Unless otherwise listed, the heading occurs at the beginning of paragraph (Also, “end” does not mean very end unless listed as “v-end”; b-mid is beginning-middle, etc.)

These paragraph summaries were all added by Reverend E.M. Wherry and were not part of Sale’s original Preliminary Discourse, though the Table of Contents headings preceding the summaries were part of Sale’s Preliminary Discourse in other editions.

At the end of this document, there is also an addition Reverend Wherry added to the end of the Preliminary Discourse (it is relatively more objective in tone than many of his other additions within the Preliminary Discourse or text).

Though links are not provided, please feel free to contact us if you are able to make links from the headings below to the specific paragraph (or add them in the margins alongside the text).

SECTION										Page
I.–Of the Arabs before Mohammed; or, as they express it, in the Time of
	Ignorance; their History, Religion, Learning, and Customs				1
II.–Of the State of Christianity, particularly of the Eastern Churches, and of
	Judaism, at time of Mohammed’s appearance; and of the methods taken
	by him for the establishing his Religion, and the circumstances which
	concurred thereto								25
III.–Of the Korân itself, the Peculiarities of that Book; the manner of its being
	written and published, and the General Design of it					44
IV.–Of the Doctrines and positive Precepts of the Korân which relate to Faith and
	Religious Duties									54
V.–Of certain Negative Precepts in the Korân						95
VI.–Of the Institutions of the Korân in Civil Affairs						103
VII.–Of the Months commanded by the Korân to be kept Sacred; and of the setting
	apart of Friday for the especial service of God					114
VIII.–Of the principal Sects among the Mohammedans; and of those who have pre-
	tended to Prophecy among the Arabs, in or since the time of Mohammed			117

Section I.

I.–Of the Arabs before Mohammed; or, as they express it, in the Time of Ignorance; their History, Religion, Learning, and Customs

1	The name Arabia.
2	Limits of Arabia.
5	The province of Yaman.
6 (mid)	So-called Arabian produce brought from India.
6 (end)	Produce of Yaman.
8	The Hijáz–its boundaries.
9	Makkah described.
10 (mid)	How the people of Makkah subsist.
12	Madina or Yahtrab.
13	The provinces of Taháma, Najd, and Yamáma founded.
16 (mid)	Two classes of Arabians.
18	The ancient Arabians.
19	The Ádites.
19 (mid)	The garden of Iram.
20	Destruction of the Adites.
20 (end)	The latter Adites.
22	The tribe of Thamúd.
22 (end)	Destruction of the Thamúdites.
23 (mid)	Rock-cut houses of the Thamúdites.
25	The tribe of Tasm.
26	The Jorhamites.
26 (end)	The Amalekites conquer Lower Egypt.
27	Origin of the present Arabs.
28	Their posterity have no claim to be pure Arabs.
30	The Cushites.
31	The Himyár princes of Yaman.
32	The inundation of Aram.
33	Ethiopian conquest of Yaman.
33 (end)	Persian supremacy established.
34 (b-mid)	The kingdom of Ghassán founded.
35	The kingdom of Hira
36	Jorhamites of the Hijáz
36 (v-end) They are expelled and finally destroyed.
38	The phylar- c (?) government of the Hijáz
39	The government of Arabia after the time of Muhammad.
40	The governors of Makkah and Madina independent.
41	The rulers of Yaman independent.
42	Arabian liberty preserved in all ages.
43	The religion of the Arabs before Muhammad
44	The Sabian religion described.
45	Arab idolatry and star-worship
46	They acknowledged one supreme God.
47	Muhammad restored primitive monotheism.
48	Origin of star-worship.
49	The temple of Bait Ghumdán at Sanaa.
50	Different stars worshipped by different tribes.
52	Angels or gods worshipped as intercessors.
53	The idol al Lát.
54	The idol al Uzza
55	The idol Mínáh.
56	Idols Wadd, Sawá, Yaghúth, Yäúq, and Nasr.
63	The worship of Hobal and other idols of the Kaabah.
64	The idols Asáf and Nailah of Safá and Marwa.
65	The dough-worship of the tribe of Hanífa.
66	Origin of stone-worship.
67	Arab belief in a future life.
70	The Magian religion adopted by some tribes.
71	Judaism introduced as a result of Roman persecution.
72	Christianity in Arabia.
73 (end)	Numán, king of Hira, converted to Christianity.
74	The extent of the Christian Church in Arabia.
75	Free thought and Zendicism among the Quraish.
76	Two classes of Arabs previous to Muhammad.
77	The dialects of the Arabic language.
77 (mid)	The art of writing in Arabia.
78	Arab accomplishments and learning.
78 (b-mid)	Style of Prose and poetry.
78 (mid)	Honour bestowed on poets.
78 (end)	Poetic contests at the fair of Okátz.
79	This fair suppressed by Muhammad.
80	Arab equestrian and military training.
81	Their hospitality and liberality.
84	Their national defects and vices.
85	Strange apology for plundering propensity.
86	The sciences in Arabia previous to Muhammad.
88 is final paragraph number (no more headings in section i after 86)

Section II.

II.–Of the State of Christianity, particularly of the Eastern Churches, and of Judaism, at time of Mohammed’s appearance; and of the methods taken by him for the establishing his Religion, and the circumstances which concurred thereto

1	The decline of true religion in the Church.
2	Controversies in the Eastern Churches, and corruption of the clergy.
4	Evil influence of Roman emperors in the Church.
6	Arabia famous for heresy.
7	Mariolatry and the doctrine of the Trinity.
8	Arabia refuge for heretics.
9	The power of the Jews in Arabia, and Muhammad’s treatment of them.
10	Islám succeeds as a religion through political weakness of Rome and Persia.
11	Decline of the Roman empire.
13	The communism of Mazdak.
14 (end)	Decline of the Persian empire.
15	The political power of Arabia consolidated under Muhammad.
17	Muhammad’s birth, nurture, marriage, and fortune.
18	He forms the design of reforming the religion of his country-men.
19	Opinions as to probable motives of Muhammad.
19 (mid)	His hold on the doctrine of the unity of God.
19 (end)	Probably a mono-maniac on the subject of religion.
20 (end)	He was ignorant of the pure doctrines of the Christian religion.
21	His natural ambition is inflamed by success.
22	His sensuality and doctrine of plygamy in accordance with the morality of his time.
23	A tolerable morality was necessary to the success of his enterprise.
24	His intellectual gifts and suavity of manner.
25	His ignorance of letters and the use he made of it.
26	His scheme for the inauguration of his religion.
27	He begins with the conversion of his own household.
28	Secret manoeuvring.
28 (b-mid)	Gains other converts from his own tribe.
28 (mid)	At the end of three years he openly proclaims his doctrine.
28 (end) His relatives reject his prophetic claims.
29	Opposition aroused by his preaching.
29 (v-end)	He is protected by Abu Tálib
30	First emigration to Abyssinia.
31	Conversion of Hamza and Omar.
31 (mid)	Social ostracism of the Háshimites.
32	The league against the Háshimites broken.
33	Death of Abu Tálib and Khadijah.
34	Renewed persecution.
34 (b-mid)	Seeks refuge in Tayif and is rejected.
35	Makes converts of six men of Madína.
36	Night journey from Makkah to Jerusalem and heaven.
37	This device raises his credit.
38	The first pledge of Aqabah.
39	Missionary success at Madína.
40	The second pledge of Aqabah.
41	Islám thus far propagated by persuasion.
41 (mid)	Muhammad’s moderation owing to his helplessness.
42	He authorises the enforcement of his doctrines by the sword.
42 (mid)	The sword declares Islám to be of human origin.
42 (mid)	Christianity compared with it.
43	Emigration of Muslims to Madína.
43 (mid)	Consequent excitement among the Quraish.
43 (end)	They conspire against Muhammad.
44	Muhammad escapes to Madína.
45	He builds a mosque at Madína.
46	Makes predatory raids on the caravans of the Quraish.
47	He goes to Makkah, but is not allowed to enter.
47 (v-end)	The ten years’ truce
48	Muslim veneration of their prophet.
49	He sends letters inviting foreign princes to embrace Islám.
51	Mukaukas’ presents to Muhammad.
52	Khálid and Amru converted.
52 (b-mid)	The expedition to Syria.
53	The truce with the people of Makkah broken.
54 (b-mid)	Muhammad captures Makkah.
56	Many tribes converted.
57	Ali’s expedition to Yaman.
58 (final paragraph)	Arabia accepts Islám.

Section III.

III.–Of the Korân itself, the Peculiarities of that Book; the manner of its being written and published, and the General Design of it

1	Import of the word quraa.
2	Other names applied to the Qurán.
3	Divisions of the Qurán.
4	Titles of the chapters.
6	The verses of the chapters.
7	The seven principal editions of the Qurán.
7 (mid)	Number of verses, words, &c.
8	Other divisions of the Qurán.
9	The Bismillah.
11	The letters A.L.M., &c.
12	The language of the Qurán.
13	Its elegance of style claimed to be miraculous
14	The style the composition.
16	The influence of this style on Muhammad’s hearers.
17	Design of the Qurán.
18	The doctrine of the Qurán regarding religion and revelation.
18 (end)	The use made of Old Testament history in the Qurán.
19 (b-mid)	The use made of the Qurán by Muhammad in emergency.
20	Muhammad the author of the Qurán.
21	The divine original of the Qurán.
22	Original MSS. of the Qurán.
23	Collected into one volume by Abu Baqr.
24	Othmán’s recension.
25	Various readings: how they originated.
26	The doctrine of abrogation.
27	Abrogated passages.
31	The Qurán believed to be eternal.
33	Al Ghazáli’s opinion as to the Qurán.
34	Opinion of al Jahidh.
35	Heretical opinions.
36	Muslim exegetical rules.
39	Muslim reverence for the Qurán.
40 (final paragraph)	Translations.

Section IV.

IV.–Of the Doctrines and positive Precepts of the Korân which relate to Faith and Religious Duties

1	Islám the one true orthodox belief.
3	Five points of Imán and Dín.
4	First fundamental point of Islám.
5	Four points of religion.
6	The God of Islám the true God.
7	Belief in the doctrine of angels required.
8	Gabriel, Michael, Azraël, Isráfíl, and guardian angels.
9	This doctrine borrowed from the Jews.
10	Belief concerning Satan.
11	Concerning the Genii.
12	Agrees with Jewish belief in Shedim.
13	The former scriptures.
13 (b-mid)	Alleged corruption of Jewish and Christian Scriptures.
13 (mid)	Muslim Psalter and Gospel of Barnabas.
13 (end)	Muslim use of spurious Gospels.
15	The prophets recognised by Islám
17	Muhammad appeals to the Bible in proof of his mission
18	Doctrine of the resurrection.
19	Concerning the soul after death.
21	This belief borrowed from the Jews.
23	The state of Al Barzakh: various opinions.
24	The resurrection of the body: opinions of Muslims.
25 (end)	Signs of the resurrection day.
26	Lesser signs of its approach.
27 (no comments--just four words)
28 	Greater signs.
45 (b-mid)	The blast of the resurrection trump.
45 (b-mid)	Effects of the first blast.
46	Effects of the second blast.
47	Effects of the third blast
48	Length of the judgment-day.
50	Resurrection to be general.
51	Manner of the rising of the dead.
52	The place of final judgment.
53	End of the resurrection.
54	State of the resurrected pending judgment.
55	Muhammad’s intercession in the judgment.
55 (b-mid)	The great day of assizes.
56	Time allotted to the trial.
57	The account books delivered.
58	The great balance described.
59	Notions of books and balance borrowed from Jews and Magians.
60	Mutual retaliation of the creatures and of men.
60 (mid)	Fate of the brutes and genii.
61	Passing the bridge over hell.
62	This notion also borrowed from the Magians.
63	The seven apartments of hell and their inmates.
64	Proportion of suffering in hell.
64 (b-mid)	Final restoration of Muslim culprits.
64 (mid)	Cleansing the infernals.
64 (m-end)	Muhammad indebted to Jews and Magians for his notions of hell and the state of the lost.
65 (b-mid)	The partition al Aráf.
67	The refreshing water of al Kawthar.
69	Paradise described.
70	The rivers of paradise.
71	Glories of the Húr al oyún.
72	Names of the abode of bliss.
73	The two fountains at the gate of paradise, celestial attendance, &c.
73 (mid)	The mercy of God, the ground; works, the measure of the rewards of the righteous.
74	The great feast of God.
75	Rewards of the faithful described.
77	Ability of the faithful to enjoy.
78	The spiritual enjoyments of heaven.
79	Muhammad indebted to Jews and Magians for his notions of paradise.
80 (b-mid)	Christian and Muslim notions of the future state compared.
81	The description of paradise in the Qurán to be understood in a literal sense.
82 (mid)	The rewards of Muslim women.
83	The decrees of God.
84	Use made of this doctrine by Muhammad.
86	Prayer or sulát.
87	Ceremonial purifications required.
88	These were borrowed from the Jews.
89	The practice of religion based on cleanliness.
90	Lustration with sand instead of water allowed.
91	Minor points of purification.
92	The Muslim doctrine of circumcision.
93	Prayer the key of paradise.
94	The hours of prayer.
94 (end)	Manner of performing the service of prayer
97	Regulations as to apparel and women in time of prayer.
98	The institution of prayer borrowed from the Jews.
99	Almsgiving the second fundamental act of religious practice.
101	Laws relating to legal alms.
102	Appropriation of legal alms.
103	Jewish and Muslim almsgiving compared.
104	The duty of fasting.
105	The fast of Ramadhán.
107	The rule of fasting for the sick, &c.
108	This also borrowed from the Jews.
109 (b-mid)	Voluntary fasts of Muslims.
109 (mid)	Ashúra borrowed from the Jewish day of atonement.
110	Pilgrimage to Makkah.
111	The temple of Makkah described.
114	Sacred territory
115	The antiquity of the Kaabah.
116	The present building.
117	The black stone described.
118	The stone in Abraham’s Place.
119	The well Zamzam.
120	Fame of the pilgrimage to Makkah.
121	The sacred habit put on.
122	Visiting the temple, &c.
126	Sacrifices and sacred offerings.
127	The ceremonies of pilgrimage borrowed from Arab heathenism.
128	Object of the pilgrimage.
129 (mid) (final paragraph)	Muhammad’s concession to Arab custom and superstition.

Section V

V.–Of certain Negative Precepts in the Korân

2	The drinking of wine and spirituous liquors forbidden.
3	Question as to coffee and tobacco.
5	The reason why wine-drinking was prohibited.
6	Lots and games of chance forbidden.
7	Chess allowable under restrictions.
11	Divining by arrows forbidden.
12	Laws concerning meats.
13	Of usury and certain superstitious customs.
15	The customs relating to the Bahíra, Sáiba, Wasíla and Hámi explained.
21	Muhammad prohibits infanticide.
23 is final paragraph (with no headings)

Section VI.

VI.–Of the Institutions of the Korân in Civil Affairs

2	Laws regulating polygamy.
3	Law concerning divorce.
6	Laws concerning adultery and fornication.
8	What the law of the Qurán owes to Judaism.
10	Prohibited degrees.
11	Peculiar privileges of Muhammad as to marriage.
12	Laws concerning inheritance.
14	Law concerning wills.
16	Children of concubines legitimate.
17	Law concerning private contracts.
18	Murder and its penalty.
19	Manslaughter and its penalty.
20	Penalty for theft.
21	Law of retaliation.
22	Penalty for petty crimes.
23	Distinction between civil and ecclesiastical law.
24	The command to war against infidels.
24 (b-mid)	Jewish doctrine concerning war in defence of religion.
24 (end)	Opinions of Christian Crusaders on the same subject.
25	Laws of war among Muslims.
27	Law regulating the division of spoils.
28 (final paragraph)	God’s fifth of the spoils–how to be used.

Section VII.

VII.–Of the Months commanded by the Korân to be kept Sacred; and of the setting apart of Friday for the especial service of God

1	The four sacred months.
4	Their observance among Muslims.
5	Regulations concerning Muharram.
6	Friday instituted as a sacred day.
8 (final paragraph)	The two principal annual feasts.

Section VIII.

VIII.–Of the principal Sects among the Mohammedans; and of those who have pre-tended to Prophecy among the Arabs, in or since the time of Mohammed

2	Muhammadan scholasticism.
3	Its origin and use.
6	Muslim jurisprudence.
7	Points of faith subject to scholastic discussion.
12	The sects of Islám.
13	Divisions of the Sunnís: the four orthodox sects.
14	The Hanífites.
17	Málik Ibn Ans and his sect.
19	Muhammad Ibn Idrís al Sháfíi.
21	Ahmad Ibn Hanbal.
22	Heretical sects of Muhammadans.
24	The Khárijites.
26	The Mutazilites.
27	Various divisions of this sect.
28	The Hudailians.
29	The Jubbáians.
30	The Háshamians.
31	The Nudhámians.
32	The Háyatians.
33	The Jahidhians.
34	The Muzdárians.
35	The Basharians.
36	The Thamámians.
37	The Qadarians.
38	The Sifátians.
39 (small paragraph with no headings and only 6 words)
40	The Asharians.
41	Opinions regarding the attributes of God.
41 (end)	Their views of sin.
43	The Mashábbihites.
44	The Karamians or Mujassamians.
45	The Jabarians and their various denominations.
46	The Murjians.
47	The Khárijites.
48	Peculiar views of the Wáidians.
49	The Shíahs and their distinguishing doctrines.
50	Their veneration of Ali and his descendants.
51	Main points of difference between the Shiahs and the Sunnís.
52	Muslim false prophets.
53	Claim of Musailama to the prophetic office.
54	Al Aswad the second of “the two liars.”
56	Tulaiha and Sajáj.
59	Hakím Ibn Hásham and his practices.
60	Bábik and his cruelties
61	Mahmúd Ibn Faraj.
62	The Karmatians and their founder.
62 (mid)	Doctrines and practices.
63	The Ismaílians.
65	Abu’l Tayyab Ahmad’s prophetical career.
66	Bába and his sect.
67 is final paragraph number.

* The Habbábís of Arabia and India have figured too primently in history and still exercise too powerful an influence upon Islám to justify the omission of any mention of them in a work like this; accordingly we add the following account of this sect, taken by permission from Hughes’ Notes on Muhammadanism, second edition:–
	“This sect was founded by Muhammad, son of Abdul Wahháb, but as their opponents could not call them Muhammadans, they have been distinguished by the name of the father of the founder of their sect, and are called Wahhábís.
	“Shekh Muhammad was born at Ayína, a village in the province of Arad, in the country of Najd, in the year A.D. 1691.  Having been carefully instructed in the tenets of the Muslim religion according to the teachings of the Hambalí sect, he in due time left his native place, in company with his father, to perform the pilgrimage to Mecca.  At Madina he was instructed by Shekh Abdullah-ibn-Ibrahím of Najd, and it is supposed that whilst sitting at the feet of this celebrated teacher the son of Abdul Wahháb first realised how far the rigid lines of Islám had been stretched, almost to breaking, in the endeavour to adapt its stern principles to the superstitions of idolatrous Arabia.  He accompanied his father to Harimala, and after his father’s death he returned to his native village of Ayína, where he assumed the position of a religious teacher.  His teaching met with acceptance, and he soon acquired so great an influence over the people of those parts that the Governor of Hassa compelled him to leave the district, and the reformer found a friendly asylum in Deraish, under the protection of Muhammad-ibn-Saud, a chief of considerable influence, who made the protection of ibn-Abdul-Wahháb a pretext for war with the Shekh of Hassa.  Ibn Saad married the daughter of Ibn-Abdul-Wahháb, and established in his family the Wahhábi dynasty, which, after a chequered existence of more than a hundred years, still exists in the person of the Wahhábí chief at Ryadh.1
	“The whole of Eastern Arabia has embraced the reformed doctrines of the Wahhábís, and Mr. Palgrave, in his account of his travels in those parts, has given an interesting sketch of the Wahhábí religionists, although he is not always correct as to the distinctive principles of their religious creed.
	“In the great Wahhábí revival, political interests were united with religious reform, as was the case in the great Puritan struggle in England, and the Wahhábís soon pushed their conquests over the whole of Arabia.  In A.D. 1803 they conquered Mecca and Madina, and for many years threatened the subjugation of the whole Turkish Empire; but in A.D. 1811, Muhammad Ali, the celebrated Pasha of Egypt, commenced a war against the Wahhábís, and soon recovered Mecca and Madina; and in 1818 his son, Ibrahím Pasha, totally defeated Abdullah, the Wahhábí leader, and sent him a prisoner to Constantinople, where he was executed in the public square of St. Sophia, December 19, 1818.  But although the temporal power of the Wahhábís has been subdued, they still continue secretly to propagate their peculiar tenets, and in the present day there are numerous disciples of the sect, not only in Arabia but in Turkety and India.  It is a movement which has influenced religious thought in every part of Islám.”
	After giving a brief account of the Wahhábí movement in India, under the leadership of Sayyid Ahmad, who was slain in battle by the Sikh general Sher Singh at Bálakot in 1831, our author describes the tents of the Wahhábí faith as follows:–
	“1. They do not receive the decisions of the four orthodox sects, but say that any man who cana read and understand the Qurán and the sacred Hadís can judge for himself in matters of doctrine.  They therefore reject Ijma’2 after the death of the companions of the Prophet.
	“2. That no one but God can know the secrets of men, and that prayers should not be offered to any prophet, Walí, Pír, or Saint; but that God may be asked to grant a petition ofr the sake of a saint.
	“3. That at the last day Muhammad will obtain permission (izn) of God to intercede for his people.  The Sunnís believe that permission has already been given.
	“4.  That it is unlawful to illuminate the shrines of departed saints, or to prostrate before them, or to perambulate (tawáf) round them.
	“5. That women should not be allowed to visit the graves of the dead on account of their immoderate weeping.
	“6. That only four festivals ought to be ovserved, namely, ‘Id-ul-Fitr, ‘Id-ul-Azhá, ‘Ashúrás, and Shab-i-Barát.
	“7. They do not observe the ceremonies of Maulúd, which are celebrated on the anniversary of Muhammad’s birth.
	“8. They do not present offerings (nazr) at any shrine.
	“9. They count the ninety-nine names of God on their fingers, and not on a rosary.
	“10. They understand the terms ‘sitting of God’ and ‘hand of God,’ which occur in the Qurán, in their literal (haqíqí) sense, and not figuratively (majázi); but, at the same time, they say it is not revelaed how God sits, or in what sense he has a hand, &c.”
	From this description it therefore appears that Wahhábíism is Muslim Protestantism.  It rejects everything contrary to the teaching of the Qurán and the Hadís, or inspired sayings of Muhammad.  It asserts the right of private judgment in the interpretation of Scripture.  Yet how different from Christian Protestantism!  This delivers man from the thraldom of a priestcraft born of the dark ages of Christianity, and sweeps away that accumulation of error which had hidden for centuries the light of that Gosepl which guides the world to wisdom founded on the fear of God, to civilisation based on human freedom and brotherly love.  But Wahhábíism, whilst reforming the religion of Islám, would sweep away the civilisation and learning which have been added to a narrow and imperfect faith, and carry the world back “to the dark age of the Arabian Prophet,” and keep it there to the end of time.

E.M.W. [E.M. Wherry]

1  The following are the names of the Wahhábí chiefs from the establishment of the dynasty:–Muhammad-ibn-Saud, died A.D. 1765; Abdul-Azíz, assassinated 1803; Saud-ibn-Abdul Azíz, died 1814; Abdullah-ibn-Saud; beheaded 1818; Turkí, assassinated 1830; Fayzul, died 1866; Abdullah, still living.

2  By Ijma is meant “the unanimous consent of the learned doctors”=”the unanimous consent of the Fathers.”

The Preliminary Discourse begins in Wherry’s book on p. 13.  It ends on p. 281 though, with Wherry’s additional quotation above it carries over into p. 283