ught forth their
descendants from the reins of the sons of Adam and took them to witness
against themselves, 'Am I not,' said He, 'your Lord,' They said: 'yes, we
witness it.'" (Sura vii. 171), goes on to say: "God formed all the prophets
and saints into one class, and the martyrs into another. The pious men,
also, were separated into one, and the wicked into another. One class was
formed of the obedient servants, while the unbelievers, _viz_., the Jews,
the Christians, the Majians, the Hindus, &c., were likewise divided into
several parties; next, they were shaped into forms, that is, into the shape
in which he was to appear in the world was predestined for each one." This
passage is quoted with approval by the Wahhabi author of the
Takwiyat-ul-Iman.

[170] The orthodox Commentator 'Abbas says: "This verse refers to the
decree, _e.g._ 'He whom God wills to believe certainly will do so, and whom
He wills to be an infidel will be one,' and not at all to man's free will."
Tafsir-Hisaini, vol. ii. page 9.

[171] Melanges de Philosophe Juive et Arabe par S. Munk. p. 458.

[172] Thus the poet Faizi says: "Before thou and I were thought of, our
free will was taken from our hands; be without cares, for the Maker of both
worlds settled our affairs long before we were made."

[173] The punishment of death is sometimes decreed for lesser offences. In
the latter part of the year 1879, one of the Turkish 'Ulama, named Ahmad,
was condemned to death for having assisted Dr. Koelle, an English clergyman
residing in Constantinople, in the translation of the Book of Common
Prayer, and a tract on 'Christ the Word of God.' Owing to the urgent
representations of the British Ambassador the Khojah's life was spared, but
he was banished to the island of Chio. The Porte promised to maintain his
family whilst he was absent. It need scarcely be said that nothing of the
kind has been done.

[174] Journal Asiatique 4me Serie, tome 17, p. 582

[175] This is the Shafa'ite form which the Hanifites consider wrong.

[176] Kingsley's Alexandria and her Schools, p. 160.

[177] Les Prairies D'or, tome sixieme, p. 368.

[178] Melanges de Philosophie Juive et Arabe, par S. Munk, p. 315.

[179] For a statement of the Ash'arian doctrines see pp. 130-131.

[180] Strictly speaking, one should not speak of Arab but of Muslim
philosophy, for curiously enough only one famous Philosopher, Al-Kendi, was
an Arab.

[181] Melanges de Philosophie Juive et Ar