[6] "The grandeur of the Quran consists, its contents apart, in its diction. We cannot explain the peculiarly dignified, impressive, sonorous nature of Semitic sound and parlance; its sesquipedalia verba with their crowd of affixes and prefixes, each of them affirming its own position, whilst consciously bearing upon and influencing the central root--which they envelope like a garment of many folds, or as chosen courtiers move around the anointed person of the king." Literary Remains of Emmanuel Deutsch, p. 122. [7] Prolegomenes d'Ibn Khaldoun vol. i. p. 194. [8] Those who were in constant intercourse with the prophet are called Ashab (Companions); their disciples are named Tabi'in (Followers); their disciples are known as Taba-i-Tabi'in (Followers of the Followers)." [9] "Thus, after the usual distribution of the spoils taken on the field of Cadesia (A.H. 14) the residue was divided among those who knew most of the Coran." Muir, vol. i. p. 5. [10] Muavia. [11] The twelve Imams. [12] Al-Mahdi is still supposed to be alive. [13] These are called (1) Sunnat-i-Fi'li; that which Muhammad himself did. (2) Sunnat-i-Qauli, that which he said should be practised. (3) Sunnat-i-Taqriri, that which was done in his presence and which he did not forbid. [14] Risala-i-Berkevi. [15] The great Wahhabi preacher Muhammad Isma'il, of whom some account will be given later on, says in the Takwiat-ul-Iman:--"The best of all ways is to have for principles the words (holy writings) of God and _of His Apostle_; to hold them alone as precedents, and not to allow our own opinion to be exercised." [16] Prolegomenes d'Ibn Khaldoun vol. i. p. 195. [17] Takmil-ul-Iman, p. 16. [18] Mudarij-un-Nabuwat, p. 285. [19] "Les docteurs de la loi sont unaniment d'accord sur l'obligation de conformer ses actions a ce qui est indique dans les traditions attribuees au Prophete," Ibn Khaldoun, vol. ii. p. 465. [20] In June 1827, A.D., Sultan Mahmud issued a manifesto protesting against interference in the affairs of the Ottoman Empire, "the affairs of which are conducted upon the principles of _sacred legislation_, and all the regulations of which are strictly connected with the principles of religion." These principles still remain in force, for the famous Fatva given by the Council of the 'Ulama, in July 1879, anent Khair-ud-din's proposed reforms, speaks of "the unalterable principles of the Sheri," or Law. [21] "The respect which modern Muslims pay to their Prophet is almost idolatrous. The Imam Ibn Hanbal would not even eat water-melons because although he knew the Prophet ate them, he could not learn whether he ate them with or without the rind, or whether he broke, bit or cut them: and he forbade a woman, who questioned him as to the propriety of the act, to spin by the light of torches passing in the streets by night, because the Prophet had not mentioned that it was lawful to do so." Lane's Modern Egyptians, vol. i. p. 354. [22] Mudarij-un-Nabuwat, p. 1009.