Another excellent writer of Urdu is Shamsul-'Ulama Maulavi Nazir Ahmad of Delhi, who is the author of a series of novels describing domestic life, of a somewhat didactic character, which have had a wide popularity, and from their admirable moral tone have been specially serviceable in the education of Indian women. These are entitled the _Mir'atul-'Arus_ (or "Brides' Mirror"); _Taubatun-Nasuh_ ("the Repentance of Nasuh"), _Banatun-Na'sh_ ("the Seven Stars of the Great Bear"), _Ibnul-Waqt_ ("Son of the Age"), and _Ayama_ ("Widows"). But Nazir Ahmad is a man of many sides; before he took to novel-writing he was the principal translator into Urdu of the _Indian Penal Code_ (1861), which is reckoned a masterpiece in the exact rendering of European legal ideas; and more lately he gave to the world the best Urdu version of the Quran. He has been a popular lecturer on social subjects, displaying a rich vein of humour, and in his old age even ventured upon verse. During the latter portion of his life he was most closely associated with Sir Sayyid Ahmad Khan. Entry: 4
The translation of the Quran by 'Abdu-l-Qadir was finished in 1803, and first published by Sayyid 'Abdullah, a fervent disciple of Sayyid Ahmad, at Hughli in 1829. The _Tambihu-l-ghafilin_, or "Awakener of the Heedless," a work in Persian by Sayyid Ahmad, was rendered into Urdu by 'Abdullah, and published at the same press in 1830. Haji Isma'il was the author of a treatise in Urdu entitled _Taqwiyatu-l-Iman_ ("Confirmation of the Faith"), which had great vogue among the following of the Sayyid. Other works by the disciples of the _Tariqah-e Muhammadiyyah_ (as the new preaching was called) are the _Targhib-i Jihad_ ("Incitation to Holy War"), _Hidayatu-l-Muminin_ ("Guide of the Believers"), _Muzihu-l-Kabair_ wa-l-Bid'ah ("Exposition of Mortal Sins and Heresy"), _Naslhatu-l-Muslimin_ ("Admonition to Muslims"), and the _Mi'at Masail_, or "Hundred Questions." Entry: 4
On the supposition that the arrangements given above are at any rate approximately correct, it is possible to trace a certain development in the teaching of the Koran on some of the chief dogmas. It must, however, be borne in mind that orthodox Islam recognizes the Koran as the work not of Mahomet but of God. Yet Moslem theologians recognize that some revelations are inconsistent with others, and so have developed the doctrine of _nasikh_ and _mansukh_ ("abrogating" and "abrogated"), whereby it is taught that in certain definite cases a later revelation supersedes an earlier. A critical study of the Koran shows in the earlier revelations the marks of a reflective mind trained under the influence of Arabian education and stirred by an acquaintance (somewhat imperfect) with Judaism and Christianity. The later revelations seem to be influenced by the now dominant position of the Prophet and a desire after the capture of Mecca to incorporate such heathen religious ceremonies as are national. God is one and universal from the beginning. His unity is emphasized as against the mistaken conception of the Christian Trinity. At first his might is taught by the name _Rabb_ (Lord) which is generally used with an attribute as "the highest Lord," "Lord of the worlds," "Lord of men," "Lord of heaven and earth," "Lord of the East and West," or "our Lord." Then he is identified with the god Allah (see above) and the first part of the later Moslem creed is announced--_la ilaha illa-llaha_, "there is no god but Allah." But every act of creation is a proof not only of God's power but also of his beneficence (xiv. 37), and so he becomes known as _ar-Rahman_, "the Compassionate." The attributes of God may all be arranged in the three classes of his power, unity and goodness. They are expressed by the ninety-nine "beautiful names" applied to him in the Koran (see E. H. Palmer, _The Quran_ in "Sacred Books of the East," vol. vi., Introd. pp. 67-68, Oxford, 1880). In the Medina period of Mahomet's life the nature of God is not so clear, and the description of it varies according to the moods of the Prophet. Entry: 2