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 1.1 Computer Programs
id
testbank-py-2-ch01-03
from
testbank-py-1-ch01-03

4. Which parts of the computer store program code?

1. CPU
2. Secondary storage
3. Monitor
4. Keyboard

Title
Which parts of the computer store program code?
type
mc
Section
1.2 The Anatomy of a Computer
id
testbank-py-1-ch01-04

5. Which of the following items is NOT considered hardware:

1. a keyboard.
2. a speaker.
3. a program.
4. a microphone.

Title
What is considered hardware
type
mc
Section
1.2 The Anatomy of a Computer
id
testbank-py-1-ch01-05

6. The Central Processing Unit is primarily responsible for:

1. ensuring data persists when electrical power is turned off.
2. enabling a human user to interact with the computer.
3. interconnecting computers that are separated by distance.
4. performing program control and data processing.

Title
What is a CPU?
type
mc
 Section
1.2 The Anatomy of a Computer
id
testbank-py-1-ch01-06

7. Computers store both data and programs not currently running in:
1. Primary storage.
2. Central processing unit.
3. Secondary storage.
4. Transistors.

Title
Where are programs and data stored?
type
mc
Section
1.2 The Anatomy of a Computer
id
testbank-py-1-ch01-07

8. Which of the following hardware devices is NOT considered an input device?

1. Keyboard
2. Monitor
3. Mouse
4. Microphone

Title
What is considered input hardware?
type
mc
Section
1.2 The Anatomy of a Computer
id
testbank-py-1-ch01-08

9. Which of the following hardware devices is NOT considered an output device?

1. Speaker
2. Monitor
3. Printer
4. Microphone

Title
What is considered output hardware?
type
mc
Section
 1.2 The Anatomy of a Computer
id
testbank-py-1-ch01-09

10. When the computer begins to run a program,

1. the program is moved from secondary storage to memory.
2. the program is moved from secondary storage to the network controller.
3. the program is moved from the CPU to memory.
4. the program is moved from the CPU to secondary storage.

Title
What happens when a program begins to run?
type
mc
Section
1.2 The Anatomy of a Computer
id
testbank-py-2-ch01-10
from
testbank-py-1-ch01-10

11. What part of the computer carries out arithmetic operations, such as addition, subtraction,
multiplication and division?
1. CPU
2. Network
3. Primary storage
4. Secondary storage

Title
What part of the computer performs arithmetic?
type
mc
Section
1.2 The Anatomy of a Computer
id
testbank-py-2-ch01-11
from
testbank-py-1-ch01-11

12. High-level programming languages were created to:

1. Allow programmers to describe the solution to a problem one CPU instruction at
a time
2. Make programming less error-prone and less tedious
3. Maximize the running time of programs
4. Translate CPU instructions into high-level instructions
 Title
Why were high-level programming languages created?
type
mc
Section
1.3 The Python Programming Language
id
testbank-py-2-ch01-12
from
testbank-py-1-ch01-12

13. What are two of the most important benefits of the Python language?
1. Advanced mathematical equations and fast programs
2. Ease of use and fast programs
3. Ease of use and portability
4. Fast programs and smaller programs

Title
What are the benefits of Python?
type
mc
Section
1.3 The Python Programming Language
id
testbank-py-2-ch01-13
from
testbank-py-1-ch01-13

14. What is wrong with the following code snippet:

15. num1 = 10
16. num2 = 20
17. num3 = 30
total = Num1 + Num2 + Num3

1. Nothing, the variable total will be the sum of the three numbers
2. Python is case sensitive so Num1, Num2, and Num3 are undefined
3. total must be initialized to zero first
4. The numbers should be 10.0, 20.0 and 30.0

Title
What is wrong with the following code snippet?
type
mc
Section
1.4 Becoming Familiar with Your Programming Environment
id
testbank-py-1-ch01-14
18. An integrated development environment bundles tools for programming into a unified
application. What kinds of tools are usually included?
1. A web browser
2. An editor and an interpreter
3. Presentation tools
4. Source files and bytecode files

Title
What kind of tools can be found in an integrated development environment?
type
mc
Section
1.4 Becoming Familiar with Your Programming Environment
id
testbank-py-2-ch01-15
from
testbank-py-1-ch01-15

19. What is the difference between an editor and an interpreter?

1. An editor allows program files to be entered and modified; an interpreter reads
and executes program files
2. An editor allows program files to be entered and modified; an interpreter produces
an indexed database of terms and keywords
3. An editor allows program files to be entered and modified; an interpreter produces
an organized list of files
4. An editor converts program files into an executable program; an interpreter allows
program files to be entered and modified

Title
What is the difference between an editor and a compiler?
type
mc
Section
1.4 Becoming Familiar with Your Programming Environment
id
testbank-py-1-ch01-16

20. What reads Python programs and executes the program instructions?
1. editor
2. CPU
3. compiler
4. interpreter

Title
What is used to execute a Python program?
type
 mc
Section
1.4 Becoming Familiar with Your Programming Environment
id
testbank-py-1-ch01-17

21. What extension is used for Python files?

1. .Python
2. .py
3. .dat
4. .txt

Title
What extension is used for Python source files?
type
mc
Section
1.4 Becoming Familiar with Your Programming Environment
id
testbank-py-1-ch01-18

22. By entering the command python3, the program runs in which mode?
1. interactive mode
2. print mode
3. command mode
4. backup mode

Title
What mode is invoked when the user enters "python" at the command prompt?
type
mc
Section
1.4 Becoming Familiar with Your Programming Environment
id
testbank-py-1-ch01-19

23. The Python compiler reads the file containing your source code and converts it to:
1. machine code
2. assembly code
3. byte code
4. virtual machine code

Title
What type of code is created by the Python compiler?
type
mc
 Section
1.4 Becoming Familiar with Your Programming Environment
id
testbank-py-1-ch01-20

24. What is the correct sequence of steps invoked by the Python Interpreter:
1. source code -> virtual machine -> byte code ->compiler
2. source code -> compiler -> byte code -> virtual machine
3. compiler -> source code -> virtual machine -> byte code
4. byte code -> virtual machine -> source code ->compiler

Title
What is the role of the Interpreter?
type
mc
Section
1.4 Becoming Familiar with Your Programming Environment
id
testbank-py-1-ch01-21

25. Which line in the following program is a comment line?

26. 1: print("Your lucky number is...")
27. 2: lucky = 7
28. 3: # Display the lucky number
29. 4: print(lucky)
1. Line number 1
2. Line number 2
3. Line number 3
4. Line number 4

Title
What is the syntax for a comment line?
type
mc
Section
1.5 Analyzing Your First Program
id
testbank-py-2-ch01-22
from
testbank-py-1-ch01-22

30. What is the purpose of a comment?

1. A comment provides information to the virtual machine
2. A comment provides information to the compiler
3. A comment provides information to the programmer
4. A comment provides information to the user running the program
 Title
What is the purpose of a comment?
type
mc
Section
1.5 Analyzing Your First Program
id
testbank-py-2-ch01-23
from
testbank-py-1-ch01-23

31. A collection of programming instructions that carry out a particular task is called a:
1. program
2. compiler
3. function
4. comment

Title
What is a collection of programming instructions called?
type
mc
Section
1.5 Analyzing Your First Program
id
testbank-py-1-ch01-24

32. To use or call a function, you need to specify:

1. the function name and its arguments
2. the function name only
3. the function name and at least one argument
4. the function name and a comment describing its use

Title
How do you call a function?
type
mc
Section
1.5 Analyzing Your First Program
id
testbank-py-1-ch01-25

33. A sequence of characters enclosed in quotes is called:

1. a string
2. a list
3. a function
4. an argument
 Title
What is a sequence of characters enclosed in quotes called?
type
mc
Section
1.5 Analyzing Your First Program
id
testbank-py-1-ch01-26

34. Which of the following is considered a string in Python?

1. Today is Wednesday
2. "Today is Wednesday"
3. # Today is Wednesday #
4. Today_is_Wednesday

Title
What is a string in Python?
type
mc
Section
1.5 Analyzing Your First Program
id
testbank-py-1-ch01-27

35. What is wrong with the following code snippet?

36. print("Hello")
print("World!")

1. The print function cannot be called twice

2. The print function is missing an argument
3. Nothing, the program prints Hello World on the same line
4. The second line should not be indented

Title
What is wrong with the code snippet?
type
mc
Section
1.5 Analyzing Your First Program
id
testbank-py-1-ch01-28

37. What is printed by the following code snippet?

print(25 + 84)

1. 2584
 2. 109
3. 25 + 84
4. Nothing, this code snipped causes a compile time error

Title
What is printed by a given code snippet?
type
mc
Section
1.5 Analyzing Your First Program
id
testbank-py-1-ch01-29

38. What is printed by the following code snippet?

print("The answer is", 25 + 84)

1. The answer is 2584

2. The answer is 109
3. The answer is 25 + 84
4. Nothing, this code snipped causes a compile time error

Title
What is printed by a given code snippet?
type
mc
Section
1.5 Analyzing Your First Program
id
testbank-py-1-ch01-30

39. What is printed by the following code snippet?

print("The answers are:", 4 + 3 * 2, 7 * 5 - 24)

1. The answers are: 10 11

2. The answers are: 14 11
3. The answers are: 24 10
4. Nothing, this code snipped causes a compile time error

Title
What is printed by a given code snippet?
type
mc
Section
1.5 Analyzing Your First Program
 id
testbank-py-1-ch01-31

40. What is printed by the following code snippet?

print("25 + 84")

1. 2584
2. 109
3. 25 + 84
4. Nothing, this code snipped causes a compile time error

Title
What is printed by a given code snippet?
type
mc
Section
1.5 Analyzing Your First Program
id
testbank-py-1-ch01-32

41. What is printed by the following code snippet?

print(Hello)

1. Nothing, an error is produced indicating that Hello is not defined

2. Hello
3. 'Hello'
4. "Hello"

Title
What is printed by a given code snippet?
type
mc
Section
1.5 Analyzing Your First Program
id
testbank-py-1-ch01-33

42. What is printed by the following code snippet?

print("Good", "Morning", "Class", "!")

1. GoodMorningClass!
2. Good Morning Class!
3. Good Morning Class !
4. nothing, this code produces a syntax error
 Title
What is printed by a given code snippet?
type
mc
Section
1.5 Analyzing Your First Program
id
testbank-py-1-ch01-34

43. What is another name for a compile-time error?

1. Logic error
2. Semantic error
3. Syntax error
4. Lexicographic error

Title
What is another name for a compile-time error?
type
mc
Section
1.6 Errors
id
testbank-py-1-ch01-35

44. Although the following code statement is valid, print(10/0), what will happen when
this code is executed?
1. The program prints 0
2. The error message ZeroDivisionError: int division or modulo by zero
is displayed
3. The program runs, but nothing is printed
4. The error message SyntaxError: EOL while scanning string literal

Title
What is another name for a compile-time error?
type
mc
Section
1.6 Errors
id
testbank-py-1-ch01-36

45. The programmer, not the compiler, is responsible for testing a program to identify what?
1. Undefined symbols
2. Syntax errors
3. Logic errors
4. Out-of-memory errors
 Title
The programmer, not the compiler, is responsible for testing a program to identify?
type
mc
Section
1.6 Errors
id
testbank-py-1-ch01-37

46. What is it called when you describe the steps that are necessary for finding a solution to a
problem in programming?
1. algorithm
2. compile
3. interpret
4. code

Title
What is it called when you describe the steps that are necessary for finding a solution to a
problem in programming?
type
mc
Section
1.7 Problem Solving: Algorithm Design
id
testbank-py-1-ch01-38

47. The following pseudocode calculates the total purchase price for an item including sales
tax, what is the missing last line?
48. Start by setting the total cost to zero.
49. Ask the user for the item cost.
50. Ask the user for the tax rate.
51. Set the item tax to item cost times tax rate.
_________________________________

1. Set the total cost to the item cost plus the tax rate.
2. Set the total cost to the item cost times the tax.
3. Set the total cost to the item cost plus the tax.
4. Set the total cost to the item tax.

Title
What is the missing pseudocode?
type
mc
Section
1.7 Problem Solving: Algorithm Design
id
testbank-py-1-ch01-39
52. What is the purpose of the following algorithm, written in pseudocode?
53. num = 0
54. Repeat the following steps 15 times
55. Ask user for next number
56. If userNum > num
57. num = userNum
58. Print num
1. To print out the 15 numbers
2. To find the smallest among 15 numbers
3. To search for a particular number among 15 numbers
4. To find the highest among 15 numbers

Title
What is the purpose of this algorithm?
type
mc
Section
1.7 Problem Solving: Algorithm Design
id
testbank-py-1-ch01-40

59. Which of the following is NOT an example of an algorithm?

1. A recipe to make chocolate chip cookies
2. A grocery list
3. Instructions for changing a flat tire
4. Steps required to calculate the amount of paint required to paint a room

Title
Which of the following is NOT an example of an algorithm?
type
mc
Section
1.7 Problem Solving: Algorithm Design
id
testbank-py-1-ch01-41

60. Which of the following pseudocode statements represents a decision?

1. For each number in a sequence...
2. While the balance is > 0
3. total cost = unit cost + tax
4. if total cost > 15

Title
Which of the following pseudocode statements represents a decision statement?
type
mc
Section
 1.7 Problem Solving: Algorithm Design
id
testbank-py-1-ch01-42

61. Which of the following pseudocode statements represents a repetition statement?

1. if total cost > 15
2. set i equal to 3
3. total cost = unit cost + tax
4. while the balance is > 0

Title
Which of the following pseudocode statements represents a repetition statement?
type
mc
Section
1.7 Problem Solving: Algorithm Design
id
testbank-py-2-ch01-43
from
testbank-py-1-ch01-43

62. Which of the following statements is NOT correct?

1. Pseudocode should be unambiguous.
2. Pseudocode should be executable.
3. Pseudocode should be properly formatted.
4. Pseudocode should be terminating.

Title
Which of the following is NOT important when writing pseudocode?
type
mc
Section
1.7 Problem Solving: Algorithm Design
id
testbank-py-2-ch01-44
from
testbank-py-1-ch01-44

63. Imagine that you are planning to buy a new cell phone. After doing some research, you
have determined that there are two different cell phones that will meet your needs. These
cell phones have different purchase prices and each mobile service provider charges a
different rate for each minute that the cell phone is used. In order to determine which cell
phone is the better buy, you need to develop an algorithm to calculate the total cost of
purchasing and using each cell phone. Which of the following options lists all the inputs
needed for this algorithm?
1. The cost of each cell phone and the rate per minute for each cell phone
 2. The cost of each cell phone and the number of minutes provided with each cell
phone
3. The cost of each cell phone, the rate per minute for each cell phone, and the
number of minutes provided with each cell phone
4. The cost of each cell phone, the rate per minute for each cell phone, and the
number of minutes you would use the cell phone

Title
Which inputs do you need to calculate cost of purchasing/using cell phone?
type
mc
Section
1.7 Problem Solving: Algorithm Design
id
testbank-py-2-ch01-45
from
testbank-py-1-ch01-45

64. In order to run Python programs, the computer needs to have software called a(n)?
1. debugger
2. interpreter
3. windows
4. assembler

Title
Software needed to run Python on a computer?
type
mc
Section
1.3 The Python Programming Language
id
testbank-py-1-ch01-46

65. A Python interpreter is:

1. a folder hierarchy
2. a piece of hardware
3. a piece of software
4. a type of secondary storage

Title
What is a Python virtual machine?
type
mc
Section
1.4 Becoming Familiar with Your Programming Environment
id
 testbank-py-2-ch01-47
from
testbank-py-1-ch01-47

66. Consider the following pseudocode. What does it produce?

67. Create a list of consecutive integers from two to n (2, 3, 4, ..., n).
68. Initially, let p equal 2.
69. Repeat the following steps until p is greater than n:
70. Remove all of the multiples of p less than or equal to n from the
list.
71. If the list contains a number greater than p
72. Find the first number remaining in the list greater than p.
73. Replace p with this number.
74. Otherwise set p equal to n + 1
1. All even numbers up to n
2. All factorial numbers up to n
3. All odd numbers up to n
4. All prime numbers up to n

Title
Software needed to run Python on a computer?
type
mc
Section
1.7 Problem Solving: Algorithm Design
id
testbank-py-2-ch01-48
from
testbank-py-1-ch01-48

75. Consider the following pseudocode. What does it produce?

76. Set a = 0
77. Set b = 0
78. Set c = 1
79. Set d = 1
80. Report the value of d
81. Repeat until a equals 10
82. Set d = b + c
83. Set b = c
84. Set c = d
85. Add 1 to a
86. Report the value of d
1. 1 1 2 3 5 8 13 21 34 55 89
2. 1 1 3 5 7 9 11 13 15 17 19 21
3. 1 1 3 6 9 12 15 18 21 24 27 30
4. 1 2 3 4 5 6 7 8 9 10 11

Title
What does this algorithm produce?
type
 mc
Section
1.7 Problem Solving: Algorithm Design
id
testbank-py-2-ch01-49
from
testbank-py-1-ch01-49

87. A sequence of steps that is unambiguous, executable, and terminating is called:

1. a logarithm
2. a programming task
3. an algorithm
4. pseudocode

Title
What is a list of steps that are unambiguous, executable, and terminating called?
type
mc
Section
1.7 Problem Solving: Algorithm Design
id
testbank-py-1-ch01-50

88. Which of the follow statements is most correct?

1. Computer programs are comprised of a large number of simple instructions.
2. Computer programs are comprised of a large number of sophisticated instructions.
3. Computer programs are comprised of a small number of simple instructions.
4. Computer programs are comprised of a small number of sophisticated
instructions.

Title
What are computer programs comprised of?
type
mc
Section
1.1 Computer Programs
id
testbank-py-1-ch01-51

89. Which of the following is not a benefit of the Python programming language compared
to other popular programming languages like Java, C and C++?
1. Python encourages experimentation and rapid turn around
2. Python has a cleaner syntax
3. Python is easier to use
4. Python programs run more quickly
 Title
What are the benefits of Python compared to other programming languages?
type
mc
Section
1.3 The Python Programming Language
id
testbank-py-1-ch01-52

90. Which of the following code segments will display Hello World! when it is run?
1. print(Hello "," World"!")
2. print("Hello", "World!")
3. print("Hello", "World", "!")
4. print("Hello", ",", "World", "!")

Title
Which code segment displays the desired result?
type
mc
Section
1.5 Analyzing Your First Program
id
testbank-py-1-ch01-53

91. When a function is called, the values placed in parentheses are referred to as:
1. arguments
2. keywords
3. operators
4. statements

Title
What are the parts of a function call?
type
mc
Section
1.5 Analyzing Your First Program
id
testbank-py-1-ch01-54

92. Which type of error is usually the most difficult to locate in your program?
1. Indentation Error
2. Logic Error
3. Syntax Error
4. Zero Division Error

Title
Which type of error is most difficult to locate?
type
mc
Section
1.6 Errors
id
testbank-py-1-ch01-55
Random documents with unrelated
content Scribd suggests to you:
[daru ʾl-bawar, daru ʾl-harb, daru ʾl-islam, daru ʾl-qarar, daru ʾs-salam,
daru ʾs-saltanah, daru ʾs-sawab.]

DARGĀH ( ‫درگاه‬‎ ). A royal court (Persian). In India it is a term used for a

Muḥammadan shrine or tomb of some reputed holy person, and which is the object
of pilgrimage and adoration. (Wilson’s Glossary of Indian Terms.)

DĀRU ʾL-BAWĀR ( ‫دار البوار‬‎ ). Lit. “The abode of perdition.” A term used for
hell in the Qurʾān, Sūrah xiv. 33 : “And have made their people to alight at the
abode of perdition.”

DĀRU ʾL-ḤARB ( ‫دار الحرب‬‎ ). “The land of warfare.” According to the

Dictionary G͟ hiyās̤ u ʾl-Lug͟ hāt, Dāru ʾl-ḥārb is “a country belonging to infidels
which has not been subdued by Islām.” According to the Qāmūs, it is “a country in
which peace has not been proclaimed between Muslims and unbelievers.”

In the Fatāwā ʿĀlamgīrī, vol. ii. p. 854, it is written that a Dāru ʾl-ḥarb becomes a
Dāru ʾl-Islām on one condition, namely, the promulgation of the edicts of Islām. The
Imām Muḥammad, in his book called the Ziyādah, says a Dāru ʾl-Islām again
becomes a Dāru ʾl-ḥarb, according to Abū Ḥanīfah, on three conditions, namely: (1)
That the edicts of the unbelievers be promulgated, and the edicts of Islām be
suppressed; (2) That the country in question be adjoining a Dāru ʾl-ḥarb and no
other Muslim country lie between them (that is, when the duty of Jihād or religious
war becomes incumbent on them, and they have not the power to carry it on); (3)
That no protection (amān) remains for either a Muslim or a ẕimmī; viz. that amānu
ʾl-awwal, or that first protection which was given them when the country was first
conquered by Islām. The Imāms Yūsuf and Muḥammad both say that when the
edicts of unbelievers are promulgated in a country, it is sufficient to constitute it a
Dāru ʾl-ḥarb.
In the Raddu ʾl-Muk͟ htār, vol. iii. p. 391, it is stated, “If the edicts of Islām remain in
force, together with the edicts of the unbelievers, then the country cannot be said to
be a Dāru ʾl-ḥarb.” The important question as to whether a country in the position of
Hindustān may be considered a Dāru ʾl-Islām or a Dāru ʾl-ḥarb has been fully
discussed by Dr. W. W. Hunter, of the Bengal Civil Service, in his work entitled,
Indian Musulmāns, which is the result of careful inquiry as to the necessary
conditions of a Jihād, or a Crescentade, instituted at the time of the excitement
which existed in India in 1870–71, in consequence of a Wahhābī conspiracy for the
overthrow of Christian rule in that country. The whole matter, according to the Sunnī
Musulmāns, hinges upon the question whether India is Dāru ʾl-ḥarb, “a land of
warfare,” or Dāru ʾl-Islām, “a land of Islām.”

The Muftīs belonging to the Ḥanīfī and Shāfiʿī sects at Makkah decided that, “as
long as even some of the peculiar observances of Islām prevail in a country, it is
Dāru ʾl-Islām.”

The decision of the Muftī of the Mālikī sect was very similar, being to the following
effect: “A country does not become Dāru ʾl-ḥarb as soon as it passes into the hands
of the infidels, but when all or most of the injunctions of Islām disappear
therefrom.”

The law doctors of North India decided that, “the absence of protection and liberty
to Musulmāns is essential in a Jihād, or religious war, and also that there should be a
probability of victory to the armies of Islām.”

The Shīʿah decision on the subject was as follows: “A Jihād is lawful only when the
armies of Islām are led by the rightful Imām, when arms and ammunitions of war
and experienced warriors are ready, when it is against the enemies of God, when he
who makes war is in possession of his reason, and when he has secured the
permission of his parents, and has sufficient money to meet the expenses of his
journey.”

The Sunnīs and Shīʿahs alike believe in the eventual triumph of Islām, when the
whole world shall become followers of the Prophet of Arabia; but whilst the Sunnīs
are, of course, ready to undertake the accomplishment of this great end, “whenever
there is a probability of victory to the Musulmāns,” the Shīʿahs, true to the one great
principle of their sect, must wait until the appearance of a rightful Imām. [jihad.]
DĀRU ʾL-ISLĀM ( ‫دار االســالم‬ ). “Land of Islām.” According to the
Raddu ʾl-Muk͟ htār, vol. iii. p. 391, it is a country in which the edicts of Islām are
fully promulgated.

In a state brought under Muslims, all those who do not embrace the faith are placed
under certain disabilities. They can worship God according to their own customs,
provided they are not idolaters; but it must be done without any ostentation, and,
whilst churches and synagogues may be repaired, no new place of worship can be
erected. “The construction of churches, or synagogues, in Muslim territory is
unlawful, this being forbidden in the Traditions; but if places of worship belonging
to Jews, or Christians, be destroyed, or fall into decay, they are at liberty to repair
them, because buildings cannot endure for ever.”

Idol temples must be destroyed, and idolatry suppressed by force in all countries
ruled according to strict Muslim law. (Hidāyah, vol. ii. p. 219.)

For further particulars, see article daru ʾl-harb.

DĀRU ʾL-QARĀR ( ‫دار الــقــرار‬‎ ). “The abode that abideth.” An expression

which occurs in the Qurʾān, Sūrah xl. 42 : “O my people! this present life is only a
passing joy, but the life to come is the mansion that abideth.”

DĀRU ʾS-SALĀM ( ‫دار الــســالم‬‎ ). “The abode of peace.” An expression

which occurs in the Qurʾān, Sūrah vi. 127 : “For them is a dwelling of peace with
their Lord! and in recompense for their works, shall He be their protector.”
DĀRU ʾS-SALT̤ ANAH ( ‫دار السلطنة‬‎ ). “The seat of government.” A term
given to the capital of a province, or a Muslim state.

DĀRU ʾS̤ -S̤ AWĀB ( ‫دار الثواب‬‎ ). “The house of recompense.” A name given
to the Jannatu ʿAdn, or Garden of Eden, by the commentator al-Baiẓāwī.

DARVESH, DARWĪSH ( ‫درويش‬‎ ). A Persian word for a religious mendicant. A

dervesh. It is derived from the word dar, “a door”; lit. one who goes from door to
door. Amongst religious Muḥammadans, the darvesh is called a faqīr, which is the
word generally used for religious mendicant orders in Arabic books. The subject is,
therefore, considered in the article on faqir.

DAUGHTERS. Arabic Bint, pl. Banāt; Heb. Bath (‫‏ַּבת‬‎). In the law of inheritance,
the position of a daughter is secured by a verse in the Qurʾān, Sūrah iv. 12 : “With
regard to your children, God has commanded you to give the sons the portion of two
daughters, and if there be daughters, more than two, then they shall have two-thirds
of that which their father hath left, but if she be an only daughter she shall have the
half.”

The Sirājīyah explains the above as follows:—

“Daughters begotten by the deceased take in three cases: half goes to one only, and
two-thirds to two or more: and, if there be a son, the male has the share of two
females, and he makes them residuaries. The son’s daughters are like the daughters
begotten by the deceased; and they may be in six cases: half goes to one only, and
two-thirds to two or more, on failure of daughters begotten by the deceased; with a
single daughter of the deceased, they have a sixth, completing (with the daughter’s
half) two-thirds; but, with two daughters of the deceased, they have no share of the
inheritance, unless there be, in an equal degree with, or in a lower degree than, them,
a boy, who makes them residuaries. As to the remainder between them, the male has
the portion of two females; and all of the son’s daughters are excluded by the son
himself.

“If a man leave three son’s daughters, some of them in lower degrees than others,
and three daughters of the son of another son, some of them in lower degree than
others, and three daughters of the son’s son of another son, some of them in lower
degrees than others, as in the following table, this is called the case of tashbīh.

First set. Second set. Third set.

Son. Son. Son.
Son, daughter. Son. Son.
Son, daughter. Son, daughter. Son.
Son, daughter. Son, daughter. Son, daughter.
Son, daughter. Son, daughter.
Son, daughter.

“Here the eldest of the first line has none equal in degree with her; the middle one of
the first line is equalled in degree by the eldest of the second, and the youngest of
the first line is equalled by the middle one of the second, and by the oldest of the
third line; the youngest of the second line is equalled by the middle one of the third
line, and the youngest of the third set has no equal in degree. When thou hast
comprehended this, then we say: the eldest of the first line has a moiety; the middle
one of the first line has a sixth, together with her equal in degree, to make up two-
thirds; and those in lower degrees never take anything, unless there be a son with
them, who makes them residuaries, both her who is equal to him in degree, and her
who is above him, but who is not entitled to a share; those below him are excluded.”
(Ramsay’s ed. As-Sirājīyah.)

The age of puberty, or majority, of a daughter is established by the usual signs of

womanhood; but in the absence of these signs, according to Abū Ḥanīfah, she is not
of age until she is eighteen. But the two Imāms, Muḥammad and Yūsuf, fix the age
at fifteen, and with this opinion the Imām ash-Shāfiʿī agrees.

With regard to a daughter’s freedom in a marriage contract, Shaik͟ h ʿAbdu ʾl-Ḥaqq,

in his commentary on the Traditions (vol. iii. p. 105), says, “All the learned doctors
are agreed that a virgin daughter, until she has arrived at the age of puberty, is
entirely at the disposal of her father or lawful guardian, but that in the event of a
woman having been left a widow after she has attained the age of puberty, she is
entirely at liberty to marry whom she likes.” There is, however, he says, some
difference of opinion as to the freedom of a girl who has not been married and has
arrived at the age of puberty. Abū Ḥanīfah rules that she is entirely free from the
control of her guardian with regard to her marriage, but ash-Shāfiʿī rules otherwise.
Again, as regards a widow who is not of age, Abū Ḥanīfah says she cannot marry
without her guardian’s permission, but ash-Shāfiʿī says she is free.

According to the teaching of the Prophet, “a virgin daughter gives her consent to
marriage by silence.” He also taught “that a woman ripe in years shall have her
consent asked, and if she remain silent her silence is consent, but if she do not
consent, she shall not be forced.” But this tradition is also to be compared with
another, in which he said, “There is no marriage without the permission of the
guardians.” (Mishkāt, xiii. c. iv. pt. 2.) Hence the difference between the learned
doctors on this subject.

The author of the Ak͟ hlāq-i-Jalālī says it is not advisable to teach girls to read and
write, and this is the general feeling amongst Muḥammadans in all parts of the
world, although it is considered right to enable them to recite the Qurʾān and the
liturgical prayers.

The father or guardian is to be blamed who does not marry his daughter at an early
age, for Muḥammad is related to have said, “It is written in the Book of Moses, that
whosoever does not marry his daughter when she hath reached the age of twelve
years is responsible for any sin she may commit.”

The ancient Arabs used to call the angels the “daughters of God,” and objected
strongly, as the Badawīs do in the present day, to female offspring, and they used to
bury their infant daughters alive. These practices Muḥammad reprobates in the
Qurʾān, Sūrah xvi. 59 : “And they ascribe daughters unto God! Glory be to Him!
But they desire them not for themselves. For when the birth of a daughter is
announced to any one of them, dark shadows settle on his face, and he is sad; he
hideth him from the people because of the ill tidings. Shall he keep it with disgrace,
or bury it in the dust? Are not their judgments wrong?”

Mr. Rodwell remarks on this verse: “Thus Rabbinism teaches that to be a woman is
a great degradation. The modern Jew says in his Daily Prayers, fol. 5, 6, ‘Blessed art
thou, O Lord our God! King of the Universe! who hath not made me a woman.’”
DŪMAH ( ‫دومة‬‎ ). A fortified town held by the Christian chief Ukaidar, who was
defeated by the Muslim general K͟ hālid, and by him converted to Muḥammadanism,
a.h. 9. But the mercenary character of Ukaidar’s conversion led him to revolt after
Muḥammad’s death. (Muir’s Life of Mahomet, vol. iv. p. 191.)

DAVID. Arabic Dāwud, or Dāwūd. A king of Israel and a Prophet, to whom God
revealed the Zabūr, or Book of Psalms. [zabur.] He has no special title or kalimah,
as all Muslims are agreed that he was not a law-giver or the founder of a
dispensation. The account of him in the Qurʾān is exceedingly meagre. It is given as
follows, with the commentator’s remarks translated in italics by Mr. Lane:—

“And God gave him (David) the kingship over the children of Israel, and wisdom,
after the death of Samuel and Saul, and they [namely these two gifts] had not been
given together to any one before him; and He taught him what He pleased, as the art
of making coats of mail, and the language of birds. And were it not for God’s
repelling men, one by another, surely the earth had become corrupt by the
predominance of the polytheists and the slaughter of the Muslims and the ruin of the
places of worship: but God is beneficent to the peoples, and hath repelled some by
others.” (Sūrah ii. 227 .)

“Hath the story of the two opposing parties come unto thee, when they ascended
over the walls of the oratory of David, having been prevented going in unto him by
the door, because of his being engaged in devotion? When they went in unto David,
and he was frightened at them, they said, Fear not: we are two opposing parties. It is
said that they were two parties of more than one each; and it is said that they were
two individuals, angels, who came as two litigants, to admonish David, who had
ninety-nine wives, and had desired the wife of a person who had none but her, and
married her and taken her as his wife. [One of them said,] One of us hath wronged
the other; therefore judge between us with truth, and be not unjust, but direct us into
the right way. Verily this my brother in religion had nine-and-ninety ewes, and I had
one ewe; and he said, Make me her keeper. And he overcame me in the dispute.—
And the other confessed him to have spoken truth.—[David] said, Verily he hath
wronged thee in demanding thy ewe to add her to his ewes; and verily many
associates wrong one another, except those who believe and do righteous deeds: and
few indeed are they.—And the two angels said, ascending in their [proper or
assumed] forms to heaven, The man hath passed sentence against himself. So David
was admonished. And David perceived that We had tried him by his love of that
woman; wherefore he asked pardon of his Lord, and fell down bowing himself (or
prostrating himself), and repented. So We forgave him that; and verily for him [was
ordained] a high rank with Us (that is, an increase of good fortune in this world),
and [there shall be for him] an excellent retreat in the world to come.” (Sūrah
xxxviii. 20–24 .)

“We compelled the mountains to glorify Us, with David, and the birds also, on his
commanding them to do so, when he experienced languor; and We did this. And We
taught him the art of making coats of mail (for before his time plates of metal were
used) for you among mankind in general, that they might defend you from your
suffering in warring with your enemies.—Will ye then, O people of Mecca, be
thankful for My favours, believing the apostles?” (Sūrah xxi. 79, 80 .)

Sale observes that Yaḥyā the commentator, most rationally understands hereby the
divine revelations which David received from God, and not the art of making coats
of mail.—The cause of his applying himself to this art is thus related in the Mirātu
ʾz-Zamān:—He used to go forth in disguise; and when he found any people who
knew him not, he approached them and asked them respecting the conduct of David,
and they praised him and prayed for him; but one day, as he was asking questions
respecting himself as usual, God sent to him an angel in the form of a human being,
who said, “An excellent man were David if he did not take from the public
treasury.” Whereupon the heart of David was contracted, and he begged of God to
render him independent: so He made iron soft to him, and it became in his hands as
thread; and he used to sell a coat of mail for four thousand [pieces of money—
whether gold or silver is not said], and with part of this he obtained food for himself,
and part he gave in alms, and with part he fed his family. Hence an excellent coat of
mail is often called by the Arabs “Dāwudī,” i.e. “Davidean.” (See Lane’s translation
of The Thousand and One Nights, chap. viii. note 5.)

David, it is said, divided his time regularly, setting apart one day for the service of
God, another day for rendering justice to his people, another day for preaching to
them, and another day for his own affairs.

DAʿWĀ ( ‫دعوى‬‎ ). A claim in a law-suit. A claim or demand. (See Hamilton’s

Hidāyah, vol. iii. p. 63.)
DAʿWAH ( ‫دعوة‬‎ ). Lit. “A call, invocation (i.e. of God’s help).” A term used to
express a system of incantation which is held to be lawful by orthodox
Muḥammadans; whilst siḥr, “magic,” and kahānah, “fortune-telling,” are said to be
unlawful, the Prophet having forbidden both.

From the Muslim books it appears that Muḥammad is believed to have sanctioned
the use of spells and incantations, so long as the words used were only those of the
names of God, or of the good angels, and of the good genii; although the more strict
amongst them (the Wahhābīs, for example,) would say that only an invocation of
God Himself was lawful—teaching which appears to be more in accordance with
that of Muḥammad, who is related to have said, “There is nothing wrong in using
spells so long as you do not associate anything with God.” (Mishkāt, xxi. c. i.) It is
therefore clearly lawful to use charms and amulets on which the name of God only
is inscribed, and to invoke the help of God by any ceremony, provided no one is
associated with Him.

The science of daʿwah has, however, been very much elaborated, and in many
respects its teachers seem to have departed from the original teaching of their
Prophet on the subject.

In India, the most popular work on daʿwah is the Jawāhiru ʾl-K͟ hamsah, by Shaik͟ h
Abū ʾl-Muwayyid of Gujerat, a.h. 956, in which he says the science is used for the
following purposes. (1) To establish friendship or enmity between two persons. (2)
To cause the cure, or the sickness and death, of a person. (3) To secure the
accomplishment of one’s wishes, both temporal and spiritual. (4) To obtain defeat or
victory in battle.

This book is largely made up of Hindu customs which, in India, have become part of
Muḥammadanism; but we shall endeavour to confine ourselves to a consideration of
those sections which exhibit the so-called science as it exists in its relation to Islām.

In order to explain this occult science, we shall consider it under the following
divisions:

1. The qualifications necessary for the ʿāmil, or the person who practices it.

2. The tables required by the teacher, and their uses.

3. An explanation of the terms niṣāb, zakāt, ʿushr, qufl, daur, bazl, k͟ hatm, and sarīʿu
ʾl-ijābah, and their uses.

4. The methods employed for commanding the presence of the genii.

I. When anyone enters upon the study of the science, he must begin by paying the
utmost attention to cleanliness. No dog, or cat, or any stranger, is allowed to enter
his dwelling-place, and he must purify his house by burning wood-aloes, pastilles,
and other sweet-scented perfumes. He must take the utmost care that his body is in
no way defiled, and he must bathe and perform the legal ablutions constantly. A
most important preparation for the exercise of the art is a forty-days’ fast (chilla),
when he must sleep on a mat spread on the ground, sleep as little as possible, and
not enter into general conversation. Exorcists not unfrequently repair to some cave
or retired spot in order to undergo complete abstinence.

The diet of the exorcist must depend upon the kind of asmā, or names of God he
intends to recite. If they are the asmāʾu ʾl-jalālīyah, or “terrible attributes” of the
Almighty, then he must refrain from the use of meat, fish, eggs, honey, and musk. If
they are the asmāʾu ʾl-jamālīyah, or “amiable attributes,” he must abstain from
butter, curds, vinegar, salt, and ambergrise. If he intends to recite both attributes, he
must then abstain from such things as garlic, onions, and assafœtida.

It is also of the utmost importance that the exorcist should eat things which are
lawful, always speak the truth, and not cherish a proud or haughty spirit. He should
be careful not to make a display of his powers before the world, but treasure up in
his bosom the knowledge of his acquirements. It is considered very dangerous to his
own life for a novice to practice the science of exorcism.

II. Previous to reciting any of the names or attributes of God for the establishment of
friendship or enmity in behalf of any person, it is necessary to ascertain the initials
of his or her name in the Arabic alphabet, which letters are considered by exorcists
to be connected with the twelve signs of the zodiac, the seven planets, and the four
elements. The following tables, which are taken from the Jawāhiru ʾl-K͟ hamsah,
occur, in a similar form, in all books on exorcism, give the above combinations,
together with the nature of the perfume to be burnt, and the names of the presiding
genius and guardian angel. These tables may be considered the key to the whole
science of exorcism.

Letters of the Alphabet

arranged according to 1 ‫ا‬‎ 2 ‫ب‬‎ 3 ‫ج‬‎ 4 ‫د‬‎ 5 ‫ه‬‎
the Abjad [abjad], with
their respective number.
The Special Attributes
or Names of God. ‫هللا‬‎ ‫باقى‬‎ ‫جامع‬‎ ‫ديان‬‎ ‫هادى‬‎
Allāh. Bāqī. Jāmiʿ. Dayyān. Hādī.
The Number of the 66 113 114 65 20
Attribute.
The Meaning of the God. Eternal. Assembler. Reckoner. Guide.
Attribute.
The Class of the Terrible. Amiable. Terrible & Terrible. Amiable.
Attribute. Amiable
combined.
The Quality, Vice, or Friendship. Love. Love. Enmity. Enmity.
Virtue of the Letter.
The Elements. (Arbaʿah Fire. Air. Water. Earth. Fire.
ʿAnāṣir.)
The Perfume of the Black Sugar. Cinnamon. Red White
Letter. Aloes. Sandal. Sandal.
The Signs of the Zodiac. Ḥamal. Jauzāʾ. Sarat̤ ān. S̤ aur. Ḥamal.
(Burūj.) Ram. Twins. Crab. Bull. Ram.
The Planets. (Kawākib.) Zuḥal. Mushtarī. Mirrīk͟ h. Shams. Zuhrah.
Saturn. Jupiter. Mars. Sun. Venus.
The Genii. (Jinn.) Qayupūsh. Danūsh. Nulūsh. T̤ wayūsh. Hūsh.
The Guardian Angels. Isrāfīl. Jibrāʾīl. Kalkāʾīl. Dardāʾīl. Durbāʾīl.
(Muwakkil.)

Letters of the Alphabet

arranged according to 6 ‫و‬‎ 7 ‫ز‬‎ 8 ‫ح‬‎ 9 ‫ط‬‎ 10 ‫ى‬‎
the Abjad [abjad],
with their respective
number.
The Special Attributes
or Names of God. ‫ولى‬‎ ‫زكى‬‎ ‫حق‬‎ ‫طاهر‬‎‫ياسين‬‎
 Walī. Zakī. Ḥaqq. T̤ āhir. Yāsīn.
The Number of the 46 37 108 215 130
Attribute.
The Meaning of the Friend. Purifier. Truth. Holy. Chief.
Attribute.
The Class of the Amiable. Combined. Combined. Terrible. Amiable.
Attribute.
The Quality, Vice, or Love. Love. Hatred. Desire. Attraction.
Virtue of the Letter.
The Elements. Air. Water. Earth. Fire. Air.
(Arbaʿah ʿAnāṣir.)
The Perfume of the Camphor. Honey. Saffron. Musk. Rose
Letter. Leaves.
The Signs of the Jauzāʾ. Sarat̤ ān. Jady. Ḥamal. Mīzān.
Zodiac. (Burūj.) Twins. Crab. Goat. Ram. Scales.
The Planets. ʿUt̤ ārid. Qamar. Zuḥal. Mushtarī. Mirrīk͟ h.
(Kawākib.) Mercury. Moon. Saturn. Jupiter. Mars.
The Genii. (Jinn.) Puyūsh. Kapūsh. ʿAyūsh. Badyūsh. Shahbūsh.
The Guardian Angels. Raftmāʾīl. Sharkāʾīl. Tankafīl. Ishmāʾīl Sarakīkāʾīl.
(Muwakkil.)

Letters of the
Alphabet arranged 20 ‫ك‬‎ 30 ‫ل‬‎ 40 ‫م‬‎ 50 ‫ن‬‎ 60 ‫س‬‎
according to the
Abjad [abjad], with
their respective
number.
The Special Attributes
or Names of God. ‫كافى‬‎ ‫لطيف‬‎ ‫ملك‬‎ ‫نور‬‎ ‫سميع‬‎
Kāfī. Lat̤ īf. Malik. Nūr. Samīʿ.
The Number of the 111 129 90 256 180
Attribute.
The Meaning of the Sufficient. Benignant. King. Light. Hearer.
Attribute.
The Class of the Amiable. Amiable. Terrible. Amiable. Combined.
Attribute.
The Quality, Vice, or Love. Separation. Love. Hatred. Desire.
Virtue of the Letter.
The Elements. Water. Earth. Fire. Air. Water.
(ʿArbaʿah ʿAnāṣir.)
The Perfume of the White rose Apples. Quince. Hyacinth.
Different
Letter. leaves. kinds of
Scents.
The Signs of the ʿAqrab. S̤ aur. Asad. Mīzān. Qaus.
Zodiac. (Burūj.) Scorpion. Bull. Lion. Scales. Archer.
The Planets. Shams. Zuhrah. ʿUt̤ ārid. Qamar. Zuḥal.
(Kawākib.) Sun. Venus. Mercury. Moon. Saturn.
The Genii. (Jinn.) Kadyūsh. ʿAdyūsh. Majbūsh. Damalyūsh. Faʿyūsh.
The Guardian Angels. Kharurāʾīl. T̤ at̤ āʾīl. Rūyāʾīl. Hūlāʾīl. Hamwākīl.
(Muwakkil.)

Letters of the
Alphabet arranged 70 ‫ع‬‎ 80 ‫ف‬‎ 90 ‫ص‬‎ 100 ‫ق‬‎ 200 ‫ر‬‎
according to the
Abjad [abjad], with
their respective
number.
The Special
Attributes or Names ‫على‬‎ ‫فتاح‬‎ ‫صمد‬‎ ‫قادر‬‎ ‫رب‬‎
of God. ʿAlī. Fattāḥ. Ṣamad. Qādir. Rabb.
The Number of the 110 489 134 305 202
Attribute.
The Meaning of the Exalted. Opener. Established. Powerful. Lord.
Attribute.
The Class of the Terrible. Amiable. Terrible. Combined. Terrible.
Attribute.
The Quality, Vice, or Riches. Enmity. Intimacy. Desire. Friendship.
Virtue of the Letter.
The Elements. Earth. Fire. Air. Water. Earth.
(ʿArbaʿah ʿAnāṣir.)
The Perfume of the White Walnut. Nutmeg. Orange. Rosewater.
Letter. Pepper.
The Signs of the Sumbulah. Asad. Mīzān. Ḥūt. Sumbulah.
Zodiac. (Burūj.) Virgin. Lion. Scales. Fish. Virgin.
The Planets. Mushtarī. Mirrīk͟ h. Shams. Zuhrah. ʿUt̤ ārid.
(Kawākib.) Jupiter. Mars. Sun. Venus. Mercury.
The Genii. (Jinn.) Kashpūsh. Lat̤ yūsh. Kalapūsh. Shamyūsh. Rahūsh.
The Guardian Angels. Lumāʾīl. Sarhmāʾīl. Ahjmāʾīl. ʿItrāʾīl. Amwākīl.
(Muwakkil.)

Letters of the Alphabet

arranged according to the 300 ‫ش‬‎ 400 ‫ت‬‎ 500 ‫ث‬‎ 600 ‫خ‬‎
Abjad [abjad], with their
respective number.
The Special Attributes or
Names of God. ‫شفيع‬‎ ‫تواب‬‎ ‫ثابت‬‎ ‫خالق‬‎
Shafīʿ. Tawwāb. S̤ ābit. K͟ hāliq
The Number of the 460 409 903 731
Attribute.
The Meaning of the Accepter. Forgiver. Stable. Creator.
Attribute.
The Class of the Attribute. Amiable. Amiable. Terrible. Combined.
The Quality, Vice, or Virtue Enmity. Sleeplessness. Hatred. Love.
of the Letter.
The Elements. (ʿArbaʿah Fire. Air. Water. Earth.
ʿAnāṣir.)
The Perfume of the Letter. White Amber. White Violet.
Aloes. Aloes.
The Signs of the Zodiac. ʿAqrab. Dalw. Ḥūt. Jady.
(Burūj.) Scorpion. Watering Pot. Fish. Goat.
The Planets. (Kawākib.) Qamar. Zuḥal. Mushtarī. Mirrīk͟ h.
Moon. Saturn. Jupiter. Mars.
The Genii. (Jinn.) Tashyūsh. Lat̤ yūsh. T̤ wahyūsh. Dālāyūsh.
The Guardian Angels. Amrāʾīl. Azrāʾīl. Mīkāʾīl. Mahkāʾīl.
(Muwakkil.)

Letters of the Alphabet

arranged according to the 700 ‫ذ‬‎ 800 ‫ض‬‎ 900 ‫ظ‬‎ 1000 ‫غ‬‎
Abjad [abjad], with their
respective number.
The Special Attributes or
Names of God. ‫ذاكر‬‎ ‫ضار‬‎ ‫ظاهر‬‎ ‫غفور‬‎
Ẕākir. Ẓārr. Z̤ āhir. G͟ hafūr.
The Number of the 921 1001 1106 1285
Attribute.
The Meaning of the Rememberer. Punisher. Evident. Great Forgiver.
Attribute.
The Class of the Combined. Terrible. Terrible. Amiable.
Attribute.
The Quality, Vice, or Hatred. Hatred. Enmity. Convalescence.
Virtue of the Letter.
The Elements. (ʿArbaʿah Fire. Air. Water. Earth.
ʿAnāṣir.)
The Perfume of the Sweet Basil. Laburnum. Jasmine. Cloves.
Letter.
The Signs of the Zodiac. Qaus. Dalw. Ḥūt. Ḥūt.
(Burūj.) Archer. Watering Fish. Fish.
Pot.
The Planets. (Kawākib.) Shams. Zuhrah. ʿUt̤ ārid. Qamar.
Sun. Venus. Mercury. Moon.
The Genii. (Jinn.) T̤ wakapūsh. Ghayūsh. Ghafūpūsh. ʿArkupūsh.
The Guardian Angels. Hart̤ āʾīl. ʿAtāʾīl. Nurāʾīl. Nuk͟ hāʾīl.
(Muwakkil.)

The sex of the signs of the Zodiac (burūj) has been determined as in the following
table. Between males and females exists friendship; between males and
hermaphrodites sometimes friendship sometimes enmity; between females and
hermaphrodites the most inveterate enmity:—

MALES. FEMALES. HERMAPHRODITES.

Ram Burj-i-Ḥamal. Bull Burj-i-S̤ aur. Twins Burj-i-Jauzāʾ.
Lion Burj-i-Asad. Scales Burj-i-Mīzān. Virgin Burj-i-Sumbulah.
Scorpion Burj-i-ʿAqrab. Crab Burj-i-Sarat̤ ān. Goats Burj-i-Jady.
Fish Burj-i-Ḥūt. Watering Pot Burj-i-Dalw.
Archer Burj-i-Qaus.
Astrologists have determined the relative dispositions of the planets (kawākib) to be
as follows:—

Venus Venus Jupiter Jupiter Sun Jupiter Sun

and and and and and and and Friendship.
Saturn. Moon. Venus. Sun. Moon. Moon. Venus.
Moon Saturn Jupiter Mars Venus Mars Sun Mixed
Friendship
and and and and and and and and Enmity
Mercury. Mercury. Mercury. Mercury. Mercury. Venus. Mercury. or
Indifference.
Saturn Saturn Mars Mars Saturn Jupiter Jupiter
and and and and and and and Enmity.
Sun. Moon. Moon. Sun. Sun. Mars. Saturn.

The four elements (arbaʿah ʿanāṣir) stand in relation to each other as follows:—

Water and Water. Earth and Earth.

Friendship.
Fire and Fire. Air and Air.
Fire and Air. Air and Water. Mixed Friendship and Enmity or Indifference.
Fire and Water. Earth and Water.
Enmity.
Fire and Earth.

As an illustration of the use of these tables, two persons, Akram and Raḥīmah,
contemplate a matrimonial alliance, and wish to know if it will be a happy union or
otherwise.

The exorcist must first ascertain if the elements (arbaʿah ʿanāṣir), the signs of the
zodiac (burūj), and the planets (kawākib), are amicably or inimicably disposed to
each other in the cases of these two individuals, and also if there is a combination
expressed in the ism or name of God connected with their initial letters.

In the present instance the initial letter of Akram is alif, and that of Raḥīmah, rā, and
a reference to the foregoing tables will produce the following results:—
 Akram. Raḥīmah.

‫اكرم‬‎). (‫رحيمة‬‎).
(

Alif ‫ا‬‎ Rā ‫ر‬‎

Initial letter.
. .
The quality of the letter. Friendship. Friendship.
The element. Fire. Earth.
The attribute. Allāh. Rabb.
The quality of the attribute. Terrible. Terrible.
The planet. Saturn. Mercury.
The sign of the zodiac. The ram. The virgin.
The perfume. Black aloes. Rose water.
The genius. Qayupūsh. Rahūsh.
The angel. Isrāfīl. Amwākīl.

In considering this case, the exorcist will observe that there is a combination in the
attributes of God, both belonging to the asmāʾu ʾl-jalālīyah, or terrible attributes.
There is also a combination in the quality of the letters, both implying friendship.
Their respective planets, Saturn and Mercury, show a combination of either mixed
friendship and enmity, or, perhaps, indifference. The sign of the zodiac, the ram
being a male, and that of the virgin a hermaphrodite, show a possible alternation of
friendship and enmity between the parties. The elements, fire and earth, being
opposed, imply enmity. It therefore appears that there will be nothing against these
two persons, Akram and Raḥīmah forming a matrimonial alliance, and that they may
reasonably expect as much happiness from their union as usually falls to the lot of
the human race. Should the good offices of the exorcist be requested, he will, by
incantation, according to the table given, appeal to the Almighty as Allāh and Rabb,
call in the aid of the genii Qayupūsh and Rahūsh, and of the guardian angels, Isrāfīl
and Amwākīl. The perfumes he will burn in his numerous recitals will be black aloes
and rose-water, and so bring about a speedy increase in the happiness of the persons
of Akram and Raḥīmah!

III. As we have already explained, the incantations used by exorcists consist in the
recital of either the names or attributes of God, or of certain formulæ which are
given in books on the subject. In the Jawāhiru ʾl-K͟ hamsah, there were many forms
of incantation, but we select the following one to illustrate the subject:—
 ‫سبحانك ال اله اال انت رب كل شى و وارثه‬
‫ورازقه و راحمه‬‎
Subḥānaka! lā ilāha illā anta! Rabba-kulli-shaiʾin! wa wāris̤ ahu! wa rāziqahu! wa
rāḥimahu!

Glory be to Thee! There is no deity but Thee! The Lord of All! and the Inheritor
thereof! and the Provider therefor! and the Merciful thereon!

This incantation consists of forty-four letters, exclusive of vowel points, as is shown

by the following table:—

1
‫س‬‎ Sīn 60

2
‫ب‬‎ Bā 2

3
‫ح‬‎ Ḥā 8

4
‫ا‬‎ Alif 1

5
‫ن‬‎ Nūn 50

6
‫ك‬‎ Kāf 20

7
‫ل‬‎ Lām 30

8
‫ا‬‎ Alif 1

9
‫ا‬‎ Alif 1

10
‫ل‬‎ Lām 30

11
‫هـ‬‎ Hā 5

12
‫ا‬‎ Alif 1

13
‫ل‬‎ Lām 30
14
‫ل‬‎ Lām 30

15
‫ا‬‎ Alif 1

16
‫ا‬‎ Alif 1

17
‫ن‬‎ Nūn 50

18
‫ت‬‎ Tā 400

19
‫ر‬‎ Rā 200

20
‫ب‬‎ Bā 2

21
‫ب‬‎ Bā 2

22
‫ك‬‎ Kāf 20

23
‫ل‬‎ Lām 30

24
‫ل‬‎ Lām 30

25
‫ش‬‎ Shīn 300

26
‫ى‬‎ Yā 10

27
‫ء‬‎ Hamzah 1

28
‫و‬‎ Wau 6

29
‫و‬‎ Wau 6

30
‫ا‬‎ Alif 1

31
‫ر‬‎ Rā 200

32
‫ث‬‎ S̤ ā 500

33
‫هـ‬‎ Hā 5
 34
‫و‬‎ Wau 6

35
‫ر‬‎ Rā 200

36
‫ا‬‎ Alif 1

37
‫ز‬‎ Zā 7

38
‫ق‬‎ Qāf 100

39
‫هـ‬‎ Hā 5

40
‫و‬‎ Wau 6

41
‫ر‬‎ Rā 200

42
‫ا‬‎ Alif 1

43
‫ح‬‎ Ḥā 8

44
‫م‬‎ Mīm 40

45
‫هـ‬‎ Hā 5

2613

In reciting such an invocation, units are reckoned as hundreds, tens as thousands,

hundreds as tens of thousands, and thousands as hundreds of thousands.

In the above formula—

Its niṣāb, or fixed estate, is the number of letters (i.e. 45) put into thousands 4,500
=
Its zakāt, or alms, is the half of the niṣāb added to itself, 4,500 and 2,250 = 6,750
Its ʿushr, or tithes, is half of the above half added to the zakāt, 6,750 and 7,875
1,125 =
Its qufl, or lock, is half of 1,125 = 563
Its daur, or circle, is obtained by adding to its qufl the sum of the ʿushr and
then doubling the total:—
 563
7,875
—— 8,438
8,438
—— 16,876
Its baẕl, or gift, is the fixed number 7,000
Its k͟ hatm, or seal, is the fixed number 1,200
Its sarīʿu ʾl-ijābah, or speedy answer, is the fixed number 12,000
Total 56,764

After the exorcist has recited the formula the above number of times, he should, in
order to make a reply more certain, treble the niṣāb, making it 135,000, and then add
2,613, the value of the combined number of letters, making a total of 137,613
recitals. The number of these recitals should be divided as nearly as possible in
equal parts for each day’s reading, provided it be completed within forty days. By a
rehearsal of these, says our author, the mind of the exorcist becomes completely
transported, and, whether asleep or awake, he finds himself accompanied by spirits
and genii (jinn) to the highest heavens and the lowest depths of earth. These spirits
then reveal to him hidden mysteries, and render souls and spirits obedient to the will
of the exorcist.

IV. If the exorcist wish to command the presence of genii in behalf of a certain
person, it is generally supposed to be effected in the following manner. He must,
first of all, shut himself up in a room and fast for forty days. He should besmear the
chamber with red ochre, and, having purified himself, should sit on a small carpet,
and proceed to call the genius or demon. He must, however, first find out what
special genii are required to effect his purpose. If, for example, he is about to call in

the aid of these spirits in behalf of a person named Bahrām ( ‫بهرام‬‎ ) he will find
out, first, the special genii presiding over the name, the letters of which are, omitting
the vowel points, B H R A M. Upon reference to the table it will be seen that they
are Danūsh, Hūsh, Rahūsh, Qayupūsh, and Majbūsh. He must then find out what are
the special names of God indicated by these letters, which we find in the table are
al-Bāqī, “the Eternal,” al-Hādī, “the Guide,” ar-Rabb, “the Lord,” Allāh, “God,” al-
Malik, “the King.” He must then ascertain the power of the letters, indicating the
number of times for the recital, which will be thus:—
 B, 2 equal to 200
H, 5 500
,, ,,
R, 200 20,000
,, ,,
A, 1 100
,, ,,
M, 40 4,000
,, ,,
Total 24,800

The exorcist should then, in order to call in the help of the genii, recite the following
formula, not fewer than 24,800 times:—

Yā Danūshu! for the sake of the Eternal One!

Yā Hūshu! for the sake of the Guide!

Yā Rahūshu! for the sake of the Lord!

Yā Qayupūshu! for the sake of Allāh!

Yā Majbūshu! for the sake of the King!

The exorcist will perform this recital with his face turned towards the house of the
object he wishes to affect, and burn the perfumes indicated according to the table for
the letters of Bahrām’s name.

There are very many other methods of performing this exorcism, but the foregoing
will suffice as a specimen of the kind of service. [magic.]

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.

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