[47] "Were we to examine the Quran by the rules of rhetoric and criticism as they are taught in Muslim schools, we should be obliged to acknowledge that it is the perfection of thought and expression; an inevitable result as the Muslims drew their principles of rhetoric from that very book."--Baron M. de Slane, in the introduction to Ibu Khallikan's Biographical Dictionary. [48] There are many Traditions which refer to this fact. Omar Ibn al Khattab said; "I accorded with my cherisher (_i.e._, God) in three things. One is that I said, 'O messenger of God! if we were to say our prayers in Abraham's place it would be better.' Then a revelation came down 'Take the place of Abraham for a place of prayer.' The second is, that I said, 'O messenger of God! good and bad people come to your house; and I do not see that it is fitting; therefore, if you order your women to be shut up it will be better.' Then the revelation for doing so came down. The third is, that his Majesty's wives were all agreed in a story about his drinking honey; and he had vowed never to drink it more. Then I said to his Majesty's wives, 'Should the Prophet divorce you, God will give him better in exchange.' Then a revelation, came down agreeing with what I said." 'Ayesha said:--"I was reflecting on those women who had given themselves to the Prophet, and said 'What! does a woman give herself away?' Then the revelation descended:, 'Thou mayest decline for the present whom thou wilt of them, and thou mayest take to thy bed her whom thou wilt, and whomsoever thou shalt long for of those thou shalt have before neglected: and this shall be no crime in thee.' (Sura xxxiii. 51). I said; 'I see nothing in which your God doth not hasten to please you: whatsoever you wish He doeth.'" [49] Les Prolegomenes d'Ibn Khaldoun, vol. ii. p. 459. [50] This includes even the orthography, for:--"La generation suivante, je veux dire les Tabis (Taba'in), adopta l'orthographe des Compagnons du Prophete et se fit un merite de ne point s'ecarter des formes adoptees par ceux qui, apres Mahommed, etaient les plus excellent des hommes et qui avaient recu de lui les revelations celestes, soit par ecrit, soit de vive voix." Ibn Khaldoun, vol. ii. p. 397. [51] This interpretation God made known to the Prophet, who communicated it to the Companions, hence all orthodox opinion must be in strict accordance with theirs. They were the sole depositaries of the inspired commentary given by Muhammad. There is now no room for, as there is no need of, any other. [52] Speaking on this very subject Ibn Khaldoun says:--"Rien de tout cela n'a pu se connaitre que par des indications provenant des Compagnons et de leurs disciples." Vol. ii. p. 460.