HOUSES, Permission to enter. Arabic istiʾẕān (استئذان‎). To enter suddenly or abruptly into any person’s house or apartments, is reckoned a great incivility in the East, and the law on this subject is very distinctly laid down in both the Qurʾān and the Traditions.

Sūrah xxiv. 27–29:—

“O ye who believe! enter not into other houses than your own, until ye have asked leave, and have saluted its inmates. This will be best for you: haply ye will bear this in mind.

“And if ye find no one therein, then enter it not till leave be given you; and if it be said to you, ‘Go ye back,’ then go ye back. This will be more blameless in you, and God knoweth what ye do.

“There shall be no harm in your entering houses in which no one dwelleth, for the supply of your needs: and God knoweth what ye do openly and what ye hide.”

The traditionists record numerous injunctions of Muḥammad on the subject. A man asked the Prophet, “Must I ask leave to go in to see my mother?” He said, “Yes.” Then the man said, “But I stay in the same house with her!” The Prophet said: “But you must ask permission even if you stay in the same house.” Then the man said, “But I wait upon her!” The Prophet said: “What! would you like to see her naked? You must ask permission.”

The K͟halīfah ʿUmar said it was according to the teaching of the Prophet that if you salam three times and get no reply, you must then go away from the house.

Abū Hurairah says that the Prophet said: “When anyone sends to call you then you can return with the messenger and enter the house without permission.” (Mishkāt, book xxii. ch. ii. pt. 2.)

HU, HUWA (هو‎). The personal pronoun of the third person, singular, masculine, HE, i.e. God, or He is. It occurs in the Qurʾān in this sense, e.g. Sūrah iii. 1, الاه لا اله الا هو‎ Allāhu lā ilāha illā Huwa, “God, there is no god but HE,” which sentence is called the nafy wa is̤bāt (or that which is rejected), “there is no god,” and that which is affirmed, “but He.” The word is often used by Ṣūfī mystics in this form: يا هو يا هو يا من لا يعلم ما هو الا هو‎ yā hū, yā hū, yā man lā yaʿlamu mā hū illā hū, “O He (who is), O He (who is), O He whom no one knows what He Himself is but Himself.” Some commentators have supposed the word Hū to stand for the exalted name of God, the Ismu ʾl-aʿz̤am, which Muslim doctors say is only known to God. [JEHOVAH, ISMU ʾL-AʿZAM.]

HUBAL or HOBAL (هبل‎). The great image which stood over the well or hollow within the Kaʿbah. In the cavity beneath were preserved the offerings and other treasures of the temple. (At̤-T̤abarī, p. 6, quoted by Muir.) The idol was destroyed by Muḥammad at his final conquest of Makkah, A.H. 8, A.D. 630. “Mounted on (his camel) Al Caswa, he proceeded to the Káabah, reverently saluted with his staff the sacred stone and made the seven circuits of the temple. Then pointing with the staff one by one to the numerous idols placed around, he commanded that they should be hewn down. The great image of Hobal, reared as the tutelary deity of Mecca, in front of the Káabah, shared the common fate. ‘Truth hath come,’ exclaimed Mahomet, in words of the Corân, as it fell with a crash to the ground, ‘and falsehood hath vanished; for falsehood is evanescent.’ ” (Sūrah xvii. 83). See Muir, Life of Mahomet, new ed. p. 422. It is remarkable that there is no distinct allusion to the idol in the whole of the Qurʾān.

ḤUBS (حبس‎). Any bequest for pious purposes. A term used in Shīʿah law for waqf. Anything devoted to the service of God. (See Baillie’s Imāmeea Code, p. 227.)

HŪD (هود‎). A prophet said to have been sent to the tribe of ʿĀd. Al-Baiẓāwī says he was, according to some, the son of ʿAbdu ʾllāh, the son of Rabāḥ, the son of K͟halūd, the son of ʿĀd, the son of ʿAuṣ, the son of Iram, the son of Sām, son of Noah, or, according to others, Hūd was the son of Shālaḥ, son of Arfak͟hshad, son of Sām, son of Noah. D’Herbelot thinks he must be the Heber of the Bible (Judges iv. 1.)

The following are the accounts given of him in the Qurʾān, Sūrah vii. 63–70:—

“And to ʿĀd we sent their brother Hūd. ‘O my people, said he, worship God: ye have no other God than Him: will ye not then fear Him?’ Said the unbelieving chiefs among his people, ‘We certainly perceive that thou art unsound of mind, and verily we deem thee an impostor.’ He replied, ‘O my people! there is no unsoundness of mind in me, but I am an apostle from the Lord of the worlds. The messages of my Lord do I announce to you, and I am your faithful counsellor. Marvel ye that a warning hath come to you from your Lord through one of yourselves that He may warn you? But remember when He made you the successors of the people of Noah, and increased you in tallness of stature. Remember then the favours of God; happily it shall be well with you.’ They said, ‘Art thou come to us in order that we may worship one God only, and desert what our fathers worshipped? Then bring that upon us with which thou threatenest us, if thou be a man of truth.’ He replied, ‘Vengeance and wrath shall suddenly light on you from your Lord. Do ye dispute with me about names that you and your fathers have given those idols, and for which God hath sent you down no warranty? Wait ye then, and I too will wait with you.’ And We delivered him and those who were on his side by our mercy, and we cut off to the last man those who had treated our signs as lies and who were not believers.”

Sūrah xi. 52–63:—

“And unto ʿĀd We sent their brother Hūd. He said, ‘O my people, worship God. Ye have no God beside Him. Lo, ye are only devisers of a lie, O my people! I ask of you no recompense for this; verily my recompense is with Him only who hath made me. Will ye not then understand? And O my people! ask pardon of your Lord; then turn unto Him with penitence! He will send down the heavens upon you with copious rains. And with strength in addition to your strength will He increase you; but turn not back with deeds of evil.’ They replied, ‘O Hūd, thou hast not brought us proofs of thy mission, and we are not the persons to abandon our gods at thy word, and we believe thee not. We can only say that some of our gods have smitten thee with evil.’ He said, ‘Now take I God to witness, and do ye also witness, that I am innocent of that which ye associate (in worship with God) beside himself. Conspire then against me altogether and delay me not; Lo, I trust in God, my Lord and yours. No moving creature is there which He holdeth not by its forelock. Right, truly, is the way in which my Lord goeth. So if ye turn back, then I have already declared to you that wherewith I was sent to you, and my Lord will put another people in your place, nor shall ye at all injure Him; verily, my Lord keepeth watch over all things.’ And when our doom came to be inflicted, We rescued Hūd and those who had like faith with him, by our special mercy; and We rescued them from the rigorous chastisement. And these men of ʿĀd gainsaid the signs of their Lord, and rebelled against His messengers and followed the bidding of every proud contumacious person; followed therefore were they in this world by a curse; and in the day of the Resurrection it shall be said to them, ‘Did not, verily, the people of ʿĀd disbelieve their Lord?’ Was it not said, ‘Away with ʿĀd, the people of Hūd?’ ”

Sūrah xxvi. 123–139:

“The people of ʿĀd treated the Sent Ones as liars. When their brother Hūd said to them, ‘Will ye not fear God? I truly am your apostle, worthy of all credit; fear God then and obey me. I ask of you no reward for this, for my reward is of the Lord of the worlds alone. Build ye a landmark on every height, in pastime? And raise ye structures to be your lasting abodes? And when ye put forth your power, do ye put it forth with harshness? Fear ye God, then, and obey me; and fear ye Him who hath plenteously bestowed on you, ye well know what? Plenteously bestowed on you flocks and children, and gardens and fountains. Indeed, I fear for you the punishment of a great day.’ They said, ‘It is the same to us whether thou warn or warn us not; verily this is but a creation [tale] of the ancients, and we are not they who shall be punished.’ So they charged him with imposture and We destroyed them. Verily in this was a sign: yet most of them believed not.”

AL-ḤUDAIBIYAH (الحديبية‎). Al-Ḥudaibiyah, a well on an open space on the verge of the Ḥaram or sacred territory, which encircles Makkah. Celebrated as the scene of a truce between Muḥammad and the Quraish known as the truce of al-Ḥudaibiyah, when the Prophet agreed not to enter Makkah that year, but to defer his visit until the next, when they should not enter it with any weapons save those of the traveller, namely, to each a sheathed sword. (Muir, from Kātibu ʾl-Wāqidī.)

The treaty is referred to in the Qurʾān as “a victory,” in the XLVIIIth Sūrah, 1st verse: “We have given thee an obvious victory.” A chapter which is said to have been revealed on this occasion and to have foretold the final taking of Makkah, which happened two years afterwards. (See al-Baiẓāwī, in loco.)

ḤUJJAH (حجة‎). “An argument; a proof.” The word occurs in the Qurʾān.

Sūrah ii. 145: “Turn your faces towards it (the Kaʿbah) that men may have no argument against you, save only those of them who are unjust.”

Sūrah vi. 84: “These are our arguments which we gave to Abraham against his people.”

Sūrah vi. 150: “God’s is the perfect argument (ḥujjatu ʾl-bālig͟hah).”

ḤUJJATU ʾL-ḤAQQI ʿALA ʾL-K͟HALQ (حجة الحق على الخلق‎). Lit. “The demonstration of truth upon the creature.” A term used by the Ṣūfī mystics for the Insānu ʾl-kāmil, or the “perfect man,” as Adam was when he proceeded from the hand of his Maker, and when he became a demonstration of God’s wisdom and power before the angels of heaven. As is stated in the Qurʾān, Sūrah ii. 29: “Thy Lord said I am about to place a vicegerent (k͟halīfah) in the earth.” (ʿAbdu ʾr-Razzāq’s Dict. of Ṣūfī Terms.)

ḤUJRAH (حجرة‎). The “chamber” in which Muḥammad died and was buried, which was originally the apartment allotted to ʿĀyishah, the Prophet’s favourite wife. It is situated behind the Masjidu ʾn-Nabī, or Prophet’s mosque, at al-Madīnah, and is an irregular square of fifty-five feet, separated from the mosque by a passage of about 26 feet. Inside the Ḥujrah are supposed to be the three tombs of Muḥammad, Abū Bakr, and ʿUmar, facing the south, surrounded by stone walls, without any aperture, or, as others say, by strong planking. Whatever this material may be, it is hung outside with a curtain, somewhat like a four-post bed. The outer railing is separated by a darker passage from the inner, and is of iron filagree, painted green and gold. This fence, which connects the columns, forbids passage to all men. It has four gates, the Bābu ʾl-Muwājihah (the Front Gate), the Bābu Fāt̤imah (the Gate of Fāt̤imah), the Bābu ʾsh-Shām (the Syrian Gate), and the Bābu ʾt-Taubah (the Gate of Repentance). The Syrian Gate is the only one which is not kept closed, and is the passage which admits the officers in charge of the place. On the southern side of the fence there are three small windows about a foot square, which are said to be about three cubits from the head of the Prophet’s tomb. Above the Ḥujrah is the green dome, surmounted by a large gilt crescent, springing from a series of globes. Within the building are the tombs of Muḥammad, Abū Bakr, and ʿUmar, with a space reserved for the grave of our Lord Jesus Christ, whom Muslims say will again visit the earth, and die and be buried at al-Madīnah. The grave of Fāt̤imah, the Prophet’s daughter, is supposed to be in a separate part of the building, although some say she was buried in Baqīʿ. The Prophet’s body is said to be stretched full length on the right side, with the right palm supporting the right cheek, the face fronting Makkah. Close behind him is placed Abū Bakr, whose face fronts Muḥammad’s shoulder, and then ʿUmar, who occupies the same position with respect to his predecessor. Amongst Christian historians there was a popular story to the effect that Muḥammadans believed the coffin of their Prophet to be suspended in the air, which has no foundation whatever in Muslim literature, and Niebuhr thinks the story must have arisen from the rude pictures sold to strangers. Captain Burton gives the annexed plan of the building.

It is related that Muḥammad prayed that God would not allow his followers to make his tomb an object of idolatrous adoration, and consequently the adoration paid to the tomb at al-Madīnah has been condemned by the Wahhābīs and other Muslim reformers.

In A.D. 1804, when al-Madīnah was taken by the Wahhābīs, their chief, Saʿūd, stripped the tomb of all its valuables, and proclaimed that all prayers and exclamations addressed to it were idolatrous. (See Burton’s Pilgrimage, vol. ii.; Burckhardt’s Arabia and Wahhābīs.)

The garden annexed to the tomb is called ar-Rauẓah, which is a title also given by some writers to the tomb itself.

Abū Dāʾud relates that al-Qāsim the grandson of Abū Bakr came to ʿĀyishah and said, “O Mother, lift up the curtain of the Prophet’s tomb and of his two friends, Abū Bakr and ʿUmar,” and she uncovered the graves, which were neither high nor low, but about one span in height, and were covered with red gravel. (Mishkāt, book v. ch. vi. pt. 2.)

AL-ḤUJURĀT (الـحـجـرات‎). “Chambers.” The title of the XLIXth Sūrah of the Qurʾān, in which the word occurs.

ḤUKM (حكم‎), pl. aḥkām. “Order; command; rule; sentence; judgment, of God, or of the prophets, or of a ruler or judge.” It occurs in different senses in the Qurʾān, e.g.:—

Sūrah iii. 73: “It beseemeth not a man, that God should give him the Scriptures and the Judgment and the Prophecy, and that then he should say to his followers, ‘Be ye worshippers of me, as well as of God’; but rather, ‘Be ye perfect in things pertaining to God, since ye know the Scriptures and have studied deep.’ ”

(Both Sale and Rodwell translate the word al-ḥukm, “the wisdom,” but Palmer renders it more correctly, “the judgment.”)

Sūrah xii. 40: “Judgment is God’s alone: He bids you worship only Him.”

Sūrah xxi. 79: “To each (David and Solomon) we gave judgment and knowledge.”

Al-ḥukmu ʾsh-Sharʿī, “the injunction of the law,” is a term used for a command of God, which relates to the life and conduct of an adult Muslim. (Kitābu ʾt-Taʿrīfāt, in loco.)

ḤULŪL (حلول‎). Lit. “descending; alighting; transmigration.” A Ṣūfī term for the indwelling light in the soul of man.

HUMAN SACRIFICES. There is no trace in the Qurʾān or Traditions of the immolation of human beings to the Deity as a religious rite. But M. C. de Perceval (vol. ii. p. 101) mentions a G͟hassānide prince who was sacrificed to Venus by Munẕir, King of Ḥirāʾ. Infanticide was common in ancient Arabia, but it seems to have been done either, as amongst the Rajputs of India, from a feeling of disappointment at the birth of female children, or to avoid the expense and trouble of rearing them. The latter seems to have been the ordinary reason; for we read in the Qurʾān, Sūrah xvii. 33: “Kill not your children for fear of poverty.” [INFANTICIDE.]

AL-HUMAZAH (الهمزة‎). “The slanderer.” The title of the CIVth Sūrah of the Qurʾān, so called because it commences with the words: “Woe unto every slanderer.” The passage is said to have been revealed against al-Ak͟hnas ibn Sharīq, who had been guilty of slandering the Prophet.

ḤUNAIN (حنين‎). The name of a valley about three miles to the north-east of Makkah, where in the eighth year of the Ḥijrah a battle took place between Muḥammad and the Banū Hawāzin, when the latter were defeated. In the Qurʾān, the victory of Ḥunain is ascribed to angelic assistance.

Sūrah ix. 25: “Verily God hath assisted you in many battle-fields and on the day of Ḥunain.”

HUNTING. Arabic ṣaid (صيد‎); Heb. ‏צַיִד‎. There are special rules laid down in Muslim law with regard to hunting. (See Hamilton’s Hidāyah, vol. iv. p. 170.)

It is lawful to hunt with a trained dog, or a panther (Arabic fahd, Persian yūz, which is an animal of the lynx species, hooded and trained like a hawk), or a hawk, or a falcon.

The sign of a dog being trained is his catching game three times without eating it. A hawk is trained when she attends to the call of her master. If the dog or panther eat any part of the game it is unlawful, but if a hawk eat of it, it is lawful; but if the dog merely eat the blood and not the flesh, it is lawful. If a hunter take game alive which his dog has wounded, he must slay it according to the law of Ẕabḥ, namely, by cutting its throat, with the head turned Makkah-wards, and reciting, “In the name of the Great God!” The law is the same with respect to game shot by an arrow.

If a sportsman let fly an arrow (or fire a gun) at game, he must repeat the invocation, “In the name of the Great God!”

And then the flesh becomes lawful if the game is killed by the shot. But if only wounded, the animal must be slain with the invocation. Game hit by an arrow which has not a sharp point is unlawful, and so is that killed by throwing pebbles.

Game killed by a Magian, or an apostate, or a worshipper of images is not lawful, because they are not allowed to perform ẕabḥ. But that slain by a Christian or a Jew is lawful.

Hunting is not allowed on the pilgrimage nor within the limits of the sacred cities of Makkah and al-Madīnah.

ʿAdī ibn Ḥātim (Mishkāt, book xviii. ch. i.) gives the following tradition on the subject of hunting:—

“The Prophet said to me, ‘When you send your dog in pursuit of game, repeat the name of God, as at slaying an animal; then if your dog holds the game for you, and you find it alive, then slay it; but if you find your dog has killed it, and not eaten of it, then eat it; but if the dog has eaten any of it, do not you eat it, for then the dog has kept it for himself. Then if you find another dog along with yours, and the game is killed, do not eat of it; for verily you cannot know which of the dogs killed it; and if the other dog killed it, it might so be that when he was let loose after the game, the name of God might not have been repeated. And when you shoot an arrow at game, repeat the name of God, the same as in slaying an animal; then if you lose sight of the game, and on finding it perceive nothing but the impression of your own arrow, then eat it if you wish; but if you find the game drowned, do not eat of it, although the mark of your arrow should be in it.’ ”

ḤUR (حور‎), the plural of ḥaura. The women of Paradise described in the Qurʾān, e.g. Sūrah lv. 56–78:—

“Therein shall be the damsels with retiring glances, whom nor man nor djinn hath touched before them:

“Which then of the bounties of your Lord will ye twain deny?

“Like jacynths and pearls:

“Which, &c.

“Shall the reward of good be aught but good?

“Which, &c.

“And beside these shall be two other gardens:

“Which, &c.

“Of a dark green:

“Which, &c.

“With gushing fountains in each:

“Which, &c.

“In each fruits and the palm and the pomegranate:

“Which, &c.

“In each, the fair, the beauteous ones:

“Which, &c.

“With large dark eyeballs, kept close in their pavilions:

“Which, &c.

“Whom man hath never touched, nor any djinn:

“Which, &c.

“Their spouses on soft green cushions and on beautiful carpets shall recline:

“Which, &c.

“Blessed be the name of thy Lord, full of majesty and glory.”

AL-ḤUSAIN (الحسين‎). The second son of Fāt̤imah, the daughter of Muḥammad, by her husband ʿAlī, the fourth K͟halīfah. A brother to al-Ḥasan, the fifth K͟halīfah. According to the Shīʿahs, he was the third K͟halīfah. He was born A.H. 4, and died at Karbalā A.H. 61, being cruelly slain in his conflict with Yazīd, the seventh K͟halīfah, according to the Sunnīs.

The martyrdom of al-Ḥusain is celebrated by the Shīʿahs every year during the first ten days of the Muḥarram [MUHARRAM]; an account of his tragic death is therefore necessary for understanding the intensity of feeling with which the scenes and incidents of the last days of the “Imām Ḥusain” are enacted in the “Miracle Play,” a translation of which has been given in English by Sir Lewis Pelly. The following account is taken from the Preface to this work, p. xi. seqq.:—

“Shortly after the accession of Yezid (Yazīd), Ḥusain received at Mecca secret messages from the people of Cufa (al-Kūfah), entreating him to place himself at the head of the army of the faithful in Babylonia. Yezid, however, had full intimation of the intended revolt, and long before Ḥusain could reach Cufa, the too easy governor of that city had been replaced by Obaidallah (ʿUbaidu ʾllāh ibn Ziyād), the resolute ruler of Bussorah (al-Baṣrah), who by his rapid measures disconcerted the plans of the conspirators, and drove them to a premature outbreak, and the surrender of their leader Muslim. The latter foresaw the ruin which he had brought on Ḥusain, and shed bitter tears on that account when captured. His head was struck off and sent to Yezid. On Ḥusain arriving at the confines of Babylonia, he was met by Harro (al-Ḥurr), who had been sent out by Obaidallah with a body of horsemen to intercept his approach. Ḥusain, addressing them, asserted his title to the Califate, and invited them to submit to him. Harro replied, ‘We are commanded as soon as we meet you to bring you directly to Cufa into the presence of Obaidallah, the son of Ziyad.’ Ḥusain answered, ‘I would sooner die than submit to that,’ and gave the word to his men to ride on; but Harro wheeled about and intercepted them. At the same time, Harro said, ‘I have no commission to fight with you, but I am commanded not to part with you until I have conducted you into Cufa’; but he bade Ḥusain to choose any road into that city ‘that did not go directly back to Mecca,’ and ‘do you,’ said he, ‘write to Yezid or Obaidallah, and I will write to Obaidallah, and perhaps it may please God I may meet with something that may bring me off without my being forced to an extremity on your account.’ Then he retreated his force a little to allow Ḥusain to lead the way towards Cufa, and Ḥusain took the road that leads by Adib and Cadisia. This was on Thursday the 1st of Mohurrum (Muḥarram), A.H. 61 (A.D. 680). When night came on, he still continued his march all through the night. As he rode on he nodded a little, and waking again, said, ‘Men travel by night, and the destinies travel toward them; this I know to be a message of death.’

“In the morning, after prayers were over, he mended his pace, and as he rode on there came up a horseman, who took no notice of him, but saluted Harro, and delivered to him a letter, giving orders from Obaidallah to lead Ḥusain and his men into a place where was neither town nor fortifications, and there leave them till the Syrian forces should surround them.

“This was on Friday the 2nd of Mohurrum. The day after, Amer (ʿUmar ibn Saʿīd) came upon them with four thousand men, who were on their march to Dailam. They had been encamped without the walls of Cufa, and when Obaidallah heard of Ḥusain’s coming, he commanded Amer to defer his march to Dailam and go against Ḥusain. But one and all dissuaded him. ‘Beware that you go not against Ḥusain, and rebel against your Lord, and cut off mercy from you, for you had better be deprived of the dominion of the whole world than meet your Lord with the blood of Ḥusain upon you.’ Amer was fain to acquiesce, but upon Obaidallah renewing his command with threats, he marched against Ḥusain, and came up with him, as aforesaid, on Saturday the 3rd of Mohurrum.

“On Amer sending to inquire of Ḥusain what brought him thither, the latter replied, ‘The Cufans wrote to me; but since they reject me, I am willing to return to Mecca.’ Amer was glad when he heard it, and said, ‘I hope to God I may be excused from fighting against him.’ Then he wrote to this purpose to Obaidallah; but Obaidallah sternly replied, ‘Get between him and the river,’ and Amer did so; and the name of the place where he cut Ḥusain off from the Euphrates was called Kerbela (Karbalā): ‘Kerb (anguish) and belā (vexation), Trouble and affliction,’ said Ḥusain when he heard it.

“Then Ḥusain sought a conference with Amer, in which he proposed either to go to Yezid, to return to Mecca, or, as some add, but others deny, to fight against the Turks. Obaidallah was at first inclined to accede to these conditions, until Shamer stood up and swore that no terms should be made with Ḥusain, adding significantly that he had been informed of a long conference between Ḥusain and Amer.

“Then Obaidallah sent Shamer with orders to Amer, that if Ḥusain would surrender unconditionally, he would be received; if not, Amer was to fall upon him and his men, and trample them under his feet. Should he refuse to do so, Shamer was to strike off Amer’s head, and himself command the attack against Ḥusain.

“Thus passed Sunday, Monday, Tuesday, Wednesday, Thursday, and Friday, the 4th, 5th, 6th, 7th, 8th, and 9th of Mohurrum. On the evening of the 9th, Amer drew up his forces close to Ḥusain’s camp, and himself rode up to Ḥusain as he was sitting in the door of his tent just after the evening prayer, and told him of the conditions offered by Obaidallah. Ḥusain desired Amer to give him time until the next morning, when he would make his answer.

“In the night his sister came weeping to his bedside, and, awaking him, exclaimed, ‘Alas for the desolation of my family! my mother Fatima is dead and my father Ali, and my brother Ḥasan. Alas for the destruction that is past! and alas for the destruction that is to come!’ ‘Sister,’ Ḥusain replied, ‘put your trust in God, and know that man is born to die, and that the heavens shall not remain; everything shall pass away but the presence of God, who created all things by His power, and shall make them by His power to pass away, and they shall return to Him alone. My father was better than me, and my mother was better than me; and my brother was better than me; and they and we and all Muslims have an example in the Apostle of God.’ Then he told his men that Obaidallah wanted nobody but him, and that they should go away to their homes. But they said, ‘God forbid that we should ever see the day wherein we survive you!’ Then he commanded them to cord their tents close together, and make a line of them, so as to keep out the enemy’s horse. And he digged a trench behind his camp, which he filled with wood to be set on fire, so that he could only be attacked in front. The rest of the night he spent in prayer and supplication, while the enemy’s guard patrolled all night long round and round his camp.

“The next morning both sides prepared for the slaughter. Ḥusain first washed and anointed himself with musk, and several of his chief men did the like; and one asking them what it meant, Ḥusain replied pleasantly, ‘Alas! there is nothing between us and the black-eyed girls of Paradise but that these troopers come down upon us and slay us!’ Then he mounted his horse, and set the Coran before him, crying, ‘O God, Thou art my confidence in every trouble and my hope in every adversity!’ and submitted himself to the judgment of his companions before the opened pages of the sacred volume. At this his sisters and daughters began to weep, when he cried out in bitter anguish self-reproachfully, ‘God reward the son of Abbas,’ in allusion to advice which his cousin, Abdullah ibn Abbas, had given him, to leave the women behind in Mecca. At this moment a party of the enemy’s horse wheeled about and came up to Ḥusain, who expected to be attacked by them. But it was Harro, who had quitted the ranks of the Syrian army, and had now come to die with Ḥusain, and testify his repentance before men and God. As Harro rode into the doomed camp, he shouted back to Amer, ‘Alas for you!’ Whereupon Amer commanded his men to ‘bring up the colours.’ As soon as they were set in front of the troops, Shamer shot an arrow into the camp, saying, ‘Bear witness that I shot the first arrow,’ and so the fight began on both sides. It raged, chiefly in a series of single combats, until noon-day, when both sides retired to prayer, Ḥusain adding to the usual office the ‘Prayer of Fear,’ never used but in cases of extremity. When shortly afterwards the fight was renewed, Ḥusain was struck on the head by a sword. Faint with the loss of blood, he sat down by his tent and took upon his lap his little son Abdullah, who was at once killed by a flying arrow. He placed the little corpse upon the ground, crying out, ‘We come from God and we return to Him. O God, give me strength to bear these misfortunes.’ Growing thirsty, he ran toward the Euphrates, where, as he stooped to drink, an arrow struck him in the mouth. Raising his hands, all besmeared and dripping with blood, to heaven, he stood for awhile and prayed earnestly. His little nephew, a beautiful child, who went up to kiss him, had his hand cut off with a sword, on which Ḥusain again wept, saying, ‘Thy reward, dear child, is with thy forefathers in the realms of bliss.’ Hounded on by Shamer, the Syrian troops now surrounded him; but Ḥusain, nothing daunted, charged them right and left. In the midst of the fighting, his sister came between him and his slayers, crying out to Amer, how he could stand by and see Ḥusain slain. Whereupon, with tears trickling down his beard, Amer turned his face away; but Shamer, with threats and curses, set on his soldiers again, and at last one wounded Ḥusain upon the hand, and a second gashed him on the neck, and a third thrust him through the body with a spear. No sooner had he fallen to the ground than Shamer rode a troop of horsemen over his corpse, backwards and forwards, over and over again, until it was trampled into the very ground, a scarcely recognisable mass of mangled flesh and mud.

“Thus, twelve years after the death of his brother Ḥasan, Ḥusain, the second son of Ali, met his own death on the bloody plain of Kerbela on Saturday the 10th day of Mohurrum, A.H. 61 (A.D. 680).”

From al-Ḥusain and his brother al-Ḥasan are derived the descendants of the Prophet known throughout Islām as Saiyids. [SAIYID, HASAN, MUHARRAM.]

HUSBAND. Arabic zauj (زوج‎). A husband is not guardian over his wife any further than respects the rights of marriage, nor does the provision for her rest upon him any further than with respect to food, clothing, and lodging (Hidāyah, vol. i. p. 63), but he may be imprisoned for the maintenance of his wife (Ibidem, vol. ii. p. 628). The evidence of a husband concerning his wife is not accepted by the Sunnīs, but it is allowed in Shīʿah law (Ib., vol. ii. p. 685). The Muḥammadan law demands that a Muslim husband shall reside equally with each of his wives, unless one wife bestow her right upon another wife. (Ib., vol. i. p. 184.)

ḤUSNU ʾL-K͟HULQ (حسن الخلق‎). “A good disposition.” Abū Hurairah relates that one of the Companions once asked Muḥammad, “What is the best thing that has been given to man?” and Muḥammad replied, “A good disposition.” Muḥammad is also related to have said that the “heaviest thing which will be put in the scales of a Muslim in the Day of Judgment is a good disposition.” (Mishkāt, book xxii. ch. xix. pt. 2.)

AL-ḤUT̤AMAH (الحطمة‎). A division of Hell, mentioned in the Qurʾān, Sūrah civ.:—

“Woe to every backbiter,

“Who amasseth wealth and storeth it against the future!

“He thinketh surely that his wealth shall be with him for ever.

“Nay! for verily he shall be flung into al-ḥut̤amah.

“And who shall teach thee what al-ḥut̤amah is?

“It is God’s kindled fire,

“Which shall mount above the hearts of the damned;

“It shall verily rise over them like a vault,

“On outstretched columns.”

The Imām al-Bag͟hawī says it is the division of Hell specially reserved for the Jews.

ḤUWAIRIS̤ (حويرث‎). One of the citizens of Makkah, who was excluded from the general amnesty on the taking of Makkah, in consequence of his having pursued Zainab, Muḥammad’s daughter, while endeavouring to effect her escape from Makkah. He was afterwards seized and slain by ʿAlī.

ḤUẔAIFAH (حذيفة‎). The son of al-Yamān. He was a “sworn companion” of the Prophet, one of the most eminent of the Aṣḥāb, and it is recorded by Muslim the Traditionist, that he was specially instructed by the Prophet. His father, al-Yamān, also called Ḥisl or Ḥusail, was likewise a companion, who fell at Uḥud. Ḥuẕaifah died in the time of ʿAlī’s K͟halīfate, A.H. 36. (See Taqrību ʾt-Tahẕīb, p. 51.) Sir William Muir says he was the Companion who first suggested to ʿUs̤mān the necessity of the recension of the Qurʾān, A.H. 33. (Life of Mahomet, new ed. p. 556.)

“Hodzeifa, who had warred both in Armenia and Adzerbâijan, and had observed the different readings of the Syrians, and of the men of Irâc, was alarmed at the number and extent of the variations, and warned Othmân to interpose and ‘stop the people before they should differ regarding their scriptures, as did the Jews and Christians.’ ”

HUẔAIL (هذيل‎). The ancestor of the Banū Huẕail, a tribe distinguished in the annals of war and poetry, and, as we learn from Burckhardt, still occupying under the same name the environs of Makkah. (Travels in Arabia, vol. i. pp. 63, 66.)

HYPOCRISY. Arabic riyā (رياء‎), nifāq (نفاق‎), makr (مكر‎), mudāhanat (مداهنة‎). When there is an allusion to hypocrisy in the Qurʾān, it refers to that class of people known as al-Munāfiqūn, or the hypocrites of al-Madīnah, who in the days of the Prophet professed to follow him, whilst secretly they opposed him [MUNAFIQUN], vide Sūrahs ii. 7; xxxiii. 47; lvii. 13. But in the Traditions we have the following with reference to this sin, Mishkāt, book i. ch. iii. pt. 3:—

HYPOCRITES. Arabic munāfiqūn (منافقون‎). A term applied by Muḥammad to those residents of al-Madīnah who during his first stay in that city ostensibly joined Islām, but in secret were disaffected.