MUḤARRAMĀT (محرمات), pl. of Muḥarramah. Those persons with whom it is not lawful to contract marriage. [MARRIAGE.]
MUHĀYĀT (مهاياة). A legal term used for the partition of usufruct. According to the Hidāyah, vol. iv. 31:—
Partition of property is more effectual than partition of usufruct in accomplishing the enjoyment of the use; for which reason, if one partner apply for a partition of property, and another for a partition of usufruct, the Qāẓī must grant the request of the former, and if a partition of usufruct should have taken place with respect to a thing capable of a partition of property (such as a house or a piece of ground), and afterwards one of the partners apply for a partition of property, the Qāẓī must grant a partition of property and annul the partition of usufruct.
MUḤRIM (محرم). The pilgrim in a state of Iḥrām, that is, after he has assumed the pilgrim’s dress. [PILGRIMAGE.]
AL-MUḤṢĪ (المحصى). “The Counter.” One of the ninety-nine names or attributes of God. It is referred to in the Qurʾān, Sūrah xxxvi. 11: “Verily We quicken the dead and write down what they have done before, and the traces which they leave behind, and everything do We set down (lit. reckon up) in the clear Book of our decrees.”
MUḤTAKIR (محتكر). Lit. “A forestaller.” One who monopolises grain and other necessaries of life, which is unlawful. [MONOPOLY.]
MUḤTASIB (محتسب). The public censor of religion and morals, who is appointed by a Muslim ruler, to punish Muslims for neglecting the rites of their religion.
Sir Alexander Burnes, in his Travels in Bokhara (vol. i. p. 313), relates that he saw persons publicly scourged because they had slept during prayer-time and smoked on Friday. [DIRRAH.]
Burckhardt, in his account of the Wahhābīs (vol. ii. p. 146), says, the neglect of religious duty is always severely punished.… When Saʿūd took al-Madīnah, he ordered some of his people after prayers in the mosque to call over the names of all the grown up inhabitants of the town who were to answer individually. He then commanded them to attend prayers regularly; and if any one absented himself two or three times, Saʿūd sent some of his Arabs to beat the man in his own house. At Makkah, when the hour of prayer arrived, he ordered the people to patrol the streets, armed with large sticks, and to drive all the inhabitants by force into the mosque; a harsh proceeding, but justified by the notorious irreligion of the Makkans.
Dr. Bellew, in his Kashmīr and Kashgār (p. 281), gives an animated account of the way in which the Muḥtasib performed his duties in the streets of Kashgār.
AL-MUḤYĪ (المحيى). “The giver of life.” One of the ninety-nine names or attributes of God. It occurs twice in the Qurʾān:—
Sūrah xxx. 49: “Look then to the vestiges of God’s mercy, how he quickens the earth after its death; verily He is the quickener of the dead.”
Sūrah xli. 39: “Verily, he who quickens (the earth) will surely quicken the dead.”
AL-MUʿĪD (المعيد). “The Restorer” (to life). One of the ninety-nine names or attributes of God. The word does not occur in the Qurʾān, but the idea is expressed in Sūrah lxxxv. 13, and many other places, “Verily He produces and restores.”
AL-MUʿIZZ (المعز). “The One who giveth honour.” One of the ninety-nine names or attributes of God. The word does not occur in the Qurʾān, but the attribute is referred to in Sūrah iii. 25: “Thou honourest whom Thou pleasest.”
AL-MUJĀDILAH (المجادلة). Lit. “She who disputed.” The title of the LVIIIth Sūrah of the Qurʾān, in which the expression occurs: “Now hath God heard the speech of her who disputed with thee concerning her husband.” Which refers to K͟haulah bint S̤aʿlabah, the wife of Aus ibn Ṣāmit, who being divorced by her husband in the “time of ignorance,” came to ask whether the divorce was lawful.
MUJĀHID (مجاهد). A warrior in the cause of religion. [JIHAD.]
AL-MUJĪB (المجيب). “The One who answers to” (a prayer). One of the ninety-nine names or attributes of God. It occurs in the Qurʾān, Sūrah xi. 64: “Verily my Lord is nigh and answers” (prayer).
MUʿJIZAH (معجزة). [MIRACLES.]
MUJTAHID (مجتهد), pl. mujtahidūn. Lit., “One who strives” to attain to a high position of scholarship and learning.
The highest degree amongst Muḥammadan divines which is conferred either by the people or the ruler of a Muslim country upon eminent persons. The four doctors of the Sunnīs and their disciples were of this degree, but there are none of these enlightened teachers amongst the Sunnīs of the present day. They still exist in Persia, and are appointed by the people, the appointment being confirmed by the king. Malcolm, in his account of Persia, says:—
“There are seldom more than three or four priests of the dignity of Mujtahid in Persia. Their conduct is expected to be exemplary, and to show no worldly bias; neither must they connect themselves with the king or the officers of Government. They seldom depart from that character to which they owe their rank. The reason is obvious; the moment they deviate, the charm is broken which constitutes their power; men no longer solicit their advice or implore their protection; nor can they hope to see the monarch of the country courting popularity by walking to their humble dwellings, and placing them on the seat of honour when they condescend to visit his court. When a Mujtahid dies, his successor is always a person of the most eminent rank in the ecclesiastical order; and, though he may be pointed out to the populace by others of the same class seeking him as an associate, it is rare to hear of any intrigues being employed to obtain this enviable dignity.
“The Mujtahids of Persia exercise a great, though undefined, power over the courts of law, the judges of which constantly submit cases to their superior knowledge; and their sentence is deemed irrevocable, unless by a Mujtahid whose learning and sanctity are of acknowledged higher repute than that of the person by whom judgment has been pronounced. But the benefits which the inhabitants of Persia derive from the influence of these high priests, is not limited to their occasional aid of the courts of justice. The law is respected on account of the character of its ministers; kings fear to attack the decrees of tribunals over which they may be said to preside, and frequently endeavour to obtain popularity by referring cases to their decision. The sovereign, when no others dare approach him, cannot refuse to listen to a revered Mujtahid when he becomes an intercessor for the guilty. The habitations of this high order of priesthood are deemed sanctuaries for the oppressed; and the hand of despotic power is sometimes taken off a city, because the monarch will not offend a Mujtahid who has chosen it for his residence, but who refuses to dwell amid violence and injustice.”
There is a common opinion that the title of Mujtahid can only be granted to those who are masters of seventy sciences. A full account of the conditions of obtaining this rank, as expressed by a modern Muslim writer, will be found in the article on Ijmāʿ. [IJMAʿ.]
MUKĀRĪ (مكارى). A legal term for a person who lets horses, camels, &c., to hire. (Hidāyah, vol. iii. p. 371.)
MUKĀTAB (مكاتب). A slave who ransoms himself or herself, with the permission of the owner. [SLAVERY.]
MUK͟HADDARAH (مخدرة). A legal term for a woman in a state of purity. It is also used for a veiled woman, the word being derived from k͟hidr, a “curtain or veil.”
MUK͟HĀLAT̤AH (مخالطة). Lit. “Intermingling,” or mixing together. A term used for general intercourse, but specially applied to intercourse with those who are ceremonially unclean.
MULES. Arabic bag͟hl (بغل), pl. big͟hāl.
Muḥammad forbade the breeding of mules, for Ibn ʿAbbās says the three special injunctions which he received were (1) to perform the ablutions thoroughly, (2) not to take alms, (3) not to breed mules. (Mishkāt, book xvii. ch. ii.)
The flesh of a mule is unlawful. (Hidāyah, vol. iv. p. 74.)
They are not liable to zakāt. (Hidāyah, vol. i. p. 16.)
MULḤAQ (ملحق). Lit. “Joined.” A term used by the Ṣūfīs for the condition of the human soul when “it is absorbed into the essence of God.” (ʿAbdu ʾr-Razzāq’s Dictionary of Ṣūfī Terms.)
MULḤID (ملحد). An infidel. Lit. “One who has deviated, or turned aside from the truth.”
AL-MULK (الملك). Lit. “The Kingdom.” The title of the LXVIIth Sūrah of the Qurʾān in the first verse of which the word occurs: “Blessed is He in whose hand is the kingdom.”
MULLĀ (ملا). A Persian form used for the Arabic Maulawī, “a learned man, a scholar.”
In the G͟hiyās̤u ʾl-Lug͟hah it is said that a learned man is called a Mullā because he is “filled” with knowledge; from malaʾ, “to fill.”
MUʾMIN (مومن), pl. Muʾminūn; from Īmān, “faith.” One who believes.
(1) A term generally used for Muḥammadans in the Qurʾān and in all Muslim books.
(2) Al-Muʾmin. The title of the XLth Sūrah of the Qurʾān, in the 29th verse of which the word occurs: “A man of the family of Pharaoh who was a believer, but hid his faith.”
(3) Al-Muʾmin, “The Faithful.” One of the ninety-nine names or attributes of God. It occurs in the Qurʾān, Sūrah lix. 28: “He is … the Faithful.”
AL-MUʾMINŪN (المومنون). Lit. “The Believers.” The title of the XXIIIrd Sūrah of the Qurʾān, in the first verse of which the word occurs: “Prosperous are the believers.”
AL-MUMĪT (المميت). “The Killer.” One of the ninety-nine names or attributes of God. It is referred to in the Qurʾān, Sūrah ii. 26: “He will kill you and then make you alive.”
MUMSIK (ممسك). Lit. “One who withholds, a miser.” Used for a miserly person in contradistinction to munfiq, “a liberal person.” [MUNFIQ.]
AL-MUMTAḤINAH (الممتحنة). Lit. “She who is tried.” The title of the LXth Sūrah of the Qurʾān, from the expression in the 10th verse: “O believers! when believing women come over to you as refugees, then make trial of them.”
Al-Baiẓāwī says: “When such women sought an asylum at al-Madīnah, Muḥammad obliged them to swear that they were prompted only by a desire of embracing Islām, and that hatred of their husbands, or love of some Muslim, had not any influence on their conduct.”
AL-MUNĀFIQŪN (المنافقون). “The Hypocrites.” Title of the LXIIIrd Sūrah of the Qurʾān, whose opening verses are:—
“When the Hypocrites come to thee, they say, ‘We bear witness that thou art the Sent One of God.’ God knoweth that thou art His Sent One: but God beareth witness that the hypocrites do surely lie. Their faith have they used as a cloak, and they turn aside others from the way of God! Evil are all their doings. This, for that they believed, then became unbelievers! Therefore hath a seal been set upon their hearts, and they understand not.”
MUNĀJĀT (مناجاة). Lit. “Whispering to, confidential talk.” Generally used for the extempore prayer offered after the usual liturgical form has been recited. [PRAYERS.]
MUNAṢṢAF (منصف). Lit. “Reduced to one-half.” A species of prohibited liquor. The juice of grapes boiled until a quantity less than two-thirds evaporates. (Hidāyah, vol. iv. 158.)
MUNF, MANF (منف). The ancient Memphis. Mentioned in the Commentary of the Jalālān on the Qurʾān, Sūrah xxviii. 14, as the city in which Moses killed the Egyptian.
MUNFIQ (منفق). Lit. “One who spends.” A charitable person. Qurʾān, Sūrah iii. 15: “Upon the patient, the truthful, the devout, the charitable, and those who ask for pardon at the dawn.” [MUMSIK.]
MUNKAR and NAKĪR (منكر و نكير). “The Unknown” and “The Repudiating.” The two angels who are said by Muḥammad to visit the dead in their graves and to interrogate them as to their belief in the Prophet and his religion.
They are described as two black angels with blue eyes. (Mishkāt, book i. ch. v.) [PUNISHMENTS OF THE GRAVE.]
AL-MUNTAQIM (المنتقم). “The Avenger.” One of the ninety-nine names or attributes of God. It is referred to in the Qurʾān, Sūrah xxxii. 22: “Verily We will take vengeance on the sinners.” Also Sūrahs xliii. 40, and xliv. 15.
AL-MUQADDIM (المقدم). “The Bringer-forward.” One of the ninety-nine names or attributes of God. It does not occur in the Qurʾān, but is given in the Ḥadīs̤.
MUQAUQIS (مقوقس). The Roman Viceroy of Egypt; al-Muqauqis being his official title.
Muḥammad, in the year A.H. 7 (A.D. 628), sent an embassy to this official, inviting him to Islām. The Governor received the embassy kindly, and sent the following reply, “I am aware that a prophet is yet to arise; but I am of opinion he will appear in Syria. Thy messenger hath been received with honour. I send for thine acceptance two female slaves, who are much admired by the Copts, and also a present of raiment, and a mule for thee to ride on.”
Mary, the fairest of the Coptic damsels, Muḥammad kept for himself, and gave the other to Ḥassān the poet. [MUHAMMAD, MARY THE COPT.]
MUQĀYAẒAH (مقايضة). Exchanging, bartering, giving an equivalent in anything but money. (Hidāyah, Arabic ed., vol. iii. p. 8.)
AL-MUQĪT (المقيت). “The Mighty or Guardian.” One of the ninety-nine names or attributes of God. Sūrah iv. 88: “Verily God keepeth watch over everything.”
AL-MUQSIT̤ (المقسط). “The Equitable.” One of the ninety-nine names or attributes of God. It does not occur in the Qurʾān, but is given in the Ḥadīs̤.
MUQTADĀ (مقتدى). Lit. “Followed, worthy to be followed.” An exemplary person, as being eminent for sanctity of character.
MUQTADĪ (مقتدى). “Follower.” The person who stands behind the Imām in the usual prayers and recites the Iqāmah. [IQAMAH.]
AL-MUQTADIR (المقتدر). “The Powerful or Prevailing.” One of the ninety-nine names or attributes of God. It occurs three times in the Qurʾān:—
Sūrah xviii. 43: “For God is powerful over all.”
Sūrah liv. 42: “As he only can punish, who is the Mighty, the Strong.”
Sūrah v. 55: “With the powerful king.”
MURĀBAḤAH (مرابحة). A legal term for selling a thing for a profit, when the seller distinctly states that he purchased it for so much and sells it for so much.
MURĀHAQAH (مراهقة). Arriving at Makkah when the ceremonies of the ḥajj are nearly finished. [HAJJ.]
MURĀHIQ (مراهق). A legal term for a boy or girl who is near the age of puberty.
MURĀQABAH (مراقبة). Meditation; contemplation. An act of devotion performed by the Ṣūfīs. [SUFI.]
MURDER. Arabic qatl (قتل). Homicide of which Muḥammadan law takes cognisance is of five kinds: (1) Qatlu ʾl-ʿAmd; (2) Qatl shibhu ʾl-ʿAmd; (3) Qatlu ʾl-K͟hat̤āʾ; (4) Qatl qāʾim maqāma ʾl-K͟hat̤āʾ; (5) Qatl bi-Sabab.
(1) Qatlu ʾl-ʿAmd (قتل العمد), or “wilful murder,” is where the perpetrator wilfully kills a person with a weapon, or something that serves for a weapon, such as a club, a sharp stone, or fire. If a person commit wilful murder, two points are established: first, that the murderer is a sinner deserving of hell, for it is written in the Qurʾān (Sūrah iv. 95), “Whosoever slayeth a believer purposely, his reward is hell”; and, secondly, that he is liable to retaliation, because it is written in the Qurʾān (Sūrah ii. 173), “It is incumbent on you to execute retaliation (Qiṣāṣ) for murder.” But although retaliation is the punishment for wilful murder, still the heir or next of kin can either forgive or compound the offence; as the verse already quoted continues—“Yet he who is pardoned at all by his brother must be prosecuted in reason, and made to pay with kindness.” In this respect Muḥammad departed from the Old Testament law, which made the retaliation compulsory on the next of kin.
One effect of wilful murder is that the murderer is excluded from being heir to the murdered person.
According to Abū Ḥanīfah, there is no expiation for wilful murder, but ash-Shāfiʿī maintains that expiation is incumbent as an act of piety.
(2) Qatl shibhu ʾl-ʿAmd (قتل شبه العمد), or “manslaughter,” or, as Hamilton more correctly renders it, “A semblance of wilful murder, is when the perpetrator strike a man with something which is neither a weapon nor serves as such.”
The argument adduced by Abū Ḥanīfah is a saying of the Prophet: “Killing with a rod or stick is not murder, but only manslaughter, and the fine for it is a hundred camels, payable within three years.”
Manslaughter is held to be sinful and to require expiation, and it excludes the manslayer from inheriting the property of the slain.
(3) Qatlu ʾl-K͟hat̤āʾ (قتل الخطاء), or “homicide by misadventure,” is of two kinds: error in intention, and error in the act. Error in the act is where a person intends a particular act, and another act is thereby occasioned; as where, for instance, a person shoots an arrow at a mark and it hits a man. Error in intention, on the other hand, is where the mistake occurs not in the act, but with respect to the subject; as where a person shoots an arrow at a man supposing him to be game; or at a Muslim, supposing him to be a hostile infidel. The slayer by misadventure is required to free a Muslim slave, or fast two months successively, and to pay a fine within three years. He is also excluded from inheriting the property of the slain.
(4) Qatl qāʾim maqāma ʾl-K͟hat̤āʾ (قتل قائم مقام الخطاء), or “homicide of a similar nature to homicide by misadventure,” is where, for example, a person walking in his sleep falls upon another, so as to kill him by the fall. It is subject to the same rules with homicide by misadventure.
(5) Qatl bi-Sabab (قتل بسبب), or, “homicide by intermediate cause,” is where, for instance, a man digs a well, or sets up a stone, and another falls into the well, or over the stone, and dies. In this case a fine must be paid, but it does not exclude from inheritance, nor does it require expiation.
No special mention is made in either the Qurʾān or in Muḥammadan law books, of taking the life by poison. (The same remark applies to the Mosaic law. See Smith’s Dictionary of the Bible, Article “Murder.”)
With regard to retaliation, a freeman is slain for a freeman, and a slave for a slave; a freeman is also slain for the wilful murder of a slave the property of another.
According to Abū Ḥanīfah, a Muslim is put to death for killing an unbeliever, but ash-Shāfiʿī maintains otherwise, because the Prophet said, “A Muslim shall not suffer death for an unbeliever.”
A man is slain for a woman; a father is not slain for his child, but a child is slain for the murder of his father; a master is not slain for the murder of his own slave, or for the slave of his child.
If a person immerse another into water whence it is impossible for him to escape by swimming, according to Abū Ḥanīfah, retaliation is not incurred, but ash-Shāfiʿī maintains that the murderer should be drowned.
Al-Baiẓāwī the commentator, in writing on Sūrah ii. 174, “This is an alleviation from your Lord and a mercy,” says that in the Jewish law retaliation for murder was compulsory, but in the law of Christ the Christians were enjoined to forgive the murderer, whilst in the Qurʾān the choice is given of either retaliation or forgiveness.
MURĪD (مريد). Lit. “One who is desirous or willing.” A disciple of some murshid, or leader, of a mystic order. Any student of divinity. [SUFI.]
MURJĪYAH, MURJIʾAH (مرجية). Lit. “The Procrastinators.” A sect of Muslims who teach that the judgment of every true believer, who hath been guilty of a grievous sin, will be deferred till the Resurrection; for which reason they pass no sentence on him in this world, either of absolution or condemnation. They also hold that disobedience with faith hurteth not, and that, on the other hand, obedience with infidelity profiteth not. As to the reason of their name the learned differ, because of the different significations of its root, each of which they accommodate to some opinion of the sect. Some think them so called because they postpone works to intention, that is, esteem works to be inferior in degree to intention, and profession of the faith; others, because they allow hope, by asserting that disobedience with faith hurteth not, &c.; others take the reason of the name to be, their deferring the sentence of the heinous sinner till the Resurrection; and others, their degrading of ʿAlī, or removing him from the first degree to the fourth for the Murjīyahs in some points relating to the office of Imām, agree with the K͟hārijīyahs. This sect is divided into four classes, three of which, according as they happen to agree in particular dogmas with the K͟hārijīyahs, the Qādirīyahs, or the Jabarīyahs, are distinguished as Murjīyahs of those sects, and the fourth is that of the pure Murjīyahs, which last class is again subdivided into five others. The opinions of Mukātil and Bashar, both of a sect of the Murjīyahs called S̤aubanians, should not be omitted. The former asserted that disobedience hurts not him who professes the unity of God, and is endued with faith; and that no true believer shall be cast into hell; he also thought that God will surely forgive all crimes except infidelity; and that a disobedient believer will be punished at the Day of Resurrection, on the bridge Sirāt̤, laid over the midst of hell, where the flames of hell-fire shall catch hold on him, and torment him in proportion to his disobedience, and that he shall then be admitted into Paradise.
The latter held, that if God do cast the believers guilty of grievous sins into hell, yet they will be delivered thence after they shall have been sufficiently punished; but that it is neither possible nor consistent with justice that they should remain therein for ever.
MURSAL (مرسل), pl. mursalūn. A messenger or apostle. A term frequently used in the Qurʾān for the prophets. It is only applied to those who are said to be bringers of inspired books. [PROPHET.]
AL-MURSALĀT (المرسلات). Lit. “Those who are sent.” The title of the LXXVIIth Sūrah of the Qurʾān, in the first verse of which the word occurs. “By the angels who are sent by God, following one another.”
MURSHID (مرشد). A guide. From rashād, “a straight road.” The title given to the spiritual director of any religious order. [SUFI.]
MURTADD (مرتد). [APOSTATE.]
AL-MUSABBIḤĀT (المسبحات). “The Praisers.” A title given to those Sūrahs of the Qurʾān, which begin with Subḥāna (Glory to), or Sabbaḥa (he glorified), or Yusabbiḥu (he glorifies), or Sabbiḥ (glorify thou), viz. Sūrahs xvii., lvii., lix., lxi., lxii., lxiv., lxxxvii.
ʿIrbāẓ ibn Sāriyah relates that Muḥammad used to repeat the Musabbiḥāt before going to sleep, and that he said, “In them there is a verse which is better than a thousand.” Most writers say this verse is concealed like the Lailatu ʾl-Qadr (the night of power), or the Sāʿatu ʾl-Jumʿah (the hour on Friday), but ʿAbdu ʾl-Ḥaqq says it is most probably either the last verse of the Sūratu ʾl-Ḥashr (lix.), “He is God, the Pardoner, the Maker, the Fashioner! To him are ascribed excellent titles,” &c. Or, the first verse of the Sūratu ʾl-Ḥadīd (lvii.), “All that is in the Heavens and in the Earth praiseth God.” (See Majmaʿu ʾl-Biḥār, p. 86; Mishkāt, book viii. ch. i.)
MUṢADDIQ (مصدق). The collector of the zakāt and ṣadaqah, or legal alms. In Muḥammadan states he is appointed by the state. This officer does not now exist in Hindustan under British rule.
MUṢĀFAḤAH (مصافحة). Taking the hand. Joining or shaking hands. A custom expressly enjoined by Muḥammad, who said, “If two Muslims meet and join hands (i.e. shake hands), their sins will be forgiven before they separate.” (Mishkāt, book xxii. ch. iii. pt. 2.)
MUSAILAMAH (مسيلمة). An impostor who appeared in the time of Muḥammad, and claimed the Prophetic office, surnamed Musailamatu ʾl-Kaẕẕāb, or, “Musailamah the Liar.” He headed an embassy sent by his tribe to Muḥammad in the ninth year of the Hijrah, and professed himself a Muslim; but on his return home, considering that he might possibly share with Muḥammad in his power, the next year he set up for a prophet also, pretending to join with him in the commission to recall mankind from idolatry to the worship of the true God; and he published written revelations, in imitation of the Qurʾān, of which Abū ʾl-Faraj has preserved the following passage, viz. “Now hath God been gracious unto her that was with child, and hath brought forth from her the soul which runneth between the peritonœum and the bowels.”
Musailamah, having formed a considerable party, began to think himself upon equal terms with Muḥammad, and sent him a letter, offering to go halves with him, in these words: “From Musailamah, the Apostle of God, to Muḥammad, the Apostle of God. Now let the earth be half mine and half thine.” But Muḥammad, thinking himself too well established to need a partner, wrote him this answer: “From Muḥammad, the Apostle of God, to Musailamah, the Liar. The earth is God’s; He giveth the same for inheritance unto such of His servants as He pleaseth; and the happy issue shall attend those who fear Him.”
During the few months which Muḥammad lived after this revolt, Musailamah rather gained than lost ground, and grew very formidable; but Abū Bakr, in the eleventh year of the Hijrah, sent a great army against him, under the command of that consummate general K͟hālid ibn al-Walīd, who engaged Musailamah in a bloody battle, wherein the false prophet happening to be slain by Waḥshī, the negro slave who had killed Ḥamzah at Uḥud, and by the same lance, the Muslims gained an entire victory, ten thousand of the apostates being left dead on the spot, and the rest returning to Muḥammadanism.
MUṢALLĀ (مصلا). The small mat, cloth, or carpet on which a Muslim prays. The term sajjādah is used in Egypt. In Persia Jai-namaz.
A MUSALLA.
MUS̤ALLAS̤ (مثلث). Lit. “Made into three, or into a third.” An aromatic wine composed of new wine boiled to a third part and then mixed with sweet herbs. It is said by Abū Ḥanīfah to be a lawful drink. (Hidāyah, vol. iv. p. 162.)
MUSALMĀN (مسلمان). The Persian form of the word Muslim. A Muḥammadan. [MUHAMMADANISM.]