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ĀYATU ʾL-KURSĪ (اية الكرسى‎). “The verse of the throne.” Verse 256 of the Sūratu ʾl-Baqarah, or chap. ii. of the Qurʾān. It is related (Mishkāt, book iv., c. xix., part iii.) that ʿAlī heard Muḥammad say in the pulpit, “that person who repeats the Āyatu ʾl-Kursī after every prayer, nothing prevents him entering into Paradise but life; and whoever says it when he goes to his bed-chamber, God will keep him in safety, together with his house and the house of his neighbour. The verse is as follows:—“God! There is no God but He; the Living, the Abiding. Neither slumber seizeth Him, nor sleep. To Him belongeth whatsoever is in heaven and whatsoever is in earth. Who is he that can intercede with Him but by His own permission? He knoweth what hath been before them, and what shall be after them; yet nought of His knowledge do they comprehend, save what He willeth. His THRONE reacheth over the heavens and the earth, and the upholding of both burdeneth Him not; and He is the High, the Great.”

ĀYATUʾL-MAWĀRĪS̤ (اية المواريث‎). “The verse of inheritances.” The twelfth verse of the Sūratu ʾn-nisā, or fourth chapter of the Qurʾān. It relates to inheritance, and is the foundation of the Muslim law on the subject. It is given in the article on Inheritance. [INHERITANCE.]

AYIMMATUʾL-ASMĀʾ (ائمة الاسماء‎). “The leading names.” The seven principal names or titles of God, namely:—

Al-Ḥayy	The Living.
Al-ʿAlīm	The Knowing.
Al-Murīd	The Purposer.
Al-Qādir	The Powerful.
As-Samīʿ	The Hearer.
Al-Baṣīr	The Seer.
Al-Mutakallim	The Speaker.

ʿĀYISHAH (عائشة‎). The daughter of Abū Bakr, and the favourite wife of Muḥammad, to whom she was married when only nine years of age. She survived her husband many years, and died at al-Madīnah, A.H. 58 (A.D. 678), aged sixty-seven, and obtained the title of Ummu ʾl-Muʾminīn, “The Mother of the Believers.”

AYMĀN (ايمان‎), pl. of Yamīn. [OATHS.]

AYYĀMUʾL-BĪẒ (ايام البيض‎). “The days of the bright nights,” mentioned in the Mishkāt (book vii. c. 7, part 3), as days on which Muḥammad did not eat, whether halting or marching. They are the 13th, 14th, and 15th nights of the month. (See Lane’s Dict., p. 284.)

AYYĀMU ʾL-QARR (ايام القر‎). The day of rest after the day of sacrifice at the Pilgrimage. [HAJJ.]

AYYĀMU ʾN-NAḤR (ايام النحر‎). The season of sacrifice at the Pilgrimage. [HAJJ.]

AYYĀMU ʾT-TASHRĪQ (ايــام التشريق‎). The three days after the feast of sacrifice at Minā during the Pilgrimage. So called because the flesh of the victims is then dried, or because they are not slain until after sun-rise. [HAJJ, PILGRIMAGE.]

AYYIM (ايم‎). A legal term for a woman having no husband, whether she be a virgin or a widow.

ʿAẔĀBU ʾL-QABR (عذاب القبر‎). “The punishment of the grave.” That all persons, whether believers or not, undergo some punishment in their graves, is a fundamental article of the Muslim belief. These punishments are described in the following Ḥadīs̤ on the authority of Abū Hurairah:—

“The Prophet of God said, When a corpse is placed in its grave, two black angels come to it, with blue eyes. The name of the one is Munkar and of the other Nakīr, and they interrogate the dead person concerning the Prophet of God. If he be a Muslim, he will bear witness to the Unity of God and the mission of Muḥammad. The angels will then say, ‘We knew thou wouldst say so’; and the grave will then expand seventy times seventy yards in length, and seventy times seventy in breadth. A light will then be given for the grave, and it will be said, ‘Sleep.’ Then the dead person will say, ‘Shall I return to my brethren and inform them of this?’ Then the angels will say, ‘Sleep like the bridegroom, till God shall raise thee up from the grave on the Day of Resurrection.’ But if the corpse be that of an unbeliever, it will be asked, ‘What sayest thou about the Prophet?’ and he will reply, ‘I know him not.’ And then the angels will say, ‘We knew thou wouldst say so.’ Then the ground will be ordered to close in upon him, and it will break his sides, and turn his right side to his left, and he will suffer perpetual punishment till God raise him therefrom.” In another tradition, recorded by ʿAnas, it is said, “The wicked will be struck with a rod (mit̤raqah), and they will roar out, and their cries will be heard by all animals that may be near the grave excepting man and the genii.” (Mishkāt, book i., c. v.).

All Muḥammadan doctors of the orthodox schools (whether we apply the term orthodox to Sunnī or Shīʿah) believe in the literal interpretation of these punishments in the grave, which are said to take place as soon as the funeral party has left the grave-yard. A perusal of the various traditions on the subject must convince any unprejudiced mind that Muḥammad intended to teach a literal interpretation of his sayings on this subject. It is related that on one occasion, when the Prophet was riding through a grave-yard, his mule, hearing the groans of the dead, tried to throw his master. On that occasion, Muḥammad said, “If I were not afraid that you would leave off burying, I would ask God to give you the power of hearing what I hear.” Shaik͟h ʿAbdu ʾl-Ḥaqq, in his commentary on the Mishkāt, says, “The accounts which are here given of the punishment of the grave, are undoubtedly true, and they are not either imaginary or figurative.” (Mishkāt, book i., chap. v.; see Persian edition with ʿAbdu ʾl-Ḥaqq’s commentary.)

AZAL (ازل‎). Eternity with respect to the past, as distinguished from abad (ابد‎), eternity without end.

AẔĀN (اذان‎). Lit. “announcement.” The call or summons to public prayers proclaimed by the Muʾaẕẕin (or crier)—in small mosques from the side of the building or at the door, and in large mosques from the minaret.

It is in Arabic as follows:—

الله اكبر — الله اكبر — الله اكبر — الله اكبر — اشهد ان لا اله الا الله — اشهد ان لا اله الا الله — اشهد ان محمدا رسول الله — اشهد ان محمدا رسول الله — حى على الصلوة — حى على الصلوة — حى على الفلاح — حى على الفلاح — الله اكبر — الله اكبر — لا اله الا الله.‎

Allāhu akbar! Allāhu akbar! Allāhu akbar! Allāhu akbar! Ashhadu an lā ilāha illa ʾllāh! Ashhadu an lā ilāha illa ʾllāh! Ashhadu anna Muḥammadan rasūlu-llāh! Ashhadu anna Muḥammadan rasūlu-llāh! Ḥayya ʿala ʾṣ-ṣalāti! Ḥayya ʿala ʾṣ-ṣalāti! Ḥayya ʿala ʾl-falāḥ! Ḥayya ʿala ʾl-falāḥ! Allāhu akbar! Allāhu akbar! Lā ilāha illa ʾllāh!

Which is translated:—

“God is most great! God is most great! God is most great! God is most great! I testify that there is no god but God! I testify that there is no god but God! I testify that Muḥammad is the Apostle of God! I testify that Muḥammad is the Apostle of God! Come to prayer! Come to prayer! Come to salvation! Come to salvation! God is most great! God is most great! There is no god but God!”

In the Aẕān in the early morning, after the words, “Come to salvation!” is added الصلوة خير من النوم — الصلوة خير من النوم.؜‎ Aṣ-ṣalātu k͟hairun mina ʾn-naumi! Aṣ-ṣalātu k͟hairun mina ʾn-naumi! “Prayer is better than sleep! Prayer is better than sleep!”

The Shīʿahs make a slight alteration in the Aẕān, by adding the words, حى على خير العمل — حى على خير العمل‎ Ḥayya ʿalā k͟hairi ʾl-ʿamali! Ḥayya ʿalā k͟hairi ʾl-ʿamali! “Come to the best of works! Come to the best of works!” and by repeating the last sentence of the Aẕān, “There is no god but God,” twice instead of once, as in the Sunnī Aẕān.

When the Aẕān is recited, it is usual for men of piety and religious feeling to respond to each call, as, for example, when the Muʾaẕẕin cries:—

“Allāhu akbar! Allāhu akbar! Allāhu akbar! Allāhu akbar!”

Those who hear it repeat:—

“Allāhu akbar! Allāhu akbar! Allāhu akbar! Allāhu akbar!”

The Muʾaẕẕin says:—

“I testify that there is no god but God; I testify that there is no god but God.”

They reply:—

“I testify that there is no god but God; I testify that there is no god but God.”

Muʾaẕẕin.—“I testify that Muḥammad is the Apostle of God.”

Reply.—“I testify that Muḥammad is the Apostle of God.”

Muʾaẕẕin.—“Come to prayer.”

Reply.—“I have no power nor strength but from God the most High and Great.”

Muʾaẕẕin.—“Come to salvation.”

Reply.—“What God willeth will be; what He willeth not willeth not be.”

The recital of the Aẕān must be listened to with great reverence. If a person be walking at the time, he should stand still; if reclining, sit up. Mr. Lane, in his Modern Egyptians, says, “Most of the Muʾaẕẕins of Cairo have harmonious and sonorous voices, which they strain to the utmost pitch; yet there is a simple and solemn melody in their chants which is very striking, particularly in the stillness of the night.” But Vambéry remarks that “the Turkistānees most carefully avoid all tune and melody. The manner in which the Aẕān is cried in the west is here (in Bokhārā) declared sinful, and the beautiful melancholy notes which, in the silent hour of a moonlit evening, are heard from the slender minarets on the Bosphorus, fascinating every hearer, would be listened to by the Bok͟hariot with feelings only of detestation.”

The summons to prayer was at first the simple cry, “Come to public prayer.” After the Qiblah was changed, Muḥammad bethought himself of a more formal call. Some suggested the Jewish trumpet, others the Christian bell; but neither was grateful to the Prophet’s ear. The Aẕān, or call to prayer was then established. Tradition claims for it a supernatural origin, thus:—“While the matter was under discussion, ʿAbdu ʾllāh, a Khazrajite, dreamed that he met a man clad in green raiment, carrying a bell. ʿAbdu ʾllāh sought to buy it, saying that it would do well for bringing together the assembly of the faithful. ‘I will show thee a better way,’ replied the stranger; ‘let a crier cry aloud, “God is most great,” &c.’ Waking from sleep, ʿAbdu ʾllāh proceeded to Muḥammad, and told him his dream.” (Muir, from Kātibu ʾl-Wākidī.) Hishāmi recites the story as if ʿAbdu ʾllāh had actually met the man.

Bingham, in his Antiquities (vol. ii., book viii. chap. vii.), relates that, in the monastery of virgins which Paula, the famous Roman lady, set up and governed at Jerusalem, the signal for prayer was given by one going about and singing “Hallelujah!” for that was their call to church, as St. Jerome informs us.

The Aẕān is proclaimed before the stated times of prayer, either by one of the congregation, or by the Muʾaẕẕin or crier, who is paid for the purpose. He must stand with his face towards Makkah, with the points of his forefingers in his ears, and recite the formula which has been given above.

It must not be recited by an unclean person, a drunkard, a madman, or a woman.

ĀZAR (آزر‎). Terah, the father of Abraham. Sūrah vi. 74, “And when Ābrahīm said to his father Āzar, Takest thou images as gods?”

“The Eastern authors unanimously agree that he was a statuary, or carver of idols; and he is represented as the first who made images of clay, pictures only having been in use before, and taught that they were to be adored as gods. However, we are told his employment was a very honourable one, and that he was a great lord, and in high favour with Nimrod, whose son-in-law he was, because he made his idols for him, and was excellent in his art. Some of the Rabbins say Terah was a priest and chief of the order.”—(Sale.)

AL-AZĀRIQAH (الازارقة‎). A sect of heretics founded by Nāfiʿ ibn al-Azraq, who say that ʿAlī was an infidel, and that his assassin was right in killing him. (See ash-Shahrastānī, ed. Cureton, p. ٨٩‎, Haarbruecker’s translation, I., p. 133.)

AL-ʿAẒBĀʾ (العضباء‎). The slit-eared; one of Muḥammad’s favourite camels.

AL-AẒḤĀ (الاضحى‎). [ʿIDUʾL-AZHA.]

AL-ʿAZ̤ĪM (العظيم‎). One of the ninety-nine special names of God. “The great One.”

ʿAZĪMAH (عزيمة‎). An incantation. [EXORCISM.]

AL-ʿAZĪZ (العزيز‎). One of the ninety-nine special names of God. It frequently occurs in the Qurʾān. It means “the powerful, or the mighty One.”

ʿAZRĀʾĪL (عزرائيل‎). The angel of Death. Mentioned in the Qurʾān under the title of Malaku ʾl-Maut, Sūrah xxxii. 11, “The angel of death who is charged with you shall cause you to die.” [MALAKU ʾL-MAUT.]