IGNAZ GOLDZIHERMUSLIM STUDIESEDITED BY S. M. STERNTransla.ted from the German byC. R. Barber and S. M. StemALDINE PUBLISHING COMPANYCHICAGOThis translation copyright 1966 by George Allen & Unwin LtdA II rights reservedSTATE UNIVERSITY OF NEW YORK PRESSALBANYGeorge Allen & Unwin Ltd, LondonLibrary of Congress Catalog Card Number 67-2745Translated from the GermanM uhammedanische Studien(published by Max Niemeyer, Halle, 1889-189)Pr inted in Great BritainVOLUME ONELibrary of Congress Cataloging in Publication DataGoldziher, 19mk, 1850-1921 IMuslim studies (Muhammedanische Studien)Translation. o ~ Muhammedanische Studien.Includes BIblIographical referencesMol. Islam-Addresses, essays lectu'res I Stern, Samuel'klas, 1920-1969 ed. II Title' . .BP25 G6143 ' . ~ISBN 0-873gS-234-0 Q .pitality withthe help of household utensils inherited from the ancestors: al.Nabigha,Append. 24, 4. This explains why the dying father of Imru'}.Qays entrustshis son, who was to revenge him, not only with such precious legaciesas his weapons and horses, but also with his pots (qudur): Agk., VIII, p. 66, 4,cf. Ruckert, Amrilkais der Dichtey und ]{onig, p. 10. Pots are the symbolof hospitality and hospitable people are called 'i;am al.qudt1Y: J:Ia.ssan, Dfwan.p. 87, II=Ibn Hisham, p. 931, 5. Also of war horses as a means to bravery, it issaid in this sense that they are inherited from the fathers and must 1>e passedon to the successors: 'Amr b. Kulthum, Mu'all., v. 81. On hereditary swords:Sehwarzlose, Die Wafjen dey ArabeY. p. 36. The commentators conclude unjustly from B. Jihad, no. 85, that the Arabs of the J5.hiliyya used to destroy theweapons of their heroes after their death.2 Ibn Sa'd [I, 133. quoted by) Sprenger, I, p. 357. [The correct translationseems to be 'who is addressed from heaven.JS Ibn Hisham, p. 17. d. 183, 186; aVfabari, I, pp. I1]5, n85.4 On the power of tradition and custom over true Arabs, see L. Derome inthe introduction to his French translation of Lady Anne Blunt, Pelerinage auNedjd berceau de la race aYabe, Paris 1882, pp. XLVII fi.r; This word is probably used by the pagans ironically: Muhammed and hisfoHowers liked to use it to describe their teaching and practice.1 Banat Su' ad, ed. Guidi, pp. 4'5, d. Ibn Higham, p. 888.l! This is true e.g. of Christianity in the tribe of Taghlib, cr. [al.TabarI's and aI-Zamakhshari's commentary on Koran 5 ], and] alBayq.awi, i, p. 248. 2 wherea saying which characterizes this state of affairs is ascribed to 'Ali. N6ldeke,Geschichte des Korans, p. 7 [2nd cd., I, 10]; Dozy, Geschichte der Mauren inSpanien, I, p. 14 [in the French original: I, pp. 20.1]; Fell, ZDMG. XXXV, p.49, note 2. Combine with this saying a verse by Jarir referring to later times,quoted by alMubarrad, p. 485: In the dwellingplaces of Taghlib there is nomosque, but there are churches for wine jugs and skins, i,e. many taverns.[The text is slightly difierent in Naqa'iq" ed. Bevan, 95: 88=D!wan, ed.alSaWi, p. 576.] How superficially Christian laws were absorbed by circles whooutwardly professed Christianity has already been pointed out by Caussin dePerceval. II, p. 158 (polygamy); d. Noldeke, Dieghassanischen Fursten,-p. 29.note. It may be added that the Christian poet al-Akhtal, who lived at thecourt of the Umayyad ruler' Abd al.Malik, divorced his wife and married thewife of a Bedouin: Agh., VI1. p. 177. On alleged ruins of Taghlibite churcheson the islands of Farasan, see yaq'O.t, III, p. 874, after alHarndani UazirataI- 'Arab, p. 53].: Fresnel set out to prove in his Lettres sur l'kistoiye des Arabes avant l'Is.lamisme. p. 13, that the Arabs at the time of the Jahiliyya were on a highermoral plane than after the penetration of Islam (Journal asiat" 1849, II, p. 533) ;but the proofs which he cited are highly inconclusive.zz VOLUME ONE: CHAPTER T INTRODUCTORY: MURUWWA AND DiNthis contrast clear, we can find none better than the two words: dinand mU1'uwwa; the first1is the 'religion" of Muhammed, the secondthe 'virtue' (literally and etymologically the latin word virttlscorresponds to the Arabic mtlmwwa) of the Arabs.2By mtlrtlwwa the Arab means all those virtnes which, founded inthe tradition of his people, constitute the fame of an individual or thetribe to which he belongs; the observance of those duties which areconnected with family ties, the relationships of protection3andhospitality, and the fulfilment of the great law of blood revenge.'Reading their poets and observing the virtues of which theyboast, we have a picture of mtlrtlwwa according to the ancientArabic concepts.' Loyalty to, and self-sacrifice for the sake of all whoare connected, by Arab custom, with one's tribe are the quintessenceof these virtues. 'If one in my care is harmed I tremble because of this14 injustice, my bowels are moved' and my dogs bark." 'Faithless'(ghtldar) is the sum total of all that is most loathsome to the paganArabs. It would be wrong to suppose that the exercise of this virtuehad its source merely in the semi-conscious instincts of a half savagepeople; it was regulated and disciplined by perfectly fixed traditionallegal ideas.The social intercourse of the ancient Arabs was based on theprinciple of right and equity. Their ideas on law are expressed ina statement by one of their poets usually accepted as genuine: 'Truthis established by three ways: oath, contest, and the evidence (of thecase itself)'8. Such a saying indicates a conscious striving for justice inthe higher sense and it inspired at an early date high esteem for thestrong sense for justice of the society from which it emanated. (Our1 Naturally the loan word din and not the old Arab word which sounds thesame.S The modern language also uses the synonym marjala (from rajul = mar')for the idea of muruwwa: Van den Berg, Le lfadramaut, p. 278, 5.3 Jiwar: a distinction was made between two kinds of jiwiir, i.e. the onefounded on guarantee (kajala) and the proper relationship of protection (tala').Zuhayr 1:43. Of refusal of protection it is said: Hudhayl., 37:2. Therelation of i'iwa" could be dissolved only through a solemn public act. Agh.,XIV, p. 99. [For jiwa" cf S. Fraenkel, 'Das Schutzrecht der Araber', Orien-talische Studien T. Nijldeke gewidmet, I, pp. 233-301.]... [For blood revenge see O. Procksch. ObeY die Blutrache bei den voyislamischenArabe"n, Leipzig 1899; H. Lammens, L'Arabie occidentale avant l'hegire,pp. ,8, fl.]r. 'Honour and revenge', Muir cans the essence of the ethical code of theArabs ('The forefathers of Mahomet and history of Mecca', Calcutta Review,no. XLIII, 1854).1I Cf. Jerem. 31:20; Cant., 5:4, Sam., p. 183, v. x.8 Zuhayr, 1:40; cf. Mu1;.'i4 al-Mu1J.i#, I, p. 278b; in this qa!da, juridical reflec-tions are also to be found; d. only v. 60.source makes the Caliph 'Umar l' express admiration for this verse.)Similarly, a is attributedto Salama b. al-Khushrub al-Anman',addressed to Subay' al-Taghlibi on the occasion of the war of DatUsand Ghabra, which reveals such conscious striving for justice thatSahl b. Hamn, in whose presence the was recited, remarkedthat one might ahnost believe that the poet had been familiar withthe instruction about the administration of justice given by 'Umarto Abu Miisa al-Ash'an.3Islamic teaching was not opposed to a large part of the Arabsystem of virtuesi-in particular Islam incorporated into its ownteaching" the moving loyalty of the Arabs towards those seeking 15protection. In pagan times the dwelling places of the faithlesswere marked with flags at general assemblies so that people might beable to avoid them,' and Islam's teaching that on the day of resur-rection such a flag will be hoisted in front of the perfidious' is un-doubtedly related to that custom. Nevertheless there were decisiveand basic points in the moral teaching of the Jahiliyya to whichIslam was in almost irreconcilable contrast.At such points the fundamental difference between Muhammed'sdin and the Arabic muruwwa becomes evident.' The study whichfollows this introductory chapter will deal with the foremost of these1 He is also otherwise said to have been an admirer of the poetry of Zuhayr,Agh. IX, pp. '47, '54:I [The correct form of the name is Salama b. al-Khurshub.]3 AI-Jalli:r;. Kitiib al-Bayiin. fols. 96b-97a [I, = Ibn Qutayba, 'UyunalAkhbay fo1. 73a [I, 67]. lowe this last reference to my friend Baron v. Rosen.oi The idea that the noble points of the muruwwa of the Arabs must remainvalid and also in Islam receive so to speak the sanction of religious ethics isexpressed by Islam in this principle: lii il!a bi.muYuwwa, i.e. there is no d!n(religion) without the virtues of old Arab chivalry (mut'Uwwa)."Primarily in Sfira 4:4, then in a large number of traditions which arebrought together in Shaykh AQ,mad alFashani's commentary to the Arba'incollection of al-Nawawi. no. IS {al.Majiilis al.Saniyyafi'l.Kaliim 'ala'IA"ba'fnal.Nawawiyya, BiiHiq 1292, PP 57 fi.I AI-Hadirae Diwanus, ed. Engelmann, p. 7, 4 ed. Lyall,8:9]; on another custom belonging here, ct. Freytag, Einleitung in das Studiumdey arab. Sp"ache, p. IS0. [Cf. al-Marz'CIqi's commentary on the ljamasa, p. 1788.]'B. Adab, no. 98.S Under the influence of Islamic views several definitions of the muruwwacame into being, which to a greater or lesser extent preserved old Arabic pointsbut which were by and large deeply influenced by religion; see al-Muba.rrad,p. 29, alMuwashsha, ed. Briinnow, pp. 31 fl.. aZ'Iqd, I, p. 221, al.l:!u