ous one or not. And arrogance is considering the truth to be falsehood and rejecting it, and despising God's creation. And it is incumbent also upon him that he should not spread malicious slanders among the people, for a tradition has come down, "A slanderer (qattat) shall not enter the Garden." And jealousy is forbidden, as is said above, when the well-being does not lead its possessor to transgression, and if it does, then desire that the well-being should pass away is allowable.

It is necessary also to hold that some of those who commit great sins will be punished, though it is only one of them.

CONCLUSION. Faith (imam), in the usage of the language, is acknowledgment that something is true (tasdiq), in general. In that way it is used by God, when he reports the words of the sons of Ya'qub (Qur. 12, 17). "But thou dost not believe us [art not a believer (mu'min) in us]." Legally, it is belief in all that the Prophet has brought. But there is a difference of opinion as to the meaning of belief, when used in this way. Some say that it means knowledge (ma'rifa) and that everyone who knows what the Prophet has brought is a believer (mu'min). But this interpretation is opposed by the fact that the unbeliever (kafir) knows, but is not a believer. Nor does this interpretation agree with the common saying, that the muqallad is a believer, although he does not know. And the right view as to the interpretation of belief is that it is a mental utterance (hadith an-nafs) following conviction, equally whether it is conviction on account of proof, which is called knowledge, or on account of acceptance on authority (taqlid). This excludes the unbeliever because he does not possess the mental utterance, the idea of which is that you say, "I am well pleased with what the Prophet has brought." The mind of the unbeliever does not say this. And it includes the muqallad; for he possesses the mental utterance following conviction, though the conviction is not based on a proof.

And of that which must be believed is the genealogy of the Prophet, both on his father's side and on his mother's. On his father's side he is our Lord, Muhammad, son of Abd

Allah, son of Abd al-Muttalib, son of Hashim, son of Abd Manaf, son of Qusay, son of Kilab, son of Murra, son of Ka'b, son of Lu'ay, or Luway, son of Ghalib, son of Fihr, son of Malik, son of Nadr, son of Kinana, son of Khuzayma, son of Mudrika, son of Alyas, son of Mudar, son of Nizar, son of Ma'add, son of Adnan. And the Agreement (ijma) unites upon this genealogy up to Adnan. But after him to Adam there is no sure path in that which has been handed down. And as to his genealogy on his mother's side, she is Amina, daughter of Wahb, son of Abd Manaf, son of Zuhra—this Abd Manaf is not the same as his ancestor on the other line—son of Kilab, who is already one of his ancestors. So the two lines of descent join in Kilab.

And it is necessary also to know that he was of mixed white and red complexion, according to what some of them have said.

This is the last of that which God has made easy by His grace. His Blessing be upon our Lord Muhammad and upon his family and his Companions and his descendants, so so long as the mindful are mindful of him and the heedless are heedless of the thought of him. And Praise belongeth unto God, the Lord of the Worlds.

VII

ANALYSIS OF Taqrib OF ABU SHUJA AL-ISPAHANI ¹

1. The water which may be used for ceremonial ablutions.
2. Legal materials for utensils; what can be purified and what cannot.
3. The use of the toothpick.