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DAY. The Muḥammadan day commences at sun-set; our Thursday evening, for example, being the beginning of the Muslim Friday. The Arabic Yaum denotes the day of twenty-four hours, and Nahār, the day in contradistinction to the night (lail). The days of the week are as follows:—

Yaumu ʾl-aḥad, first-day, Sunday.

Yaumu ʾl-is̤nain, second day, Monday.

Yaumu ʾs̤-s̤alās̤āʾ, third day, Tuesday.

Yaumu ʾl-arbāʿ, fourth day, Wednesday.

Yaumu ʾl-k͟hamīs, Thursday.

Yaumu ʾl-jumʿah, Day of Assembly, Friday.

Yaumu ʾs-sabt, Sabbath-day, Saturday.

Of the days of the week, Monday, Wednesday, Thursday, and Friday, are esteemed good and auspicious; the others evil. (Qānūn-i-Islām, p. 403.) Friday is the special day appointed by Muḥammad for meeting in the chief mosque for public worship. [FRIDAY.]

DAY OF JUDGMENT. [RESURRECTION.]

DEATH. Arabic Maut; Wafāt. It is distinctly taught in the Qurʾān that the hour of death is fixed for every living creature.

Sūrah xvi. 63: “If God were to punish men for their wrong-doing, He would not leave on the earth a single living creature; but He respites them until a stated time; and when their time comes they cannot delay it an hour, nor can they hasten it.”

Sūrah iii. 182: “Every soul must taste death, and ye shall only be paid your hire on the day of resurrection.”

Sūrah l. 17: “The agony of death shall come in truth, that is what thou didst shun.”

In the Traditions, Muḥammad has taught that it is sinful to wish for death: “Wish not for death, not even if thou art a doer of good works, for peradventure thou mayest increase them with an increase of life. Nor even if thou art a sinner, for with increase of life thou mayest obtain God’s pardon.”

One day the Prophet said: “Whosoever loves to meet God, God will love to meet him, and whoever dislikes to meet God, God will dislike to meet him.” Then ʿĀyishah said, “Truly we all dislike death and consider it a great affliction.” The Prophet replied, “Thou dost not understand me. When death comes near a believer, then God gives him a spirit of resignation, and so it is that there is nothing which a believer likes so much as death.”

Al-Barāʾ ibn ʿĀẕib, one of the Companions, says:—

“I came out with the Prophet at the funeral of one of the assistants, and we arrived just at the grave, before they had interred the body, and the Prophet sat down, and we sat around him with our heads down, and were so silent, that you might say that birds were sitting upon our heads. And there was a stick in the Prophet’s hand with which he kept striking the ground. Then he raised his head and said twice or thrice to his companions, ‘Seek the protection of God from the punishments of the grave.’ After that he said: ‘Verily, when a Muslim separateth from the world and bringeth his soul to futurity, angels descend to him from the celestial regions, whose faces are white. You might say their faces are the sun, and they have a shroud of the shrouds of paradise, and perfumes therefrom. So they sit apart from the deceased, as far as the eyes can see. After which the Angel of Death (Malaku ʾl-Maut) comes to the deceased and sits at his head, and says, “O pure soul, come forth to God’s pardon and pleasure.” Then the soul comes out, issuing like water from a bag, and the Angel of Death takes it; and when he takes it, the angels do not allow it to remain in his hands for the twinkling of an eye. But when the Angel of Death has taken the soul of a servant of God, he resigns it to his assistants, in whose hands is a shroud, and they put it into the shroud and with the perfumes, when a fragrance issues from the soul like the smell of the best musk that is to be found on the face of the earth. Then the angels carry it upwards, and they do not pass by any concourse of angels who do not say, “What is this pure soul, and who is owner of it?” And they say, “Such a one, the son of such a one,” calling him by the best names by which he was known in the world, till they reach the lowest region of heaven with him. And the angels ask the door to be opened for him, which is done. Then angels follow it through each heaven, the angel of one region to those of the next, and so on till it reaches the seventh heaven, when God says, “Write the name of My servant in ʿIllīyūn, and return him towards the earth, that is, to his body which is buried in the earth, because I have created man from earth and return him to it, and will bring him out from it again as I brought him out at first.” Then the souls are returned into their bodies, when two angels [MUNKAR and NAKIR] come to the dead man and cause him to sit up, and say to him, “Who is thy Lord?” He replies, “My Lord is God.” Then they say, “What is thy religion?” He says, “Islām.” Then they say, “What is this man who is sent to you?” (i.e. the Prophet). He says, “He is the Prophet of God.” Then they say, “What is your proof of his mission?” He says, “I read the book of God, and believed in it, and I proved it to be true.” Then a voice calls out from the celestial regions, “My servant hath spoken true, therefore throw for him a bed from Paradise, and dress him in clothes from Paradise, and open a door for him towards Paradise.” Then peace and perfumes come for him from Paradise, and his grave is enlarged for him as far as the eye can see. Then a man with a beautiful face comes to him, elegantly dressed, and perfumed, and he says, “Be joyful in that which hath made thee so, this is the day which was promised thee.” Then the dead person says to him, “Who art thou, for thy face is perfectly beautiful?” And the man replies, “I am thy good deeds.” Then the dead person cries out, “O Lord, hasten the resurrection for my sake!”’

“‘But,’ continued the Prophet, ‘when an infidel dies, and is about to pass from the world and bring his soul to futurity, black-faced angels come down to him and with them sackcloths. Then they sit from the dead as far as the eye can see, after which the Angel of Death comes in order to sit at his head, and says, “O impure soul! come forth to the wrath of God.” Then the soul is disturbed in the infidel’s body. Then the Angel of Death draws it out as a hot spit is drawn out of wet wool.

“‘Then the Angel of Death takes the soul of the infidel, and having taken it, the angels do not allow it to remain with him the twinkling of an eye, but they take it in the sackcloth, and a disagreeable smell issues from the soul, like that of the most fetid carcass that can be met with upon the face of the earth. Then the angels carry it upwards and do not pass by any assembly of angels who do not ask whose filthy soul is this. They answer such an one, the son of such an one, and they mention him by the worst names that he bore in the world, till they arrive with it at the lowest heaven, and call the door to be opened, but it cannot be done.’ Then the Prophet repeated this verse: ‘The doors of the celestial regions shall not be opened for them, nor shall they enter into paradise till a camel passes through the eye of a needle.’ Then God says, ‘Write his history in Sijjīn,’ which is the lowest earth; then his soul is thrown down with violence. Afterwards the Prophet repeated this verse: ‘Unite no partner with God, for whoever uniteth gods with God is like that which falleth from high, and the birds snatch it away, or the wind wafteth it to a distant place.’ Then his soul is replaced in his body, and two angels [MUNKAR and NAKIR] come to him and set him up, and say, ‘Who is thy Lord?’ He says, ‘Alas! alas! I do not know.’ Then they say, ‘What is thy religion?’ He says, ‘Alas! alas! I do not know.’ And they say to him, ‘What is the condition of the man who is sent down to you?’ He says, ‘Alas! alas! I do not know.’ Then a voice comes from above, saying, ‘He lieth; therefore spread a bed of fire for him and open a door for him towards hell.’ Then the heat and hot winds of hell come to him, and his grave is made tight upon him, so as to squeeze his ribs. And a man with a hideous countenance comes to him shockingly dressed, of a vile smell, and he says, ‘Be joyful in that which maketh thee miserable; this is the day that was promised thee.’ Then the dead man says, ‘Who art thou? Thy face is hideous, and brings wickedness.’ He says, ‘I am thy impure actions.’ Then the dead person says, ‘O Lord, delay the resurrection on my account!’”

The ceremonies attending the death of a Muslim are described as follows by Jāfir Shārīf in Herklots’ Qānūn-i-Islām, as follows:—

Four or five days previous to a sick man’s approaching his dissolution, he makes his will in favour of his son or any other person, in the presence of two or more witnesses, and either delivers it to others or retains it by him. In it he likewise appoints his executor. When about to expire, any learned reader of the Qurʾān is sent for, and requested to repeat with a loud voice the Sūrah Yā Sīn (or chap. xxxvi.), in order that the spirit of the man, by the hearing of its sound, may experience an easy concentration. It is said that when the spirit was commanded to enter the body of Adam, the soul having looked into it once, observed that it was a bad and dark place, and unworthy of its presence! Then the Just and Most Holy God illuminated the body of Adam with “lamps of light,” and commanded the spirit to re-enter. It went in a second time, beheld the light, and saw the whole dwelling, and said, “There is no pleasing sound here for me to listen to.” It is generally understood from the best works of the mystics of the East, that it was owing to this circumstance that the Almighty created music. The holy spirit, on hearing the sound of this music became so delighted that it entered Adam’s body. Commentators on the Qurʾān, expositors of the Traditions and divines have written, that that sound resembled that produced by the repeating of the Sūratu Yā Sīn; it is therefore advisable to read at the hour of death this chapter for tranquillising the soul.

The Kalimatu ʾsh-shahādah [CREED] is also read with an audible voice by those present. They do not require the patient to read it himself, as at such a time he is in a distressing situation, and not in a fit state of mind to repeat the Kalimah.

Most people lie insensible, and cannot even speak, but the pious retain their mental faculties and converse till the very last. The following is a most serious religious rule amongst us, viz. that if a person desire the patient to repeat the Kalimah, and the sick man expire without being able to do so, his faith is considered dubious; whilst the man who directed him so to do thereby incurs guilt. It is therefore best that the sitters-by read it, in anticipation of the hope that the sick man, by hearing the sound of it, may bring it to his recollection, and repeat it either aloud or in his own mind. In general, when a person is on the point of death, they pour sharbat, made of sugar and water, down his throat, to facilitate the exit of the vital spark, and some procure the holy water of the Zamzam well at Makkah. The moment the spirit has fled, the mouth is closed; because, if left open, it would present a disagreeable spectacle. The two great toes are brought in contact and fastened together with a thin slip of cloth, to prevent the legs remaining apart. They burn perfumes near the corpse. Should the individual have died in the evening, the shrouding and burial take place before midnight; if he die at a later hour, or should the articles required not be procurable at that late hour, he is buried early on the following morning. The sooner the sepulchral rites are performed the better, for it is not proper to keep a corpse long in the house, and for this reason the Prophet said that if he was a good man, the sooner he is buried the more quickly he will reach heaven; if a bad man, he should be speedily buried, in order that his unhappy lot may not fall upon others in the house; as also that the relatives of the deceased may not, by holding the corpse, weep too much or go without food. There are male and female washers, whose province it is to wash and shroud the corpse for payment. Sometimes, however, the relatives do it themselves. In undertaking the operation of washing, they dig a hole in the earth to receive the water used in the process, and prevent its spreading over a large surface, as some men and women consider it bad to tread on such water. Then they place the corpse on a bed, country-cot, plank, or straw. Some women, who are particular in these matters, are afraid even to venture near the place where the body has been washed. Having stripped the corpse and laid it on its back, with its head to the east and feet to the west, they cover it with a cloth—reaching, if it be a man, from the navel to the calves of the legs, if a woman, extending from the chest to the feet—and wash it with warm or with cold water. They raise the body gently and rub the abdomen four or five times, then pour plenty of water, and wash off all the dirt and filth with soap, &c., by means of flocks of cotton or cloth; after which, laying the body on the sides, they wash them; then the back, and the rest of the body; but gently, because, life having but just departed, the body is still warm and not insensible to pain. After this they wash and clean it well, so that no offensive smell may remain. They never throw water into the nostrils or mouth, but clean them with wicks of cloth or cotton. After that they perform wuẓūʾ for him, i.e. they wash his mouth, the two upper extremities up to the elbows, make masaḥ [MASAH] on his head, and throw water on his feet; these latter constituting the four parts of the wuẓūʾ ceremony [ABLUTIONS]. They then put some camphor with water into a new large earthen pot, and with a new earthen pot they take out water and pour it three times, first from the head to the feet, then from the right shoulder to the feet, lastly from the left shoulder to the feet. Every time that a pot of water is poured the Kalimatu ʾsh-shahādah is repeated, either by the person washing or another. Having bathed the body and wiped it dry with a new piece of cloth, they put on the shroud. The shroud consists of three pieces of cloth, if for a man, and five if for a woman.

Those for men comprise, 1st, a lungī, or izār, reaching from the navel down to the knees or ankle-joints; 2nd, a qamīṣ, or kurta, or alfā; its length is from the neck to the knees or ankles; 3rd, a lifāfah, or sheet, from above the head to below the feet. Women have two additional pieces of cloth: one a sīnah-band, or breast-band, extending from the arm-pits to above the ankle-joints; the other a damnī, which encircles the head once and has its two ends dangling on each side. The manner of shrouding is as follows: having placed the shrouds on a new mat and fumigated them with the smoke of perfumes, the lifāfah is spread first on the mat, over it the lungī or izār, and above that the qamīṣ; and on the latter the sīnah-band, if it be a woman; the damnī is kept separate and tied on afterwards. The corpse must be carefully brought by itself from the place where it was bathed, and laid in the shrouds. Surmah is to be applied to the eyes with a tent made of paper rolled up, with a ring, or with a pice, and camphor to seven places, viz. on the forehead, including the nose, on the palms of the hands, on the knees and great toes, after which the different shrouds are to be properly put on one after another as they lay. The colour of the shroud is to be white; no other is admissible. It is of no consequence, however, if a coloured cloth is spread over the bier; which, after the funeral, or after the fortieth day, is given away to the faqīr who resides in the burying-ground, or to any other person, in charity. Previous to shrouding the body, they tear shreds from the cloths for the purpose of tying them on; and after shrouding the body, they tie one band above the head, a second below the feet, and a third about the chest, leaving about six or seven fingers’ breadth of cloth above the head and below the feet, to admit of the ends being fastened. Should the relict of the deceased be present, they undo the cloth of the head and show her his face, and get her, in presence of two witnesses, to remit the dowry which he had settled upon her; but it is preferable that she remit it while he is still alive. Should the wife, owing to journeying, be at a distance from him, she is to remit it on receiving the intelligence of his demise.

Should his mother be present, she likewise says, “The milk with which I suckled thee I freely bestow on thee”; but this is merely a custom in India; it is neither enjoined in books of theology nor by the law of Islām. Then they place on the corpse a flower-sheet or merely wreaths of flowers. [GRAVE, BURIAL.]

DEATH, EVIDENCE OF. The Muḥammadan law admits of the evidence of death given in a court of justice being merely by report or hearsay. The reason of this is that death is an event of such a nature as to admit the privacy only of a few. But some have advanced that, in cases of death, the information of one man or woman is sufficient, “because death is not seen by many, since, as it occasions horror, the sight of it is avoided.”

If a person say he was present at the burial of another, this amounts to the same as an actual sight of his death. (Hidāyah, vol. iv. p. 678.)

DEBT. In Muḥammadan law there are two words used for debt. Dain (دين‎), or money borrowed with some fixed term of payment, and qarẓ (قرض‎), or money lent without any definite understanding as to its repayment. Imprisonment for debt is allowed. (Hidāyah, vol. ii. p. 624.)

Upon the decease of a debtor, the law demands that after the payment of the funeral expenses, his just debts must be paid before payment of legacies.

To engage in a Jihād or religious war, is said by Muḥammad to remit every sin except that of being in debt. [JIHAD, DAIN, QARZ.]

DECORUM, or modesty of demeanour between the sexes, is strictly enjoined in Muslim law, and a special chapter is devoted to it in the Durru ʾl-Muk͟htār and other works on Muḥammadan law.

A man is not allowed to look at a woman except at her hands and face, nor is he allowed to touch her. But a physician is permitted to exercise the duties of his profession without restriction.

A judge in the exercise of his office may look in the face of a woman, and witnesses are under the same necessity.

DECREES OF GOD, The. Arabic Qadar or Taqdīr. [PREDESTINATION.]

DEEDS. Written deeds are, according to Muḥammadan law, of three kinds: I. Mustabīn-i-marsūm, or regular documents, such as are executed on paper, and have a regular title, superscription, &c., which are equivalent to oral declaration, whether the person be present or absent. II. Mustabīn-i-ghair-i-marsūm, or irregular documents, such as are not written on paper, but upon a wall or the leaf of a tree, or upon paper without any title or superscription or signature. III. Ghair-i-mustabīn, writings which are not documents in any sense, such as are delineated in the air or in the water by the motions of a dumb person.

DEFENDANT. Arabic muddaʿa ʿalaihi (مدعى عليه‎). Lit. “A claim upon him.”

The author of the Hidāyah (vol. iii. p. 63) says a defendant is a person who, if he should wish to avoid the litigation, is compellable to sustain it. Some have defined a plaintiff, with respect to any article of property, to be a person who, from his being disseized of the said article, has no right to it but by the establishment of proof; and a defendant to be a person who has a plea of right to that article from his seizing or possession of it.

The Imām Muḥammad has said that a defendant is a person who denies. This is correct; but it requires a skill and knowledge of jurisprudence to distinguish the denier in a suit, as the reality and not the appearance is efficient, and it frequently happens that a person is in appearance the plaintiff, whilst in reality he is the defendant. Thus a trustee, when he says to the owner of the deposit, “I have restored to you your deposit,” appears to be plaintiff, inasmuch as he pleads the return of the deposit; yet in reality he is the defendant, since he denies the obligation of responsibility, and hence his assertion, corroborated by an oath, must be credited.

DELIBERATION (Arabic taʾannī تانى‎) is enjoined by Muḥammad in the Traditions. He is related to have said, “Deliberation in your undertakings is pleasing to God, and hurry (ʿajalah) is pleasing to the devil.” “Deliberation is best in everything except in the things concerning eternity.” (Ḥadīs̤-i-Tirmiẕī.)

DELUGE, The. Arabic Ṭūfān (طوفان‎). The story of the deluge is given by Muḥammad in his Qurʾān, to the Arabians as a “secret history,” revealed to them (Sūrah xi. 51). The following are the allusions to it in the Qurʾān:—

Sūrah lxix. 11:—

“When the Flood rose high, we bare you in the Ark,

“That we might make that event a warning to you, and that the retaining ear might retain it.”

Sūrah liv. 9:—

“Before them the people of Noah treated the truth as a lie, Our servant did they charge with falsehood, and said, ‘Demoniac!’ and he was rejected.

“Then cried he to his Lord, ‘Verily, they prevail against me; come thou therefore to my succour.’

“So we opened the gates of Heaven with water which fell in torrents,

“And we caused the earth to break forth with springs, and their waters met by settled decree.

“And we bare him on a vessel made with planks and nails.

“Under our eyes it floated on: a recompense to him who had been rejected with unbelief.

“And we left it a sign: but, is there any one who receives the warning?

“And how great was my vengeance and my menace!”

Sūrah xi. 38:—

“And it was revealed unto Noah: ‘Verily, none of thy people shall believe, save they who have believed already; therefore be not thou grieved at their doings.

“‘But build the Ark under our eye and after our revelation: and plead not with me for the evil-doers, for they are to be drowned.’

“So he built the Ark; and whenever the chiefs of his people passed by they laughed him to scorn: said he, ‘Though ye laugh at us, we truly shall laugh at you, even as ye laugh at us; and in the end ye shall know

“‘On whom a punishment shall come that shall shame him; and on whom shall light a lasting punishment.’

“Thus was it until our sentence came to pass, and the earth’s surface boiled up. We said, ‘Carry into it one pair of every kind, and thy family, except him on whom sentence hath before been passed, and those who have believed.’ But they believed not with him except a few.

“And he said, ‘Embark ye therein. In the name of God be its course and its riding at anchor! Truly my Lord is right Gracious, Merciful.’

“And the Ark moved on with them amid waves like mountains: and Noah called to his son—for he was apart—‘Embark with us, O my child! and be not with the unbelievers.’

“He said, ‘I will betake me to a mountain that shall secure me from the water.’ He said, ‘None shall be secure this day from the decree of God, save him on whom He shall have mercy.’ And a wave passed between them, and he was among the drowned.

“And it was said, ‘O Earth! swallow up thy water’; and ‘cease, O Heaven!’ And the water abated, and the decree was fulfilled, and the Ark rested upon al-Jūdī; and it was said, ‘Avaunt! ye tribe of the wicked!’

“And Noah called on his Lord and said, ‘O Lord! verily my son is of my family: and thy promise is true, and thou art the most just of judges.’

“He said, ‘O Noah! verily, he is not of thy family: in this thou actest not aright. Ask not of me that whereof thou knowest nought: I warn thee that thou become not of the ignorant.’

“He said, ‘To thee verily, O my Lord, do I repair lest I ask that of thee wherein I have no knowledge: unless thou forgive me and be merciful to me I shall be one of the lost.’

“It was said to him, ‘O Noah! debark with peace from Us, and with blessings on thee and on peoples from those who are with thee; but as for part, we will suffer them to enjoy themselves, but afterwards they shall suffer a grievous punishment from us to be inflicted.’

“This is a secret history which we reveal to thee. Thou didst not know them, thou nor thy people before this.”

DEMONS. [DEVILS, GENII.]

DEPORTMENT. Arabic ʿilmu ʾl-muʿāsharah (علم المعاشرة‎). Persian nishast u barkhāst. The Traditionists take some pains to explain the precise manner in which their Prophet walked, sat, slept, and rose, but their accounts are not always uniform and consistent. For example, whilst ʿAbbād relates that he saw the Prophet sleeping on his back with one leg over the other, Jābir says the Prophet distinctly forbade it.

Modesty of deportment is enjoined in the Qurʾān, Sūrah xvii. 39: “Walk not proudly on the earth,” which the commentators say means that the believer is not to toss his head or his arms as he walks. Sūrah xxv. 64: “The servants of the Merciful One are those who walk upon the earth lowly, and when the ignorant address them say, ‘Peace!’”

Faqīr Jānī Muḥammad Asʿad, the author of the celebrated ethical work, the Ak͟hlāq-i-Jalālī, gives the following advice as regards general deportment:—

“He should not hurry as he walks, for that is a sign of levity; neither should he be unreasonably tardy, for that is a token of dulness. Let him neither stalk like the overbearing, nor agitate himself in the way of women and eunuchs; but constantly observe the middle course. Let him avoid going often backwards and forwards, for that betokens bewilderment; and holding his head downwards, for that indicates a mind overcome by sorrow and anxiety. In riding, no less, the same medium is to be observed. When he sits, let him not extend his feet, nor put one upon another. He must never kneel except in deference to his king, his preceptor, and his father, or other such person. Let him not rest his head on his knee or his hand, for that is a mark of dejection and indolence. Neither let him hold his neck awry, nor indulge in foolish tricks, such as playing with his fingers or other joints. Let him avoid twisting round or stretching himself. In spitting and blowing his nose, let him be careful that no one sees or hears him; that he blow it not towards the Qiblah, nor upon his hand, his skirt, or sleeve-lappet.

“When he enters an assembly, let him sit neither lower nor higher than his proper station. If he be himself the head of the party, he can sit as he likes, for his place must be the highest wherever it may be. If he has inadvertently taken a wrong place, let him exchange it for his own as soon as he discovers his mistake; should his own be occupied, he must return without disturbing others or annoying himself.

“In the presence of his male or female domestics, let him never bare anything but his hands and his face: the parts from his knee to his navel let him never expose at all; neither in public nor private, except on occasions of necessity for ablution and the like. (Vide Gen. ix. 20; Lev. xvii. 6, xx. 11; Deut. xxii. 30.)

“He must not sleep in the presence of other persons, or lie on his back, particularly as the habit of snoring is thereby encouraged.

“Should sleep overpower him in the midst of a party, let him get up, if possible, or else dispel the drowsiness by relating some story, entering on some debate, and the like. But if he is with a set of persons who sleep themselves, let him either bear them company or leave them.

“The upshot of the whole is this: Let him so behave as not to incommode or disgust others; and should any of these observances appear troublesome, let him reflect, that to be formed to their contraries would be still more odious and still more unpleasant than any pains which their acquirement may cost him.” (Ak͟hlāq-i-Jalālī, Thompson’s Translation, p. 292.)

DEPOSIT (Arabic wadīʿah وديعة‎, pl. wadāiʿ), in the language of the law, signifies a thing entrusted to the care of another. The proprietor of the thing is called mūdiʿ, or depositor; the person entrusted with it is mūdaʿ, or trustee, and the property deposited is wadīʿah, which literally means the leaving of a thing with another.

According to the Hidāyah, the following are the rules of Islām regarding deposits.

A trustee is not responsible for deposit unless he transgress with respect to it. If therefore it be lost whilst it is in his care, and the loss has not been occasioned by any fault of his, the trustee has not to make good the loss, because the Prophet said, “an honest trustee is not responsible.”

A trustee may also keep the deposit himself or he may entrust it to another, provided the person is a member of his own family, but if he gives it to a stranger he renders himself responsible.

If the deposit is demanded by the depositor, and the trustee neglects to give it up, it is a transgression, and the trustee becomes responsible.

If the trustee mix the deposit (as of grain, oil, &c.) with his own property, in such a manner that the property cannot be separated, the depositor can claim to share equally in the whole property. But if the mixture be the result of accident, the proprietor becomes a proportionate sharer in the whole.

If the trustee deny the deposit upon demand, he is responsible in case of the loss of it. But not if the denial be made to a stranger, because (says Abū Yūsuf) the denial may be made for the sake of preserving it.

In the case of a deposit by two persons, the trustee cannot deliver to either his share, except it be in the presence of the other. And when two persons receive a divisible article in trust, each must keep one half, although these restrictions are not regarded when they are held to be inconvenient, or contrary to custom.

DEVIL, The. The devil is believed to be descended from Jānn, the progenitor of the evil genii. He is said to have been named ʿAzazīl, and to have possessed authority over the animal and spirit kingdom. But when God created Adam, the devil refused to prostrate before him, and he was therefore expelled from Eden. The sentence of death was then pronounced upon Satan; but upon seeking a respite, he obtained it until the Day of Judgment, when he will be destroyed. (Vide Qurʾān, Sūrah vii. 13.) According to the Qurʾān, the devil was created of fire, whilst Adam was created of clay. There are two words used in the Qurʾān to denote this great spirit of evil: (1) Shait̤ān (شيطان‎, ‏שָׂטָן‎), an Arabic word derived from shat̤n, “opposition,” i.e. “one who opposes;” (2) Iblīs (ابليس‎, διάβολος), “devil,” from balas, “a wicked or profligate person,” i.e. “the wicked one.” The former expression occurs in the Qurʾān fifty-two times, and the latter only nine, whilst in some verses (e.g. Sūrah ii. 32–34) the two words Shait̤ān and Iblīs occur for the same personality. According to the Majmaʿu ʾl-Biḥār, shait̤ān denotes one who is far from the truth, and iblīs one who is without hope.

The following is the teaching of Muḥammad in the Traditions concerning the machinations of the devil (Mishkāt, book i. c. iii.):—

“‘Verily, the devil enters into man as the blood into his body.

“‘There is not one amongst you but has an angel and a devil appointed over him.’ The Companions said, ‘Do you include yourself in this?’ He said, ‘Yes, for me also; but God has given me victory over the devil, and he does not direct me except in what is good.’

“There is not one of the children of Adam, except Mary and her son (Jesus), but is touched by the devil at the time of its birth, hence the child makes a loud noise from the touch.

“Devil rests his throne upon the waters, and sends his armies to excite contention and strife amongst mankind; and those in his armies who are nearest to him in power and rank, are those who do the most mischief. One of them returns to the devil and says, ‘I have done so and so,’ and he says, ‘You have done nothing’; after that another comes, and says, ‘I did not quit him till I made a division between him and his wife’; then the devil appoints him a place near himself, and says, ‘You are a good assistant.’

“The devil sticks close to the sons of Adam, and an angel also; the business of the devil is to do evil, and that of the angel to teach him the truth; and he who meets with truth and goodness in his mind, let him know it proceeds from God, and let him praise God; and he who finds the other, let him seek for an asylum from the devil in God.

“Then the Prophet read this verse of the Qurʾān: ‘The devil threatens you with poverty if ye bestow in charity; and orders you to pursue avarice; but God promises you grace and abundance from charity.’

“ʿUs̤mān said, ‘O Prophet of God! indeed the devil intrudes himself between me and my prayers, and my reading perplexes me.’ Then the Prophet said, ‘This is a demon called K͟hanzab, who casts doubt into prayer: when you are aware of it, take protection with God, and spit over your left arm three times.’ ʿUs̤mān said, ‘Be it so’; and all doubt and perplexity was dispelled.”

DEVIL, The Machinations of the. [WASWASAH.]

DIBĀG͟HAH (دباغة‎). “Tanning.” According to the Traditions, the skins of animals are unclean until they are tanned. Muḥammad said, “Take nothing for any animals that shall have died until you tan their skins.” And again, “Tanning purifies.” (Mishkāt, book iii. c. xi. 2.)

DIMASHQ (دمشق‎). [DAMASCUS.]

DĪN (دين‎). The Arabic word for “religion.” It is used especially for the religion of the Prophets and their inspired books, but it is also used for idolatrous religion. [RELIGION.]

DĪNĀR (دينار‎). Greek δηνάριον. A gold coin of one mis̤qāl weight, or ninety-six barley grains, worth about ten shillings. According to Mr. Hussey (Ancient Weights, p. 142), the average weight of the Roman denarii, at the end of the Commonwealth was sixty grains, whilst the English shilling contains eighty grains. Mr. Lane, in his Arabic dictionary, says, “its weight is seventy-one barley-corns and a half, nearly, reckoning the dāniq as eight grains of wheat and two-fifths; but if it be said that the dāniq is eight grains of wheat, then the dīnār is sixty-eight grains of wheat and four-sevenths. It is the same as the mis̤qāl.” The dīnār is only mentioned once in the Qurʾān, Sūrah ii. 66: “And some of them if thou entrust them with a dīnār, he will not give it back.” It frequently occurs in books of law.

A GOLD DINAR OF HERACLIUS, A.D. 621. WEIGHT SIXTY GRAINS. ACTUAL SIZE.

A GOLD DINAR OF THE CITY OF GHAZNI, A.H. 616. ACTUAL SIZE.

DIRHAM (درهم‎). Greek δραχμή. A silver coin, the shape of which resembled that of a date stone. During the caliphate of ʿUmar, it was changed into a circular form; and in the time of Zubair, it was impressed with the words Allāh, “God,” barakah, “blessing.” Ḥajjāj stamped upon it the chapter of the Qurʾān called Ik͟hlāṣ (cxii.), and others say he imprinted it with his own name. Various accounts are given of their weights; some saying that they were of ten, or nine, or six, or five mis̤qāls; whilst others give the weights of twenty, twelve, and ten qīrāt̤s, asserting at the same time that ʿUmar had taken a dirham of each kind, and formed a coin of fourteen qīrāt̤s, being the third part of the aggregate sum. (Blochmann’s Aīn-i-Akbari, p. 36.)

The dirham, although it is frequently mentioned in books of law, only occurs once in the Qurʾān, Sūrah xii. 20, “And they sold him (Joseph) for a mean price, dirhams counted out, and they parted with him cheaply.”

DIRRAH (درة‎). Vulg. durrah. A scourge made either of a flat piece of leather or of twisted thongs, and used by the public censor of morals and religion, called the muḥtasib. This scourge is inflicted either for the omission of the daily prayer, or for the committal of sins, which are punishable by the law with the infliction of stripes, such as fornication, scandal, and drunkenness. It is related that the K͟halīfah ʿUmar punished his son with the dirrah for drunkenness, and that he died from its effects. (Tarikh-i-K͟hamīs, vol. ii. p. 252.)

The word used in the Qurʾān and Ḥadīs̤ for this scourge is jaldah, and in theological works, saut̤; but dirrah is now the word generally used amongst modern Muslims.

A DIRRAH USED BY A MUHTASIB IN THE PESHAWAR VALLEY.

DITCH, Battle of the. Arabic G͟hazwatu ʾl-K͟handaq (غزوة الخندق‎). The defence of al-Madīnah against the Banū Quraiz̤ah, A.H. 5, when a trench was dug by the advice of Salmān, and the army of al-Madīnah was posted within it. After a month’s siege, the enemy retired, and the almost bloodless victory is ascribed by Muḥammad in the Qurʾān to the interposition of Providence. Sūrah xxxiii. 9: “Remember God’s favours to you when hosts came to you and we sent against them a wind and hosts (of angels), that ye could not see, but God knew what ye were doing.” (Muir’s Life of Mahomet, vol. iii. p. 258.)