything but what I have confessed to thee; neither have I anything further to say than ''ANOTHER WONDERFUL STORY." 119 that I did enter the house of these people, and stole therefrom of their property ; and they followed me, took it from me, and brought me before thee." So Khalid ordered him to prison, and commanded the herald to proclaim in el-Basrah : — Let all who desire to witness the punishment of So-and-so the robber, and the cutting off of his hand,* be present to-morrow. And when the young man had been cast into prison with fetters fastened to his feet, he sighed deeply, and recited, saying : Khalid threatens the loss of my hand If I reveal not to him her story; But I said, " Far be it from me to disclose What the heart has received from its mistress ! To lose my hand for what I have confessed Is less grievous to the heart than her shame. And the gaolers happening to overhear him, came and reported the same to Khalid. And when night fell, the latter ordered him into his presence, and when he was brought in, entered into conversation * " If a man or a woman steal, cut off their hands, in retribu- tion for that which they have committed ; this is an exemplary punishment appointed by God; and God is mighty and wise." — El Kurdn, Sur. v., V. 42. K 'ILAM-EN-NAS. •with him ; and found him so well-bred, sensible intelligent, and refined, that he was astonished at him. Then Khalid ordered some food to be brought, and when they had eaten and talked together for some time, said to him, " Of a truth, I felt convinced that thou hadst some other tale besides that of the theft. Therefore, to-morrow, when the people and the judges are present, and I ask of thee concerning the robbery, if thou dost deny it and throw doubt upon it, thou wilt save thyself from mutilation. For verily the Prophet of God has said, ' Doubts invali- date penal sentences.'" Then he ordered himj^back to the prison. And when the morning dawned upon the world, there was left in el-Basrah neither man nor woman who abstained from coming to witness the punish- ment of that young man. And Khalid was enthroned, and with him were the chief people of el-Basrah, besides others. And he sent for the judges, and desired the young man to be brought, who came hobbling in his chains ; and there was not a woman but wept for him, crying aloud and bewailing him. But silence was imposed upon the people, and then Khalid said to the young man, " Verily these people "ANOTHER WONDERFUL STORY." assert that thou didst enter their house and didst steal their goods. What sayest thou ?" He repHed, " They speak the truth, O Prince ! I did enter their house, and did steal of their pos- sessions." " Perhaps," said Khalid, " it was something of no great value that thou stolest V* " On the contrary," said he, " I stole their goods of greatest worth." " Then it may be," said Khalid, " that it was not in its proper place when thou didst lay hands upon it .? "t "Not so," he answered, "it was placed in security." " But it may chance that thou wert partner with these people in a portion of it," suggested Khalid. " No," said he, " the whole of it was theirs ; I had no right whatsoever to it." Then Khalid grew furious, and went up and .struck * According to the Sumiah, or Traditions of the Prophet, the punishment of mutilation was not to be carried out if the value of the stolen property was less than a quarter of a dinar. In Sale's translation of the Kurdn the sum in question is erroneously stated as four dinars. t To render a thief liable to the punishment of mutilation, it it was held necessary that the stolen property should have been taken from a place to which he had not easy access. 'n.AM-F.N-NAS. him in the face with his whip, and cried, " It verifies the Hnes, Man desires that his wish may be granted, But God denies except what He thinks good." And then he sent for the executioner to cut off the culprit's hand. So he came, and drew forth his knife, and stretched out the young man's hand. But a girl, bedraggled with mud, rushed from the midst of the women, and shrieking aloud threw herself upon him. Then she cast aside her veil, and revealed a face resembling the moon in its fullest beauty. And a great confusion arose amongst the people, one would almost have thought it to be a riot. Then she cried with a loud voice, " I adjure thee in the name of Allah, O Prince ! that thou delay the mutilation until thou hast read this petition" — and she presented a paper to him. So Khalid broke the seal, and lo ! within it were written the following lines : Ah, KhaUd ! This fellow is mad through love, is enslaved thereby. His eye has been wounded by an arrow from my bow. A dart from 'neath my eyelids deafened him. And his heart Is as a flaming fire. His state is like one void of reason. He has confessed to a crime which he did not commit, holding That better than the dishonour of his beloved. Therefore deal gently with the sad lover ; for he Is of a noble disposition, by nature not a thief. ''ANOTHER WONDERFUL STORY." 123 And when Khalid had read the lines, he turned away, and withdrew from the people, and caused the woman to be brought before him, and inquired her history. So she informed him that this young man loved her as she loved him ; and that he wished to come and see her; and in order to let her know where he was he threw a stone into the house. And her father and her brothers heard the noise made by the sttDne, and went towards him. And when he saw them coming he collected all the things belonging to the house and made them up into a bundle. So they seized upon him, and said, " This is a thief" " And they brought him," said she, " to thee. And he confessed the theft and persisted in it, in order to save me" from getting into trouble amongst my brethren. And the loss of his hand was a light thing for him to bear, provided he screened me, and I was not dis- graced. And all this by reason of his extreme generosity and the nobility of his soul." Then said Khalid, " He is worthy through this deed." And he called the young man to him, and kissed him on the forehead, and commanded to fetch the father of the girl, and said to him, " O Sheikh ! verily we had determined upon executing the law of 124 'ilAm-en-nAs. mutilation upon this young man. But God, the Glorious and Most High, has preserved us from so doing. And verily I have ordered for him ten thousand dirhems as a compensation for his hand, and a reward for his care of thy and thy daugh- ter's reputation, and for preserving the honour of you both. And verily I have ordered another ten thousand dirhems for thy daughter, and I pray thee to grant me permission to unite her in marriage with him." Then said the old man, " Certainly I grant per- mission for that, O Prince !" So Khalid praised and magnified God, and preached a beautiful sermon ; and said to the young man, " Verily I have united thee to this girl, Such-an-one, here present, by her consent and wish, and by the consent of her father, for this dowry, of which the sum is ten thousand dirhems." And the young man said, " I accept this marriage at thy hands." Then Khalid ordered that the money should be carried on trays in procession to the young man's house. And the people dispersed rejoicing. And there was not one in the market of el-Basrah but ''ANOTHER WOMDERFUL STORVr 125 threw almonds and sugar upon the pair, until they entered their dwelling happy and contented. el-Asmaiy adds : "And I never saw a more wonder- ful day than that : the beginning of it weeping and mourning, the end of it joy and gladness." 126 'ilAm-en-nAs. THE SAD FATE OF THE LOVERS WHO DIED OF LOVE. TRANSLATOR'S PREFATORY NOTE. 'Abd-el-Mdlik, the son of Marwan (for whom see Note * p. 55), was the fifth Khalifah of the 'Omeyyah dynasty. He obtained the surname Rashi-el-Hdjar, Sweat of a stone, or as we should paraphrase it Skin-flint, on account of his extreme avarice. The anecdote here given does not, however, answer to that character of him. In power- he surpassed all his predecessors, and it was in his reign that the Muslim arms made conquests in India in the east, and in Spain in the west. He began his reign a.h. 65 (a.d. 684), and died A.H. 86. He was succeeded by his son el-Walid, the eldest of sixteen sons, of whom three besides el-Walid reigned over the Khalifate. El-Hajjaj, son of Yusuf, wa5 governor of 'Irak and Khorassan for 'Abd-el-Mdlik, son of Marwan. For a further account of him see Note^*, p. 151. THE first who was called 'Abd-el-Malik in el-Islam, was the son of Marwan ; and his surname was Rashi-cl-Hajar. The following tale is told of him in the Hayat-el-HaiwIin, and is also mentioned by Muhammad-ibn-Wasi '1 Haity. THE LOVERS WHO DIED OF LOVE. 127 'Abd-el-Malik-ibn-Marwan sent the following letter to el-Hajjaj-ibn-Yusuf : — "In the name of God the Compassionate, the Merciful, to el-Hajjaj-ibn-Yusuf. When this my letter reaches thee, and thou hast read it, send to me three foreign slave-girls, full-grown, virgins. They must possess the very perfection of beauty. And write to me a description of each one of them, and the amount of her value in money." So when el-Hajjaj had read the letter, he sent for the Nakhkhasin, that is, the slave-merchants, and laid upon them the commands which he had received from 'the Commander of the Faithful, ordering them at the same time to search through the towns until they should attain their end. So they went from town to town and from country to country, until having found what they sought, they returned to el-Hajjaj with three foreign full-grown virgin slave-girls, whose like was nowhere to be found. And el-Hajjaj was loud in his praise, and set himself to examine each one of them, and to estimate her money value. And he found that they were priceless, and that each one of them was worth the cost of them all. Then he wrote a letter to 'Abd-el-Malik, the son of Marwdn, in which, after the customary salutation, he 1 28 'IL/iM- E N- A' A S. said : " The letter of the Commander of the Faithful [may God prolong his days to me] wherein he commands me to buy for him three full-grown foreign virgin slave-girls, and to write him a description of each one of them, and her value, has reached me. Concerning the first girl — may Allah lengthen the days of the Commander of the Faithful ! for her throat is slender, her back broad, her eyes black as antimony, her cheeks sweet ; verily her bosom is rounded, and the flesh of her limbs is like gold mingled with silver, and she resembles that which is said : The ornament of her who is fair is the blackness of her eye, As if she were silver well nningled with gold. And her price, O Commander of the Faithful ! is thirty thousand dirhems. And with regard to the .second girl. Verily she is superbly beautiful, of just stature and perfect proportion. So gentle is her speech, that hearing it, the sick would recover health. And her price, O Commander of the Faithful ! is thirty thousand dirhems. And as to the third girl. Truly her glance is languishing, her hand exquisite, her form faultless ; she is grateful for little, obedient to her friend ; her elegance is astonishing, as though THE LOVERS WHO DIED OF LOVE. 129 she were descended from a gazelle. And her price, O Commander of the Faithful ! is eighty thousand dirhems." Then he added thanks and praise to the Commander of the Faithful, and folded and sealed the letter. And he sent for the slave-merchants, and said, " Prepare to journey with these girls to the Com- mander of the Faithful." But one of them cried, " May Allah strengthen the Prince ! I am an old man and too feeble for tra- velling ; yet I have a son who can take my place : have I permission to equip him .'' " El-Hajjaj replied, " Yes." So they made ready and set forth. And in the course of their journey they stopped at certain places to rest ; and the slave-girls slept. And on one occasion the wind blew, and lifted the veil of one amongst them, and the dazzling light of her beauty appeared. And she was a Kufite, and her name Maktum. And the son of the slave-mer- chant saw her, and in one moment was overcome by love. Now he was a comely youth ; and profiting by the inattention of his masters, he went towards her and began reciting : I30 '1LAM-EN-NAs. Ah ! Maktum, my eye with weeping wearies not, And my heart by grievous darts is pierced ! Ah ! Maktum, how many lovers has love destroyed ? My heart is captive, how can I hide my passion ? Then she answered him, saying : If these thy words be true, why didst thou not seek us At night, when closed were the eyes of envy ? So when night fell, the son of the slave-merchant girt on his sword, and came to the girl, and found her standing up awaiting his approach. And he took her and hoped to make his escape with her. But his masters became aware of it, and seized him, and bound him with cords, and loaded him with irons. And he was kept as a prisoner amongst them until they stood before 'Abd-el-Malik. And when they presented themselves to him with the slave-girls, he took the letter and opened it and read it. And he found that two of the girls answered to the descriptions, but that the third did not, and she was the girl from el-Kufah. And perceiving that her face was wan, he said to the slave- mer- chants, " What ails this girl .' She does not answer to the description given of her by el-Hajjaj in his letter. And what means this pallor and wasting away .'' " THE LOVERS WHO DIED OE LOVE. 131 Then they made answer, " O Commander of the Faithful ! we will tell thee, and we put ourselves under thy protection." " If you speak the truth," said he, " you may trust in me ; but if you lie, you shall perish." So one of the slave-merchants went out, and brought in the young man bound with chains. And when they stood before the Commander of the Faithful, the young man wept bitter tears, and made certain of punishment. Then he composed these lines, and recited them : Commander of the Faithful ! I am brought, humbled to the dust, And, verily, my hand is bound unto my neck. I confess the wicked act, and my evil deed ; And am not guiltless of that whereof I am accused. Dost thou kill me, my crime merits worse than death ; Dost thou pardon, 'twill be thro' generosity towards me. Then said 'Abd-el-Malik to him, " O young man ! how could such a thing have entered thy mind .'' Was it through scorn of us, or for love of the girl V He replied, "By thy truth, O Commander of the Faithful ! and by the greatness of thy power, it was solely for love of the girl." Then said the Commander of the Faithful, " She is thine, with all that had been prepared for her." 1 32 '//- // M-F.N- NA S. So the young man took the girl, with all the ornaments and pearls that the Commander of the Faithful had made ready for her. And he journeyed with iier happy and contented, until at a certain road they stopped to halt for the night. And when day dawned and their people wished to continue the journey, they came to rouse them, and found them clasped in each other's arms, both dead ! And they wept over them, and buried them by the roadside, and sent news of them to the Commander of the Faithful, 'Abd-el-Malik, the son of Marwan. And he wept for them, and marvelled at it. ANOTHER PITIFUL TALE OF LOVE. 133 ANOTHER PITIFUL TALE OF LOVE A ND here is a similar love story. ^^^ It is said that 'Abd-Allah-ibn-Muamr, el-Kisy, used to tell the following tale : — I one year made the pilgrimage to the Sacred House of God ; and when my pilgrimage was ended, I determined to visit the tomb of the Prophet* And one night while I was sitting between the tomb and the Rawdat,t lo, I heard some one sighing * Muhammadans hold the pilgrimage to Mekkah to be so necessary to salvation, that, according to a tradition of their Prophet, he who dies without performing it may as well die a Jew or a Christian. To the Ka'abah, therefore, every Mushm who has health and means sufficient, ought once at least in his life to go on pilgrimage. A visit to the tomb of the Prophet at el-Medinah is constantly the sequel to the pilgrimage to Mekkah, from which place el-Medinah lies 200 miles to the north-west. It is considered a pious custom, and beneficial to him who observes it, but not indispensable to salvation. t The following is the account of the Rdwdat given in Burton's "Pilgrimage to El Medinah and Mecca": — "Arrived at the western small door in the dwarf wall, we entered the celebrated spot called El Rauzah, or the Garden, after a saying 134 'ILAM-EN-NAs. aloud, and groaning heavily. So I listened silently, and, behold, he was reciting these lines : Does it grieve thee, the plaining of doves in the lote,* And awaken bitter grief in thy breast ? of the Prophet's — 'Between my tomb and my pulpit is a garden of the gardens of Paradise.' " — Vol. ii., p. 64. "The 'Garden' is the most elaborate part of the mosque. Little can be said in its praise by day, when it bears the same relation to a second-rate church in Rome as an English chapel- of-ease to Westminster Abbey. It is a space of about eighty feet in length, tawdrily decorated so as to resemble a garden. The carpets are flowered, and the pediments of the columns are cased with bright green tiles, and adorned to the height of a man with gaudy and unnatural vegetation in arabesque. It is disfigured by handsome branched candelabras of cut crystal, the work, I believe, of a London house, and presented to the shrine by the late Abbas Pacha of Egypt. The only admirable feature of the view is the light cast by the windows of stained glass in the southern wall. Its peculiar background, the raihng of the tomb, a splendid filigreework of green and polished brass, gilt, or made to resemble gold, looks more picturesque near than at a distance, when it suggests the idea of a gigantic birdcage. But at night the eye, dazzled by oil-lamps suspended from the roof, by huge wax candles, and by smaller illuminations falling upon crowds of visitors in handsome attire, with the rich and the noblest of the city sitting in congregation when service is per- formed, becomes less critical. Still the scene must be viewed with a Moslem's spirit, and until a man is thoroughly imbued with the East, the last place the Rauzah will remind him of is that which the architect primarily intended it to resemble— a garden." — Vol. ii., p. 68. * The Sidr, or Lotus Tree. Rhamnus Lotus, Linnaeus and Reichart. Zizyplius Lotus, Lamarck, Willdenow, Des fon- AXOTHER PITIFUL TALE OF LOVE. 135 Has sleep fled thee through musing on the fair ? — She has bestowed upon thee instead crazing meditation. Night ! thou hast been long to the sick one ; He suffers through desire and loss of patience. Thou hast delivered the lover to burning flames : He is consumed as living coals consume. The moon bears witness that I love — That love for one fair as herself has subdued me. 1 thought not of suffering on her account, Nor recked I of it ere it smote me. 'Abd-AUah continues : Then the voice broke, and I knew not whence it had come to me. So I re- mained motionless, when, lo ! verily the weeping and taines. Zisyphus Sylvcstris, Shaw. Rhamnus Napeca, Forskal. This tree bears a small round fruit of much the same size, shape, and colour as a Siberian crab-apple. It is highly astrin- gent, but is considered a delicious fruit by the Bedawin, to whom its acidity is doubtless a pleasant change from their ordi- narily dry food. A decoction of its leaves is used for washing dead bodies. This is one of the traditions called " hukmat taabbiid," i.e., a precept of worship to be obeyed, but for which no reason has been assigned ; in contradistinction to the " hi'ik- vtat ma'attahu zdhir," i.e., an order for which the reason is apparent. Of the latter class is the order that corpses should be washed in salt water, the reason being that they might thereby be longer preserved from turning to dust. Probably the astringent properties of the lotus were known to the Prophet, who was skilled in chemistry, and he ordered the decoction from these leaves to be used in places inland, where salt water was not procurable. 136 'ILAM-EN-NAs. groaning again began, and the man recited these lines, saying : The fleeting vision of Riya has grieved thee, And the night is dark as the blackest tresses. The foundation of love was laid by thine eye ; But the brilliant vision has fled from thy gaze. I called to the Night — and the darkness was Like an ocean with rolling billows beating ; Whilst the moon traversed the heavens As a journeying Monarch with the stars his armies. — " O Night ! thou hast been weary to the lover, Only with the Dawn is his aid and succour." But Night answered me, " Die thy natural death I and know That love is the self-contempt of the lover." And at the beginning of his verses I rose in order to find the voice, and he had not ended them before I was with him. And I found him a youth with the down yet on his face, and with tears flowing in tor- rents over his cheeks. So I said to him, " Good morrow, young man.'' He replied, "And to thee — who art thou } " I answered, " 'Abd-AIIah-ibn- M ' amr, el-Kisy." He asked, " Seekest thou aught .' " I replied, " I was sitting in the Rawdat, and nothing troubled me this night excepting thy voice. Now my life is at thy service ; what is it thou requirest .''" ANOTHER PITIFUL TALE Ot LOVE. 137 " Sit down," said he. And when I had done so, he continued : " I am 'Utbah-ibn-Khabab-ibn-el- Mundzir-ibn-el-Jamuh, el-Ansary* At dawn I re- paired to the el-Ahzab mosque, and remained awhile kneeling and prostrating. Then I withdrew to a distance, and, behold ! I came upon women progressing like moons, and having in their midst a girl of mar- vellous beauty and perfect grace, who advanced towards me, and said, ' O 'Utbah ! what sayst thou to an union with one who seeks union with thee ? ' Then she left me and departed, and I could hear no news nor find any trace of her. And verily, I, beside myself, am speeding from place to place, seeking her." Then he cried aloud, and swooned lifeless on the ground ; and though he presently recovered con- sciousness, his face was as if it had been dyed with saffron. Then he recited, uttering these verses : * When the Prophet fled from Mekkah to el-Medinah, then called Yathreb, and whose inhabitants consisted chiefly of the tribe of El-Aus and the Jewish tribe of Khazraj, he was received and sheltered by some of the chief men of the city ; in remem- brance whereof they and their descendants adopted the name of el-Ansary {i.e., helpers, supporters), and greatly glorified them- selves on account of this appellation. 138 'ILAM-EN-NAS. IMy heart beholds thcc in thy distant land ; Docs thy heart likewise sec me from afar ? My soul and my eye yearn after thee ; With thee is my spirit, thy memory with me. Even were I in the eternity of Paradise or Heaven, Pleasureless would be life till again I beheld thee. The narrator continues : Then I cried to him, " O son of my brother ! repent of thy sin, and return unto thy Lord, for verily the terrors of the Judgment Day await thee."* But he exclaimed, " Get thee hence ! I shall not know fear until the Karazhan returns."! Nevertheless, I did not cease importuning him until the morning star rose, when I said, " Let us to the Ahzab mosque." I * He feared for the young man on account of the blasphemy contained in the two last lines of his verses. t A man of the tribe of the el-Anezah went to gather the fruit, called Kdi-az, of an acacia, and never returned ; whence the proverb, " Till the return of the Kdrazhan." X The Ahzab mosque lies without the cit)' of el-Medinah. There it is said the Prophet prayed for three days during the Battle of the Ditch (a.h. 5), the last fought with the infidel Kuraish under Abu-Sufyan. After this three days' prayer, say some of the Arab wTiters, God sent a piercing cold east wind, which benumbed the limbs of the infidels, blew dust in their eyes, overturned their tents, put their horses in disorder, and gave the victory to the Muslims. The Prophet's prayer, there- fore, having been granted, Muslims believe that no petition raised at the Ahzab mosque is neglected by Allah. ANOTHER PITIFUL TALE 01 LOVE. 139 So we went thither, and sat down until we had performed our midday devotions — when, behold ! of a truth the women approached, but the girl was not with them. And they cried, " O 'Utbah ! what thinkest thou hast become of her who sought union with thee, and revealed to thee the love that was in thee?" " What has happened to her ? " he asked. " Her father," they replied, " has taken her and packed her off to es-Samawah." * Then I questioned them concerning the girl, and they told me, " She is Riya, the daughter of el- Ghatrif, es-Salamy." And the young man raised his head, and composed, saying : My friend ! verily Riya has sped away with the dawn, And her camel has borne her to the land of es-Samawah. My friend ! verily I swooned through weeping, But were another possessed of tears I would borrow from him. Then I addressed him : " O 'Utbah ! I brought here with me much wealth lest worthy persons should stand in need of it ; and verily I make a free gift of it to thee, until thou shalt have attained thy desire, * es-Samuwah lies between Siik-esh-Shiyukh and Hillah, on the right bank of the Euphrates. HO 'ILAM-EN-NJs. and more than thy desire. Let us come to the mosque of the el-Ansary."* So we went on until we were close to the people belonging to it, whom I saluted ; and when they had answered courteously, I said, " O ye people ! what have ye to say concerning 'Utbah and his father?" They replied, " They are among the chief of the Arabs." I said, "He has been wondrously smitten of love, and I seek help from you to reach es-Samawah." They replied, " We hear and obey." So we mounted, and the people rode with us until we looked down upon the abode of the Benu-Salirh.f And the chief was made aware of our presence, and he came out in haste, and met us, and cried, "Long life to ye ! ye great ones ! " We replied, " And to thee long life ! Verily we have come as thy guests." * This is also called the Masjid en Ndbi, or Prophet's Mosque. It is erected around the spot where the Prophet's camel, on his flight from Mekkah, knelt down by the order of Heaven. It was built by the Ansar}- and Muhajerin (see Note *, p. 154), who were assisted in their labours by the Prophet him- self. t The Benu-Salim was a branch of the important tribe of el-Khdzraj, which was spread over the country surrounding el- Medinah. ANOTHER PITIFUL TALE OF LOVE. 141 He said, "You have arrived at a most liberal dwelling. Ho, slaves ! come hither." And the slaves came forward, and spread out the Inta'a,* and placed the cushions, and slaughtered of the flocks and the herds. * But we said, " We will not taste thy food until thou hast granted us what we desire." "And what is your request } " he asked. "We seek," we replied, "thy honoured daughter in marriage for 'Utbah-ibn-Khabab-ibn-el-Miindzir, the noble, the illustrious, the well-descended." Where- upon he remarked, " O my brother ! verily this is her business whom thou demandest, and I shall go and acquaint her of it." And he rose up wrathfully, and went out to Riya." And she asked, "What is this anger, O my father! which I perceive on thy brow .■' " He answered, " Some of the el-Ansary people have arrived here seeking thee in marriage from me." "They are illustrious chiefs," said she ; " may the * Inta'a., or Nitd'a, a piece of leather which is spread on the ground, and upon which the dishes are placed at a feast. It is also used when corporal punishment is to be inflicted upon criminals, and when they are brought out for public execution. 142 'ilAm-en-nas. Prophet intercede for them ! But which amongst them seeks me to wife ? " " The young man who is known as 'Utbah-ibn- Khabab," he repHed. ■" I have heard," said she, " of this 'Utbah, that he is one who performs what he promises, and follows what he seeks." Then cried her father, " I have sworn that I will never marry thee to him, for of a truth a certain tale concerning thee and him has reached me." " It was not true," she said. " Nevertheless," he responded, " I have sworn that I will not wed thee wdth him." " Yet be courteous to them," she said. " For indeed the el-Ansary do not associate with people of low degree. An excuse is better than flat refusal." " What kind of excuse.'" he asked. " Be exacting with them in the matter of dowry," she replied, " and they will withdraw." " What thou hast spoken is good," said he. Then he went out quickly, and said to the people, "The daughter of the tribe has made answer. But never- theless I must demand that her dowry be equal to her rank. Say, who is guarantee for the same .' " ANOTHER PITIFUL TALE OF LOVE. 143 So I, Abk-Allah, said, " I am." Then the old man continued, " I require for her a thousand bracelets of red gold, and five thousand dirhems of the best stamped silver money, and a hundred garments of striped and damasked stuffs, and five skins of "ambergris." I said, " You shall have it. But what was her answer ?" He replied, " Yes, assuredly." On hearing which, I sent off men of the el-Ansary to el-Medinah-el- Munawwarah,* and they brought the whole of what had been promised. Then they killed of the flocks and * Medinah means in the abstract, city or town. But when the inhabitants of Yathreb received Muhammad, and acknowledged his mission, they changed this name to el-Medinah — the city par excellence. It has, however, many affixes — such as, Medinah- en-Ni.by, the City of the Prophet ; el-Medinah-el-Munaw- warah, the Enhghtened or Illuminated City. This latter title is said by Muslims to have been given for the following reason: above the chamber in which are the tombs of the Prophet and his successors, Abu-Bekr and 'Omar, is a green dome, surmounted by a gilt crescent springing from a series of globes. They believe (according to Mr. Burton) that a pillar of heavenly light crowns this crescent, and can be seen by the pilgrims at three days' distance. My sheikh, however, who at my request made inquiries upon this subject amongst those most lately arrived from el-Medinah, brought back word that the light resembles the morning star, and can be seen from afar, but not at the distance of three days' journey. 144 'ILAM-EN-NAS. the herds, and people assembled to partake of the feast, which lasted for forty days. Then the father said, "Take your damsel." So we mounted her in a litter, and loaded thirty camels with her goods, and set off and departed. And we travelled until there remained between us and el-Medinah-el-Munawwarah but one day's journey, when lo ! horsemen in search of plunder came out against us, and I believe that they were of the Benu-Salim. And 'Utbah-ibn-Khabab charged them, and slew many of the men, and turned to withdraw. But he had received a spear-thrust, and fell to the ground. And help came to us from the inhabitants of that part of the country, who drove the horsemen away. But verily the days of 'Utbah were accomplished, and we cried, "Alas, O 'Utbah !" Then we heard the girl exclaim, "Alas, O 'Utbah!" and she flung herself from the top of her camel, and threw herself upon his body, and began wailing aloud, and reciting passionately these lines : I feigned patience, but in impatience. And that my soul Has no right to live after thee is its one consolation. Had it rightly acted, truly 'twould have died With those who have preceded, before thy death. After us will none be found who thus share friendship. Nor among souls, a responsive soul. ANOTHER PITIFUL TALE OF LOVE. 145 Then she sobbed one sob, and her spirit passed away. And we dug a single grave for them both, and covered them with earth, and I returned to the land of my people, where I remained seven years. Then I made up my mind to go again to the el-Hijaz, and as I had determined to visit el-Medhiah-el-Munaw- warah, I said, " Verily I will go again and look at 'Utbah's grave." So I went to the tomb, and lo ! I found a tree with streamers, red and yellow and green, upon it. And I asked the people living thereabouts, " What is the history of this tree } " And they answered, " It is the tree of the betrothed lovers." And I stayed a day and a night at the tomb, and then departed ; and that was the last I saw of it. 146 '//..iM-/:.V-XAS. ANOTHER SAD LOVE STORY. A ND resembling the foregoing tale concerning love ■^ and the concealment of passion, together with the plain proof of its discovery, is the following story, which a certain person of those who are well-to-do used to relate. One day while sitting in my house, behold ! a ser- vant came in bringing a letter, and said, " A man at the door gave me this." So I opened it, and behold ! it contained the following lines : Grief is far from thee, and thou hast attained happiness, And the King of all has withdrawn thee from sorrows. And in thy hands, wouldst thou bestow it, is the balm For my soul, and members sick through wounds. So I exclaimed, " A lover, by Allah ! " and said to the servant, " Go out and bring him to me." And he went out, but sav/ no one : and this behaviour asto- nished me. So I summoned all the slave-girls, both those who ANOTHER SAD LOVE STORY. I47 went out of doors and those who stayed at home, and questioned them about it. But as they all vowed that they knew nothing whatever of the history of the letter, I said, " I am not making this inquiry through jealousy of him who loves one amongst you ; but that she who knows anything of his case may be a gift from me to him, with all that she has and a hundred dinars." Then I wrote an answer, thanking the writer for his letter, and begging his acceptance of his be- loved, which letter I placed beside the house with a hundred dinars. And I proclaimed, " Whoso knoweth aught of this, let him take it," :^ the letter and the money remained for days, and no one took them away. And I was vexed about it, and said, " He has been satisfied by the sight of her whom he loves." So I forbade those of the slave- girls whose business took them abroad from leaving the house. And only a day or so had passed, when lo ! the ser- vant came to me bringing with him a letter. And he said, " This has been sent to you by one of your friends." So I said, " Go out, and bring him in to me;" and he went out, but found no one. Then I opened the letter, and behold ! it contained these lines : 148 'ilam-en-nAs. What is this thou hast wrought on a departing soul? A soul whereon the Angel of Death attends.* Thy tyranny forced his presence, and in journeying They wrestled till the soul burst its bonds. And, by Allah ! wer't said to me, Commit iniquity. And the world and what it holds shall reward thee; Surely I had said, No, for I fear retribution ; And, No, wer't to bring me the same twice-told. But for bashfulness I had shown who filled that dwelling — My heart ; and had discovered the wishes of the beloved. And I was grieved at his conduct, and said to the servant, " Let no one who brings another letter to you escape from your hands." Now the time for the pilgrimage was near, and whilst I was descending from Mount Arafat,t behold ! * Muhammadans believe that a tree grows in Heaven upon every leaf of which a man's name is written. When death is at hand, the leaf on which the dying man's name is inscribed falls to the ground, and is picked up by Azrael, the Angel of Death, who then proceeds to the abode of the sick man and awaits the parting of soul and body. The soul is supposed to come from the feet, upwards : the last spot where it rests, ere making its final exit through the mouth, being the clavicular bones. The words which I have rendered respectively " departing soul " and " burst its bonds " are, literally, " soul hanging upon the clavicle," anrf " broke" or " burst away from the clavicle." When the soul leaves the body and is taken by Azrael, if it has belonged to a good man the Angel takes it in his hand up to Heaven ; but if to a bad man, he receives it upon the point of his spear. t One of the ceremonies observed by those performing the pilgrimage to Mekkah, is a visit to Arafat, a mountain near ANOTHER SAD LOVE STORY. 149 a young man, of whom but a shadow remained, rode at my side on a dromedary. And he saluted me, and I returned his sahitation and welcomed him. Then he asked, " Dost thou know me .'' " And upon my replying, " It was not through ill-will that I failed to recognize thee," he said, " I am the writer of those two letters." So I bowed myself before him, and said, " O my brother ! verily thy behaviour has distressed me, and thy concealment of thyself has disquieted me, for I would have given thee thy desire and a hundred dinars." "May God recompense thee!" he cried. "Verily I am come to thee confessing the sight. My look was contrary to the laws of the Book and of tradi- tion." * the city. Muslims have a great respect for this mountain, be- Heving that when Adam and Eve were banished from Paradise they were separated for a hundred and twenty years ; but at last, wandering through the world seeking one another, they met and recognized each other on the summit of Mount Arafat. * A Muslim who looks upon the face of a woman not of kin to him commits a grievous sin. Should the wind blow aside her veil, or should she through coquetry or vanity remove it, he is ordered to cast down his eyes. If the sight be forced upon him, he must at the first opportunity confess the same to her husband or master. If the latter forgives him, he will also obtain 150 'ILaM-EA'-NAS. " Allah pardon both thcc and the girl ! " said I. " But journey with me to my house, that I may bestow her upon thee, together with a hundred dinars, which sum thou shalt receive every year." But he answered, " I do not want it." And though I pressed it upon him, he would not have it. Then I said to him, " If thou refusest this, at least tell me which she is amongst the slave-girls, that while I live I may deal kindly with her for thy sake." But he replied, " I will not name her to any one," and took leave of me and departed. And that was the last I ever saw of him. forgiveness when after his death he appears before Allah. But should he die suddenly, or should he postpone asking pardon, he and the man he has wronged will at the Last Judgment be confronted, and sentence upon him will be passed according to the forgiveness or otherwise of the injured man. HOW EL-HAJjAy BECAME GOVERNOR OF 'IRAK. 151 THE ACCOUNT OF HOW EL-HAJJAJ BECAME GOVERNOR OF 'IRAk. "T ET us now return to the account of what hap- -' — ' pened in the days of 'Abd-el-MdHk-ibn-Marwan. El-Hajjaj* was appointed ruler over the two sacred * El-Hajjaj-ibn-Yusuf of the tribe of Thakif, and Farigha daughter of el-Hamam, appears by all accounts to have been one of the most tyrannical and bloodthirsty monsters that ever held the lives of others in their power. Arabian historians relate that at his birth he was deformed, and that he refused to allow either his mother or any other woman to suckle him. Then the devil took upon himself the form of el-Harith-ibn-Kaldah, a celebrated Arab physician, who died soon after the promulgation of el-Isldm, and came to the parents of el-Hajjaj in their distress and perplexity, and prescribed for the child as follows : " Slay for him a black goat, and let him lick its blood. Then slay for him a black serpent, and let him lap its blood, and also anoint his face with it for three days." On the fourth day, they say the child accepted his natural food. But the consequence of this treatment was that he could not refrain from blood-shedding. He even said of himself, that his greatest enjoyment was to kill and to commit actions which no other could. He died after for fifteen days suffering agonies from an internal cancer, inA.H. 95, at the age of fifty-three or fifty-four. He was buried at el-Wasit, a city which he had built between el-Bdsrah and el-Kufah, and w^herein he had died ; but his tomb was afterwards levelled to M 152 'ilAm-en-nas. and holy cities, Mekkah and el-Medinah ; and it is said that he held in high esteem a certain man named Ibrahim-ibn-Muhammad-ibn-Talhah, by whom he was accompanied to Damascus, on his return thither to visit 'Abd-el-Malik, and of whom he said to the Amir, "I have brought thee, O Commander of the Faithful! a noble, well-born, learned, and humane man from the Hijaz, with his knowledge of the divine laws and excellence in counsel. And by Allah! there is not his equal in the Hijaz. And upon thy head be it, O Commander of the Faithful ! if thou dealest not with him according to his merit." "Who is he } O Abu-Muhammad !" inquired 'Abd- el-Malik. And when el-Hajjaj told him, " Ibrahim- ibn-Muhammad-ibn-Talhah," he exclaimed, " O Abu- Muhammad ! of a truth thou hast recalled to our mind an imperative duty. Give him leave to enter." And when he came in, the Amir commanded him to sit down in the most honourable place in the Council, and said to him, "Verily, el-Hajjaj has the ground, and a current of water turned over it. One historian states thatel-Hdsan,el-Bdsr)',on hearing of the death of el-Hajjaj, made a prostration in thanksgiving to God, saying, " O my God ! Thou hast caused him to die ; let also his example die from amon^ us." HOW EL-HAjyAy BECAME GOVERNOR OF 'IRAK. 153 reminded us of what we already knew concerning the greatness of thy benevolence and the excellence of thy advice. Now, therefore, let no desire have place in thy breast without making it known to us, that we may accomplish it for thee, and that el- Hajjaj-abu-Muhammad's praise of thee may not have been in vain." So Ibrahim answered, " O Commander of the Faithful ! I will make known what I desire for the well-pleasing of the Most High, and union with the Prophet at the Day of Judgment, and sincere advising of the Commander of the Faithful," " Speak," said the Amir. " I cannot reveal it," answered Ibrahim, " if there be present another beside thee and me." "Not even thy friend el-Hajjaj .-'" asked 'Abd-el- Malik. " No," said Ibrahim. " Leave us," said 'Abd-el-Malik to el-Hajjaj. And the latter went out, reddening with anger, and not knowing whither he walked. And when he was gone 'Abd-el-Malik said, " Declare thy advice." Then Ibrahim began : " O Commander of the Faithful ! Thou — knowing of his tyranny, and 154 'ILAM-EN-NAS. cruelty, and oppression, and neglect of right and following after wrong — hast appointed el-Hajjaj as ruler over the two sacred and holy cities ; and dwelling therein, as thou art aware, are certain of the children of the Muhajarin, and of the Ansary,* and the Associates! of the Prophet of Allah. And el- Hajjaj subjects them to degradation, and through his cruelty causes them to desert their country. And would to God I knew what reply thou couldst make to the Messenger of Allah when in the Halls of Judg- ment he has asked thee concerning this. And by Allah ! O Commander of the Faithful ! upon thy head be it, if thou deposest him not, nor layest up for thyself proximity to the Most High." * The Muhajarin, or refugees, were those Mekkans who in the early days of el-Isldm fled from their home on account of their religion. The Ansary, or fljj/j/««/j^,( see Note*, p. 137) were those who received the Prophet at el-Medinah. At the end of the first year of the Hijrah, the Prophet, in order to attach both these bodies more closely to his interests, and also to prevent rivalry as to priority of belief, and consequent consideration, between them, established a fraternity among them, the principal maxim of which society was that they should not only treat one another like brethren, but also most cordially love and cherish one an- other to the utmost of their power. And lest even this should prove an insufficient bond, he also coupled in a loving union the individuals of either party. t See Note f. Author's Preface, p. 3. HOW EL-HAJJA J BECAME GOVERNOR OF'TRAK. 155 Then said 'Abd-el-Malik, " Verily el-Hajjaj thought well of thee without thy deserving it." And a moment afterwards he added, " Rise, O Ibrahim !" So I, Ibrahim, rose with a troubled mind and left the council-chamber, and verily the world appeared black in my sight. And the Chamberlain followed me and laid hold of my elbow, and sat down with me in the entrance. Then 'Abd-el-Malik sent for el-Hajjaj, who went in and remained a long while. And I had no doubt but that they were plotting my death between themselves. Presently the Amir sum- moned me. So I got up, and as I went in I met el-Hajjaj coming away, who embraced me and cried, " May Allah reward thee on my account by reason of this advice ! Surely, by Allah ! if I live I will indeed increase thy power." Then he turned from me and went out. And I entered, saying to myself, " He is mocking me, and with good reason." And I stood before 'Abd-el-Malik, who made me sit in the place I had occupied before, and then said to me : " Verily I have discovered thy sincerity, and I have deposed him from governing the two holy cities, and have appointed him ruler over 'Irak,* giving him to * For 'Irak, see Prefatory Note, p. 31. 156 'ILAM-EN-NAS. understand that thou deemedst the Hijaz too small for him, and didst demand 'Irak for him, and that the increase of his government was thy wish. And he believes that his appointment as ruler of 'Irak is thy doing, and verily this thought has made his countenance radiant with joy. Journey therefore with him wherever he may go. May good attend thee ! and do not deprive us of thy advice." Allah is all-knowing ! * * These words are used when the narrator does not vouch for the truth of a tale, but relates it as he has heard it. ANECDOTE OF THE PLAIN-SPOKEN ARAB. 157 ANECDOTE OF THE PLAIN-SPOKEN ARAB. T T is said, that one day el-Hajjaj separated himself from his guards, and falling in with an Arab, asked him, "O chief of the Arabs! what about el-Hajjaj?" To which the man replied, " He is tyrannical and capricious." " Have you complained of him to 'Abd-el-Malik-ibn-Marwan t " asked el-Hajjaj. '' He is more tyrannical and more capricious," replied the Arab. " May the curse of Allah be upon them both!" Now whilst this was going on, behold, the soldiers rejoined him. Then, the Arab becoming aware that it was el-Hajjaj himself, cried out, " O Prince! divulge the secret which is between me and thee to none save Allah." Whereupon el-Hajjaj laughed, and on departing gave liberally to him. 158 'ILA M-EN-NAs. THE STORY OF THE YOUNG MAN WHO WAS DEEMED MAD. TTISTORIANS relate that el-Hajjaj-ibn-Yusuf, ■^ -^ es-Thakify, was keeping watch one night with his councillors, Khalid-ibn-'Urfutah being amongst them, to whom el-Hajjaj said, "O Khalid ! bring me a tale-teller from the mosque." [For in those days it was thought necessary that there should be some one continually in attendance at the mosques.] And Khalid went out and found a }'oung man standing up praying. He therefore sat down until the latter had said, " Peace be upon you !"* and then said to him, " Come to the Amir." " Did the Amir send expressly for mc V asked the young man. And when Khalid replied, " Yes," he went with him, until, on arriving at the door, Khalid asked him, "What canst thou narrate to the Amir .''" * At the end of a Muslim's prayers he says, '' Peace be upon you," first over the right shoulder and then over the left, to the recording angels who have their posts there. THE YOUNG MAN WHO WAS DEEMED MAD. 159 " He shall find in me whatever he desires, in-shaa- Allah ! " * replied the young man. And when he appeared before el-Hajjaj, the latter asked him, " Hast thou read the Kuran ?" " I have," he replied ; " and have, moreover, committed it to memory." "And dost thou know any poetry.-*" asked el- Hajjaj. " There is not one of the poets that I have not studied," he answered. "And art thou acquainted with the pedigrees! of the Arabs, and their adventures .''" continued el- Hajjaj. " Of all that, nothing is forgotten by me," the young man made answer. And he continued narrating whatever the Amir desired, until the latter thought of * In-shda- Allah— If it please God. Nothing is ever proposed to be done by a Muslim without his adding these words. t The Arabs used to value themselves excessively on account of the nobility of their families ; and so many disputes occurred upon that subject that it is no wonder if they took great pains in settling their descents. A knowledge of the genealogies and history of their tribes was one of the three sciences chiefly cul- tivated by them before the time of Muhammad. The others were, a knowledge of the stars sufficient to foretell the changes of weather, and the power of interpreting dreams. i6o 'ILAM-EX-NAS. retiring, when he said, " O KhaHd ! make over to the young man a mule, and a slave boy and girl, and four thousand dirhems." Whereupon the young man exclaimed, " God save the Prince ! the prettiest and most wonderful of my talcs yet remains." So el-Hajjaj resumed his seat, saying, " Relate it." The young man began : " God save the Amir ! My father perished when I was a child of tender years, and I was therefore brought up under the care of my paternal uncle, who had a beautiful daughter. And even in childhood we loved one another, and our love grew most wonderfully until the time came that we both learnt that matchmakers were eagerly seeking her, and offering to dower her with great wealth on account of her beauty and accomplishments. And when I saw this, sickness took possession of me, and. I became weak and was laid upon my bed. Then I made ready a huge jar, which I filled with sand and stones, and sealing its mouth, I buried it under my bed. And after the fulfilment of certain days, I went to my uncle, and said, ' O uncle ! of a truth I had determined upon travelling ; but I have lighted upon a vast treasure, and was afraid lest I might die without any one knowing about it. If therefore my THE YOUNG MAN WHO WAS DEEMED MAD. i6i end should come, bring it forth ; and liberate ten slaves for me ; and send somebody ten times on the pilgrimage for me ; and equip for me ten men with horses and weapons ; and bestow a thousand dinars for me in alms. And be not uneasy about it, O uncle ! for verily the treasure is considerable.' And when my uncle had heard my words, he went to his wife and made the same known to her. Then nothing could exceed the hurry with which she and her slave- girls set off to come to me. And she laid her hand on my head and said, ' By Allah ! O son of my brother ! I did not know of thy illness nor of what had happened to thee until the father of So-and-so told me about it this moment.' And she talked to me coaxingly, and doctored me with medicines, ancj overpowered me with kindness, and drove the suitors au'ay from her daughter. And when I saw this, I was upon my guard. After a while I sent to my uncle, and said, ' O my uncle ! truly God, the Glorious and Most High, has been gracious unto me and restored me to health. Seek out for me, therefore, a girl with such and such beauty and accomplish- ments and qualities ; and let nothing be demanded from thee that thou dost not grant.' So he asked. 1 62 '/Z .4 M- E A'- NA S. ' O son of my brother ! what hinders thee from choosing the daughter of thy uncle?' I made answer, ' She is to me the dearest of beings created by the Most High; but, verily, when ere now I sought her thou didst refuse me.' He said, ' On the contrary, the refusal was on the part of her mother ; and now she is quite reconciled to it and pleased at it.' So I said, ' Do as thou wilt.' Then he returned to his wife and made my words known to her. And she assembled her kindred, and married me to the very girl. After which, I said, ' Hasten as thou wilt to bring me the daughter of my uncle ; afterwards I will show thee the jar.' So she was brought to my house, and her mother did not omit anything that is customary amongst the most noble ladies ; but led her daughter to me in procession, and provided her with everj'thing that came in her way. And my uncle bought ten thousand dirhems' worth of goods from the merchants. And every morning for some time there came to us gifts and offerings on the part of her relations. But when some days had gone by, my uncle came to me and said, ' O son of my brother! verily I bought from the merchants ten thousand dirhems' worth of goods ; and they are THE YOUNG MAN WHO WAS DEEMED MAD. 163 impatient at the delay in payment.' I said, ' The jar is thine whenever thou pleaseth.' So he went off in haste, and returned with men and ropes. And they dragged it forth, and carried it away quickly to his dwelling. But when he had turned it upside- down, there was only what I had put into it. Then not a moment was lost before the mother came with her slave-girls. And there was nothing great or small in my house which she did not carry off, leaving me as a beggar upon the bare ground, and treating me with every sort of unkindness. And this, God save the Amir ! is my condition ; and in my trouble and anguish of heart I have taken refuge in the mosques." Then said el-Hajjaj, " O Khahd ! make over to the young man rich garments, and Armenian carpets, and a slave boy and girl, and a mule, and ten thousand dirhems." And he added, "O young man! come to Khalid to-morrow morning, and thou shalt receive all the goods from him." So the young man went out from el-Hajjaj. He says : And when I reached the door of my house, I overheard the daughter of my uncle saying, " Would to God I knew what has delayed the son of my uncle ! l64 'ILAM-EN-NJs. Has he been slain, or has he died, or can wild beasts have devoured him ! " He continues : So I entered, and cried, " O daughter of my uncle ! rejoice, and let thine eye be refreshed ! For verily I was taken before el-Hajjaj, and so-and-so occurred." And I related to her what had been my occupation. Then when the young woman heard my words, she smote her face and screamed aloud. And her father and her mother and her brethren heard her cries, and came in and asked her, "What aileth thee .-'" And she answered her father, " May Allah show no mercy to thee, neither reward thee with good on my account, nor on account of the son of thy brother ! Thou hast been cruel to him and hast despoiled him until thou hast brought madness upon him, and his reason has de- parted. Listen to his words!" Then said my uncle, " O son of my brother ! what has happened to thee.''" I answered, " By Allah ! there is nothing amiss with me, only I was taken into the presence of el-Hajjaj." And he related what he had been about, and that el-Hajjaj had ordered for him great riches. And when the uncle had heard his tale, he said, "This fellow is smitten with violent jaundice," and they re- THE YOUNG MAN WHO WAS DEEMED MAD. 165 niained watching him all that night. And at day- break they sent him to the insane-doctor, who began treating him, and injected medicine through his nose, and otherwise prescribed for him. And the young man reiterated, " By Allah ! there is nothing the matter with me, only I was taken before el-Hajjaj and so-and-so occurred." But when he saw that his mention of el-Hajjaj did but increase his miseries, he left off speaking of him or of his recollection of him. So then when the doctor asked him, "What hast thou to say about el-Hajjaj } " he replied, " I never saw him." Then the doctor went out, and said to the young man's friends, " Verily the malady has departed from him. Nevertheless, be not hasty in removing his chains." So he was kept fettered, and with his hand chained to his neck. And after some days el-Hajjaj remembered him, and said, " O Khalid ! what has become of that young man .-• " " God save the Amir !" replied Khalid, " I have not seen him since he left the Amir's presence." "Then send some one to him," said el-Hajjaj. So Khalid despatched a soldier of the guard, who went to the young man's uncle, and asked him, l66 'ILAM-EN-NAS. " What is the son of thy brother about ? For verily he is wanted by el-Hajjaj." The uncle replied, " Of a truth the son of my brother is otherwise occupied than with el-Hajjaj. Verily, he has been visited by disorder in his reason." The soldier said, " I know nothing about that, but he must go this moment, there is no help for it." So the uncle went and said to him, " O son of my brother ! el-Hajjaj has really sent to seek thee. Shall I therefore liberate thee ? " He answered, " No ; unless in his presence." So they bore him upon men's backs, in his fetters and chains, until they came before el-Hajjaj. And he, when he beheld him afar off, welcomed him until he reached his presence. Then the young man dis- played his fetters and chains, and said, " God save the Prince ! Verily the end of my affair is more won- derful than the beginning of it." And he related to him his story. And el-Hajjaj marvelled, and said, " O Khalid ! make what we had ordered for the young man double." So he received the whole fortune, and his condition was excellent ; and he continued to be nightly tale- teller to el-Hajjaj until he died- EL-HAJjAy AND THE ARAB. 167 EL-HAJJAJ AND THE ARAB. A N Arab was once in presence of el-Hajjaj when a repast was brought in. And people ate there- of; and afterwards some sweet fruits were produced. And el-Hajjaj took no notice of the Arab until he had eaten one mouthful, but then exclaimed, "Who- ever eats of the sweet fruits shall lose his head !" So all the people refused to eat any, and only the Arab was left. He looked once at el-Hajjaj, and once at the sweet fruits, and then cried, " O Prince ! I willingly leave thee the legacy of my children" — and plunged his hand into the dish. Then el-Hajjaj laughed till he rolled over on the back of his head, and ordered the man a reward. i68 'ilAm-rn-nAs. THE STORY OF THE THREE EDUCATED YOUNG MEN. TT is related that el-Hajjaj commanded the captain ^ of his guard to patrol during the night, and to behead any one whom he might find abroad after supper. So one night he patrolled, and found three young men reeling about, and bearing traces of wine. And he surrounded them, and asked, " Who are ye that thus disobey the Amir.'" Then answered the first, His son am I to whom indebted are All who 'midst maimed or wounded may be found Before him low his slaves themselves abase. He takes their means, he takes their blood. And the captain of the guard, who had seized hold of him to kill him, said, " Perhaps he is of kin to the Commander of the Faithful." Then said the second young man, I am his son whose power will never be lowered. Is it one day lessened? — instantly it returns. Thou mayst see men in crowds by the glow of his fire, And amongst them those who stand and those who sit. THE THREE EDUCATED YOUNG MEN. 169 And the captain of the guard, having seized him to kill him, said, " But perhaps he may belong to the noblest among the Arabs." Then said the third young man, My sire rushed boldly into the ranks, And corrected with his sword until all was in order His feet are never parted from his stirrups, ' E'en when in raging fight the horsemen flee. Then the captain of the guard, who had laid hold of him to kill him, said, " But maybe he is of the Arab heroes." And early next morning he reported their affair to el-Hajjaj, who ordered them to be brought before him. And he discovered their con- dition, and lo ! the first was the son of a barber,* and the second was a son of a bean-seller,t and the third was the son of a weaver. J And el-Hajjaj was astonished at their quickness, and said to those seated * Even to the present day, barbers in the East practise phlebotomy by cupping, bleeding, leeching, and teeth-drawing, as did English barbers until recent years. t The bean-seller cooks his beans over an open fire in his shop. And these beans being a favourite article of food among the lower orders, he rarely wants for customers, some of whom sit round his fire and eat their beans on the spot, while others carry their purchase away with them. J Any one who has seen a handloom will at once recognize the applicability of the weavei-'s son's enigma. I70 'ILAM-EN-NAS. with him, " Give your sons a good education,* for by Allah ! had it not been for ready wit, they would have been beheaded. Then he released them, and quoted : Be the son of whom you may, yet acquire knowledge ; The glory thereof will sen^e thee instead of lineage. Verily the youth who can say — I have got, Is not the same as the youth who says — My father was. * Ibn-Khalikan, on the authority of Ibn-'Abd-Rabbih, says that el-Hajjaj and his father kept school at et-Taif, and that the former afterwards entered the police-guard of the Khalifah 'Abd-el-Milik. HIND'S REVENGE. 171 HOW HIND, DAUGHTER OF EN-NUAMAN, REVENGED HERSELF UPON EL-HAJjAj. I T is said that Hind, the daughter of en-Nuaman,* was the most beautiful woman of her time ; and * There appears to be some confusion here, consequent upon the possession of the same name by two women who hved about the same time, and both of whom were celebrated for beauty of person and power of mind. Ibn-Khahkan, in his Biographical Dictionary, gives a slightly different version of the lines in the text which he attributes to Hind, daughter of en-Nuaman, but states that she composed them upon her husband, Abu-Zaraa, Ruh-ibn-Zinba, whom she detested. This Abu-Zaraa was the head of the tribe of Judam, and was appointed Governor of Palestine by the Khalifah 'Abd-el-Malik, whose intimate and inseparable companion he became. Ibn- Khalikan says that the lines were also attributed to Humaidah, Hind's sister ; and he makes no mention of Hind having been married either to el-Hajjaj or to 'Abd-el-Mdlik. According to the same author, the Hind who married el-Hajjaj was daughter of el-Muhcillab, who when el-Hajjaj was made ruler over 'Irak, Sijistan, and Khorassan, was appointed to administer the affairs of the last-mentioned province in the name of el-Hajjaj. On el-Muhallab's death-bed, he nominated his son Yezid as his successor ; but el-Hajjij, having conceived a violent dislike to, and jealousy of, him, persuaded the Khalifah to dismiss him. He then fell into the power of el-Hajjaj, who extorted money from him with tortures so cruel that he could not restrain his 172 'ILAM-EN-NAS. her beauty being highly extolled before el-Hajjaj, he sought her in marriage, and laid out large sums upon her, and settled two hundred thousand dirhems upon her over and above the dowry. Then he married her, and she went down with him to el-Maarrah, her father's country* And el-Hajjaj remained with her in el-Maarrah for a long while, and then set off with her for 'Irak, where she abode with him according to the will of God. And Hind was well-educated and eloquent ; and it happened that one day as el-Hajjaj was going to see her, he heard her reciting : How can Hind, the perfect little Arabian mare. The daughter of noble blood, have mated with a mule ^ Should foal of hers prove thoroughbred — richly has AU^h endowed her, If mulish be his nature — 'tis from the mule his sire. And when el-Hajjdj heard this, he would have screams. His sister, Hind, who heard his cries, began to weep and lament, whereupon el-Hajjaj divorced her. Whether, how- ever, Hind were the daughter of el-Muhdllab, or of en-Nuaman, she must have been a woman of great spirit and determination ; for she seems to have been the only person capable of coping with such a monster of cruelty as el-Hajjaj is represented tr have been. * Madrrat-en-Nuaman lay in the territory of el-'Awdsim, a large district in Syria, having Antioch for its capital. HIND'S REVENGE. 173 nothing more to say to her, but determined to divorce her, and sent 'Abd-Allah-ibn-Tahir to her with two hundred thousand dirhems (which were what he owed her) saying to him, " O ibn-Tahir ! divorce her in two words, and add nothing thereto." So 'Abd-Allah-ibn-Tahir went to her and said, " Abu-Muhammad, el-Hajjaj, says to thee — Kunti fabinti* And here are the two hundred thousand dirhems which are due to thee from him." Where- upon she made answer : " Know, O ibn-Tahir, that ':iY Allah ! I was — (his wife) but I did not glory in it, and I am repudiated, but I do not regret it. And as for this two hundred thousand — it is thine, for bringing me the good news of my deliverance from that dog of a Thakify ! " And after a while, the Commander of the Faithful, 'Abd-el-Malik-ibn-Marwan, heard of her, and her beauty was greatly praised to him. So he sent to demand her in marriage for himself. But she wrote a letter to him in reply, wherein, after compliments, she said, "Know, O Commander of the Faithful! that I have already had one dog for a husband." * " Thou wert (ellipsis for, Thou vvert my wife)— and thou hast been repudiated." 174 'ILAM-EN-NAS. And when 'Abd-el-Mdlik read this, he laughed at her words, and wrote to her a second time ; after which it was no longer possible for her to refuse him. So she addressed another letter to him, saying — after compliments — "Know, O Commander of the Faithful ! that upon one condition only will I proceed with the contract. And wert thou to ask, What is the condition .-' I should reply, That el-Hajjaj might lead my litter from el-Maarrah to the country where- insoever thou mayst be. And that he should do this walking barefoot, but with the accoutrements which he always wore." And when 'Abd-el-Malik read her letter, he laughed a hearty laugh, and sent to el-Hajjaj, ordering him the same ; and he, on reading the mandate of the Commander of the Faithful, accepted it, not daring to disobey, but acted according to the command, and sent to Hind warning her to equip. So she made ready ; and el-Hajjaj travelled with his cavalcade until he reached el-Maarrah, Hind's country. Then she mounted her litter, and her slave- girls and servants rode around her ; but el-Hajjaj walked barefoot. And he journeyed thus with her, leading her camel by the bridle. HIND'S REVENGE. I75 Then she took to mocking him, and laughing at him, with her nurse, el-Hifa. And by-and-by she said, " O my nurse ! open me the curtains of the litter, that I may smell the perfume of the breeze." So the nurse opened them, and Hind and el-Hajjaj found themselves face to face. And she mocked him, but he recited, saying : Spite of thy jeering now, O Hind ! for how long a time Have I forsaken thee, like a thrown-off garment ? But she answered, saying : It troubled me not when bereft of high estate. Through what I had lost of wealth and rank ; For weahh may be acquired and honour recalled, If Allah preserve the soul from death. And she continued deriding and laughing, until they drew nigh unto the Khalifah's country. And when they came near the town, she dropped some dinars out of her hand on to the ground, and then cried, " Ho, cameleer ! we have let some dirhems fall ; pick them up for us." So el-Hajjaj looked on the ground, but seeing only dinars, said, " They are dinars." " Not so," said she ; " they are dirhems." He repeated, " They are dinars^ Whereupon she exclaimed, " Allah be praised ! Dirhems fell from our hand, and Allah has replaced them by dinars !" 176 'ILAM-EN-NAs. Then was el-Hajjaj covered with confusion, and was silent, and made no answer ; but went with her into the presence of 'Abd-el-Malik-ibn-Marwan, who married her. And according to her will, so was everything. THE MARTYRDOM OF SAID. i77 THE MARTYRDOM OF SAID-IBN-JUBAIR. nr^HE following story is related by 'Awn-ibn-Abi- ■^ Shaddad, el-'Abdy, in the Hayat-el-Haiwan. When el-Hajjaj-ibn-Yiisuf was remindedof Said-ibn- Jubair,* he sent a man of rank called el-Mutalammis- ibn-el-Ahwas, and twenty men with him, from Damascus, to seek Said. And whilst they were doing * Abu-'Abd'AUah (some say Abu- Muhammad) Said~ibn-Jubair ■• ibn-Hisham, surnamed el-Asady, was an enfranchised negro, and a native of el-Kufah. He was eminent for his religious knowledge and piety. In A.H. 79, according to Greek writers, and a.h. 82 according to Arabian historians, he joined 'Abd-er-Rahman-ibn- Ashdth in his revolt against the treachery and cruelty of el- Hajjij. Though successful for some time, 'Abd-er-Rahman was at length defeated and slain, and Said upon that fled to Mekkah. Ibn-Khalikan states that he was there arrested by Khalid-ibn-'Abd-Allah, el-Kusary, (see Note f, p. 116,) then governor of Mekkah, and sent by him to el-Hajjaj. The same author gives a different account of his last interview with the tyrant, and also states that after his death Ahmed-ibn-Hanbal said, "el-Hajjaj killed Said-ibn-Jubair, yet there was not a man on the face of the earth who did not stand in need of Said and his learning," 178 'ILAM-EN-NAS. this, behold ! they passed by a Christian monk* in his * It is difficult to assign the precise era at which Christianity was introduced into Arabia. It is the universal belief of the Eastern Churches that St. Thomas preached in Arabia Felix and Socotra on his way to India, about A.D. 50. It is also said that the Himyarites obtained their first knowledge of Christianity from St. Bartholomew. 'Abd-KeMl, the ruler of el-Ydmen from A.D. 273 to 279, is said to have embraced Christianity, though from fear of his subjects he never openly professed it, nor does Christianity appear to have made any considerable progress in Arabia until the next reign, that of the Tobba* Ibn-Hdsan, from A.D. 297 to A.D. 320. It is generally supposed to have been in his reign that Christianity was also established in Abyssinia, an event which in after-years seriously affected the fate of Arabia. The ruler of el-Ydmen in A.D. ^^90 was Zhu-Nawwds, a zealous partisan of Judaism, who cruelly persecuted all the Christians within his dominions. The greater number of the inhabitants of the district called Nejrdn had embraced Christianity, and upon the pretext of the murder by them of two Jews, Zhu- Nawwds besieged the city with 120,000 men. Failing to take it by force, he assured the inhabitants, upon oath, that no evil should happen to them if they opened their gates. They there- fore surrendered ; but no sooner had Zhu-Nawwds entered the town than he plundered it, and gave the inhabitants their choice between Judaism and death. They preferred the latter ; accord- ingly large pits were dug and filled with burning fuel, and all who refused to abjure their faith, amounting it is said to 20,000, were either cast into the flames or slain by the sword. One of the few Avho escaped this massacre traversed Arabia, Syria, and Asia Minor, and at last reaching Constantinople, implored the Emperor Justin I. to take up the cause of the persecuted Chris- • Tobba signified governor or ruler, and was a title common to the princes of the Himyarite dynasty. THE MARTYRDOM OF SAID. 179 chapel, from whom they made inquiries. The monk said, "Describe him to me;" and when they had tians in el-Yemen. Unable to do so himself on account of the troubled state of his own dominions, he however wrote to the King of Abyssinia, begging him to send troops into el- Yemen for the punishment of Zhu-Nawwds. The King of Abyssinia, who was a Christian, acquiesced, and sent an army under a general named Arydt to invade Arabia ; a battle ensued on the sea-coast, in which the Himyarites were entirely defeated. Arydt then penetrated into el- Yemen, and in a very short time subdued the greater part of the country. Zhu-Nawwds at the first en- gagement fled from the field, but being closely pursued and hemmed in by his enemies, he leaped his horse into the sea and was drowned. Thus was el- Yemen conquered by the Abys- sinians, and thus terminated the Himyarite dynasty, which had ruled there for two thousand years. The reign of Abraha, the second Abyssinian viceroy ot el- Yemen, was favourable to Christianity. A bishop, who is reckoned as Saint Gregentius in the Roman calendar, was sent there by the Patriarch of Alexandria. The unbelievers were challenged to public disputations with him in the royal hall in the city of Dzafdr, the viceroy and his nobles were present, and a learned Rabbi named Herbanus was chosen to advocate the cause of Judaism. The dispute lasted three days, and resulted in the conversion of Herbanus and many of his followers to Christianity. Abrahi, who was a zealous Christian, is said to have built a church at Sanaa which was the wonder of the age. The Emperor of Rome and the King of Abyssinia supplied marble for its construction, and Nowairi states that when com- pleted, a pearl was placed on the altar of such brilliancy that on the darkest nights objects were clearly seen by its light. Abrah^, deeply grieved to see the multitudes who still performed idol- worship in the Kaabah at Mekkah, endeavoured to substitute 1 80 'IL Am-e jV- nA s. done so, he showed them where Said was. And they found him prostrate upon the ground, praying his church as the object of their superstitious reverence, and issued an order that all the Arabs in the neighbourhood should perform the pilgrimage to his church at Sanaa. He also sent missionaries to the Hijdz and Nejd, and wrote to the King of Abyssinia telling him that he intended forcing the Arabs to abandon the Kaabah and substitute this temple as the object of their pilgrimage. This design being speedily known throughout Arabia, excited the indignation of all the pagan tribes, especially the custodians of the Kaabah, and accordingly Abrahd's mes- sengers were badly received in the Hijdz, and one of them was murdered by a man of the tribe of Kinanah. Another man of the same tribe was bribed by the guardians of the Kaabah to defile the church at Sanaa. He effected this during the prepa- ration for a high festival ; but Abrahd having discovered the author of this indignity, vowed to take signal vengeance by the total destruction of Mekkah and its Kaabah. The war which followed is well known in Arabian history, and is called in the Kuran " The War of the Elephant." Abrahd was at first success- ful, but the Christian army was aftervvards destroyed, by miracu- lous agency as Arabian authors maintain, though others, with more probability, suggest that it perished either from want of provisions, or from an epidemic disease, most probably small- pox. Abrahd himself, with a very small remnant of his army, reached Sanaa, where he soon after died, A.D. 570. He was succeeded by his son Yascoom, who reigned two years, and he was succeeded by his brother Masruk, under whose viceroyaltv the Arabs grew impatient of the Christian yoke, and at length found a liberator in Saif, the last of the old Himyarite race. This Saif made his way to Constantinople, and implored the emperor to send an army to repel the Abyssinians. The em- peror being a Christian, refused to aid the Jews against those THE MARTYRDOM OF SAID. earnestly to his Lord in a loud voice. And when they drew near, and saluted him, he raised his head, professing his own religion. Saif then repaired to the court of the Persian monarch, Kesra Anowshirwan, who^ave him pro- mises of assistance, but owing to other wars delayed their fulfil- ment. In the meanwhile Saif died, but his son, Maady-Karib, animated by the same zeal as his father, once more sought Kesra's presence. The latter armed all the malefactors in the prisons, amounting to 3,600 men, organized them into an army, and placed them under the command of Horzdd-ibn-Narsee, surnamed Wahr^z, one of themselves, but superior to them by birth and education. This party, together with Maady-Karib, sailed for el- Yemen ; the courage of the native Arabs was excited by the sight of the troops, and the presence of a descendant of their ancient kings ; and those who had suffered from the perse- cution of Masruk, a cruel and tyrannical prince, flocked to the standard of Maady-Karib, who soon found himself at the head of an army of 20,000 men . Masruk prepared to oppose their advance with a force of 120,000 men, but during the battle which ensued was killed by an arrow shot by Wahrdz, the Abyssinian army was thrown into the utmost confusion, and finally routed with great slaughter. Maady-Karib was, by order of Kesra, in- stalled as viceroy of el-Yemen, agreeing to pay tribute as a vassal of the Persian monarch. These events occurred about A.D. 575, and thus was the Christian power in el-Y^men over- thrown, though many Abyssinians still remained there. These, Maady-Karib began by persecuting, but afterwards changed his policy and surrounded himself with Abyssinian guards. One day, however, when he was out hunting, these guards fell upon him and slew him, and thus finally extinguished the dynasty of Himyar. An Abyssinian, whose name is not mentioned, then seized the supreme power, and el-Yemen was for some time filled with violence and bloodshed. In a.d. 595, however, Wahrdz, l82 'ILAM-EN-NAS. but completed his devotions before returning their salutation. Then they told him, "el-Hajjaj has sent to fetch thee." "And is compliance absolutely necessary.'*" he asked. " Absolutely," they replied. So he praised and glorified God, and blessed His prophet, and then rose and walked with them until they came to the monastery of the monk, who called out, '* O ye horsemen ! have ye found your friend .''" " Yes," they replied. " Then come up into the monastery," said he ; " for of a truth lions and lionesses prowl round about it during the night. Therefore come in quickly, before dusk." And they all did so excepting Said, who refused to with an army of 4,000 men, again invaded el-Ydmen, and in- flicted cruel retribution upon the Abyssinians, whom to the number of about 3,000 he put to death. The Persian monarch was so much pleased with his conduct that he appointed Wahrdz viceroy of the country, and then it was that el-Y^menand its dependencies became provinces of the Persian empire. The Persian rule was mild, and the three religions, Pagan, Jewish, and Christian, were equally tolerated. Christianity maintained its ground (chiefly at Nejrdn, which place was at the time of the Hijrah governed by a noble Christian family named Oulad 'Abd- el-Maddn-ibn-Deyyan), but rapidly declined after the promulga- tion of Muhammadism. THE MARTYRDOM OF SAID. 183 enter. Finding which, they said to him, " It appears to us that thou desirest to escape." He replied, " Not so ; but nevertheless I will never enter a polytheistic habitation," " But of a truth we will not leave thee," said they ; " for verily the lions will kill thee." Said Said, " If my Lord bewith me, He will turn them away from me ; and should such be the will of the Most High, He can convert them into a guard for me against all evil." They asked, " Art thou a prophet .''" " I am not among the prophets," he answered, " but am, on the contrary, a slave among the erring and sinful servants of God," So they said, *' Swear to us that thou wilt not flee." And he swore it. Then the monk cried out to them, " Come up into the monastery, and string your bows in readiness to scare away the lions from this pious slave. For verily the thought of your taking up your abode with me in the chapel was abhorrent to him." So they entered the monastery, and strung their bows. And lo ! they beheld a lioness approaching. But when she came near Said, sh