Al Mamun, the distinguished though heretical Khalíf of Baghdád, was a patron of Al Farra, the chief of grammarians. A distinguished pupil of his, Abu'l 'Abbás Thalub, on his death-bed expressed his belief in the fact that the Quránists, the Traditionists, and others, had gained their heavenly reward, but he had been only a grammarian, and grammar after all was, in connection with the Qurán, a science of doubtful legality. The friend to whom he told his doubts and fears went home and saw a vision. It is recorded that he had a vision in his sleep that very night, in which he saw the blessed Prophet, who said to him: "Give my greeting to Abu'l 'Abbás Thalub, and say, 'thou art master of the superior science.'" The Prophet had now spoken, and henceforth grammar became a lawful study in Islám. Muslims now quote the Qurán as a perfect model of style; it may be well to remember that the rules have been made for it, and that, therefore, it is but natural that it should be perfect according to the present canons of Arabic grammar.[[47]]
The question of the interpretation of the text speedily became a very important branch of the "'Ilm-i-usúl." It is said that the Qurán was brought from Paradise by Gabriel to Muhammad as occasion required. The Prophet was reproached for not having a complete revelation, and
answered the reproach by the following verse, sent for the purpose. "The infidels say, 'unless the Qurán be sent down to him all at once'—but in this way we establish thy heart in it, in parcels have we parcelled it out to thee" (Súra xxv. 34). The revelation thus given is entirely objective; it came to the ear of the Prophet through the teaching of Gabriel. "Yet it is a glorious Qurán, written on the preserved Table." (Súra lxxxv. 22). Gabriel addresses the Prophet thus: "When we have recited it then follow thou the recital." (Súra lxxv. 18). The external mode in which it came is referred to in the verse: "We have sent down to thee an Arabic Qurán." (Súra xx. 112). The fragmentary way in which the Qurán was given[[48]] was not without its difficulties. Some passages contradicted others, some were difficult to understand. To the Prophet alone was the solution known. The knowledge he communicated to his immediate followers, the Companions, as they are called, thus: "To thee have we sent down this book of monitions, that thou mayest make clear to men what hath been sent down to them." (Súra xvi. 46).
Ibn Khaldoun says: "The Prophet unfolded the meaning, distinguished between abrogated and abrogating verses,
and communicated this knowledge to his Companions. It was from his mouth that they knew the meaning of the verses and the circumstances which led to each distinct revelation being made."[[49]] The Companions thus instructed became perfectly familiar with the whole revelation. This knowledge they handed down by word of mouth to their followers, the Tába'ín, who in their turn passed it on to their followers the Taba-i-Tába'ín. The art of writing then became common, and the business of the commentator henceforth was to collect together the sayings of the Companions thus handed down. Criticism of a passage in the Qurán was not his duty, criticism of a comment made on it by a Companion was beyond his province: the first was too sacred to be touched, the second must be accepted if only the chain of narrators of the statement were perfect. Thus early in the history of Islám were the principles of exegesis fixed and settled. Every word, every sentence, has now its place and class. The commentator has now only to reproduce what was written before,[[50]] though he may in elucidation of the point, bring forth some Tradition hitherto unnoticed, which would, however, be a difficult thing to do. It will thus be seen that anything like the work of a Christian commentator, with all its fresh life and new ideas, is not to be had in Islám. The perfection of its exegesis is its dogmatic and antique nature—
"While as the world rolls on from age to age,
And realms of thought expand,
The letter stands without expanse or range,
Stiff as a dead man's hand."
The technical terms which the student must know, and