some word in
it to explain it and make it clear. Thus: "And the angels prostrated
themselves, all of them with one accord, save Iblis (Satan)." Here the
words "save Iblis," show that he did not prostrate himself. This kind of
sentence may be abrogated.

(4). _Mukham_, or perspicuous. This is a sentence as to the meaning of
which there can be no doubt, and which cannot be controverted, thus: "God
knoweth all things." This kind of sentence cannot be abrogated. To act on
such sentences without departing from the literal sense is the highest
degree of obedience to God's command.

The difference between these sentences is seen when there is a real or
apparent contradiction between them. If such should occur, the first must
give place to the second, and so on. Thus Mukham cannot be abrogated or
changed by any of the preceding, or Mufassir by Nass, &c.

The other great division of sentences is that of

II. (1). _Khafi_ or hidden. Such are those sentences in {51} which other
persons or things are hidden beneath the plain meaning of a word or
expression contained therein, as: "as for a thief, whether male or female,
cut ye off their hands in recompense for their doings." (Sura v. 42). The
word for thief is "Sariq," and in this passage it is understood to include
highwaymen, pickpockets, plunderers of the dead, &c. These meanings are
Khafi or hidden under it.

(2). _Muskhil_, or ambiguous, The following is given as an illustration:
"And (their attendants) shall go round about them with vessels of silver
and goblets. The bottles shall be bottles of silver." The difficulty here
is that bottles are not made of silver, but of glass. The commentators say,
however, that glass is dull in colour, though it has some lustre, whilst
silver is white, and not so bright as glass. Now it may be, that the
bottles of Paradise will be like glass bottles as regards their lustre, and
like silver as regards their colour. But anyhow, it is very difficult to
ascertain the meaning.

(3.) _Mujmal._ These are, first, sentences which may have a variety of
interpretations, owing to the words in them being capable of several
meanings; in that case the meaning which is given to the sentence in the
Traditions relating to it should be acted on and accepted. Secondly, the
sentence may contain some very rare word, and thus its meaning may be
doubtful, as: "Man truly is by creation hasty." (Sura lxx. 19.) In this
verse the word "halu'"--hasty--occurs. It is