LOTS, Drawing of. There are two words used to express drawing of lots—maisir (ميسر‎) and (قرعة‎) qurʿah. The former is used for games of chance, which are condemned in the Qurʾān (Sūrahs ii. 216; v. 92); the latter the casting of lots in the division of land or property. (Hidāyah, vol. iv. p. 17.)

LOVE. The words used in the Qurʾān for love and its synonyms are wudd (ود‎), ḥubb (حب‎), maḥabbah (محبه‎), and mawaddah (مودة‎).

(1) Wudd. Sūrah xix. 96: “Verily those who believe and act aright, to them the Merciful One will give love.”

(2) Ḥubb. Sūrah v. 59: “God will bring a people whom He will love, and who will love him.”

Sūrah ii. 160: “They love them (idols) as they should love God, whilst those who believe love God more.”

Sūrah lxxxix. 21: “Ye love wealth with a complete love.”

Sūrah xii. 30: “He (Joseph) has infatuated her (Zulaik͟hah) with love.”

(3) Maḥabbah. Sūrah xx. 39: “For on thee (Moses) have I (God) cast my love.”

(4) Mawaddah. Sūrah iv. 75: “As though there were no friendship between you and him.”

Sūrah v. 85: “Thou will find the nearest in friendship to those who believe to be those who say We are Christians.”

Sūrah xxix. 24: “Verily, ye take idols beside God through mutual friendship in the affairs of this world.”

Sūrah xxx. 20: “He has caused between you affection and pity.”

Sūrah xli. 22: “Say! I do not ask for it hire, only the affection of my kinsfolk.”

Sūrah lx. 1: “O ye who believe! take not my enemy and your enemy for patrons encountering them with affection.”

Sūrah lx. 7: “Mayhap God will place affection between you.”

From the above quotations, it will be seen that in the Qurʾān, the word mawaddah is used for friendship and affection only, but that the other terms are synonymous, and are used for both divine and human love.

In the traditions, ḥubb is also used for both kinds of love (see Mishkāt, book xxii. ch. xvi.), and a section of the Ḥadīs̤ is devoted to the consideration of “Brotherly love for God’s pleasure.”

ʿĀyishah relates that the Prophet said, “Souls were at the first collected together (in the spirit-world) like assembled armies, and then they were dispersed and sent into bodies; and that consequently those who had been acquainted with each other in the spirit world, became so in this, and those who had been strangers there would be strangers here.”

The author of the Ak͟hlāq-i-Jalālī distinguishes between animal love and spiritual love. Animal love, he says, takes its rise from excess of appetite. But spiritual love, which arises from harmony of souls, is not to be reckoned a vice, but, on the contrary, a species of virtue:—

The cause of love, he says, is excessive eagerness either for pleasure or for good; the first is animal love, and is culpable; the second is spiritual love, and is a praiseworthy virtue. (See Thompson’s ed., pp. 227–234.)

The term more generally used in Oriental writings for the passion of love is ʿIshq (عشق‎), a word which az-Zamak͟hsharī, in his work the Asās (quoted by Lane), says is derived from the word al-ʿashaqah, a species of ivy which twines upon trees and cleaves to them. But it seems not improbable that it is connected with the Hebrew ‏אִשָּׁה‎ “a woman,” or is derived from ‏חָשַׁק‎ “to desire.” (See Deut. vii. 7: “The Lord hath set his love upon thee”; and Ps. xci. 14: “Because he hath set his love upon me.”) The philosopher Ibn Sīnāʾ (Avicenna), in a treatise on al-ʿIshq (regarding it as the passion of the natural propensities), says it is a passion not merely peculiar to the human species, but that it pervades all existing things, both in heaven and earth, in the animal, the vegetable, and even in the mineral kingdom; and that its meaning is not perceived or known, and is rendered all the more obscure by the explanation thereof. (See Tāju ʾl-ʿArūs, by Saiyid Murtada.)

Mīr Abū ʾl-Baqā, in his work entitled the Kullīyāt, thus defines the various degrees of love, which are supposed to represent not only intensity of natural love between man and woman, but also the Sufiistic or divine love, which is the subject of so many mystic works:—First, hawā, the inclining of the soul or mind to the object of love; then, ʿIlāqah, love cleaving to the heart; then, kalaf, violent and intense love, accompanied by perplexity; then ʿishq, amorous desire, accompanied by melancholy; then, shag͟haf, ardour of love, accompanied by pleasure; then, jawā, inward love, accompanied by amorous desire, or grief and sorrow; then, tatāyum, a state of enslavement; then, tabl, love sickness; then, walah, distraction, accompanied with loss of reason; and, lastly, huyām, overpowering love, with a wandering about at random.

In Professor Palmer’s little work on Oriental mysticism, founded on a Persian MS. by ʿAzīz ibn Muḥammad an-Nafsānī, and entitled the Maksad i Aksā (Maqṣad-i-Aqṣā), or the “Remotest Aim,” we read, “Man sets his face towards this world, and is entangled in the love of wealth and dignity, until the grace of God steps in and turns his heart towards God. The tendency which proceeds from God is called Attraction; that which proceeds from man is called Inclination, Desire, and Love. As the inclination increases its name changes, and it causes the Traveller to renounce everything else but God (who becomes his Qibla), and thus setting his face God-wards, and forgetting everything but God, it is developed into Love.”

This is by no means the last and ultimate stage of the journey, but most men are said to be content to pass their lives therein and to leave the world without making any further progress therein [SUFIISM]. Such a person the Ṣūfīs call Majẕūb, or, Attracted. And it is in this state that ʿIshq, or spiritual love, becomes the subject of religious contemplation just as it is in the Song of Solomon. “Let him kiss me with the kisses of his mouth, for thy love is better than wine.” But whilst the lover in the Song of Solomon is supposed to represent the Almighty God, and the loved one the Church, in Eastern Ṣūfī poetry the ʿāshiq, or lover, is man, and the mashʿūq, or the Beloved One, is God.

The Ṣūfī poet Jāmī, in his Salaman and Absāl, thus writes of the joy of Divine love; and his prologue to the Deity, as rendered into English, will illustrate the mystic conception of love.

[The fable of the Kurd, which is also told in verse, is this. A Kurd left the solitude of the desert for the bustle of a busy city. Being tired of the commotion around him, he lay down to sleep. But fearing he might not know himself when he arose, in the midst of so much commotion, he tied a pumpkin round his foot. A knave, who heard him deliberating about the difficulty of knowing himself again, took the pumpkin off the Kurd’s foot, and tied it round his own. When the Kurd awoke, he was bewildered, and exclaimed—

For further information on the subject of mystic love, see SUFIISM.

LUBB (لب‎). The heart or soul of man. That faculty of the mind which is enlightened and purified by the Holy Light, i.e. Nūru ʾl-Quds (the Light of God). (Kitābu ʾt-Taʿrīfāt, in loco.)

LUDD (لد‎). A small town in Palestine, where it is said Jesus will find ad-Dajjālu ʾl-Masīḥ, and will kill him. (Mishkāt, book xxiii. ch. iv.) The ancient Lydda, nine miles from Joppa. (See Acts ix. 32, 38.) It is the modern Diospolis, which in Jerome’s time was an episcopal see. The remains of the ancient church are still seen. It is said to be the native town of St. George.

LUNATIC. The Arabic majnūn (مجنون‎) includes all mad persons, whether born idiots, or persons who have become insane. According to Muḥammadan law, a lunatic is not liable to punishment for robbery, or to retaliation for murder. Zakāt (legal alms) is not to be taken from him, nor is he to be slain in war. The apostasy of a lunatic does not amount to a change of faith, as in all matters, both civil and religious, he is not to be held responsible to either God or man. An idiot or fool is generally regarded in the East by the common people, as an inspired being. Mr. Lane, in his Modern Egyptians, says, “Most of the reputed saints of Egypt are either lunatics, or idiots, or impostors.” A remark which will equally apply to India and Central Asia.

LUQMĀN (لقمان‎). A person of eminence, known as Luqmānu ʾl-Ḥakīm, or Luqmān the Philosopher, mentioned in the Qurʾān as one upon whom God had bestowed wisdom.

Sūrah xxxi. 11–19: “Of old we bestowed wisdom upon Luqmān, and taught him thus—‘Be thankful to God: for whoever is thankful, is thankful to his own behoof; and if any shall be thankless.… God truly is self-sufficient, worthy of all praise!’ And bear in mind when Luqmān said to his son by way of warning, ‘O my son! join not other gods with God, for the joining gods with God is the great impiety. O my son! observe prayer, and enjoin the right and forbid the wrong, and be patient under whatever shall betide thee: for this is a bounden duty. And distort not thy face at men; nor walk thou loftily on the earth; for God loveth no arrogant vain-glorious one. But let thy pace be middling; and lower thy voice: for the least pleasing of voices is surely the voice of asses.’ See ye not how that God hath put under you all that is in the heavens and all that is on the earth, and hath been bounteous to you of his favours, both for soul and body. But some are there who dispute of God without knowledge, and have no guidance and no illuminating Book.”

Commentators are not agreed as to whether Luqmān is an inspired prophet or not. Ḥusain says most of the learned think he was a philosopher, and not a prophet. Some say he was the son of Bāʿūr, and a nephew of Job, being his sister’s son; others that he was a nephew of Abraham; others that he was born in the time of King David, and lived until the time of Jonah, being one thousand years of age. Others, that he was an African slave and a shepherd amongst the Israelites. Some say he was a tailor, others a carpenter. He is admitted by all Arabian historians to have been a fabulist and a writer of proverbs, and consequently European authors have concluded that he must be the same person whom the Greeks, not knowing his real name, have called Æsop, i.e. Æthiops.

Mr. Sale says: “The commentators mention several quick repartees of Luqmān, which (together with the circumstances above mentioned) agrees so well with what Maximus Planudes has written of Æsop, that from thence, and from the fables attributed to Luqmān by the Orientals, the latter has been generally thought to be no other than the Æsop of the Greeks. However that be (for I think the matter will bear a dispute), I am of opinion that Planudes borrowed a great part of his life of Æsop from the traditions he met with in the East concerning Luqmān, concluding them to have been the same person, because they were both slaves, and supposed to be the writers of those fables which go under their respective names, and bear a great resemblance to one another; for it has long since been observed by learned men, that the greater part of that monk’s performance is an absurd romance, and supported by no evidence of the ancient writers.”

Dr. Sprenger thinks Luqmān is identical with the Elxai of the Ebionites (Das Leben und die Lehre des Mohammad, vol. i. p. 34).

Luqmān is the title of the XXIst Sūrah of the Qurʾān.

LUQT̤AH (لقطة‎). “Troves.” Property which a person finds and takes away to preserve it in trust. In English law, trover (from the French trouver) is an action which a man has against another who has found or obtained possession of his goods, and refuses to deliver them on demand. (See Blackstone.) According to Muḥammadan law, the finder of lost property is obliged to advertise it for the space of a year before he can claim it as his own. If the finder be a wealthy person, he should give it to the poor. (Hidāyah, vol. ii. p. 277.) [TROVES.]

LŪT̤ (لوط‎). [LOT.]

LUXURY. Arabic tanaʿum (تنعم‎). In the training of children, the author of the Ak͟hlāq-i-Jalālī condemns luxury. He says, “Sleeping in the day and sleeping overmuch at night should be prohibited. Soft clothing and all uses of luxury, such as cool retreats in the hot weather, and fires and furs in the cold, they should be taught to abstain from. They should be inured to exercise, foot-walking, horse-riding, and all other appropriate accomplishments.” (Ak͟hlāq-i-Jalālī, p. 280.)

LYING. Arabic kiẕẕāb (كذاب‎). A pretty general infirmity of nature in the East, which still remains uncorrected by the modern influences of Islām. But Muḥammad is related to have said: “When a servant of God tells a lie, his guardian angels move away from him to the distance of a mile, because of the badness of its smell.” (Mishkāt, book xxii. ch. ii.)