sion is referred to in the following passage of the Quran. "He it
is who hath sent down to thee the book. Some of its signs are of themselves
_perspicuous_; these are the basis (literally "mother") of the book, and
others are _figurative_. But they whose hearts are given to err follow its
figures, craving discord, craving an interpretation; yet none know its
interpretation, but God.[51] And the stable in knowledge say: 'We believe
in it, it is all from God.'" (Sura iii. 3).

This has given rise to the division of the whole book into literal and
allegorical statements. In order to explain these correctly the commentator
must know (1) the reason why, (2) the place where, (3) the time when, the
particular passage he is expounding was revealed; he must know whether it
abrogates or is abrogated, whether it is in its proper order and place or
not; whether it contains its meaning within itself or needs the light which
the context throws upon it; he must know all the Traditions which bear upon
it, and the authority for each such Tradition. This effectually confines
the order of commentators in the strict sense of the word to the
Companions, and supplies the reason why commentators since then simply
reproduce their opinions.[52] But to return from this digression. Sentences
are Zahir--"Obvious," or Khafi--"Hidden." Obvious sentences are divided
into four classes.

I. (1). _Zahir_, or obvious, the meaning of which is so clear that he who
hears it at once understands its meaning {50} without seeking for any
explanation. This kind of sentence may be abrogated. Unless abrogated,
action in accordance with it is to be considered as the express command of
God. All penal laws and the rules regulating the substitution of one
religious act for another, _e.g._ almsgiving instead of fasting, must be
based on this, the clearest of the obvious sentences.

(2). _Nass_, a word commonly used for a text of the Quran, but in its
technical meaning here expressing what is meant by a sentence, the meaning
of which is made clear by some word which occurs in it. The following
sentence illustrates both Zahir and Nass: "Take in marriage of such other
women as please you, two, three, four." This sentence is Zahir, because
marriage is here declared lawful; it is Nass, because the words "one, two,
three, four," which occur in the sentence, show the unlawfulness of having
more than four wives.

(3). _Mufassir_, or explained. This is a sentence which needs