Table of the Mecca Pilgrimage of 1880.
Project Gutenberg EPUB3 edition
Hughes, Thomas Patrick
ḤASAD (حسد). “Envy, malevolence, malice.” It occurs twice in the Qurʾān.
Sūrah ii. 103: “Many of the people of the Book (i.e. Jews and Christians) desire to bring you back to unbelief after ye have believed, out of selfish envy, even after the truth hath been clearly shewn them.”
Sūrah cxiii. 5: “I seek refuge … from the envy of the envious when he envies.”
AL-ḤASAN (الحـسـن). The fifth K͟halīfah. The eldest son of Fāt̤imah, the daughter of Muḥammad, by her husband the K͟halīfah ʿAlī. Born A.H. 3. Died A.H. 49. He succeeded his father ʿAlī as K͟halīfah A.H. 41, and reigned about six months. He resigned the Caliphate in favour of Muʿāwiyah, and was eventually poisoned by his wife Jaʿdah, who was suborned to commit the deed by Yazīd, the son of Muʿāwiyah, by a promise of marrying her, which promise he did not keep. Al-Ḥasan had twenty children, fifteen sons and five daughters, from whom are descended one section of the great family of Saiyids, or Lords, the descendants of the Prophet. The history of al-Ḥasan, together with the tragical death of his brother al-Ḥusain, form the plot of the miracle play of the Muḥarram. [HUSAIN, MUHARRAM, SAIYID.]
HĀSHIM (هاشم). The great grandfather of Muḥammad. Born, according to M. C. de Perceval, A.D. 464. Sprenger places his birth in A.D. 442. He married Salmah, by whom he had a son, ʿAbdu ʾl-Mut̤t̤alib, the father of ʿAbdu ʾllāh, who was the father of Muḥammad. The author of the Qāmūs says Hāshim’s original name was ʿAmr, but he was surnamed Hāshim on account of his hospitality in distributing bread (hashm, to break bread) to the pilgrims at Makkah.
ḤASHR (حشر). Lit. “Going forth from one place, and assembling in another.” Hence the word is used in the Qurʾān in two senses, viz. an emigration and an assembly, e.g. Sūrah lix. 2: “It was He who drove forth from their homes those people of the book (i.e. Jews) who misbelieved, at the first emigration.” (Hence al-Ḥashr is the title of the LIXth Sūrah of the Qurʾān.) Sūrah xxvii. 17: “And his hosts of the jinn and men and birds were assembled for Solomon.”
The term Yaumu ʾl-Ḥashr is therefore used for the Day of Resurrection, or the day when the dead shall migrate from their graves and assemble for judgment. It occurs in this sense in the Qurʾān, Sūrah l. 42:—
“Verily we cause to live, and we cause to die. To us shall all return.
“On the day when the earth shall swiftly cleave asunder over the dead, will this gathering be easy to Us.
AL-ḤASĪB (الـحـسـيـب). “The Reckoner,” in the Day of Judgment. One of the ninety-nine attributes of God. The title occurs in the Qurʾān three times.
Sūrah iv. 7: “God sufficeth for taking account.”
Idem, 88: “God of all things takes an account.”
Sūrah xxxiii. 39: “God is good enough at reckoning up.”
ḤASSĀN (حـسـان). The son of S̤ābit. A celebrated poet in the time of Muḥammad, who embraced Islām. He is said to have lived 120 years, 60 of which were passed in idolatry and 60 in Islām.
It is related in the Traditions that the Prophet on the day of battle with the Banū Quraiz̤ah, cried out, “O Ḥassān ibn S̤ābit, abuse the infidels in your verse, for verily Gabriel helps you!” (Mishkāt, book xxii. ch. ix. pt. 1.) [POETRY.]
ḤĀT̤IB IBN ʿAMR (حاطب بن عمرو). An early convert to Islām, and one of the most trusted of Muḥammad’s followers. He distinguished himself at the taking of Makkah.
ḤAULĀNU ʾL-ḤAUL (حولان الحول). “A complete year.” A term used in Muḥammadan law for the period property must be in possession before zakāt is required of it. (Hidāyah, vol. i. p. 2.)
ḤAUẒU ʾL-KAUS̤AR (حوض الكوثر). A pond or river in Paradise. According to Muḥammad’s sayings in the Traditions (Mishkāt, book xxiii. ch. xii.), it is more than a month’s journey in circumference, its waters are whiter than snow and sweeter than honey mixed with milk, and those who drink of it shall never thirst. The word kaus̤ar occurs once in the Qurʾān, namely in Sūrah cviii., which derives therefrom its title, and where its translation and meaning is doubtful. “Verily, we have given thee al-Kaus̤ar.” Al-Baiẓāwī, the commentator, says it either means that which is good or abundant; or the pond al-Kaus̤ar which is mentioned in the Traditions.
HAWĀ (هـوا). “Desire, love; hankering after.” A term used by the Ṣūfī mystics for lust, or unholy desire. Hawā-i-Nafṣānī, “the lust of the flesh”; Ahl-i-Hawā, “a sceptic, an unbeliever.”
HAWĀJIM (هـواجـم). Lit. “Assaults, shocks.” A term used by the Ṣūfī mystics for those thoughts of the heart which enter it without desire or intention. (ʿAbdu ʾr-Razzāq’s Dict. of Ṣūfī Terms.)
HAWĀJIS (هواجس). “Thoughts.” A term used by the Ṣūfī mystics for the worldly thoughts of the heart. (ʿAbdu ʾr-Razzāq’s Dict. of Ṣūfī Terms.)
ḤAWĀLAH (حوالة). A legal term signifying the removal or transfer of a debt by way of security or corroboration from that of the original debtor to that person to whom it is transferred. (Hidāyah, vol. ii. p. 606.)
ḤAWĀMĪM (حواميم). A title given to the seven chapters of the Qurʾān which begin with the letters ح Ḥā م Mīm, namely, XL, Sūratu ʾl-Muʾmin; XLI, Sūratu Fuṣṣilat; XLII, Sūratu ʾsh-Shūrā; XLIII, Sūratu ʾl-Zuk͟hruf; XLIV, Sūratu ʾd-Duk͟hān; XLV, Sūratu ʾl-Jās̤īyah; XLVI, Sūratu ʾl-Aḥqāf.
For an explanation of the letters Ḥ M at the commencement of these Sūrahs, see ḤĀMĪM.
It is related in the Traditions that a man said to the Prophet, “I am old, and my memory is imperfect, and my tongue is stiff;” and the Prophet replied, “Then repeat three of the Sūrahs beginning with Ḥā Mīm.” (Mishkāt, book viii. ch. i. pt. 3.)
ḤAWĀRĪ (حوارى). The word used in the Qurʾān (Sūrahs iii. 45; lxi. 14) for the Apostles of Jesus. Al-Baiẓāwī, the Muḥammadan commentator, says it is derived from ḥawar, “to be white,” and was given to the disciples of Jesus, either on account of their purity of life and sincerity; or because they were respectable men and wore white garments. In the Traditions (Mishkāt, book i. ch. vi. pt. 1) it is used for the followers of all the Prophets. The word may be derived from the Æthiopic hawryra, “to go, to be sent.”
AL-ḤAWĀSSU ʾL-K͟HAMSAH (الحواس الخمسة). [FIVE SENSES.]
HAWĀZIN (هوازن). A great and warlike tribe of Arabia in the days of Muḥammad, who dwelt between Makkah and at̤-T̤āʾif. Muḥammad defeated them at the battle of Ḥunain, A.H. 8, a victory which in the Qurʾān, Sūrah ix. 26, is ascribed to angelic aid. (See Muir’s Life of Mahomet, new ed. p. 432.)
HĀWIYAH (هاوية). A division of hell. The bottomless pit for the hypocrites. Qurʾān, Sūrah ci. 6, “But as for him whose balance is light, his dwelling shall be Hāwiyah.”
HAWK, The. Arabic baʾz (باز), ṣaqr (صقر). It is lawful to hunt with hawks provided they are trained. A hawk is held to be trained when she obeys the voice of her master. [HUNTING.]
ḤAYĀʾ (حياء). “Shame, pudency, modesty.” The word does not occur in the Qurʾān, but in the Traditions it is said, “Allāhu ḥayīyun,” i.e. “God acts with modesty.” By which is understood that God hates that which is immodest or shameless. Muḥammad is related to have said, “Modesty (ḥayāʾ) brings nothing but good.” (Mishkāt, book xxii. ch. xix.)
ḤAYĀT (حيوة). “Life.” The word frequently occurs in the Qurʾān, e.g. Sūrah xviii. 44, “Wealth and children are an adornment of the life of this world.” Sūrah ii. 25, “For you in retaliation is there life, O ye possessors of mind!”
Al-Ḥayātu ʾd-dunyā, “the worldly life,” is a term used in the Qurʾān for those things in this world which prevent from attaining to the eternal life of the next world.
Sūrah ii. 80: “Those who have bought this worldly life with the future, the torment shall not be lightened from them nor shall they be helped.”
HAYŪLĀ (هـيـولى). “Matter.” The first principle of everything material. It does not occur in either the Qurʾān or the Ḥadīs̤.
ḤAYẒ (حـيـض). Menses. [MENSTRUATION.]
ḤAẔAR (حذر). According to Arabic lexicons, the word means vigilance or a cautious fear, but it only occurs twice in the Qurʾān, and in both instances it implies terror.
Sūrah ii. 18: “They put their fingers in their ears at the thunder-clap for fear of death.” (Ḥaẕaru ʾl-Maut.) Idem, 244: “Dost thou not look at those who left their homes by thousands for fear of death.”
AL-ḤAẒARĀTU ʾL-K͟HAMS (الحضرات الخمس). According to the Kitābu ʾt-Taʿrifāt, al-ḥaẓarātu ʾl-K͟hamsu ʾl-Ilāhīyah, or “the five divine existences,” is a term used by the Ṣūfī mystics for the following:—
1. Ḥaẓratu ʾl-g͟haibi ʾl-mut̤laq, That existence which is absolutely unknown, i.e. God.